fm6085 2.nv14..21 chUDAlA's DECEPTION .z147

15 views

Skip to first unread message

jivadas

unread,

Nov 22, 2017, 12:38:54 PM11/22/17

to yoga vasishtha

work in progress .v17

work in progress .v15,16

latest update:

fm6085 2.nv14..21 chUDAlA's DECEPTION .z147

https://www.dropbox.com/s/a67o59kxo6y31tx/fm6085%202.nv14..21%20chUDAlA%27s%20DECEPTION%20.z147.docx?dl=0

U I

Oॐm

vasiShTha continued to tell the Tale of Topknot—

एवम् शिखिध्वज: पूर्ण-मठिकायाम् वने स्थित: ।

evam zikhidhvaja: pUrNa-maThikAyAm vane sthita: |

इदानीम् शृणु चूडाला सा किम् कृतवती गृहे ॥६।८५।१॥

idAnIm zRNu chUDAlA sA kim kRtavatI gRhe ||6|85|01||

since we left FireCrest resting in his hut

(in the forest)

if you want to know

–pay attention, now–

this is what Topknot is doing

(in the Royal Bedchamber)

तत्र .अर्ध-रात्र-समये दूरम् याते शिखिध्वजे ।

tatra_ardha-rAtra-samaye dUram yAte zikhidhvaje |

हरिणी ग्राम-सुप्ता.इव चूडाला बुबुधे भयात् ॥६।८५।२॥

hariNI grAma-suptA_iva cUDAlA bubudhe bhayAt ||2||

there

midnight had come & gone.away

with Firecrest in its company

there

–like a fawn awakened from sleep in a village street–

Topknot awoke alarmed

~vlm. ... as a timid fawn lying in the village, is startled by fear.

~vlm.2. After the prince had gone away from the palace at midnight, chudálá started from her sleep; as a timid fawn lying in the village, is startled by fear.

~sv.2-7 Cudala awoke with a fright when she discovered that her husband had left the palace. She felt unhappy and decided that her place was by her husband's side.

अपश्यत् पति-निर्हीना शयनम् शून्यताम् गतम् ।

apazyat pati-nirhInA zayanam zUnyatAm gatam |

अभास्करम् अपूर्ण.इन्दु शान्त-शोभम् इव .अम्बरम् ॥६।८५।३॥

a-bhAskaram a-pUrNa_indu zAnta-zobham iva_ ambaram ||3||

she saw their bed, with no husband there, as a great emptiness

for

there's no sunshine, there's no full.moon in a sky that has lost its splendor

#tt. #nirhIna - not cited in google - in apazyat pati-nirhInA zayanam zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA ||

#zubh -> #zobha . bright, brilliant, handsome; lustre (in comp. for #zobhA. q.v). — #zobhA - (end-comp. f. -A) - splendour, brilliance, lustre, beauty, grace, loveliness (kA zobhA with tasmin, "what beauty is there [in that]", i.e."it has no beauty"; zobhAm na.kR, "to look bad or ugly"; end-comp. often ="splendid, "excellent"e.g. zaurya-zobhA, "splendid heroism"; • #zobhanA, zobhanI - brilliant, splendid, beautiful (at end of comp. ="beautiful by reason of"); magnificent, distinguished in or by (tena or comp); (end-comp) superior to, better than propitious, auspicious; virtuous, moral; correct, right; #zobhA - a beautiful woman (often in voc); #zobham - the act of adorning, causing to look beautiful; an ornament (see #karNaz-); anything propitious or auspicious; moral good, virtue ib. brilliance... •-•> bright, brilliant, handsome; m. lustre (in comp. for #zobhA -f.- (ifc. f. -A) splendour, brilliance, lustre, beauty, grace, loveliness (kA zobhA with loc, "what beauty is there [in that]?" = (it has no beauty) • zobhAm na .kR, "to look bad or ugly"; ifc. often ="splendid, "excellent"e.g. zaurya-zobhA, "splendid heroism"; karmazobhA, "a masterpiece"); wish, desire.

~vlm.3. She found the bed vacated by her husband and though it as dreary as the sky, without the sun and moon.

~sv.2-7 Cudala awoke with a fright when she discovered that her husband had left the palace. She felt unhappy and decided that her place was by her husband's side.

~AB. nirhInA tyaktA ||

उत्तस्थौ किम्.चिद् आम्लान-वदना खेद-शालिनी ।

uttasthau kim.cid AmlAna-vadanA kheda-zAlinI |

कुसिक्ता.इव महावल्ली निरुत्साह.अङ्ग-पल्लवा ॥६।८५।४॥

kusiktA_iva mahAvallI nirutsAha_aGga-pallavA ||4||

she stood there somewhat faded in her looks

stricken by misery

a big dried.up vine that has withered to a twig

~vlm.4. She rose up with a melancholy face, and with her heart full of sorrow and sadness; and her limbs were as lank as the leaves of plants, without being well watered in summer.

~sv.2-7 Cudala awoke with a fright when she discovered that her husband had left the palace. She felt unhappy and decided that her place was by her husband's side.

~AB. kutsitenA [???]...

* uttasthau - she arose = kim.cid AmlAna-vadanA - with somewhat faded looks = kheda-zAlinI - stricken by misery = ku.siktA_iva mahAvallI - like a big dried-up vine = nirutsAha-aGga-pallavA – or one of its miserable twigs .

005|o/

न प्रसन्ना न विमला बभूव_आकुलताम् गता ।

दिन-श्रीर् इव नीहार-धूसरा सा व्यतिष्ठत ॥६।८५।५॥

na prasannA na vimalA babhUva_ÂkulatAm gatA |

dina-zrI:_ iva nIhAra-dhUsarA sA vyatiSThata ||5||

na prasannA - x =

na vimalA - x =

babhUva AkulatAm gatA - she had become detached from Family

dina-zrI: iva - like the Lady of the Day =

nIhAra-dhUsarA - foggy-grey =

sA vy.atiSThata - she stood =

~vlm.5. Sorrow sat heavy in her heart, and drove the charm and cheerfulness of her countenance; and she remained as a winter day, over cast by a cloud or covered by a hoar-frost over its face.

#prasanna

#vimala

#dinazrI

#nIhAradhUsara

#vyatisthA #vyatiSThata

Fuzzy Â

006|007|o/

क्षणम् शय्य.उपविष्टा.एव चिन्तयाम्.आस चिन्तया ।

kSaNam zayya_ upaviSTA_ eva cintayAm.Asa cintayA |

कष्टम् राज्यम् प्रभुस् त्यक्त्वा वनम् यातो गृहाद् इति ॥६।८५।६॥

kaSTam rAjyam prabhu:_ tyaktvA vanam yAto gRhAt_ iti ||6||

तन् मया_इह_अद्य किम् कार्यम् तत्.समीपम् व्रजामि_अहम् ।

tat_mayA_ iha_adya kim kAryam tat.samIpam vrajAmi_ aham |

भर्ता.एव गतिर् उद्दिष्टा विधिना प्रकृता स्त्रिय: ॥६।८५।७॥

bhartA_ eva gati:_ uddiSTA vidhinA prakRtA striya: ||07||

for a moment

seated there on their bed

she thought in her care

"what misery this is

he has renounced his kingdom, he has left his home to live in the forest

–

what I need to do now is this, to travel to his presence,

for the husband is a woman's one recourse

(when custom is the rule)"

~vlm.6. She sat awhile on the bedstead, and thought with sorrow in herself; saying, "A: woe unto me" that my lord is gone away from here, and abandoned a kingdom for a retreat in the woods.

~sv.2-7 Cudala awoke with a fright when she discovered that her husband had left the palace. She felt unhappy and decided that her place was by her husband's side.

#ap* -> #samap* -> #samIpa -n.- nearness , proximity , vicinity , presence , imminence (with gen. or ifc., #samIpam अम् , "to, towards"; #samIpAt आत् , "from"; #samIpe ए , "in the vicinity, near, close at hand, beside, in the presence of, at the time of, before, at, towards" • cf. संधिवेला-स्°) Ka1tyS3r. MBh. Ka1v. &c.

#di:_ -> #diSTa -mfn.- shown, pointed out, appointed, assigned (diSTA gatim दिष्टा गतिस्, "the appointed way", i.e. death, R.2,103,8) • fixed, settled • directed, bidden, R. &c ->

#uddiSTa -mfn.- mentioned , particularized ; described ; promised.

इति संचिन्त्य भर्तारम् अनुगन्तुम् समुत्थिता ।

iti saMcintya bhartAram anugantum samutthitA |

चूडाला वात-रन्ध्रेन निर्गत्य .अम्बरम् आययौ ॥६।८५।८॥

cUDAlA vAta-randhrena nirgatya_ambaram Ayayau ||08||

so she thought

and Topknot arose to follow her husband

thru an open window she emerged into the sky

~vlm.8. Having thought so, chudálá rose up to follow her husband and she fled by the door of a window into the open air.

~sv.8-9 Quickly she also got out of the palace through a small window and flew in the sky, looking for her husband.

~AB. vAtarandhra vAtAyanam tena ||

009|o/

बभ्राम अम्बर-मार्गेण वात-स्कन्धेन योगिनी ।

कुर्वती सिद्ध-सार्धस्य मुखेन.अन्य-इन्दु=विभ्रमम् ॥६।८५।९॥

babhrAma_ambara-mArgeNa vAta-skandhena yoginI |

kurvatI siddha-sArdhasya mukhena_anya_indu=vibhramam ||9||

babhrAma ambara-mArgeNa vAta-skandhena yoginI

the yoginI travelled Sky Road on the shoulders of the wind

kurvatI siddha-sArdhasya x

mukhena_anya_indu=vibhramam x

~vlm.9. She roamed in her aerial course, and by the force of her breath on the wings of air; and appeared before the face of the aerial spirits (siddhas), as a second moon moving in the skies.

~sv.8-9 Quickly she also got out of the palace through a small window and flew in the sky, looking for her husband.

babhrAma ambara-mArgeNa vAta-skandhena yoginI

The yoginI travelled Sky Road on the shoulders of the wind

kurvatI siddha-sArdhasya x

mukhena_anya_indu=vibhramam x

~vlm.9. She roamed in her aerial course, and by the force of her breath on the wings of air; and appeared before the face of the aerial spirits (siddhas), as a second moon moving in the skies.

~sv.8-9 Quickly she also got out of the palace through a small window and flew in the sky, looking for her husband.

010|o/

ददर्श_अथ यथा_आयातम् रात्रौ खड्ग-धरम् पतिम् ।

भ्रमन्तम् एकम् एकान्ते वेताल-समय-उदितम् ॥६।८५।१०॥

dadarza_atha yathA_AyAtam rAtrau khaDga-dharam patim |

bhramantam ekam ekAnte vetAla-samaya_uditam ||10||

evening drew.on.

And then she saw her husband,

looking something like a Zombie wandering alone

from lonely place to lonely place.

dadarza_atha yathA_AyAtam rAtrau khaDga-dharam patim |

bhramantam ekam ekAnte vetAla-samaya_uditam ||10||

ददर्श_अथ - And then she saw =

यथायातं रात्रौ - as the evening came.on =

खड्ग-धरं पतिम् - her broadsword-bearing husband =

भ्रमन्तम् एकम् एकान्ते - wandering alone in a lonely place =

वेताल-समय=उदितम् - looking like a Zombie. -10-

#AyAta #yathAyAta - yathA_AyAta as-it-comes

#khaDga #khaDgadhara - broadsword-bearing.

#i #sami #samaya: - समयः - Time in general. • Occasion, opportunity; न तैः समयमन्विच्छेत् पुरुषो धर्ममाचरन् Ms.1.53. • Right moment; गन्तुं प्रवृत्ते समयं विलङ्घ्य Ku.3.35. •• An agreement; #mitha:samayAt मिथःसमयात् Ś.5. • Conventional usage...; निह्नवन्ति च ये तेषां समयं सुकृतं च यत् Mb.12. 229.8; निरस्तनारीसमया दुराधयः Ki.1.28; U.1. • Poetic convention (e. g. that persons separated from their beloveds are affected at the sight of clouds); having the conventional guise, #vetAlasamaya, looking like a Zombie, `y6085.010. •• A demonstrated conclusion, doctrine, tenet; #bauddhasamaya बौद्ध˚, vaizeSikasamaya वैशेषिक˚ &c. •• Success; end of trouble. (#samayena समयेन 'on condition, conditionally'.) -Comp. — #samayajJa -ज्ञ adj. knowing the right time. -धर्मः covenant, stipulation. — s.-#parIkSaNa -परिरक्षणम् observance of a compact, treaty, or agreement; न समयपरिरक्षणं क्षमं ते Ki.1.45. ... viabicArin -व्यभिचारिन् adj. breaking an agreement; निगृह्य दापयेच्चैनं समयव्यभिचारिणम् Ms.8.22-221. —

~sv.10 Soon she found him wandering in the forest.

~vlm.10. As she was passing at the night time, she happened to behold her lord roving about with a sword in his hand; and appearing as a ghost of a vetála or demon wondering in the solitary forest.

11|12|o/

तादृशम् पतिम् आलोक्य स्थित्वा गगन-कोटरे ।

tAdRzam patim Alokya sthitvA gagana-koTare |

भविष्यच् चिन्तयाम्.आस सर्वम् भर्तुर् अखण्डितम् ॥६।८५।११॥

bhaviSyat_ cintayAm.Asa sarvam bhartu:_ akhaNDitam ||11||

यथा येन यदा यत्र यावत् कार्यम् यथा.उदयम् ।

yathA yena yadA yatra yAvat kAryam yathA_udayam |

यथा च निर्वृति: स्फारा गन्तव्या तेन राघव ॥६।८५।१२॥

yathA ca nirvRti: sphArA gantavyA tena rAghava ||12||

tAdRzam patim Alokya - in that way her lord having seen =

sthitvA gagana-koTare - seated in a hollow of the sky =

bhaviSyat - about what will be =

cintayAm.Asa - she was concerned =

sarvam bhartu:_ akhaNDitam – all.about her husband incessantly

yathA yena - how why =

yadA yatra - when where =

yAvatkAryam - as it is to be done =

yathodayam - as.arisen =

yathA ca nirvRti: sphArA gantavyA tena -

and as nirvRti: sphArA gantavyA tena =

, rAghava.

#nirvRti

#akhaNDitam - without a break.

~vlm.11. The princess seeing her husband in this manner from her aerial seat, she began to reflect on the future state which awaited on her husband; and which she foresaw by power of her yoga.

~vlm.12. It is certain, O Ráma! that whatever is alloted in the book of fate to befall ou any body ab any time or place of manner, the same is sure to take place at the very moment and spot and in the sam« way; (and all this is well known to be holy seer and seeress by the prophetic power, which they acquire by their knowledge and practice of yoga).

~sv.11-14 But, before alighting near him, she considered future events through her psychic vision. She saw everything as it was destined to happen, to the smallest detail.

अवश्यम् भवितव्यम् तद् भर्तुर् दृष्ट्वा पुर: स्थितम् ।

avazyam bhavitavyam tat_bhartu:_ dRSTvA pura: sthitam |

तदेव संवदायितुम् गमनात् सा न्यवर्तत ॥६।८५।१३॥

tadeva saMvadAyitum gamanAt sA ny.avartata ||13||

what necessarily will.be

for her husband, she has foreseen

to have some words with him about that, she turned.back from her journey

~vlm.13. The princess seeing plainly in her presence, whatever is to take place on her husband; and knowing it to be averted by no means, she stopped from going to him to communicate the same.

~VA - having seen what will surely happen to her husband as if it were

in front of her, ... she returned. Second line, plz?

~AS: She stopped her travel (गमन) so that she can discuss it (संवादयितुम्). Also, पुरः स्थितम् can alternatively be translated as "what is ahead".

#va:_ - to will, WiS: -> #avazya,– a.vazya अवश्य -adj.- ungovernable; inevitable; अथ मरणमवश्यमेव जन्तोः Ve.3.6. Indispensable, necessary. •-• Comp. #a.#putra -पुत्रः a child impossible to teach. •• #Avazyaka आवश्यक -adj.- (-की f) [अवश्य वुञ्] Inevitable, necesary; • #Avazyakam कम् - Necessity, inevitable act or duty. ˚कृ to do what nature compels one to do; •• #Avazya आवश्यम् [अवश्य-अण्] Necessity, inevitable act or conclusion. •• #Avazyam –ind.-necessarily, certainly. •-• #avazyakarman –n.- any necessary action or performance. • #avazyakArya -adj.- to be necessarily done R.2.96.8. • avazyam #bhAvin -adj.- necessarily being mbh.1.6144. ~ #avazyA - (>zyai) - hoar-frost, dew. • #avazyAya : - hoar frost, dew mbh. 12.5334.

014|Ø

आस्ताम् मम .अद्य गमनम् काले न.अतिचिरेण हि ।

AstAm mama_adya gamanam kAle na_aticireNa hi |

मया .अस्य पार्श्वे गन्तव्यम् नियतेर् एष निश्चय: ॥६।८५।१४॥

mayA_asya pArzve gantavyam niyate:_ eSa* nizcaya: ||14||

AstAm mama_adya gamanam –

my stopping travel now

kAle na_aticireNa hi –

for the time is not far.off— =

mayA - bei mir (Yiddish) according.to me =

asya pArzve gantavyam - approaching his mountain =

niyate:_eSa nizcaya: - this is the sureness of destiny.

~vlm.14. Be my visit postponed to him to a future occasion, when it is destined for me to be in his company again.

#yam -> #niyam -> #niyati -f.- the fixed order of things, necessity, destiny, = svabhAva, #svabhAvasya niyateH, 'experience is destiny', y6021.024; fate, Destiny (sometimes personified as a goddess, niyati and ayati being regarded as daughters of meru and wives of dhAtR and vidhAtR); restraint, restriction; religious duty or obligation; self-command, self-restraint. ••"The infinite consciousness becomes aware of its inherent power, even as one becomes aware of the limbs of his body: such awareness is known as niyati (the power of the absolute that determines nature). It is also known as daiva or divine dispensation."- SV.

इति संचिन्त्य चूडाला प्रविश्य .अन्त:पुरम् पुन: ।

iti saMcintya cUDAlA pravizya _anta:puram puna: |

सुष्वाप शयने शंभो: शिरसि .इव .ऐन्दवी कला ॥६।८५।१५॥

suSvApa zayane zaMbho: zirasi_iva_aindavI kalA ||15||

so thinking, cUDAlA returned, back to the Inner City

she lay on her bed

(and she was like the crescent crown on #ziva's head)

~sv.15 Bowing to the inevitable, she returned to the palace by the same aerial route she had taken.

~vlm.15. Thinking so in her mind chudálá turned her course from him, and returned to her inner apartment and reclined on her milk white pillow; as the crescant of the moon lies recumbent on the hoary forehead of Hara.

*jd.15 - iti saMcintya इति संचिन्त्य - so considering = cUDAlA pravizya anta:puram puna: चूडाला प्रविश्य अन्तःपुरं पुनः cUDAlA entered the anta:pura again. = suSvApa zayane सुष्वाप शयने she slept on her bed = zaMbho: zirasi iva_aindavI kalA शंभोः शिरसि इव ऐन्दवी कला like the crescent moon on the head of shambhu shiva.

016|o/

केन.चित् कारणेन.असौ गत: संप्रति भूपति: ।

इति पौरम् जनम् सर्वम् आश्वास्य .अतिष्ठद् अङ्गना ॥६।८५।१६॥

राज्यम् ररक्ष भर्तुस् तत् रमेण सम-दर्शनात् ।

यथा कालेन केदारम् पक्वम् कलम-गोपिका ॥६।८५।१७॥

केन.चित् कारणेन.असौ गत: संप्रति भूपति: ।

इति पौरम् जनम् सर्वम् आश्वास्य .अतिष्ठद् अङ्गना ॥६।८५।१६॥

राज्यम् ररक्ष भर्तुस् तत् रमेण सम-दर्शनात् ।

यथा कालेन केदारम् पक्वम् कलम-गोपिका ॥६।८५।१७॥

kena.cit_ kAraNena_ asau gata: samprati bhUpati: |

iti pauram janam sarvam AzvAsya_ atiSThat_ aGganA ||16||

rAjyam rarakSa bhartu:_ tat rameNa sama-darzanAt |

yathA kAlena kedAram pakvam kalama-gopikA ||17||

kena.cit_kAraNena - x =

asau gata: samprati bhUpati: - x =

iti pauram janam sarvam AzvAsya - x =

atiSThat_aGganA - x.

she ruled her husband's kingdom

with the same attentive care as her beloved,

as the rice farmer tends his paddy in due season.

rAjyam rarakSa bhartu: राज्यम् ररक्ष भर्तुः - she ruled her husband's kingdom = tat rameNa sama-darzanAt तत्.रमेण सम-दर्शनात् with the same attention as her beloved = yathA kAlena यथा कालेन as according with the season = kedAram pakvam kalama-gopikA केदारम् पक्वम् कलम-गोपिका a rice harvester (cares.for) the paddy.

~vlm.16. She proclaimed to her people, that the prince was gone on some important occasion; and having been relieved with the consolation of his quick return, she took the reins of the government in her own hands. 17. She managed the state in the manner of her husband, according to the Established rules of toleration; and with the same care and vIgilance, as the husband-woman guards her ripening cornfields.

~sv.16 Cudala announced that the king had left the palace on an important mission. From then on, she herself conducted the affairs of the state. 17-20 For eighteen years she dwelt in the palace and he in the forest, without their seeing each other.

zgl#ptim. #kedAra –m.- a field or meadow , especially one under water [a rice-paddy] MBh.R.&c.

#kal 1 -> #kalama, #kalAmaka –m.- a sort of rice (sown in May and June and ripening in December or January) &c; a reed for writing with; [cf. Lat. #calamus.] • #kalama‑sthAna -n.- an ink-stand • #karama –m.- a reed for writing with. •• #kalamagopikA –f.- a rice harvester.

*jd.16 - राज्यम् ररक्ष भर्तुः - she ruled her husband's kingdom = tat rameNa sama-darzanAt तत्.रमेण सम-दर्शनात् with the same attention as her beloved = yathA kAlena यथा कालेन as according with the season = kedAram pakvam kalama-gopikA केदारम् पक्वम् कलम-गोपिका a rice harvester (cares.for) the paddy.

18|o/

तयोस् तदा_अवहत् कालो दंपत्यो: स्थितयोस् तथा ।

अदृष्ट-अन्योन्य-मुखयो राज्य-कानन-पालयो: ॥६।८५।१८॥

tayo:_ tadA_avahat_kAlo daMpatyo: sthitayo:_ tathA |

adRSTa_anyonya-mukhayo rAjya-kAnana-pAlayo: ||18||

for both of them

then

time

flowed

the Lady and her Lord

did not see each-other's face

as they governed the Kingdom and Forest

~vlm.18. In this manner they passed their days without seeing one another, and the conjugal pair lived separated from each other; in their respective habitations of the royal palace and the solitary forest.

~sv.17-20 For eighteen years she dwelt in the palace and he in the forest, without their seeing each other.

*jd.18 - tayo: tadA avahat kAla: - for both of them then time flowed on = daMpatyo: sthitayo: tathA – of the state of those spouses thus = a=dRSTa_anyonya-mukhaya: - not seeing each-other's face = rAjya-kAnana-pAlayo: - governing Kingdom and Forest.

जगाम .अथ दिनम् पक्षो_ मासो_अथ ऋतु-वत्सर: ।

jagAma _atha dinam pakSa:_ mAsa:_ atha Rtu-vatsara: |

शिखिध्वजस्य विपिने चूडालाया: स्व.मन्दिरे ॥६।८५।१९॥

zikhidhvajasya vipine cUDAlAyA: sva.mandire ||19||

so then there passed

days & weeks & months & seasons & years

for Fire.crest in the forest and Topknot in her palace

~vlm.19. And in this manner passed on their days and nights, their weeks and fortnights, their months and seasons in regular succession over one and another; the one counting his days in the woods and the other in her princely palace.

~sv.17-20 For eighteen years she dwelt in the palace and he in the forest, without their seeing each other.

*jd.19 - jagAma_atha dinam pakSa: - and then there passed a day, a week (half-month) = mAsa:_atha Rtu-vatsara: - then a month, a season, a year = zikhidhvajasya vipine - for zikhi.dhvaja-Fire.crest in the forest = cUDAlAyA: sva.mandire - for cUDAlA in her own palace.

020|o/

बहुना_अत्र किम् उक्तेन वर्षाण्य्_अष्टादश-अङ्गना ।

चूडाला_उवास सदने वन-गुच्छे शिखिध्वज: ॥६।८५।२०॥

bahunA_atra kim uktena varSANi_aSTAdaza_aGganA |

cUDAlA_uvAsa sadane vana-gucche zikhidhvaja: ||20||

what more is there to say

here

for eighteen years

the woman cUDAlA dwelt in the palace

her man zikhi.dhvaja-Fire.crest in a forest thicket

~vlm.20. What is the use of a lengthy description of full eighteen years, which glided on slowly over the seperated couple, the one dwelling in her palatial dome, and the other in his woodland retreat.

~sv.17-20 For eighteen years she dwelt in the palace and he in the forest, without their seeing each other.

*jd.20 - bahunA_atra kim uktena - what more is there to say here? = varSANi_aSTAdaza_aGganA - for eighteen years the woman = cUDAlA_uvAsa sadane - cUDAlA dwelt in the palace = vana-gucche zikhidhvaja: - zikhi.dhvaja-Fire.crest in a forest thicket.

021|o/

अथ यातेषु बहुषु वर्षेषु जरसा वृते ।

atha yAteSu bahuSu varSeSu jarasA vRte |

शिखिध्वजे महाशैल.तट-कोटर=वासिनी ॥६।८५।२१॥

zikhidhvaje mahAzaila.taTa-koTara=vAsinI||21||

many years passed by

and zikhidhvaja Firecrest grew old

in his cave on that great mountain-peak

~vlm.21. Many more years elapsed in this manner, until the hermit prince Sikhidhwaja was overtaken by the hoary old age; in his holy hermitage in a cell of the great Mandára mountain.

*jd.21 - atha yAteSu bahuSu varSeSu - so many years passed by = jarasA vRte zikhidhvaje - while Firecrest grew old = mahAzaila.taTa-koTara=vAsinI - dwelling in a cave on that great mountain-peak.

022|Ø

भर्तु: कषाय.पाकम् तदालक्ष्य पालितम् चिरात् ।

bhartu: kaSAya.pAkam tadAlakSya pAlitam cirAt |

तदा तस्य .अथ यातेषु वर्षेषु जरसा वने ॥६।८५।२२॥

tadA tasya_atha yAteSu varSeSu jarasA vane ||22||

bhartu: -

of her husband

kaSAya.pAkam –

the puppyish simplicity

tadAlakSya pAlitam cirAt - x =

tadA tasya_atha –

then for him next =

yAteSu varSeSu –

with the years having come =

jarasA vane –

with getting.old in the woods.

~vlm.22. Knowing the passions of the prince to be on the wane, with his declining age and grey hairs, and finding herself not yet too old to overtake him in the distant forest.

~sv.22-24 At that time, Cudala 'saw' that her husband's mind had ripened considerably and that it was time for her to help him attain enlightenment. Having thus determined, she left the palace at night and flew to where he was.

#kaSAya - astringent; fragrant; yellowish red (as the garment of a Buddhist 'bhikSu); • #kasAya:, kasAyam - an astringent flavour • a yellowish colour • a potion, an ointment or cosmetic • dirt, filth • impurity or sin cleaving to the soul chup. • simplicity, #kaSAyapAkatrA, -ind.- in simplicity, in a simple or honest way. dulness, stupidity vedAntas. • decay, degeneracy (Buddhists name five marks, namely Ayus-k, dRSTi-k, kleza-k, sattva-k, kalpa-k). • #aniSkaSAya - full of impure passions.

#pAka a. very young; simple, ignorant, inartificial, honest; m. the young of an animal (see #uluka, #kapata); a child, infant; N. of a daitya slain by Indra; pAkatrA ‑ pAka m. cooking, baking, roasting, boiling (trans. and intrans). — y1027.004

तदा तस्य .आत्म-कार्यस्य भवितव्यतया तथा ।

tadA tasya_Atma-kAryasya bhavitavyatayA tathA |

"भर्तु: समीप-गमने मम कालो_अयम्"_इति_अथ ॥६।८५।२३॥

"bhartu: samIpa-gamane mama kAla:_ayam"_iti_atha ||23||

so then it was her duty to be done

"If I'm to approach my husband, now is the time!"

then

...

024|Ø

संचिन्त्य मन्दर.उपान्तम् गन्तुम् बुद्धिम् चकार सा ।

saMcintya mandara_upAntam gantum buddhim cakAra sA |

चचार .अन्त:पुराद् रात्रौ ततार नभस: पथम् ॥६।८५।२४॥

cacAra _anta:purAt_ rAtrau tatAra nabhasa: patham ||24||

she thought & set her thinking*mind to go to

somewhere near Churnstick.Mountain

she left the Inner*City in the night

and followed Sky Road

~vlm. ... mounted on the wings of air to the upper sky.

* buddhi.Intellect is Thinking mind / chitta_Affection is Feeling mind

* the anta:pura Inner.City, the Women's Quarter.

025|o/

जगाम वात-स्कन्धेन गच्छन्ती खे ददर्श सा ।

कल्प-vRक्ष-अंशुक.च्-छन्न-रत्न-स्तबक-भूषिtA: ॥६।८५।२५।

jagAma vAta-skandhena gacchantI khe dadarza sA |

kalpa-vRkSa_aMzuka.c-channa-ratna-stabaka-bhUSitA: ||25||

jagAma vAta-skandhena

she rode the shoulders of the wind.

gacchantI khe dadarza sA

Passing through the Kha sky she saw it

kalpa-vakSa_aMzuka-channa-jewel-stabaka-bhUSita: x

~vlm.25. As she was moving onward on the pinions of air, she beheld in the upper sky some Siddhawomen, wearing the thin bark of the kalpatree and girt with jewels of clustering gems.

~sv.25-28 She beheld the celestials and the perfected sages in the heavens. She flew through clouds, inhaling the heavenly perfume and looking forward with great eagerness to her reunion with her husband. She was excited and her mind was agitated. Becoming aware of this mental state, she said to herself:

026|o/

नन्दन.उद्यान-निलया रक्ता: सिद्ध.अभिसारिका: ।

nandana_udyAna-nilayA raktA: siddha_abhisArikA: |

परामृष्ट.इन्दु-शकलान् प्रालेय-कण-वर्षिण: ॥६।८५।२६॥

parAmRSTa_indu-zakalAn prAleya-kaNa-varSiNa: ||26||

nandana_udyAna-nilayA: raktA: -

these indra.Garden-dwelling amorous

siddha_abhisArikA: -

siddha.lovers

parAmRSTa_indu-zakalAn –

them affected by the half-moon

prAleya-kaNa-varSiNa: -

drops of Doomsday rain...

पृ #pR -> #para -> #parAmRSTa‑ - laid hold of, grasped • handled, felt, violated, afflicted (by disease &c) mbh.&c •• established thru the Affective process: cit-svabhAva-parAmRSTA spanda-zaktir asanmayI | kalpanA cittam iti uktyA kathyate zAstra-dRSTibhi - y5013.051 •-• #aparAmRSTa - unencumbered (by the cognizable), sam.vedyena aparAmRSTam zAntam sarvAtmakam ca yat | tat-sac-cid-AbhAsa-mayam asti iha kalanA ujjhitam, y6009.002 -> #parAmRza - taking hold of, y2011.025.

सृ #sR -> #abhisR -> #abhisArika- - like a rendezvousing lover (also the name of a Telugu sex-ed magazine—such are the revelations of google!)

#parAmRSTa_indu

#parAmRSTa_indu-zakala

#prAleya

#prAleya-kaNa

#prAleya-kaNa-varSin

~vlm.26. These were the inhabitants of the garden of paradise, and going out to meet their Siddha husbands; and sprinkled over with perfumeries, shedding their dews as bright moon beams.

नन्दनोद्याननिलया रक्ताः सिद्धाभिसारिकाः ।
परामृष्टेन्दुशकलान्प्रालेयकणवर्षिणः ।। २६
VA - resting in the pleasure-grooves, passionate she-siddhi-lovers,
(second line plz?)
नन्दनोद्याननिलया रक्ताः सिद्धाभिसारिकाः ।

परामृष्टेन्दुशकलान्प्रालेयकणवर्षिणः ।। २६

VA - resting in the pleasure-grooves, passionate she-siddhi-lovers,

(second line plz?)

AS:
(who appeared as) handling parts of the moon and showering (them like) snowflakes.
Also, I don't quite like "she-siddhi-lovers", I would say "lovers of Siddhas".
Siddha is a category of residents of space. These are sometimes described as सिद्धांगनाः also.

027|o/

सिद्ध-उत्तम-आत्त-सौगन्ध्यान् स्पर्शयाम्.आस मारुतान् |

चन्द्र.बिम्ब-अमृत-अम्भोधेर् महावीचि-परम्पराम् ॥६।८५।२७॥

siddha_uttama_atta-saugandhyAn ऽparzayAm.Asa mArutAn |

candra.bimba_amRta_ambhodhe:_ mahAvIci-paramparAm ||27||

siddha_uttama_atta-saugandhyAn x

sparzayAm.Asa mArutAn x

nandana_udyAna-nilayA: - nandana.Garden-home =

raktA: siddha_abhisArikA: x

candra.bimba_amRta_ambhodhe: - of the moon.bright nectar.ocean

mahA=vIci-paramparAm - the great wave-procession.

~vlm.27. She breathed the air perfumed by the flowers of the garden of paradise, and worn by the Siddhas of Eden; find wallowed in the moon beams, waving like the billows of the milky ocean.

AB. siddhottamebhya: AttAni gRhItAni ... ||

#lI -> #nilI -> #nilaya –m.- rest, resting-place (cf #anilaya); hiding- or dwelling-place, den, lair, nest; house, residence, abode (often -end.comp.-= living in, inhabiting, inhabited by).

#dA -> #AdA -> #Atta -mfn.- (_pAN. 7-4, 47) taken, obtained, KSS; taken away or off, withdrawn from, AitBr.&c; seized, grasped ChUp. &c; perceived, felt, mAlav; undertaken, begun, mbh.13,3567.

#siddha_uttama_atta-saugandhya

#nandana_udyAna-nila

सृ #sR -> #abhisR -> #abhisArika- - like a rendezvousing lover (also the name of a Telugu sex-ed magazine—such are the revelations of google!)

#candrabimbAmRtAmbhodhi

#mahAvIciparampara

028|Ø

अपश्यन् निर्मल-ज्योत्स्नाम् अम्बर.अन्तरताम् गता ।

apazyan_ nirmala-jyotsnAm ambara_antaratAm gatA |

मेघ.अन्तरेण गच्छन्ती मेघ-लग्नाश् च विद्युत: ॥६।८५।२८॥

megha_antareNa gacchantI megha-lagnA:_ ca vidyuta: ||28||

apazyat nirmala-jyotsnAm –

she saw a spotless moonlight =

ambara_antaratAm gatA –

come to the middle of the sky =

within the clouds her going was like lightning in the clouds

~vlm.28. She felt a purer moon light, as she ascended the higher atmosphere; and she passed amidst the clouds, as the flashing lightning moves in their midst. (The fair princess flashed as the lightning).

*jd.28 - apazyat nirmala-jyotsnAm - she saw a clear sky = ambara_antaratAm gatA - gone within the sky = megha_antareNa gacchantI - w/ within the clouds going = megha-lagnA:_ ca vidyuta: - like lightning in the clouds.

मेघान्तरेण गच्छन्ती मेघ-लग्नाश्-च विद्युतः ।। २८ - ... from/of lightning

अवियुक्ताः स्वभर्त्रा सा भूयो भूयो व्यलोकयत् ।

VA - Here the line slips, as I understand?

She travelled in cloud and attached to cloud ....

She was enflamed expecting the meeting with her husband

AS:
Yes, the line joins to the next. However, the भर्ता here is not her husband.
While traveling through the clouds, she observes lightenings joined with the cloud, as if inseparable from their husband (the cloud).

This view of the joining of lightening with the cloud inspires her next thoughts.
BTW here विद्युतः is actually the accusative plural form.

29|o/

अ-वियुक्ता: स्व.भर्त्रा सा भूयो भूयो व्यलोकयत् ।

a-viyuktA: sva.bhartrA sA bhUyo bhUyo vyalokayat |

उवाच च आत्मना एव आहो यावज्-जीवम् शरीरिणाम् ॥६।८५।२९॥

uvAca ca AtmanA eva Ahat yAvaj-jIvam zarIriNAm ||29||

न स्वभाव: शमम् याति मम अप्य् उत्कण्ठितम् मन: ।

na svabhAva: zamam yAti mama api_utkaNThitam mana: |

कदा मृगेन्द्र-स्कन्धम् तम् प्रणय-प्रवणम् पुन: ॥६।८५।३०॥

kadA mRgendra-skandham tam praNaya-pravaNam puna: ||30||

a-viyuktA: sva.bhartrA sA अवियुक्ताः स्व-भर्त्रा सा

not apart from her husband she =

bhUyo bhUyo vyalokayat भूयो भूयो व्यलोकयत्

again and again gave her regard =

uvAca ca AtmanA eva उवाच च आत्मना एव

and she said by the Self alone =

Ahat yAvaj-jIvam zarIriNAm आहो यावज्-जीवं शरीरिणाम्

O as long as this body lives... her many thoughts were only for her husband, and she said:

"As long as this body lives for myself alone, my own.nature finds no peace,

it is love-leaning again."

~vlm.29. She said, this flashing lightning though situated in the bosom of her cloudy spouse, is yet looking at him repeatedly with the winkling of her eyes; so must I look out for my absent lord, as I pass like the lightning in the midway sky. ~vlm.30. It is true, she said, that nature is impossible during the life time of a person; hence it is impossible for my disquieted mind, to have its quiet without the sight of my loving and lion like lord.

~sv.29-30. "Ah, surely as long as there is life in the body, one's nature does not cease to be active. Even my mind is agitated so much! Or, perhaps, O mind, you are seeking your own consort.

#yuj -> #viyukta -adj.- disjoined, detached, separated or delivered from, deprived or destitute of. deserted by (tena or comp); disunited (as husband and wife); failing, deficient. •-•> #aviyukta.

#nI -> #praNI -> #praNaya - affection , confidence in (loc.) , love , attachment , friendship , favour (ibc. ; °यात् ind. , °येन ind.and °यो*पे*तम् ind. confidentially , affectionately , openly , frankly) MBh. Ka1v. &c.

zgl#tt.afx. #vat -> #vana- -> #pravaNa(prob. fr. 1. #pra and suffix #-vana cf. #vagvana "talkative", #satvana "warrior", #zuzukvana "resplendent"; but according to pAN. 8-4 , 5 fr. #pra and #vana "wood" ; according to others from #pru –m.- or -n.- (?) the side of a hill , abyss , depth RV.MBh. •• #pravaNe -ind.- in a precipitous course , hurriedly , hastily MBh. • -mfn.- declining , bent , sloping down , steep , abrupt Mn. &c. • -end.comp.- directed towards (cf. #udak-, #dakSiNA-, #nimna- &c.) • inclined or disposed or devoted to , intent upon , full of (loc. , dat. gen. inf. or comp.) MBh.&c.

#skand? -> #skandha –m.- (accord. to uN.4.206, from #skand. in the sense of " Rising"?) the shoulder, upper part of the back or region from the neck to the shoulder-joint (in men and animals) av.&c. • the stem or trunk of a tree (esp. that part of the stem where the branches begin) mbh. &c • a troop, multitude, quantity, aggregate (cf. #kari-, #narask-) mbh. bhp; a part, division (esp. a division of an army or a form of military array) mbh. kAv. &c. • region (esp. of the winds, said to be seven) mbh. • (in phil.) the five objects of sense (see #viSaya) W; (with Buddhists) the five constituent elements of being (viz. #rUpa, "bodily form"; #vedanA, "sensation"; #saMjJA, "perception"; #saMskAra, "aggregate of formations"; #vijJAna, "consciousness or thought-faculty") — y1018006

*jd.29 - a-viyuktA: sva.bhartrA sA अवियुक्ताः स्व-भर्त्रा सा not apart from her husband she = bhUyo bhUyo vyalokayat भूयो भूयो व्यलोकयत् again and again gave her regard = uvAca ca AtmanA eva उवाच च आत्मना एव and she said by the Self alone = Ahat yAvaj-jIvam zarIriNAm आहो यावज्-जीवं शरीरिणाम् O as long as this body lives... *jd.30 - na svabhAva: zamam yAti न स्वभावः शमं याति my own.nature does not come to peace = mama api_utkaNThitam mana: मम अप्य् उत्कण्ठितम् मनः even my longing mind = kadA mRgendra-skandham tam कदा मृगेन्द्र-स्कन्धं तम् when that lion-body is = praNaya-pravaNam puna: प्रणय-प्रवणम् पुनः love-leaning again.

http://walkwithfathernature.blogspot.ca/2012/10/virginia-creeper.html

cUDAlA thought—

031|o/

पश्यामि कान्तम् इत्य् उक्तम् मम अप्य् उत्कण्ठते मन: ।

pazyAmi kAntam iti_ uktam mama_ api_utkaNThate mana: |

मञ्जरी.जाल-वलितास् तरुम् वल्ल्य: स्वकम् पतिम् ॥६।८५।३१॥

maJjarI.jAla-valitA:_ tarum vallya: svakam patim ||31||

pazyAmi kAntam – I see my beautiful darling =

iti uktam mama api – so having said even for me =

utkaNThate mana: - longs the Mind =

maJjarI.jAla-valitA: tarum - a tree wrapped in vines =

vallya: svakam patim - x.

~vlm.31. My mind roves and runs mad, when I say, I will see my lord, and when I will see these creepers turning round and clasping their supporting tree.

~sv.31-39 On the other hand my husband has surely forgotten all about his kingdom and me, after all these years of asceticism. In that case it is futile on your part, O mind, to get excited at the prospect of meeting him once again....

032|o/

न मुञ्चन्ति क्षणम् इति मम .अप्य् उत्कण्ठते मन: ।

यथा .इयम् अग्रजा कान्तिम् एति सिद्ध-अभिसारिका ॥६।८५।३२॥

na muJcanti kSaNam iti mama_api_utkaNThate mana: |

yathA _iyam agrajA kAntim eti siddha_abhisArikA ||32||

"na muJcanti kSaNam" - x =

iti mama api - so even for me =

utkaNThate mana: - Mind looks.up/longs =

yathA_iyam agrajA - x =

kAntim eti siddha_abhisArikA - x =

#siddhAbhisArika

` AbhisArika -

An #abhisAra is a rendezvousing lover. (It is also the name of a Telugu sex-ed magazine.)

nIla_abhra=vastras tvam AbhisArikayA sama:, y6105.012.

~vlm.32. My mind loses its patience to see the contract of these senseless creepers, and the excursion of the superior siddha females in quest of their consorts. (All animated nature from the vegetable to the immortal are bound by conjugal love).

~sv.31-39 .... In that case it is futile on your part, O mind, to get excited at the prospect of meeting him once again....

#kaNTh -> #utkanth #utkaNThate -> #utkaNThita -p.p.- lift the neck, long for (tasmai). C. utkaNThayati - make a person (acc) lift his neck; also = -> #protkaNTh प्रोत्कण्ठ् - pra_utkaNT: C. excite longing in (acc), samutkaNTh समुत्कण्ठ् - sam-utkaNTh - long for, regret, remember.

033|Ø

तथा कदा .अहम् एष्यामि मम.अपि .इति मन: स्थितम् ।

tathA kadA_ aham eSyAmi mama_api_iti mana: sthitam |

इमे मन्दाश् च मरुत एते च शशिन: करा: ॥६।८५।३३॥

ime mandA:_ ca maruta* ete ca zazina: karA: ||33||

tathA –

thus =

kadA aham eSyAmi –

when will I go =

mama api iti mana: sthitam –

even seated so my Mind =

ime mandA: ca maruta: - and these slow winds - breezes =

ete ca zazina: karA: -

and these beams of moonlight....

~vlm.33. How then and when, shall I like them come to meet the man that is situated in my heart.

~vlm.34. These gentle breezes, and these cooling moon-beams and those plants of the forest, do all continue to disquiet my heart and set it on fire; (instead of cooling its fervour).

*jd.33 - tathA - thus = kadA aham eSyAmi - when will I go = mama api iti mana: sthitam - even seated so my Mind = ime mandA: ca maruta: - and these slow winds - breezes = ete ca zazina: karA: - and these beams of moonlight....

034|Ø

वन-राजय एताश् च मम अपि .उत्कण्ठयन्ति .अहो ।

vana-rAjaya etA:_ ca mama_api_utkaNThayanti_aho |

हे चित्ताज्ञ मुधा.एव .अन्त: किम् त्वम् ताण्डवितम् स्थितम् ॥६।८५।३४॥

he cittAjJa mudhA_eva_anta: kim tvam tANDavitam sthitam ||34||

...

and

these forest trails

how they excite my longing

but

my feeling mind

you're unWise

gone silly within

—

are you going to do the Doomsday Dance

~vlm.34. These gentle breezes, and these cooling moon-beams and those plants of the forest, do all continue to disquiet my heart and set it on fire; (instead of cooling its fervour).

~vlm.p.34 "These gentle breezes, these cooling moonbeams, and those plants of the forest all continue to disturb my heart and set it on fire.

#muh -> #mudhA -ind.- ( √ मुह्) in vain , uselessly , to no purpose MBh.&c.

#van -> #vana -> #vanAlI -> #vanarAjI -f.-, -adj.- row of trees, a long track of forest or a path in a forest _mbh.&c; -mfn.- embellishing or beautifying a forest W.

#kaNTh -> #utkanth #utkaNThate -> #utkaNThita -p.p.- lift the neck, long for (tasmai). C. #utkaNThayati - makes a person (acc) lift his neck; also = > #protkaNTh प्रोत्कण्ठ् - pra_utkaNT: C. excite longing in (acc), #samutkaNTh समुत्कण्ठ् - sam-utkaNTh - long for, regret, remember.

*jd.34 - vana-rAjaya: etA: ca - and these forest trails = mama api utkaNThayanti_ahat - o how they excite my longing = he citta_ajJa – O my affection youre unWise = mudhA_eva_anta: - gone silly within = kim tvam tANDavitam sthitam - are you going to do the Doomsday Dance?

035|o/

सा व्योम-निर्मला साधो क्व ते याता विवेकिता ।

अथवा चित्त भर्तारम् स्वम् प्रत्युत्कण्ठसे सखे ॥६।८५।३५॥

sA vyoma-nirmalA sAdhat kva te yAtA vivekitA |

athavA citta bhartAram svam pratyutkaNThase sakhe ||35||

sA vyoma-nirmalA x

, sAdhu,

kva te yAtA vivekitA –

where has your Discernment gone? =

athavA cittam x

otherwise your own husband will be affected by you

bhartAram svam pratyutkaNThase x

sakhe – my friend.

~vlm.35. O my simple heart, why dost thou throb in vain and thrill at every vein within me? and oh my faithful mind, that art pure as air, why dost thou loose thy reason and right discretions?

अथवा चित्त भर्तारं स्वं प्रत्युत्कण्ठसे सखे ।। ३५

तिष्ठोत्कण्ठ-अभिवलितं किं समुत्कण्ठितेन मे

VA - why athavA?

or, o mind-friend, you long for the husband

.... ?

AS:
In the previous line she is criticizing her mind by saying "where did your sky-clear judgment go?" .
Then she suggests another explanation:
or perhaps (अथवा) you are anxious to meet your husband, my friend?
If so, stay enveloped in anxiety, why should I worry (किं समुत्कण्ठितेन मे)?

Thus she finds a way to detach from the anxiety.

036|Ø

तिष्ठ .उत्कण्ठ.अभिवलितम् किम् समुत्कण्ठितेन मे ।

tiSTha _utkaNTha_abhivalitam kim sam.utkaNThitena me |

किम् वृथा .उत्कण्ठसे वामे भर्ता यातो जराम् भवेत् ॥६।८५।३६॥

kim vRthA _utkaNThase vAme bhartA yAto_ jarAm bhavet ||36||

tiSTha – rest from being

utkaNTha_abhivalitam – longing-covered =

kim samutkaNThitena me – what do I get by longing? =

kim vRthA_utkaNThase – who do you long fruitlessly? =

vAme - x =

bhartA yAta: jarAm bhavet – x.

~vlm.36. It is thou O faithless mind! that dost excite my heart to ran after its spouse; better remain with thy yarnings in thyself, then torment my quiet spirit with thy longings.

#vR -> #vRthA -ind.- at will , at pleasure , at random , easily , lightly , wantonly, frivolously RV.MBh. • in vain , vainly , uselessly , fruitlessly , idly TBr. &c. &c. (with >#kR, "to make useless", disappoint , frustrate • with #bhU , "to be useless", be disappointed or frustrated) • wrongly , falsely , incorrectly , unduly MBh. Ka1v. &c.c

#vAma — adj. — left, not right, being or situated on the left side (the quivering of the left eye or arm is supposed to be a good omen in women and of the left arm a bad omen in men); reverse, adverse; crooked, oblique (vAmam - ind. sideways); refractory, coy (in love); acting in the opposite way or differently; hard, cruel; vile, wicked, base, low, bad; m, n. — the left side (#vAmAd dakSiNam."from the left to the right"; #vAmena, on the left side); m. the left hand; vAma n. — adversity, misfortune; the left-hand practices of the followers of the Tantras (= #vAmAcAra. q.v) —

#abhivalita‑ - not in dix. - covered over

*AB. ... vAme he strI-zarIra, yad AliGganAdyartha samutkaNThase sa te bhartA ... ||

037|Ø

तपस्वी कृश-गात्रश् च भवेन् निर्वासनस् तथा ।

tapasvI kRza-gAtra:_ ca bhavet_ nirvAsana:_ tathA |

मनोराज्य.आद्य् अभोगेभ्यो मन्ये ऽस्य .अमूलताम् गतम् ॥६।८५।३७॥

manorAjya_Adi_ a-bhogebhyo_ manye_asya _a-mUlatAm gatam ||37||

tapasvI kRza-gAtra:_ ca –

ascetic & skinny-legged =

bhavet_nirvAsana:_tathA – he becomes Affectionless =

manorAjya.Ady _a-bhogebhya: - x =

manye_asya_a-mUlatAm gatam – x.

#tapasvin – an ascetic yogin of tapas Heat/Energy.

#kRza-gAtra - withered go.tools - skinny-legged

#manorAjya - Mind-Kingdom.

Adya - fuzzy #sandhi in mano.rAjya_Ady-abhoga / .rAjya_adya-bhoga-mUlatAm

#gam -> #gAtra -n.- "instrument of moving", a limb or member of the body; the body; the forequarter of an elephant.

#vas -> #vAsanA वासना — [the imprint of experience on #citta Affective Mind; #vAsanA Habituation/Conditioning, habit of mind; Engram, Imprint; fr. -> #vasana "clothing, dwelling"] -> #nirvAsana - in the religious sense of "wicked" wish/desire, without #vAsanA attachment (but YV extends the sense philosophically to include desiring even socially desirable things). •• nirvAsana_Atmakam jJasya sa jJAnI ity abhidhIyate || y7022.002. • tapasvI kRza-gAtra:_ ca bhaven_nirvAsana:_tathA|| y6085.037. •• <kriyA nirvAsanA putra phalam phalati no...> y6087.021b, vwv.2186 •• #nirvAsana -adj.- "barren of need or wish, wishless (but implying #nirvasana, without clothing, naked)" – vAsanA is not what.is.wished, but the Affection which infects buddhi and evolves into wish.

~vlm.37. Or why is it, O silly woman! that thou dost long in vain after thy husband, what possibly become too old (to require thee any more); he is now an ascelic and too weak in his bodily frame, and devoid of all his earthly desires.

038|Ø

वासना-लतिका प्रवृण्-नदी नद-गता यथा ।

vAsanA-latikA pravRT-nadI nada-gatA yathA |

एकान्तर.त एक.आत्मा नीरस: शान्त-वासन: ॥६।८५।३८॥

ekAntara.ta* eka_AtmA nIrasa: zAnta-vAsana: ||38||

vAsanA-latikA - vAsanA.Trace-vinelet =

pravRN-nadI - stream in the Rains =

nada-gatA yathA - as gone to the river =

ekAntara.tas ekAtmA x

nI.rasa: without flavor

zAnta-vAsana: subdued.conditioning.

~vlm.38. I think thee, desires of the enjoyment of his princely honors and pleasures, have now been utterly rooted out of his mind; and the plant of his fondness for sensual gratifications, is now as dry as a channel that pours forth its waters into a large river or sea.

#vAsanAlatikA

#pravRNnadI

#nadagatA

#eka -> #ekAntara‑ - separated by one intermediate (caste) Gaut. iv , 16 • next but one, one removed from.

#ekAtmA

#ras -> #rasa -> #nIrasa‑ - nir-rasa -without juice, sapless, dried up, withered (#tva. n) hariv. &c • flavourless, tasteless bhartR.3.16 • insipid, without charm, dull (#tA. f), paJc. &c • -m.- the pomegranate.

#zAntavAsana

039|Ø

मन्ये भवति मे भर्ता शुष्क-वृक्ष-समस्थिति: ।

manye bhavati me bhartA zuSka-vRkSa-samasthiti: |

तथा.अपि चित्त का .उत्कण्ठा भवता .उत्कण्ठया .अन्वितम् ॥६।८५।३९॥

tathA_api citta kA _utkaNThA bhavatA_utkaNThayA _anvitam ||39||

manye bhavati me bhartA zuSka-vRkSa-samasthiti: -

I think my husband is to me set like a dry tree =

tathA_api –

even thus =

chitta_Affection =

kA_utkaNThA x

bhavatA_x

utkaNThayA_x

anvitam - x.

#zuSkavRkSasamasthiti

#utkaNTha

~vlm.39. I think my husband, who was as fond of me as to form one soul with myself; has become as callous to soft passions, as a dried and withered tree.

AB. ... bhavatA saha ... ||

040|Ø

मतिम् उद्बोध्य योगेन श्लेषयिष्याम्य् अहम् पतिम् ।

matim udbodhya yogena zleSayiSyAmi_aham patim |

प्रमृष्ट-कलनम् भर्तु: समी.कृत्य मनो मुने: ॥६।८५।४०॥

pramRSTa-kalanam bhartu: samI.kRtya mano mune: ||40||

matim udbodhya – his thought awakened =

yogena - thru yoga =

zleSayiSyAmi aham patim - I shall connect with my lord =

pramRSTa-kalanam bhartu: x

samI.kRtya manas mune: - made the same as a muni's Mind.

~vlm.40. Or I will try the power of my yoga to waken his mind to sense) and infuse the eager longings and throbbings of my heart into his.

~sv.40-43 I shall restore equilibrium to the heart of my husband in such a way that he will return to the kingdom, where we shall dwell together happily for a long time. That delight which is had in a state of utter equilibrium is superior to all other happiness."

मृज् #mRj -> pramRj -> #pramRSTa- - rubbed off, cleaned, polished MBh.&c. • rubbed with (instr.) *rAm. • wiped away, removed, expelled *ragh. • given up, left *hariv.

041|Ø

राज्य एव नियोक्ष्यामि निवत्स्याव: सुकम् चिरम् ।

rAjya* eva niyokSyAmi nivatsyAva: sukham ciram |

अहो नो चिर.कालेन मनोरथम् इमम् शुभम् ॥६।८५।४१॥

aho na.u cira.kAlena manoratham imam zubham ||41||

rAjye eva niyokSyAmi x

nivatsyAva: sukham ciram x

ahat na_u cira.kAlena - 0 not for a very long time =

manoratham imam zubham x

#yuj -> #niyuj - P. Atm. ‑ niyunakti, #niyuGkte. — to bind on, tie or fasten to (tasmin) av; (with #dhuri) to tie to the pole of a carriage i.e. yoke, harness R; (met) to place in front i.e. employ in the hardest work ib. (also #guru-dhUrSu. mbh); to join, put together (esp. the hands in a certain position; to attach to i.e. make dependent on (tasmai or tasmin) av; to command, coerce, appoint, instal (double tam), trust or charge with, direct or authorize to (tasmin, tasmai, #artham. ifc, or infin); to confer or intrust anything (tam) upon or to (tasmin); to place at, put in the way (with tasmin); to direct towards, fix (mind or eyes upon, with tasmin); to use, employ: Caus. niyojayati, to harness (horses &c), put or tie to (tasmin); to set or lay (a trap or snare &c); to urge, impel, coerce, appoint or instal as (double tam), appoint to (tasmin), direct or compel or request or command to (tasmai, tasmin, tam with #prati, or #artham. ifc); commit or intrust anything (tam) to (tasmin); to put in any place or state (tasmin); to confer or bestow upon (tasmin); to use, employ (reason &c); to endow or furnish with, cause to partake of (tena). — y2009.023 —

~vlm.41. I will collect the thoughts of the ascetic devotee to one focus, and employ them towards the government of his realm; where we may be settled for ever to our hearts content.

042|o/

अहम् आसादयिष्यामि यद् भर्ता शम-चिन्तित: ।

समग्र-आनन्द-वृन्दानाम् एतद् एव_उपरि स्थितम् ॥६।८५।४२॥

aham AsAdayiSyAmi yat_bhartA zama-cintita: |

samagra_ananda-vRndAnAm etat_eva_upari sthitam ||42||

aham AsAdayiSyAmi - I will melt into =

yat_bhartA zama-cintita: - a husband what is peacefully-considering =

samagra_ananda-vRndAnAm - of total-bliss=multitudes =

etat_eva_upari sthitam x

~vlm.42. O I have after long discovered the way to my object, and it is by infusing my very thoughts into the mind of thy husband.

#sad (to SiT, preSiDe as Chairman) -> #Asad - sit near, sit down, sit in siege • meet, encounter -> •• Caus. #AsAdayati, - future #AsAdayiSyAmi – I'll cause to sit or be • I'll approach, meet with, obtain. #AsAdayitavya -mfn.- accessible , attainable • to be attacked or encountered R.,Ragh. •-•>

043|o/

यत् समान-मनो.वृत्ति=सङ्गम् आस्वादेन सुखम् ।

इति चिन्तयती व्योम्ना चूडाला_उल्लङ्घ्य पर्वतान् ॥६।८५।४३॥

yat samAna-mano.vRtti=saGgam AsvAdena sukham |

iti cintayatI vyomnA cUDAlA_ullaGghya parvatAn ||43||

that which

samAna-mano.vRtti=saGgam x

AsvAdena sukham x

iti cintayatI so having thought

vyomnA thru the sky

cUDAlA_ullaGghya parvatAn Topknow overleapt the mountains

~vlm.43. The unanimity of the minds of the wedded pair, and the pleasure of their constant union; contribute to the highest happiness of human beings on earth.

#svAd - to taste well (SWeeT) -> #Asvad - unto -> #AsvAda: - eating with a relish, tasting, enjoying (also metaphorically); flavour, taste. • #AsvAdavat -adj.- tasting-good, palatable; delicious in flavour. • #AsvAdaka ‑ a. ‑ tasting, enjoying. • #AsvAdana -n.- the act of eating, tasting, enjoying. • #AsvAdita - -adj.- tasted, enjoyed, eaten. •Ø• #svAdya ‑ a. ‑ to be eaten; to be tasted or enjoyed mbh; having a good taste, palatable delicious. •• #anAsvAda: - want of taste, insipidity; - a. without taste, insipid. • #anAsvAdita - a. not tasted; -pUrva never before tasted.

देशान् अब्दान् दिगन्तांश्* च प्राप मन्दर-कन्दरम् ।

dezAn_ abdAn_ digantAn* ca prApa mandara-kandaram |

अदृश्यआ.इव नभःस्था.एव प्रविवेश वन.अन्तरम् ॥६।८५।४४॥

adRzyA_eva nabha:sthA_eva pra.viveza vana_antaram ||44||

to many countries

thru the clouds

she journeyed

till at.last she saw the Churnstick.Mountain Cave

then

from her place in the sky she landed in the middle of the forest

045|o/

वात्य्.एव पादप-लता स्पन्द-वेद्य-गमागमा ।

वन-एकदेशे कस्मिंश्.चित् कृत-पर्ण-उटजे पतिम् ॥६।८५।४५॥

vAti_eva pAdapa-latA spanda-vedya-gamAgamA |

vana-ekadeze kasmiMz.cit kRta-parNa_uTaje patim ||45||

vAti_eva - x =

pAdapa-latA spanda-vedya-gamAgamA - x =

vana-eka.deze kasmiMz.cit kRta-parNa_uTaje - x =

patim - x.

~vlm.45. She entered the grove as an aerial spirit invisible to sight, and passed as the air amidst it known by the shaking of the leaves of trees. (The spirits like winds have motion and the power of moving other bodies).

~sv.44-46 Thinking thus, Cudala reached the Mandara mountain.

046|o/

दृष्ट्वा योगेन बुबुधे देहान्तरम् इव_आस्थितम् ।

हार-केयूर-कटक-कुण्डलादि-विभूषित: ॥६।८५।४६॥

dRSTvA yogena bubudhe dehAntaram iva_Asthitam |

hAra-keyUra-kaTaka-kuNDalAdi-vibhUSita: ||46||

dRSTvA yogena - having seen (him) thru yoga = bubudhe deha_antaram iva_Asthitam - she seemed to know him located in a different body

the body which had been

necklace/pearls-bracelet-armlet-earring=&c+adorned... =

~vlm.46. She beheld a leafy hut in one corner of the wood, and knew her husband by the power of her yoga; though appeared to be transformed to another person.

~sv.44-46 Thinking thus, Cudala reached the Mandara mountain.

*jd.46 - dRSTvA yogena - having seen (him) thru yoga = bubudhe deha_antaram iva_Asthitam - she seemed to know him located in a different body = hAra-keyUra-kaTaka-kuNDala_Adi+vibhUSita: - necklace/pearls-bracelet-armlet-earring=&c+adorned... =

047|o/

अभवन् मेरु-कान्तिर् यस् तम् एव_अत्र ददर्श सा ।

कृश-अङ्गम् कृष्ण-वर्णम् च जीर्ण-पर्णम् इव स्थितम् ॥६।८५।४७॥

abhavan_meru-kAnti:_ ya:_tam eva_atra dadarza sA |

kRza_aGgam kRSNa-varNam ca jIrNa-parNam iva sthitam ||47||

...

it was as lovely as Mount.meru

but now she saw instead a skinny-bodied and dark-colored form

in a state like a withered leaf

048|Ø

कज्जल.अम्बु.भर-स्नातम् भृङ्गीशम् इव निस्पृहम् ।

kajjala_ambu.bhara-snAtam bhRGgIzam iva nispRham |

चीर.अम्बर-धरम् शान्तम् एकाकिनम् अवस्थितम् ॥६।८५।४८॥

cIra_ambara-dharam zAntam ekAkinam avasthitam ||48||

kajjala_ambubhara-snAtam –

ink.cloud-dipped =

bhRGgIzam iva nispRham - x =

cIra_ambara-dharam –

wearing sky for his robe =

zAntam –

at.peace =

ekAkinam avasthitam

~vlm.48. He wore a vest of rays, and seemed as if he bad dipped in a fountain of ink; he sat alone in one spot, and appeared as the god Siva to be wholly devoid of all desire.

~sv.47-49 Still remaining in the sky, she saw her husband as if he were another person, for the king what was always clothed in royal robes now appeared as an emaciated ascetic.

स्थली-निषण्णम् पुष्पाणि ग्रथयन्तम् जट.अङ्कितम् ।

sthalI-niSaNNam puSpANi grathayantam jaTa_aGkitam |

तम् आलोक्य .अनवद्य.अङ्गी चूडाला पीवरस्तनी ॥६।८५।४९॥

tam Alokya_ anavadya_aGgI cUDAlA pIvarastanI ||49||

Topknot could see him seated there upon the ground

before her beautifully busty body

with flowers braiding his crown of hair

*AB. "jaTAbhir aGkitam |

~vlm.49. He was sitting on the barren ground, and stringing the flowers to his braided hairs; when the beautious princess approached before him.

~sv.47-49 Still remaining in the sky, she saw her husband as if he were another person, for the king what was always clothed in royal robes now appeared as an emaciated ascetic.

#sad -> #niSad - lying.upon, sinking.into -> #niSaNNa‑ - seated.upon (loc. or comp) VR.&c • • sat.upon (as a seat) VR • •• sunk.down, afflicted, distressed MW.

पी #pI -> #pIvara #pIvarA/#pIvarI - fat, stout, thick, dense, full of or abounding with (comp) •• #pIvara m. - a tortoise • N. of pIvara the Stout, one of the #sapta-RSis under manu #tAmasa the Dark. •• #a-pIvara - not fat • #pIvarA - N. of a daughter of the गन्धर्व gandharva huhu हुहु KSS. •‑• *pIvarastAnI – having large breasts, "busty".

* sthalI-niSaNNam – seated on the ground = puSpANi – flowers = grathayantam - braiding = jaTa_aGkitam - his crown of hair = tam - him = Alokya – having seen = anavadya_aGgI cUDAlA pIvarastanI – the flawless busty body of Topknot.

050|Ø

किम्चिज् जात-विषादा .एवम् उवाच .आत्मनि चेतसा ।

kim.cit_ jAta-viSAdA _evam uvAca _Atmani cetasA |

अहो नु विषमम् मौर्ख्यम् तद् अनात्म-ज्ञत.आत्मकम् ॥६।८५।५०॥

aho nu viSamam maurkhyam tat_ anAtma-jJata_atmakam ||50||

kim.cit jAta-viSAdA_evam

so grown somewhat dejected

uvAca

she spoke

Atmani cetasA

affected in herself

ahat nu

O now

viSamam maurkhyam x

tat_anAtma-jJata_atmakam x

~sv.50 Cudala was depressed at this heartbreaking sight of her husband clad in coarse garment, with matted locks, quiet and lonely, with his colour darkened considerably as if he had had a bath in a river of ink.

~vlm.50. She was moved to sorrow at the sight of his miserable plight, and thus bespoke to herself in audibly in her mind. Alas, how painful is it to behold this pitious sight!

051|Ø

एवम्.विधा: समायान्ति दशा मौर्ख्य-प्रसादत: ।

evam.vidhA: samAyAnti dazA:_ maurkhya-prasAdata: |

अयम् स राजा लक्ष्मी .इव .अन्यतो मे ऽति.प्रिय: पति: ॥६।८५।५१॥

ayam sa rAjA lakSmI_iva_ anyata:_ me_ati.priya: pati: ||51||

evam.vidhA: -

in such a way =

samAyAnti dazA: -

proceed our states (of life) =

maurkhya-prasAdata: -

by grace of folly! =

ayam sa rAjA

this the King

lakSmI_iva - x =

anya.tas me ati.priya: pati: - x.

~vlm.51. O! the great stupidity that rises from ignorance of spiritual knowledge, and which has brought on this miserable condition on this self-deluded prince.

~sv. For a moment she thought: "Alas, the fruit of foolishness! For only the foolish reach such a condition as the king has reached. Surely, it is on account of his own delusion that he has thus secluded himself in this hermitage.

052|Ø

हृदि मोह-घन-क्षुण्णाम् इमाम् अभ्यागते दशाम् ।

तद् अवश्यम् इह .अद्य.एव नाथम् विदित-वेद्यताम् ॥६।८५।५२॥

हृदि मोह-घन-क्षुण्णाम् इमाम् अभ्यागते दशाम् ।

तद् अवश्यम् इह .अद्य.एव नाथम् विदित-वेद्यताम् ॥६।८५।५२॥

hRdi moha-ghana-kSuNNAm imAm abhyAgate dazAm |

tat_avazyam iha_adya_eva nAtham vidita-vedyatAm ||52||

hRdi –

in the Heart =

moha-ghana-kSuNNAm imAm –

this delusion-thick-kSuNNa =

abhyAgate dazAm -

when come into a state

tat_avazyam –

him/that necessarily =

iha_adya_eva -

even here & now

nAtham vidita-vedyatAm - x.

~vlm.52. I must not call him unfortunate, as long as he is my husband; though the deep darkness of his mind (ignorance) hath brought to this miserable plight. (The living husband however miserable, is always to be called true fortunate by the faithful wife.)

क्षुद् #kSud -> #kSuNNa‑ - stamped or trampled upon MBh. • pounded, pulverised • shattered , pierced MBh. • violated (as a vow) R. • reflected on again and again •• *akSuNNa‑ अक्षुण्ण - Unbroken, uncurtailed • undefeated, successful • inexperienced, not expert • akSuNNatA - uncurtailed condition • inexperience.

नयाम्य् अत्र न संदेहो भोग-मोक्ष-श्रियम् तथा ।

nayAmi_atra na saMdehat bhoga-mokSa-zriyam tathA |

इदम् रूपम् परित्यज्य रूपेण .अन्येन केनचित् ॥६।८५।५३॥

idam rUpam parityajya rUpeNa_anyena kena.cit ||53||

I can bring him here

(have no doubt)

to the abundant enjoyment of Freedom

by his abandoning this form for some other one

~vlm.53. I must try my best to bring him to the knowledge of truth, which will no doubt restore him to his sense of enjoyment here, and of his liberation hereafter; and change his figure to his another form altogether.

054|Ø

सकाशम् अस्य गच्छामि बोधम् दातुम् अनुत्तमम् ।

sakAzam asya gacchAmi bodham dAtum anuttamam |

बाला .इयम् मम कान्ता .इति मद्.उक्तम् न करोत्य् अलम् ॥६।८५।५४॥

bAlA _iyam mama kAntA _iti mad.uktam na karoti_ alam ||54||

sakAzam asya gacchAmi –

I go into his presence

bodham dAtum anuttamam -

to put me down =

bAlA_iyam mama kAntA_iti mad.uktam

"You're my little girl!" he says to me

na karoti_alam - - as.if that was not enuf... =

~vlm.54. I must advance nearer to him to instil understanding in his mind, or else my words will make no effect in him; what treats me always as his young and silly wife,

कश् #ka:_ -> #kAza -> #sakAza: - presence {cp. *AkAza} • *sakAzam - towards, to • *sakAze - before, near, at • *sakAzAt, *sakAzatas - from; lit. to, in, & from the presence of (gen. or cpd.) +

055|Ø

तस्मात् तापस-रूपेण बोधयामि पतिम् क्षणात् ।

tasmAt_ tApasa-rUpeNa bodhayAmi patim kSaNAt |

भर्ता कषाय-पाकेन परिपक्व-मति: स्थित: ॥६।८५।५५॥

bhartA kaSAya-pAkena paripakva-mati: sthita: ||55||

tasmAt x

tApasa-rUpeNa –

w an ascetic form =

bodhayAmi patim kSaNAt –

I shall quickly awaken my lord =

bhartA –

husband =

kaSAya-pAkena - x =

paripakva-mati: sthita: - x =

#tApasarUpa

#paripakvamati:

~vlm.55. I will therefore admonish my husband in the figure of a devotee, and it is possible that my admonition delivered in this manner, will make its effect in him; what is now grown hoary with age: (old age must have abated the ardour of youth).

~sv.55-64 Here and now, I shall enable him to attain enlightenment. I shall approach him in a disguise." Afraid that Sikhidhvaja might once again spurn her teaching, considering that she was an ignorant girl, Cudala transformed herself into a young brahmana ascetic and descended right in front of her husband.

कष् #kaSAya - astringent • fragrant • yellowish red (as the garment of a Buddhist 'bhikSu) • • कस् #kasAya - kasAyam - an astringent flavour • a yellowish colour • a potion, an ointment or cosmetic • dirt, filth • impurity or sin cleaving to the soul chup. • dulness, stupidity vedAntas. • decay, degeneracy (Buddhists name five marks, namely Ayus-k, dRSTi-k, kleza-k, sattva-k, kalpa-k). • #aniSkaSAya - full of impure passions.

056|Ø

चेतस्य् अस्य .अद्य विमले त्वम् तत्त्वम् प्रतिबिम्बति ।

cetasi_ asya_adya vimale tvam tattvam pratibimbati |

इति संचिन्त्य चूडाला बभूव द्विज-दारक: ॥६।८५।५६॥

iti saMcintya cUDAlA babhUva dvija-dAraka: ||56||

cetasi_asya_adya vimale –

when awareness of it is now pure =

tvam tat_tvam / tvam tat.tvam / tvam tattvam pratibimbati –

as you that you / you That.ness / you Truth he projects =

so thinking cU

DAlA became a twiceborn boy.

~vlm.56. It is possible that good senses may dawn in the clear understanding, which is not perverted from its nature; saying so the princess chudálá took the shape of a Brahman boy on herself.

*jd.56 - cetasi_asya_adya vimale - when his awareness is now pure = tvam tat_tvam / tvam tat.tvam / tvam tattvam pratibimbati - as you that you / you That.ness / you Truth he projects = iti saMcintya cUDAlA babhUva dvija-dAraka: - so thinking cUDAlA became a twiceborn boy.

ईषद्.ध्यानाद् गत-अन्यत्वम् क्षणाद् अम्बु-तरङ्गवत् ।

ISat.dhyAnAt_ gata_anyatvam kSaNAt_ ambu-taraGgavat |

पपात विपिने तस्मिन् द्विज-पुत्रक=रूपिणी ॥६।८५।५७॥

papAta vipine tasmin_ dvija-putraka=rUpiNI ||57||

after a little meditative thought

suddenly becoming different

as sudden as an ocean wave splashing.down in that forest grove

she took the form of a twiceborn youth

~vlm.57. She reflected at little on the Ágni-soma-mantra, and changed her form as the water turns to a wave; and then alighted on the earth, in the shape of a Brahman's lad.

~sv. ...Cudala transformed herself into a young brahmana ascetic and descended right in front of her husband.

* ISad.dhyAnAt - after a little meditation/thought = gata_anyatvam kSaNAt – suddenly becoming different = ambu-taraGgavat – like an ocean wave = papAta vipine tasmin – splashing.down in that grove = dvija-putraka=rUpiNI – she took the form of a twiceborn youth.

058|Ø

भर्तुर् अध्याजगाम अग्रम् मन्द-स्मित-लसन्-मुखी ।

bhartu:_ adhyAjagAma_agram manda-smita-lasan-mukhI |

ददर्श द्विज-पुत्रम् तम् पुरो यातम् शिखि-ध्वज: ॥६।८५।५८॥

dadarza dvija-putram tam puro_ yAtam zikhi-dhvaja: ||58||

she came unto his presence

and her face gave him a modest smile

but what did Fire-Crest see

saw a Twiceborn boy come before him

~vlm.58. She advanced toward her lord with a smiling countenance, and the prince Sikidkwaja beheld the Brahman boy advancing towards him.

*jd.58 - bhartur adhyAjagAma agram भर्तुः_अध्याजगाम अग्रम् She entered his presence = manda-smita-lasan-mukhI मन्द-स्मित-लसन्-मुखी her face loosing a gentle smile = dadarza dvija-putram tam puro_ yAtam zikhi-dhvaja: ददर्श द्विज-पुत्रम् तम् पुरः यातम् शिखि-ध्वजः - zikhi-dhvaja saw a twiceborn boy come before him.

059|o/

वन-अन्तराद् उपायातम् तपो-मूर्तिम् इव_आस्थितम् ।

द्रवत्-कनक-गौर-अङ्गम् मुक्ताहार-विभूषितम् ॥६।८५।५९॥

vana_antarAt_upAyAtam tapo-mUrtim iva_Asthitam |

dravat-kanaka-gaura_aGgam muktAhAra-vibhUSitam ||59||

out from the forest it emerged

aglow with Tapas-energy

—

a body bright as flowing gold

adorned with a necklace of pearls

~vlm.59. He appeared to come from some other forest, and stood before him in the form of devotion itself; his body was as bright as the molten gold, and his person was ornamented with a string of pearls.

*jd.59 - vana_antarAt_upAyAtam - from the midforest emerged = tapo-mUrtim iva_Asthitam - established as a tapas-form = dravat-kanaka-gaura_aGgam - a body like flowing gold = muktAhAra-vibhUSitam - adorned with a strand of pearls.

शुक्ल-यज्ञ.उपवीत.अङ्गम् शुक्ल.अम्बर-युगावृत्तम् ।

zukla-yajJa_upavIta_aGgam zukla_ambara-yugAvRttam |

कमण्डलु-धरम् कान्तम् पुरो यातम् शिखिध्वज: ॥६।८५।६०॥

kamaNDalu-dharam kAntam puro_ yAtam zikhidhvaja: ||60||

his body with the Sacred Cord

was covered in white cloth, and bore the sacred waterpot

this beautiful boy came before Firecrest

...

~vlm.60. The white sacrificial thread graced his neck, and his body was covered with two pieces of milk white vests; he held the sacred water pot on one hand, and with his pupils staff in the other, he made his approach to the prince.

* zukla-yajJa_upavIta_aGgam – m body with white sacred cord = zukla_ambara-yuga_avRttam - m covered with white cloth = kamaNDalu-dharam – bearing the sacred waterpot = kAntam – a beautiful boy = pura: yAtam zikhidhvaja: - came before Firecrest.

061|Ø

व्याप्त-प्रकोष्ठ-द्वि.गुणेन .अक्ष-सूत्रेण चारुणा ।

vyApta-prakoSTha-dvi.guNena _akSa-sUtreNa cAruNA |

भूम.अवलग्न-गात्रेण किष्कु-मात्रेण च स्थितम् ॥६।८५।६१॥

bhUma_avalagna-gAtreNa kiSku-mAtreNa ca sthitam ||61||

vyApta-prakoSTha-dvi.guNena -

w vyApta-forearm-double =

akSa-sUtreNa cAruNA - w beautiful rudra beads =

bhUma_avalagna-gAtreNa - x =

kiSku-mAtreNa ca sthitam – x.

~vlm.61. His wrist was entwined by a string of beads, and a long and double chain of rosary hang from his neck to the ground, (Double and trible threads of sacred seeds worn about the necks of sninta).

Ø #kiSku ‑m.‑ fore-arm, handle (of an axe).

062|o/

कुन्तल-व्याप्त-मूर्धानम् सालिमालम् इव_अम्बुजम् ।

भासयन्तम् प्रदेशम् तम् शरीरैर् दीप्ति-मण्डलै: ॥६।८५।६२॥

kuntala-vyApta-mUrdhAnam sAlimAlam iva_ambujam |

bhAsayantam pradezam tam zarIrai:_ dIpti-maNDalai: ||62||

the hair upon his head is like a swarming cloud of bumblebees

that brighten the country with their bodies' bright maNDalas

~vlm.62. His head was covered over by long and flowing jet black hairs, in the manner of the strings of black bees, fluttering about the tops of white lotuses; and the radiance of his, shed a lustre on the spot.

063|Ø

कुण्डला-भूषित-मुखम् नवम् अर्कम् इव .उदितम् ।

kuNDalA-bhUSita-mukham navam arkam iva_uditam |

शिखि-सम्प्रोत-मन्दारम् शृङ्ग.स्थ.इन्दुम् इव .अचलम् ॥६।८५।६३॥

zikhi-samprota-mandAram zRGga.stha_indum iva_a-calam ||63||

kuNDalA-bhUSita=mukham - ring-adorned=face

navam arkam iva_uditam - like a new sun arisen,

crest-knotted-coral.blossom

zRGga.stha_indum iva_a-calam

like the Moon set on a mountain

~vlm.63. His face ornamented with earrings, glowed as the rising sun with his lustre of rosy rays, and the knotted hair on the top of his head with the mandára flower fastened on it, appeared as pinnacle of a mountain with the rising moon above it.

064|o/

कान्त.उपशान्त-वपुषम् ऊर्जितम् विजितेन्द्रियम् ।

kAnta_upazAnta-vapuSam Urjitam vijita_indriyam |

हिमाभ-भस्म-तिलकम् भूषित.आलोक-सुन्दरम् ॥६।८५।६४॥

himAbha-bhasma-tilakam bhUSita_Aloka-sundaram ||64||

his handsome body

peaceful yet powerful

with senses controlled

with snowy-white tilaka.markings

was a beautiful sight to see

~vlm.64. The husband that sat quiet with his tall stature, and his limbs and senses under his subjection; appeared as a mount of ice with the ashes rubbed all over his body.

065|Ø

मेरु-हेम-तटी-लीन-पूर्णेन्दुम् इव चञ्चलम् ।

meru-hema-taTI-lIna-pUrNa_indum iva caJcalam |

तम् आलोक्य द्विज-सुतम् समुत्तस्थौ शिखिध्वज: ॥६।८५।६५॥

tam Alokya dvija-sutam sam.uttasthau zikhidhvaja: ||65||

like a meru-golden-slope-resting-full Moon

caJcalam - stirring =

tam Alokya dvija-sutam

having seen that twiceborn son

samuttasthau zikhidhvaja:

Firecrest arose...

~vlm.65. He saw the Brahman boy appearing before him, as the full moon, rising on the aureate mount of Meru; and rose before him with the respect. (Which is paid to that luminary by her worshippers).

~sv.65-68 Sikhidhvaja saw the young ascetic and was delighted. The two vied with each other in spiritual radiance. The young ascetic was in fact incomparably radiant, so that Sikhidhvaja took him to be a celestial.

ली #lI -> #lIna‑ - lying or resting on, staying in, lurking, hiding MBh. • *meru-hema-taTI-lIna-pUrNendu – the full moon resting on meru's golden slope, fm6085.065 +

066|Ø

देव.पुत्र-आगम-धिया संपरित्यक्त-पादुक: ।

deva.putra_agama-dhiyA samparityakta-pAduka: |

देवपुत्र नमस्कार इदम् आसनम् आस्यताम् ॥६।८५।६६॥

devaputra namaskAra idam Asanam AsyatAm ||66||

...

thinking that the son of some God had come to him

he cast.off his sandals & said

"Divine Youth, I greet you

take your seat here"

deva.putra_agama-dhiyA x

samparityakta-pAduka: - x =

devaputra namaskAra x

idam Asanam AsyatAm - x =

इत्य् अस्य दर्शयाम्.आस पाणिना पत्र-विष्टरम् ।

iti_ asya darzayAm.Asa pANinA patra-viSTaram |

ददौ च द्विज-पुत्रस्य पुष्प-मुष्टिम् करोत्करे ॥६।८५।६७॥

dadau ca dvija-putrasya puSpa-muSTim kara-utkare ||67||

so he gestured with his hand toward a leafy seat

and offered to the twiceborn boy

the bunch of flowers in his hand

068|o/

चन्द्र: कुमुद-खण्डस्य प्रालेयम् इव पल्लवे ।

हे राजर्षे नमस् तुभ्यम् इति द्विज-सुतो_अवदत् ॥६।८५।६८॥

candra: kumuda-khaNDasya prAleyam iva pallave |

he rAjarSe nama:_tubhyam iti dvija-suta:_avadat ||68||

गृहीत्वा कुसुमान्यस्माद्विवेश पत्रविष्टरे ॥

gRhItvA kusumAni_asmAt_viveza patra-viSTare ||

candra: kumuda-khaNDasya x

prAleyam iva pallave x

he rAjarSe x

nama:_tubhyam x

iti dvija-suta:_avadat x

gRhItvA kusumAni having grasped flowers

asmAt_viveza patra-viSTare

~vlm.68. The brahman boy responded to him saying: "I greet thee in return, O thou son of a king! that lookest like a dew drop or the beaming moon-light sparkling on a lotus leaf." He then received the flowers from his hand and sat upon the leafy bed.

FIRECREST said—

देवपुत्र महाभाग कुत आगमनम् कृतम् ।

devaputra mahAbhAga kuta* Agamanam kRtam |

दिवस: सफलो मन्ये यत् त्वम् अद्य .अस्मि दृष्टवान् ॥६।८५।६९॥

divasa: saphalo_ manye yat tvam adya _asmi dRSTavAn ||69||

heavenly boy! illustrious!

where do you come.from?

it has to be a lucky day when I behold a vision such as you

~vlm.69. Sikhidhwaja said:--Tell me O thou heaven born boy, whence thon comest and whither thou goest, as for me it is lucky day that has brought thee to my sight.

*jd.69 - deva.putra mahAbhAga - illustrious divine boy = kuta: Agamanam kRtam - from where is your coming done? = divasa: sa.phala: manye - I think it to be a fruitful day = yat_tvam adya_asmi dRSTavAn - in which I now have the vision of you.

070|o/

इदम् अर्घ्यम् इदम् पाद्यम् पुष्पाणि .इमानि मानद ।

idam arghyam idam pAdyam puSpANi _imAni mAnada |

इमा प्रग्रथिता माला गृह्यन्ताम् भद्रम् अस्तु ते ॥६।८५।७०॥

imA pragrathitA mAlA gRhyantAm bhadram astu te ||70||

idam arghyam -

this water

idam pAdyam –

this washing of feet

puSpANi_imAni –

these flowers

mAnada –

honoring / your honor

imA pragrathitA mAlA –

these garlanded flowers

gRhyantAm –

being taken

bhadram astu te –

let them be a blessing on you

~vlm.70. Please accept this pure water, and fragrant flowers and this honorarium also; and receive this string of flowers, that I have strung with my hands; and so be all well with thee.

~sv.69-71 He worshipped the ascetic appropriately. Cudala appreciatively accepted the worship and remarked:

vasiShTha said—

इत्य् उक्त्वा पाद्यम् अर्ध्यम् च मालाम् पुष्पाणि च_अनघ ।

iti_uktvA pAdyam arghyam ca mAlAm puSpANi ca_anagha |

शिखिध्वजस् तद्.इष्टायै ददौ देव्यै यथाखिलम् ॥६।८५।७१॥

zikhidhvaja:_tat_iSTAyai dadau devyai yathAkhilam ||71||

having said these words, dear boy, Firecrest offered

water & washing & garlands of flowers to that Goddess

plentifully

~vlm. ... offered the flowers, the wreathed blossoms, the honorariums and other offerings; as directed by the cerimonial law to his worshipful lady.

chUDAlA said—

072|Ø

सु.बहूनि परिभ्रान्तो भू.तल.आयतनान्य् अहम् ।

su.bahUni paribhrAnta: bhU.tala_ayatanAni_aham |

त्वत्तस् पूजा यथा प्राप्ता मया .इयम् न तथा .अन्यत: ॥६।८५।७२॥

tvat.tas pUjA yathA prAptA mayA _iyam na tathA_ anyata: ||72||

I've traveled here & traveled there

on many journeys on the face of the whole earth

but honors like these you offer

I have not had from anyone before

su.bahUni paribhrAnta: x

bhU.tala_ayatanAni_aham - x =

tvat.tas pUjA yathA prAptA x

mayA_iyam na tathA_anyata: - x =

073|o/

पेशलेन.अनुरूपेण प्रश्रयेण-अमुना_अनघ ।

मन्ये ऽहम् नूनम् अत्यन्त-चिरंजीवी भविष्यति ॥६।८५।७३॥

pezalena_anurUpeNa prazrayeNa_amunA_anagha |

manye_aham nUnam atyanta-ciraMjIvI bhaviSyati ||73||

in keeping with such charming civility, dear boy, I expect

you will be very long.lived

the Gods, and betoken thee to be attended with long life on earth. (Because the meek and gentle are said to be long lived on earth).

~vlm.p.73 Your humility, courtesy and complacence reveal you to be highly favored of the gods and indicate that you will have a long life on earth.

#zri -> #prazri -> #prazraya -adj.- inclining forward i.e. respectful demeanour , modesty , humbleness , affection , respect , civility (personified as a son of *dharma धर्म and *hrI ह्री) MBh. &c.

~vlm. Thy humility, courtesy and complacence bespeak thee to be highly favoured of

074|o/

शान्तेन मनसा .उदारम् आराद् उन्मुक्त कल्पनम् ।

निर्वाण.अर्थम् तप: साधो कच्चित् सम्भूतवान् असि ॥६।८५।७४॥

zAntena manasA _udAram ArAt_ unmukta* kalpanam |

nirvANa_artham tapa: sAdhat kat.cit sambhUtavAn_asi ||74||

zAntena manasA_udAram - x =

ArAt x

unmukta-kalpanam - x =

nirvANa_artham tapa: - x =

sAdha: - x =

kac.cit sambhUtavAn_asi – x.

~vlm.74. Tell me O devotee, whether you have ever applied your mind towards the acquirement of your final liberation and extinotion; after the abandonment of all your earthly desires, by the magnamity and tranquilization of your soul for a long time. (It is true you have long forsaken the vanities of the world, but have you set your heart to seek the eternal emancipation of your soul?

~sv.73-74 I admire your tranquillity and your austerity.

AB. ArAt dUre unmuktA: kalpanA: phala-saMkalpA yasmin | ata eva_udaram nirvANArtha... ||

शान्तेन मनस-उदारम्-आराद्-उन्मुक्त-कल्पनम् ।

निर्वाण-अर्थं तपः साधो कच्चित्-संभृतवान्-असि ।। ७४

VA - O sadhu, by practicing peace of the mind for long time, have you

become accomplished tapasvi for the great goal of notion-free nirvana?

AS:
मनस-उदारम् should break as मनसा उदारम्
The meaning is:
Have you, perhaps, undertaken tapas with a calm mind (शान्तेन मनसा) to attain the great nirvana free of all senses about nearby (worldly) things?

075|o/

असिधारा-समम् सौम्य शान्त-व्रतम् इदम् तव ।

स्फीतम् यद् राज्यम् उत्सृज्य महा.वन-निषेवणम् ॥६।८५।७५॥

asidhArA-samam saumya zAnta-vratam idam tava |

sphItam yad rAjyam utsRjya mahA.vana-niSevaNam ||75||

it's like the edge of a sword, friend, this shAnta vow of peace of yours,

leaving a prosperous kingdom to dwell in the Great Forest

~sv.75 You have chosen to tread the razor's edge ..."

~vlm.p.75 You have vowed to undergo the hardship of this forest life and forsaken the care of your large kingdom. You have, my dear sage, chosen a very painful alternative for your final liberation.

shikhidhvaja.FIRECREST said–

076|Ø

जानासि भगवन् सर्वम् देवस् त्वम् को ऽत्र विस्मय: ।

jAnAsi bhagavan ऽarvam deva:_ tvam ka:_ atra vismaya: |

श्रिया.एव लोक.उत्तरया ज्ञायसे चिह्न-रूपया ॥६।८५।७६॥

zriyA_eva loka_uttarayA jJAyase cihna-rUpayA ||76||

jAnAsi bhagavan ऽarvam

Lord.bhagavan

you know everything

deva:_tvam

you're a God

ka:_atra vismaya:

zriyA_eva loka_uttarayA

jJAyase cihna-rUpayA

you are known by a particular form

~vlm.76. Sikhidhwaja replied:--I wonder not that thou must know all things, being a God thyself and thou wearest this form Brahmana boy, yet the supernatural beauty of thy person, bespeaks thee to be an all-knowing deity.

~sv.76-81 Sikhidhvaja replied: "Surely, you know everything, O son of the gods! By your very look you are showering nectar upon me. I have a lovely wife what is just now ruling my kingdom; you resemble her in some ways. And the flowers I have offered you in worship — may they be blessed.

जानासि भगवन्-सर्वं देवस्-त्वं कोऽत्र विस्मयः ।

श्रिय-एव लोक-उत्तरया ज्ञायसे चिह्न-रूपया ।। ७६ - ...

mark/sign/symptom/aim/characteristic ...

~VA - second line? You are known by brightness (zriyA) and sign.

लोक-उत्तरया - ?

~AS: Again the break in the second line would be श्रिया इव
Thus the meaning is: you appear to be (ज्ञायसे) a God (देव in the first line) indicated (literally having the form of a mark चिह्न-रूपया) by your exceptional (लोकोत्तरया) brilliance (श्रिया)

077|o/

एतान्य् अङ्गानि ते चन्द्राद् घटितानि_इति मे मति: ।

अथवा किम् समालोकाद् अमृतेन.इव सिञ्चसि ॥६।८५।७७॥

etAni_aGgAni te candrAt_ghaTitAni_iti me mati: |

athavA kim samAlokAt_amRtena_iva siJcasi ||77||

etAni_aGgAni te candrAt_ghaTitAni x

iti me mati: - such is my mind =

athavA kim samAlokAt x

amRtena_iva siJcasi - x.

~vlm.77. Methinks these members of the body, are beduded with the ambrosial beam of moon light, or how coal thy very appearance shed such nectarious peace even at the first sight.

078|Ø

अस्ति मे दयिता कान्ता पाति मद्.राज्यम् अद्य तत् ।

asti me dayitA kAntA pAti mad.rAjyam adya tat |

तव.इव तस्या दृष्टानि तान्य् अङ्गानि_इह सुन्दर ॥६।८५।७८॥

tava_iva tasyA dRSTAni tAni_ aGgAni_ iha sundara ||78||

it is my lover girl that governs my kingdom now

and

you look like her

with legs like those

I should call you beautiful

~vlm.78. O handsome boy! I see in thy person a great resemblance of the features of, my beloved one, what is now reigning over my kingdom; (and whom perhaps I will see no more in this life).

079|Ø

उपशान्तम् च कान्तम् च वपुर् आपादम् अस्तकम् ।

upazAntam ca kAntam ca vapu:_ ApAdam astakam |

शृङ्गम् शुभ्र.अम्बुदेन .इव पुष्पेण_आच्छादया .अमुना ॥६।८५।७९॥

zRGgam zubhra_ambudena _iva puSpeNa_AcchAdayA_amunA ||79||

upazAntam ca kAntam ca x

vapu:_ ApAdam astakam x

zRGgam zubhra_ambudena_iva - like a peak w/ a white raincloud =

puSpeNa_acchAdayA_amunA – w this flowery clothing.

#zubh -> #zubhra- - radiant, shining, beautiful, splendid • clear, spotless (as fame) • bright-coloured, white &c • -m.- white (the colour).

#AcchAda

~vlm.79. Please now to refresh thy fair and fatigued frame, with wearing these flowery chaplet from the bead to foot; as the vest of a hoary cloud, invests a mountain from its top to bottom.

निष्.कलङ्क.इन्दु-संकाशम् अङ्गम् आदित्य-तेजसा ।

niS.kalaGka_indu-saMkAzam aGgam Aditya-tejasA |

मन्ये ते ग्लानिम् आयाति सुमनःपत्र-पेलवम् ॥६।८५।८०॥

manye te glAnim AyAti sumana:patra-pelavam ||80||

your body

that once seemed.to.be a spotless moon

beneath the heat of the sun

has been stricken like a delicate flower-petal

~vlm. I see thy face as beautiful, as the stainless moon; and thy limbs as delicate, as tender petals of flowers; and I find them now waning and fading under the solar gleams.

081|Ø

देव.अर्चनाय .उपचितम् इदम् इत्थम् सितम् मया ।

deva_arcanAya_upacitam idam ittham sitam mayA |

अङ्ग त्वद् अङ्ग-सङ्गेन तत् प्रयातु कृत.अर्थताम् ॥६।८५।८१॥

aGga tvat_aGga-saGgena tat prayAtu kRta_arthatAm ||81||

deva_arcanAya –

by God-worship

upacitam - succeeding =

idam ittham sitam mayA - this is so cool for me =

*Ott.part. #aGga - ind. - ind . a particle implying attention, assent or desire, and sometimes impatience, it may be rendered- by "well". VLM often takes it as a vocative ("pretty youth") to rAma, (e.g. y6080.019). vasiShTha often uses it when rAma gets too pert, too stupid, or too sassy. I have tried to note examples as they occur. + particle implying attention, assent or desire, and sometimes impatience, it may be rendered, by well." MW • OK ("okay", <auke'>) has these senses. As assent, cp. #aGgIkR = to give assent, nod in agreement •• #aGga – indeed – aGga in an intensifier, often used (like the verbal prefix <sam> as a metric filler, or in wordplay (aGga tvat_aGga-saGgena tat prayAtu kRta_arthatAm, FM.6.85.81) – MW: ind. a particle implying attention , assent or desire , and sometimes impatience , it may be rendered , by well ; indeed , true , please , rather quick ; kim aGga , how much rather!

with your body-attachment

tvat_aGga-saGgena - x = tat prayAtu kRtArthatAm – proceed to that state of attainment =

~vlm.81. Know pretty youth that I was for the service of the Gods, that I had wreathed the flowers together; and now I offer and bequeath them to thee, that art no less a god to me.

#ci -> #cita -> #upacita - heaped up , increased • prospering , succeeding • big , fat • covered over, possessing plentifully. •-• u.‑rasa - one whose (appetite or) desire is increased Megh. 115.

the root >ci connotes a heap of stuff, cita

the root >cit connotes the elements of the heap, citta

082|Ø

जीवितम् याति साफल्यम् स्वम् अभ्यागत-पूजया ।

jIvitam yAti sAphalyam svam abhyAgata-pUjayA |

देवाद् अप्य् अधिकम् पूज्य: सताम् अभ्यागतो जन: ॥६।८५।८२॥

devAt_ api_ adhikam pUjya: satAm abhyAgata:_ jana: ||82||

what has been lived finds its fruition

in honoring a guest like you.

More even than a god

a person is to be worshipped as a guest.

jIvitam yAti - what has been lived =

sAphalyam svam abhyAgata-pUjayA - x =

devAt_api_adhikam pUjya: - x =

satAm abhyAgato jana: - x =

~sv.82 One's life attains its fruition by the worship of the guest what arrives unsolicited; the worship of such a guest is superior even to the worship of the gods.

~vlm.82. My life is crowned to day with its best luck by its service of a guest like thyself, for it is said by the wise that attendance on guests is meritorius than the merit of attending, on the Gods. (Hence the law of Hospitality is not less binding on the Hindu that it is with the Beduian Arabs).

You are my guest.

I honor you with worship.

That is my #pujA.

for the person of a guest should be honored as a deity.

083|Ø

तत् कस् त्वम् कस्य पुत्रस् त्वम् किम् आयातो ऽस्य् अनुग्रहात् ।

tat_ ka:_ tvam kasya putra:_ tvam kim AyAta:_ asi_ anugrahAt |

एतत् मे संशयम् छिन्धि विमल.इन्दु-सम.आनन ॥६।८५।८३॥

etat me saMzayam chindhi vimala_indu-sama_Anana ||83||

tat_ka:_tvam kasya putra:_tvam kim AyAta:_asi_anugrahAt |

etat_me saMzayam chindhi vimala_indu-sama_Anana |

तत् कः_त्वम्

Sa:_ what are you?

कस्य पुत्रस्

whose son?

त्वम् किम् आयातः_असि

how are you come here?

अनुग्रहात्

By your grace

एतन् मे संशयं छिन्धि

thus remove/reveal this (dark) doubt from me,

विमल-इन्दु-सम-अनन

o full-moon-like-face - for your face is like the full moon.

~sv.83 Pray, tell me what you are and to what I owe this blessing of your visit to me?"

~vlm.83. Now deign O moon faced deva (deity) to reveal unto me what God thou art, and the progeny of what deity that dost deign to dignify me with thy visit; please tell me all this and remove the doubts that disturb my breast.

The brAhmaNa said—

राजन् मे शृणु वक्ष्यामि यथा-पृष्टम् अखण्डितम् ।

rAjan me zRNu vakSyAmi yathA-pRSTam akhaNDitam |

को नाम परिपृच्छन्तम् विनीतम् वञ्चयेत् पुमान् ॥६।८५।८४॥

ko_ nAma paripRcchantam vinItam vaJcayet pumAn ||84||

rAjA, hear me out

I'll tell you everything you ask, omitting nothing!

what kind of person, being asked, would fail to answer your question

~vlm. ... what is there so uncivil, that will deceive and not comply to the request of his humble suppliant.

085|o/

अस्त्य्_अस्मिञ्_जगती-कोशे शुद्धात्मा नारदो मुनि: ।

पुण्य-लक्ष्म्या मुखे कान्ते कर्पुर-तिलक-उपम: ॥६।८५।८५॥

asti_asmiJ_jagatI-koze zuddhAtmA nArado muni: |

puNya-lakSmyA mukhe kAnte karpura-tilaka_upama: ||85||

there is in this world

a pure soul

the muni known as narada.Mangift

with holy splendor in his face

he's like the marks of the devout

~vlm.85. There lives in this world, the well known the holy aunt Narada by name; what is the snowy spot of pure camphor, on the face of those that are famed for the purity of their lives.

~sv.84-85 THE BRÂHMANA (CUDALA) said:There is a holy sage in this universe known as Narada.

*jd.85 - asti asmin jagatI-koze अस्ति_अस्मिन् जगती-कोशे There is among these worlds = zuddhAtmA nArado muni: शुद्ध-आत्मा नारदः मुनिः a pure soul, the Muni narada Mangift. = puNya-lakSmyA mukhe kAnte पुण्य-लक्ष्म्या मुखे कान्ते with holy splendor in his face he is = karpura-tilaka_upama: कर्पुर-तिलक-उपमः like an adornment camphor - like a white sectarian mark.

086|Ø

स कदाचिन् मुनिर् देवो गुहायाम् ध्यानम् आस्थित: ।

sa kadAcit_ muni:_ devo_ guhAyAm dhyAnam Asthita: |

तत्र हेम-तटे गङ्गा वहत्य् उरु-तरङ्गिणी ॥६।८५।८६॥

tatra hema-taTe gaGgA vahati_ uru-taraGgiNI ||86||

sa kadAcin_muni:_deva: -

somewhen this divine Muni =

guhAyAm dhyAnam Asthita: -

was seated in meditation in a cave =

tatra hema-taTe

there on a snowy slope

gaGgA vahati_uru-taraGgiNI – where ganGA.River waves splash the shore...

~vlm.86· It was at one time that this godly saint sat in his devotion in a cavern of the golden mountain; where the holy river of gangá, fast flows with her running current and huge billows dashing against the shore.

~sv.86-87 Once he was engaged in meditation in a cave on the bank of the holy river Ganga.

087|Ø

मेरु-लक्ष्म्या स्फुरद् रूपा भान्ति हार-लता यथा ।

meru-lakSmyA sphurad rUpA bhAnti hAra-latA yathA |

एकदा नारद-मुनिर् ध्यानान्ते स सरित् तटे ॥६।८५।८७॥

ekadA nArada-muni:_ dhyAnAnte sa sarit_taTe ||87||

...

meru-lakSmyA sphurat - x =

rUpA: bhAnti - forms appear

hAra-latA: yathA - x =

ekadA nArada-muni: -

at.one.time the muni narada.Mangift =

dhyAnAnte sa sarit_taTe – after meditation he on a river-slope... =

~vlm.87. The saint stepped out once to the beach of the river, to see how it glided on in its course; like a necklace of gems torned down from the mountain on high

~sv.86-87 Once he was engaged in meditation in a cave on the bank of the holy river Ganga.

ध्वनद् वलयम् अश्रौषीत् लीला=कलकल-आरवम् ।

dhvanat_ valayam azrauSId_ lIlA=kalakala_Aravam |

किम् एतद् इत्य् असौ किम्चिज् जात-प्राय-कुतूहल: ॥६।८५।८८॥

kim etat_ iti_ asau kim.cit_ jAta-prAya-kutUhala: ||88||

...

he heard the tinkle of a bracelet

a pleasant 'kala-kala" sound

"What might this be?"

he was curious to know

हेलया .अलोकयत् नद्याम् अपश्यत् ललना-गणम् ।

helayA_ a.lokayat_nadyAm apazyat_lalanA-gaNam |

रम्भा-तिलोत्तमा-प्रायम् निर्यातम् जल-लीलया ॥६।८५।८९॥

rambhA-tilottamA-prAyam niryAtam jala-lIlayA ||89||

he looked with delight

he saw in the river

a playful bunch of girls

the likes of rambhA and tilottamA

come to play in the water

* rambhA.Plantain, and tilottamA (tila-uttamA, freckle-top)

the most beautiful of the many Nymphs in the paradise of indra the Crafty.

~vlm.89. He lightly looked towards the sacred stream and observed there an assemblage of young ladies, what equalled the celestial nymphs Rambhá and Tilottamá in the beauty of their persons; what had come out to sport by and bath in the clear waters of the holy river.

*jd.89 - helayA_alokayat - looking with delight = nadyAm apazyat - seeing in the river = lalanA-gaNam - a playful bunch of girls = rambhA-tilottamA-prAyam - the likes of rambhA and tilottamA - two famous beauties prominent in kathA.sarit-sAgara (KSS) = niryAtam jala-lIlayA - come to play in the water.

090|Ø

क्रीडन्तम् त्यक्त-वसनम् देशे पुरुष-वर्जिते ।

krIDantam tyakta-vasanam deze puruSa-varjite |

काञ्चन.अम्भोज-मुकुल-संकाशै: स्तन-मण्डलै: ॥६।८५।९०॥

kAJcana_ambhoja-mukula-saMkAzai: stana-maNDalai: ||90||

krIDantam –

they played =

tyakta-vasanam –

casting.off their clothes =

deze puruSa-varjite –

in a place where there were no men around =

kAJcana_ambhoja-mukula-saMkAzai: - x =

stana-maNDalai: - x.

~vlm.90. They plunged and played in the waters removed from the sight of men, and were all naked with their uncovered breasts; blooming as the buds of golden lotuses in the lake.

~sv.89-100 Out of curiosity he looked in that direction and saw a few of the foremost celestial nymphs sporting in water, naked. They were indescribably beautiful.

091|Ø

परिवेल्लितम् अन्योन्यम् फल-कान्तम् द्रुमम् यथा ।

parivellitam anyonyam phala-kAntam drumam yathA |

द्रुत-हेम-रसापूर-निर्भर.आभोग-भासुरै: ॥६।८५।९१॥

druta-hema-rasApUra-nirbhara_abhoga-bhAsurai: ||91||

parivellitam anyonyam –

mutually intertwined

phala-kAntam drumam yathA –

as a girl-fruit tree =

w/ druta-golden-rasApUra-nirbhara_abhoga-bhAsuras.

#vell – to shake, toss -> #vellita‑ - shaken , trembling &c. ; bent , curved , crooked MBh. &c. • entwined (as arms) • -n.- going , moving , shaking W. ; the rolling of a horse L. •• #parivellita -

#phalakAnta

#drutahemarasApUranirbharAbhogabhAsurai: ||91||

#drutahemarasApUranirbharAbhoga

#bhAsura -

~vlm.91. These were jogging to and fro_ and dashing against one another like the ripened fruits of trees, and seemed to be filled with flavoured liquor for the gidding of their observers.

~sv.89-100 Out of curiosity he looked in that direction and saw a few of the foremost celestial nymphs sporting in water, naked. They were indescribably beautiful.

वेल् #vel -> #vellita -> #parivellita – परिवेल्लित a. Surrounded; गुरुभिः परिवेल्लिता$पि Bv.2.18. • (arms mutually) entwined, y6085.091.

092|Ø

कुर्वन्तम् उरुभि: काम-मन्दिर-स्तम्भ-संचयम् ।

kurvantam urubhi: kAma-mandira-stambha-saMcayam |

निर्मली.कृत-चन्द्रेण व्याप्ताम् व्योम-विलासिनीम् ॥६।८५।९२॥

nirmalI.kRta-candreNa vyAptAm vyoma-vilAsinIm ||92||

kurvantam - x =

urubhi: - x =

kAma-mandira-stambha-saMcayam - x =

nirmalI.kRta-candreNa - made spotless in the moonlight =

vyAptAm vyoma-vilAsinIm - x.

~vlm.92. Their swollen bosoms formed the sanctuary of the God of love, and were washed by the pure waters of the sacred river.

~sv.89-100 Out of curiosity he looked in that direction and saw a few of the foremost celestial nymphs sporting in water, naked. They were indescribably beautiful.

Are there typos in 92 and 93?

९२ अपगा ~ आपगा?

निर्मली-कृत-चन्द्रेण व्याप्तां व्योम-विलासिनीम् ।। ९२

लावण्य-रस-पूरेण तर्जयन्तम्-इव-अपगाम् ।93a

VA - washed with pure waters, reflecting moon (I thought, it was

day-time?), the womens' beauty filled the space, threatening the

beauty of Ganga flow???

93a. AS: The main clue to the meaning is to keep eye on the neuter gender acc. case noun which refers to the ललनागण mentioned in v. 89.
Thus the meaning is:
(he saw the group of women) as if putting to shame (तर्जयन्तम्) the river (आपगा and not अपगा as pointed out by Krishnanda) which travels in heavens (व्योम-विलासिनी)
full of clear white images of moon, by (their own) abundance of splendor.
The time is not really mentioned. But the traveler of heavens can have the moon images all the time(:-))
The shame need not be related to current appearance of the river.

093|Ø

लावण्य-रस=पूरेण तर्जयन्तम् इव .अपगाम् ।

lAvaNya-rasa=pUreNa tarjayantam iva .apagAm |

प्राकारैर् अमर.उद्यान-रथ-चक्रैर् मनोभुव: ॥६।८५।९३॥

prAkArai:_ amara_udyAna-ratha-cakrai:_ manobhuva: ||93||

because saltiness-flavor=full

as.if threatening/mocking iva

gone.to

prAkArai: - x =

amara_udyAna-ratha-cakrai: - by chariotwheels in the Garden of the Immortals manobhuva: - x.

#lAvaNyarasapUra

#apaga

#manobhuva:

~vlm.93. Their fullness with luscious liquor, put to blush the sweet waters of the sacred river of Gangá; they were as mound in the garden of paradise, and as the wheels of the car for the God Káma to ride upon.

~VA - as chariots and tents clog the divine gardens of Kama (on big divine holidays),

women's buttocks were clogging waters of Ganga...

~AS: (he saw the group of women) causing the water of the गङ्गा to overflow by bridges formed with their buttocks as sides, (the buttocks which function as) great chariot wheels of Kama in the Gardens of Gods.
BTW, चत्रैर् should be चक्रैर्
Also note the long compound word उत्पथा-अर्पित-गङ्ग-अम्बु this is an adjective of the group of women hence neut. acc. and means "one who has caused the Ganga water to overflow". The break of the first two words should be उत्पथ+अर्पित

http://www.historyofbridges.com/facts-about-bridges/arch-bridges/

उत्पथ-अर्पित-गङ्गा-अम्बु-नितम्ब-तट-सेतुभि: ।

सर्वत्र दृष्ट-सर्वाङ्गम् विश्व.रूपम् इव स्थितम् ॥६।८५।९४॥

utpatha_arpita-gaGgA_ambu-nitamba-taTa-setubhi: |

sarvatra dRSTa-sarvAGgam vizva.rUpam iva sthitam ||94||

utpatha_arpita-gaGgA_ambu-nitamba-taTa-setubhi: -

with error-built-gaGgA-water-buttocks-curved-bridges =

sarvatra - everywhere =

dRSTa-sarva_aGgam vizva.rUpam iva sthitam -

all her limbs are seen to be like the Universal Form.

#path -> #utpath -> #utpatha –m.- wrong road, bad way; error, evil r; — adj. - one what is come off from the right way, lost, stray. - u.-gAmin - upstarts; - u.-gata - going astray from the righteous path; - u.-nAzana - annihilating the upstarts • #utpathaga - what is proceeding on the wrong path. • utpata#vArika -mfn.- keeping back or preserving from the bad way Nr2isUp.

~vlm.94. Their buttocks were as pillars of the bridge in water, obstructing and dividing the free passage of the waters of the Ganges; and their upper part of the body, gives a lustre of world's beauty.

~VA - as chariots and tents clog the divine gardens of Kama (on big divine holidays),

women's buttocks were clogging waters of Ganga...

095|Ø

प्रतिबिम्बित-सर्व.अङ्गम् अन्योन्यादर्शताम् गतम् ।

pratibimbita-sarva_aGgam anyonya-AdarzatAm gatam |

काल-कल्प.तरोर् वर्ष-विटपात् पक्ष-पल्लवात् ॥६।८५।९५॥

kAla-kalpa.taro:_ varSa-viTapAt pakSa-pallavAt ||95||

pratibimbita-sarva_aGgam –

reflecting every limb =

anyonya-*AdarzatAm - mutually mirroring =

gatam - x =

kAla-kalpa.taro: -

of Time's kalpa.tree =

varSa-viTapAt

pakSa-pallavAt - x.

~vlm.95. The shadow of one another's body was clearly visible to the-naked eye, on the limpid waters of the Gangá; like a Kalpatree in rainy season, with all its branches.

096|Ø

विविध.ऋतु.लता-जालाद् दिन.श्री-कलिक.आकुलात् ।

vividha-Rtu.latA-jAlAt_ dina.zrI-kalika_akulAt |

आलोक-पुष्प-रजसो जाताद् गगन-कानने ॥६।८५।९६॥

Aloka-puSpa-rajaso_ jAtAt_ gagana-kAnane ||96||

vividha-Rrtu.latA-jAlAt - @ the various seasonal vines =

dina.zrI-kalika_akulAt x

Aloka-puSpa-rajasa: jAtAt

from worlds born like pollen.dust

gagana-kAnane –

in the sky-forest...

~vlm.96. The thick verdure of the verdant season, had put to shade the light of the day; and the flying dust of flowers, had filled the forest air with fragrance.

आलोक-पुष्प-रजसो जाताद्-गगन-कानने ।। ९६
स्फुरज्-जल-खग-प्रोतात्-सप्त-अब्ध्य्-एकालवाडकात् ।
VA - so, there is description of kalpa-tree with years as branches
etc, which Narada saw in the space (as in non-visible forest).
~AS: No, this is the expansion of the idea that the group of women appeared grand like the विश्वरूप. The appearance is described as arising from the kalpataru called काल.
The reference to काल is from the गीता reference as suggested by AB (कालोऽस्मि ...)
There is no assertion that Narada saw it! This is the poet elaborating how it may have appeared!

097|o/

स्फुरज्.जल-खग-प्रोतात् सप्त.अब्ध्य्.एकालवाडकात् ।

sphurat_jala-khaga-protAt sapta_abdhi_ekAlavADakAt |

स्तन-स्तबक-वृन्देषु स्पर्धया .अतिरस.अन्वितम् ॥६।८५।९७॥

stana-stabaka-vRndeSu spardhayA_ atirasa_anvitam ||97||

sphuraj-jala-khaga-protAt - x =

sapta_abdhi_ekAlavADakAt -

seven.sea-ekAlavADakAt = .Q.

stana‑ – the breast =

stabaka-vRndeSu – with many blossoms =

spardhayA - rivalling =

succulent-anvitam – in succulence.

~vlm.97. Water-fowls of various kinds were sporting on the banks, as they do by the sea side and about the watering places round the trees; while the budding breasts of these dames, had put to blush the blooming buds of lotuses.

~sv.89-100 Out of curiosity he looked in that direction and saw a few of the foremost celestial nymphs sporting in water, naked. They were indescribably beautiful.

*AS: Now स्फुरज्-जल-खग-प्रोतात्-सप्त-अब्ध्य्-एकालवाडकात् is explained thus:
सप्त-अब्ध्य्-एकालवाडकात् - (the tree) having a single water basin (आलवाल AlavAla - here आलवाड AlavADa - a common interpretive convention called डलयोः अभेदः Dalayo: abheda: {jd. indicating pronunciation in different dialects}) formed of the seven seas (which is) स्फुरज्-जल-खग-प्रोतात् full (प्रोत) shimmering water as well as birds (AB interprets* खग as gods). *jd. "bird" is also an interpretation. kha‑ga = sky-goer, which may be either a sky-flying bird or sky-roving Celestial.

098|o/

उद्धृत्य.उद्धृत्य सम्पूर्ण-दलित.अम्भोज-पल्लवम् ।

uddhRtya_uddhRtya sampUrNa-dalita_ambhoja-pallavam |

आलोla.aलक-केश.अक्षि.तारकादि-मधु-व्रतम् ॥६।८५।९८॥

Alola_alaka-keza_akSi.tAraka_adi-madhu-vratam ||98||

uddhRtya_uddhRtya – raising & raising =

overflowing-blooming-waterborn.lotus-shoot

Alola_alaka-keza-eye.balls-&c-madhu-vratam.

~vlm.98. They held up their faces, which were as beautiful as a bud of lotuses; while their loosened hairs hang by them, like swarms of bees; and the loose glances of their eye-balls, were playing as the fluttering black-bees.

~sv.89-100 Out of curiosity he looked in that direction and saw a few of the foremost celestial nymphs sporting in water, naked. They were indescribably beautiful.

099|o/

अमृत-आपद्-विघाताय कोश-संचय-कारिभि: ।

दुष्.प्रापे भूत-संघानाम् विकसत्-कनक-अम्बुजे ॥६।८५।९९॥

amRta_apad-vighAtAya koza-saMcaya-kAribhi: |

duS.prApe bhUta-saMghAnAm vikasat-kanaka_ambuje ||99||

~sv.89-100 Out of curiosity he looked in that direction and saw a few of the foremost celestial nymphs sporting in water, naked. They were indescribably beautiful.

~vlm.99. Their swollen breasts resembling the aureate lotoses, which were used by the Gods as golden cups to hide their ambrosial nectar; therein for fear of its being ravashed by the demons and demi-Gods.

~AS: Line 1 tells why it was collected: To prevent (विघाताय ) calamities falling on the nectar (अमृत+आपत् )
By whom:
By gods (सुरैः in line 4) as they were collecting the nectar together
(कोश+संचय+कारिभिः line 1 end)
Where:
In a place not accessible {rather, "hard to access". jd} (दुष्प्रापे) of living beings (भूतसंघानाम्),

in a blooming golden lotus (विकसत्+कनक+अम्बुजे) (line 2)

#kozasaMcayakArin

inside of a protected (गुप्ते) cave (गुहा+अन्तरे) , covered (आच्छन्ने)
by lotus blossoms (पद्मिनी+पल्लव) (line 3)
More details of the storage:
on the cool (शीतले ) bank of the heavenly river (स्वर्धुनी+तीरे) washed
clean (उन्मृष्ट-मले) by water (तोय) (line 4).
Of course, the reasons for the metaphor are the moon like splendor
gathered and being washed in the heavenly river!
I do not know any corroboratory story attesting to this action(:-))
1. अमृतापद् विघाताय कोश+संचय+कारिभिः ।
2. दुष्प्रापे भूतसंघानां विकसत्+कनक+अम्बुजे ।।
3. पद्मिनी+पल्लव+आच्छन्ने गुप्ते मेरोर् गुहान्तरे ।
4. शीतले स्वर्धुनी+तीरे तोय+उन्मृष्ट-मले सुरैः ।।
5. चन्द्र+बिम्ब+कला+आपूरम् एकत्र-एव-उपसंहतम् ।
The extended metaphors are now done with and Narada's excited state is now being described.

100|o/

पद्मिनी-पल्लवाच् छन्ने गुप्ते मेरोर् गुह-अन्तरे ।

शीतले स्वर्धुनी-तीरे तोय-उन्मृष्टमले सुरै: ॥६।८५।१००॥

padminI-pallavAc channe gupte mero:_ guha_antare |

zItale svardhunI-tIre toya_unmRSTamale surai: ||100||

padminI-pallavAt x

channe gupte mero:_ guha_antare x

zItale svardhunI-tIre x

toya_unmRSTamale surai: - x.

~vlm.100. They were now seen to be hide themselves in the secret bowers and caverns of the mountain, like lotuses hidden under foliage; and now hastening to the cooling beach of the river, to leave their lovely limbs in its limpid stream.

~sv.89-100 Out of curiosity he looked in that direction and saw a few of the foremost celestial nymphs sporting in water, naked. They were indescribably beautiful.

VA - Like Narada, I am also dizzy with these descriptions :o(((. Don't
understand what's going on. Is that what happens when men look at
bathing women? If so, my condolences. Is this right Sanskrit at
all??!! Last dozen verses gave me pain. Why kalpa-vriksha at all?

~VA - Like Narada, I am also dizzy with these descriptions :o(((. Don't

understand what's going on. Is that what happens when men look at

bathing women? If so, my condolences. Is this right Sanskrit at

all??!! Last dozen verses gave me pain. Why kalpa-vriksha at all?

~AS: Actually, AB is giving plenty of hints! Here, the group of women is compared to a secret cache established by the gods (सुरैः) to keep the nectar safe from the possible dangers of robbery (अमृत-आपद्-विनाशाय)
पद्मिनी-पल्लव-अच्छन्ने should be पद्मिनी-पल्लव-आच्छन्ने This is describing where and how the cache was stored "enveloped in lotus blossoms".
Do you want me to explain each adjective? Let me know and I will do it.
This, in my opinion, has little to do with looking at naked beauties. Narada certainly lost control of his mind and body and ejaculated!
The whole preamble was not really necessary for the story, but the poet took his chance:-)
Now it leaves the question in everybody's mind about how such an exemplary sage failed so suddenly. The question and its resolution by Chudala is coming next

चन्द्र.बिम्ब-कलापूरम् एकत्र.एव .उपसंहृतम् ।

candra.bimba-kalApUram ekatra_eva_upa.saMhRtam |

स्त्रैणम् आलोक्य तत्.कान्तम् सहसा.एव मनो मुने: ॥६।८५।१०१॥

straiNam Alokya tat.kAntam sahasA_eva mana:_ mune: ||101||

as.if all phases of the moon had come.together in one place

the muni's Mind grew full

as it beheld this bevy of beauty

...

~vlm.101. The saint saw the bevy of the young ladies, resembling the body of the full moon complete with all its digits; and his mind was ravished with their beauty.

~AS. First, the main idea is to present another metaphor for the bathing beauties.
Here, they are described as a cache collected in one place (एकत्र-एव-उपसंहतम् ) of filled with (आपूरम्) parts of the face of the moon (चन्द्र+बिम्ब+कला) (line 5). More details about this cache appear in the earlier lines.

102|o/

अन्.आश्रित-विवेक-अंशम् बभूव_आनन्दितम् स्फुरत् ।

आनन्द-वलिते चित्ते क्षुब्धे प्राण-अनिले स्थिते ॥६।८५।१०२॥

an.Azrita-viveka_aMzam babhUva_Ananditam sphurat |

Ananda-valite citte kSubdhe prANa_anile sthite ||102||

...

an.Azrita –

not having recourse to

viveka_aMzam - x =

babhUva - he was =

Ananditam sphurat - vibrant with joy =

Ananda-valite citte

w his affective mind with abundant happiness

his life-breath churning...

~vlm.102. He lost the balance of his reason, and became elated with giddiness; and his breath of his life throbbed in his heart, by impulse of the delight that raged and boiled in his breast.

~sv.101-04 His heart experienced pleasure and his mind momentarily lost its equilibrium, overcome by lust.

बभूव तस्य हृष्टस्य मदन-स्खलितम् तदा ।

फलम् रस.आपूर्णम् इव ग्रीष्म.अन्त* इव तोयद: ॥६।८५।१०३॥

babhUva tasya hRSTasya madana-skhalitam tadA |

phalam rasa_apUrNam iva grISma_anta:_ iva toya.da: ||103||

he was aroused & sweating with passion

until he became

like a juicy piece of fruit or like a raincloud in the summer's heat

~vlm.p.103 At last the excess of his bliss made his passion pour out, just as the fullness of a summer cloud breaks out in water in rainy weather.

104|Ø

प्रत्यग्र-पादप-च्.छिन्न-लता-वृन्त.इव_उत्तम ।

अवश्याय-कण-स्पन्दी शशाङ्क.इव वा मुनि: ॥६।८५।१०४॥

विसम् द्विधापातम् इव गलत् साररसो ऽभवत् ॥

pratyagra-pAdapa-chinna-latA-vRnta_ iva_uttama |

avazyAya-kaNa-spandI zazAGka_ iva vA muni: ||104||

visam dvidhApAtam iva galat sArarasa:_abhavat ||

pratyagra-tree-split-vine-vRnta iva

uttama - o Highest =

avazyAya-kaNa-spandI x

zazAGka iva vA muni: - x.

visam dvidhApAtam iva विसम् द्विधापातम् इव like a blossom split by misfortune =

galat sArarasa:_abhavat गलत् सार-रसः_अभवत् dripping its essential sap he became =

he became like a bud split by

chance, dripping sap out.of its wound.

*tpd. he sundara rAjan! ... ||

*AB. ... uttameti rAja-sambodhanam ||

~vlm.104. The saint turned as wan waning moon, and as the pale moon-light in frost; and like a fading plant, torn from its supporting tree.

FIRECREST said—

105|o/

तादृशो_अपि बहुज्ञो_अपि जीवन्मुक्तो_अप्य् असौ मुनि: ॥६।८५।१०५॥

tAdRza:_api bahujJa:_api jIvanmukta:_api_asau muni: ||105||

that he was thus

that knowing much

a jIvanmukta Living.Free

this Muni....

~vlm.l05. He faded as the stalk of a creeper parted in two, and withered away as a sapling after it has lost its juicy sap.

*jd.105 - visam dvidhApAtam iva विसम् द्विधापातम् इव like a blossom split by misfortune = galat sArarasa:_abhavat गलत् सार-रसः_अभवत् dripping its essential sap he became = tAdRza: api तादृशः_अपि that he was thus = bahujJa: api बहु.ज्ञः अपि though much.knowing = jIvanmukta: api जीवन्.मुक्तः_अपि Living-Free even = asau muni: असौ मुनिः this Muni....

106|o/

निरिच्छो_अपि निरागो_अपि न किम्.चिद् उपमो_अप्य् अलम् ।

स.बाह्याभ्यन्तरम् नित्यम् आकाश-विशदो_अपि च ॥६।८५।१०६॥

niricchatapi nirAga:_api na kim.cit_upama:_api_alam |

sa.bAhyAbhyantaram nityam AkAza-vizada:_api ca ||106||

नारदो_अपि कथम् ब्रह्मन् मदन-स्खलितो_अभवत् |

nArada:_api katham brahman_madana-skhalita:_abhavat |

niricchatapi ... desireless even = nirAga:_api - passionless even = na kim.cit_upama:_api_alam - nothing-like-him for that matter = sa.bAhya_abhyantaram nityam - inside-and-out ever = AkAza-vizada:_api ca - quite as clear as Space. = nArada: api नारदः_अपि even narada! = katham brahman_madana-skhalita:_abhavat कथम् ब्रह्मन् मदन-स्खलितः_अभवत् how, brAhmaNa, did he become tainted by such madness?

~vlm.106. Sikhidhwaja asked:--How is it that the pure and pureless saint, what is liberated in his life time and acquainted with all knowledge; what is void of desires and devoid of passions, and what is as pure as the clear air both in the in side as well as out side of his body.

~sv.105-06 Sikhidhvaja asked:Holy one, though he was a sage of great learning and a liberated one at that, though he was free from desire and from attachment and though his consciousness was as limitless as the sky, how was it that he was overcome by lust?

*jd.106 - niricchatapi ... desireless even = nirAga:_api - passionless even = na kim.cit_upama:_api_alam - nothing-like-him for that matter = sa.bAhya_abhyantaram nityam - inside-and-out ever = AkAza-vizada:_api ca - quite as clear as Space. = nArada: api नारदः_अपि even narada! = katham brahman_madana-skhalita:_abhavat कथम् ब्रह्मन् मदन-स्खलितः_अभवत् how, brAhmaNa, did he become tainted by such madness?

Topknot said—

107|o/

सर्वस्या: एव राजर्षे भूत-जातेर् जगत्त्रये ॥६।८५।१०७॥

sarvasyA: eva rAjarSe bhUta-jAte:_jagattraye ||107||

of all the beings in the three worlds with the title of rAjarSi, the Royal Sages....

~vlm.107. How is it that even he the holy Nárada himself, could loose his patience and contenance what leads his life of celibacy all allong?

~sv.107-08 THE BRÂHMANA (CUDALA) said: O royal sage, all beings in the three worlds, including the gods in heaven, have a body that is subject to the dual forces.

*jd.107 - sarvasyA: eva rAjarSe bhUta-jAte:_ jagattraye सर्वस्याः एव राजर्षे भूत-जातेर् जगत्त्रये - of all the beings in the three worlds with the title of #rAjarSi, the Royal Sages,....

108|o/

देव.आदेर् अपि देहो ऽयम् द्वय.आत्मा.एव स्वभावत: ।

अज्ञम् अस्त्व् अथ तज्ज्ञम् वा यावत् स्वान्तम् शरीरकम् ॥६।८५।१०८॥

deva_Ade:_ api deha:_ ayam dvaya_AtmA_eva svabhAvata: |

a-jJam astu_atha tat_jJam vA yAvat svAntam zarIrakam ||108||

deva_Ade:_ api - even the Gods =

deha: ayam - x =

dvaya_atmA_eva svabhAvata: x

a-jJam astu_ atha taj-jJam vA - whether unknowing or That-knowing =

yAvat svAntam zarIrakam x

~vlm.108. Chudálá replied:--Know, O princely sage! that all living beings in the three worlds not excepting even the Gods; have their bodies composed of both ingredients (of good and evil) by their very nature.

~sv.107-08 THE BRÂHMANA (CUDALA) said: O royal sage, all beings in the three worlds, including the gods in heaven, have a body that is subject to the dual forces.

सर्वम् एव जगत्य् अङ्ग सुख-दु:खमयम् स्मृतम् ।

sarvam eva jagati_ aGga sukha-du:khamayam smRtam |

तृप्त्यादिना पदार्थेन केन.चिद् वर्धते सुखम् ॥६।८५।१०९॥

tRptyA_ AdinA padArthena kena.cit_ vardhate sukham ||109||

indeed everything in this world

is known as a construct of pleasure o&r sorrow

as satisfaction and the like

somehow pleasure is increased

~vlm.109. Some remain in ignorance, aad other in knowledge to the end of their lives; and some remaining in happiness, and others in misery to the end of their days.

~sv.109-10 Whether one is ignorant or one is wise, as long as one is embodied the body is subject to happiness and unhappiness, pleasure and pain. By enjoying satisfying objects, one experiences pleasure, and by deprivation (hunger, etc. ) one experiences pain. Such is nature.

*jd.109 - sarvam eva jagaty aGga - indeed all in the world = sukha-du:kha-mayam smRtam - is known as a construct of pleasure/sorrow = tRpti-AdinA padArthena - in the sense of satisfaction and the like = kena.cid vardhate sukham - by whatever means increases pleasure.

110|o/

आलोक इव दीपेन महाम्बुधिर् इव_इन्दुना ।

क्षुध-आदिना पदार्थेन दु:खम् केन.चिद् एव हि ॥६।८५।११०॥

Aloka iva dIpena mahAmbudhi:_ iva_indunA |

kSudha_adinA padArthena du:kham kena.cit_eva hi ||110||

Aloka iva dIpena - like light w a lamp =

mahAmbudhi:_ iva_indunA - like Ocean w Moon =

kSudha_adinA padArthena - x =

du:kham kena.cit_eva hi - trouble however it may be.

light from a lamp projects.upon the darkness

as Moon projects onto the waters of the sea

wherever there is hungry suffering

du:kham kena.cid eva hi -+ by whatever means thus sorrow.

~vlm. ... are enlightened in their minds like a room by the light of the lamps; and as the bosom of the sea by the light of the luminaries of heaven. ~vlm.111. Some are tormented by their hunger and poverty, and are involved in misery....

*jd.110 - Aloka iva dIpena - as the light with a lamp = mahAmbudhir iva indunA - is like the ocean with the moon = kSudha_adinA padArthena - in the sense of hunger and the like = du:kham kena.cid eva hi - by whatever means thus sorrow.

तमो मेघ-पटेन .इव स्वभावो ह्य् अत्र कारणम् ।

tamo megha-paTena _iva svabhAvo_ hi_atra kAraNam |

स्वरूपे निर्मले सत्ये निमेषम् अपि विस्मृते ॥६।८५।१११॥

svarUpe nirmale satye nimeSam api vismRte ||111||

as darkness comes from a covering of clouds

self-nature is here the cause

when its own immaculate reality

in a moment

is forgotten

~sv.111 If the self which is the reality and which is pure is forgotten even for a moment, the object of experience attains expansion.

~vlm.111. ... like the face of nature under the darkness of clouds. ~vlm.112. The true and pure reality of the soul (divine spirit), being once lost to one's sight ...

112|Ø

दृश्यम् उल्लासम् आप्नोति प्रावृषी .इव पयोधर: ।

dRzyam ullAsam Apnoti prAvRSI_iva payodhara: |

अनारत.अनुसंधानाद् अप्य् उन्मेषम् अविस्मृते ॥६।८५।११२॥

anArata_anusaMdhAnAt_ api_ unmeSam avismRte ||112||

dRzyam ullAsam Apnoti –

the dRshya Percept gets

ullAsa

projection/manifestation

prAvRSi iva payo-dhara: -

as in the rains the nectar-ocean

anArata_anusaMdhAnAt –

from constant application

apy unmeSam avismRte –

yet unforgotten for a moment

~vlm.112. The true and pure reality of the soul (divine spirit), being once lost to one's sight (the visible or phenomenal world): makes its appearance before him, like a dark and thick cloud of rainy weather.

~vlm.113. Though one may be employed in his continuous investigation into spirituality, yet a moments neglect of his spiritualism is sure to darken his spiritual light; as the apparition of the world appears to sight.

~sv.112-113 If there is unbroken awareness, this does not happen.

113|Ø

स्वरूपे न .उल्लसत्य् एष चित्ते दृश्य-पिशाचक: ।

svarUpe na _ullasati_ eSa citte dRzya-pizAcaka: |

यथा तमः-प्रकाशाभ्याम् अहोरात्रौ स्थितिम् गतौ ॥६।८५।११३॥

yathA tama:prakAzAbhyAm ahorAtrau sthitim gatau ||113||

svarUpe na ullasati eSa –

natively does not appear =

citte dRzya-pizAca-ka: -

in the chitta a pishAcha-perception =

yathA tama:prakAzAbhyAm –

so of darkness and light =

ahorAtrau sthitim gatau –

day and night to the state are gone.

~vlm.114 As the succession of light and dark makes the course of days and nights, so the return of pain and pleasure indicates the progress of life.

~sv.112-113 If there is unbroken awareness, this does not happen.

*jd.113 - svarUpe na ullasati eSa - natively does not appear = citte dRzya-pizAca-ka: - in the chitta a pishAcha-perception = yathA tama:prakAzAbhyAm - so of darkness and light = ahorAtrau sthitim gatau - day and night to the state are gone.

114|Ø

तथैव सुख-दु:खाभ्याम् शरीरम् स्थितिम् आगतम् ।

tathA.eva sukha-du:khAbhyAm zarIram sthitim Agatam |

एवम् हि सुख-दु:खे द्वे जन्म-कारण-दर्शनात् ॥६।८५।११४॥

evam hi sukha-du:khe dve janma-kAraNa-darzanAt ||114||

so too when Body has got.to the state of Pleasure & Sorrow

for so the pair of Pleasure & Sorrow are the appearance of the cause of birth

~vlm. ... the two states of pleasure and pain, are known to accompany our lives from birth to death;

as the results of our prior acts (of merit and demerit).

~sv.114-115 Even as darkness and light have come to be firmly associated with night and day, the experience of pleasure and pain has confirmed the existence of the body in the case of the ignorant.

115|o/

अज्ञस्य गाढताम् वाते पाटे कुङ्कुमवद् दृढम् ।

तज्ज्ञस्य त्व् अङ्ग लगतो मनाग्.अपि न तद्वाशात् ॥६।८५।११५॥

ajJasya gADhatAm vAte pATe kuGkumavat_ dRDham |

tajjJasya tu_ aGga lagata: manAg.api na tadvAzAt ||115||

ajJasya –

of the unWise =

gADhatAm –

to density =

vAte pATe kuGkumavat_dRDham - x =

tajjJasya tu aGga –

and yet of the That.knower =

lagata: - sticking/clinging

manAg.api na tadvAzAt –

not even a bit from that force.

~vlm.116. This impression of past life marks the lives of the ignorant entirely, as the red colouring sticks for ever in a cloth; but it is not so wish the intelligent, whose knowledge of truth wipes off the stigma of their pristine acts.

~sv.114-115 Even as darkness and light have come to be firmly associated with night and day, the experience of pleasure and pain has confirmed the existence of the body in the case of the ignorant.

गाड् #gAD - to plunge, penetrate. -> #gADha -mfn.- dived into, bathed in • "deeply entered", close, fast (opposed to #zithila) • thick, dense Lex. • #gADham, in comp. • #agADham -ind.- tightly, closely, firmly, megh.&c • strongly, very much, excessively, mbh.&c. #agAdha - not shallow, deep, unfathomable • agAdha: - a hole, chasm. •• #gADhatA

116|Ø

यथा शुभ-अशुभौ रागाद् दिन.आक्रान्त-तरौ मणे: ।

yathA zubha_a.zubhau rAgAt_dina_akrAntatarau maNe: |

पुर:स्थ-वस्तु-भावेन रञ्जनाम् स्फटिको यथा ॥६।८५।११६॥

pura:stha-vastu-bhAvena raJjanAm sphaTiko yathA ||116||

yathA zubha_a.zubhau – as good and bad =

rAgAt – thru affection =

dina_akrAnta-tarau maNe: - x =

pura:stha-vastu-bhAvena – thru its external substantiality =

raJjanAm sphaTika: yathA - x.

~vlm.117. As the eternal hue of a gem, whether it be good or bad, is exhibited on the outside of it; and also as a crystal stone however, clear it may be, takes the colour of the outward object in it; (so the ignorant exhibit their inherent nature in their outward conduct, and partake also the qualities of their surroundings).

~sv.116-18 In the wise, however, even if such an experience is reflected in consciousness, it does not produce an impression. As in the case of a crystal, the wise man is influenced only by the object when it is actually and physically present nearby.

117|o/

तज्ज्ञस् तथा न.एति बोधाज् जीवन्मुक्त-मतिर् मुनि: ।

वस्तुन: श्लेष-मात्रेण घन-रञ्जितम् एति धी: ॥६।८५।११७॥

तज्ज्ञस् तथा न.एति बोधाज् जीवन्मुक्त-मतिर् मुनि: ।

वस्तुन: श्लेष-मात्रेण घन-रञ्जितम् एति धी: ॥६।८५।११७॥

tajjJa:_tathA na_eti bodhAj_jIvanmukta-mati:_ muni: |

vastuna: zleSa-mAtreNa ghana-raJjitam eti dhI: ||117||

a That.Knower

thus

not leaving his bodha.Realization

is a muni minded to live Free =

vastuna:

zleSa-mAtreNa x

ghana-raJjitam eti dhI:

to thickly-affected goes hir thought

~vlm.118. But it is not so with the intelligent knower of truth (tatwajna), whose soul is free from all inward and outward impressions in his life time; and whose mind is never tinged like that of the ignorant, by the reflexion of anything about him. (Knowledge of truth is vitiated by nothing).

118|Ø

गते ऽपि वस्तुनि दृढम् बुद्धिर् यत् परितापिता ।

gate_ api vastuni dRDham buddhi:_ yat paritApitA |

गते ऽपि कुङ्कुमे वस्त्रम् तदीयम् अनुरञ्जनम् ॥६।८५।११८॥

gate_api kuGkume vastram tadIyam anuraJjanam ||118||

gate api vastuni - when come into substantiality =

dRDham - firmly =

buddhi: yat – such an intellect is =

paritApitA – set.afire =

gate api kuGkume - when gone to sacrificial ash =

vastram - clothing =

tadIyam anuraJjanam – in that way is pleasing.

~vlm.119. It is not only the contiguity or presence of things or pleasures, that taint the minds of the ignorant; but the absence and loss also are causes of great regret, from the stain they live in the memory; as it is not only a new paint that paints a thing, but also the vestiges that it leaves behind, give it also a colouring. (The remembrance of past things, gives a colouring to the character of man).

तप् #tap -> #paritap - burn all round, set on fire, kindle; also = P. feel pain, suffer, do penance (#tapas). C. pain, afflict +

#tadIya – relating to that +

119|Ø

न जहाति यथा मूढस् तथा विषय-रञ्जनम् ।

na jahAti yathA mUDha:_ tathA viSaya-raJjanam |

अनेन.एव क्रमेण .एतौ बन्ध-मोक्षौ व्यवस्थितौ ॥६।८५।११९॥

anena_eva krameNa_etau bandha-mokSau vyavasthitau ||119||

भावना-तानवम् मोक्षो बन्धो हि दृढ-भावना |

bhAvanA-tAnavam mokSa:_ bandha:_ hi dRDha-bhAvanA |

na jahAti yathA mUDha: tathA viSaya-raJjanam -

as a fool does not thus remove sensory delight

anena_eva krameNa –

by this very process =

etau bandha-mokSau –

the pair of Bondage & Freedom

vyavasthitau –

settled dependently

bhAvanA-tAnavam mokSa: -

the thinning of bhAvanA.Feeling mokSha.Freedom =

bandha: hi dRDha-bhAvanA –

since bondage is a firm Feeling.

~vlm.120. Thus as the minds of the ignorant are never cleansed from the taint of their favourite objects, so they are never from their bondage in this world; like the liberated sage by his want of earthly attachment. Because it is the parvitude of our desires that contributes to our liberation, while the amplitudes of our wishes lead us to our continued bondage in this world. (This passage presents us with the pains of memory, instead of the pleasures which some poets have portrayed on its face).

~sv.119 But the ignorant person is so heavily influenced that he broods on the object even in its absence. Such are their characteristics: thinned out vulnerability is liberation, whereas dense colouring of the mind is bondage.

* na jahAti yathA mUDha: tathA viSaya-raJjanam - as a fool does not thus remove sensory delight anena_eva krameNa – by this very process = etau bandha-mokSau – the pair of Bondage & Freedom vyavasthitau – settled dependently bhAvanA-tAnavam mokSa: - the thinning of bhAvanA.Feeling mokSha.Freedom = bandha: hi dRDha-bhAvanA – since bondage is a firm Feeling.

FIRECREST asked—

120|Ø

स्व.उत्पत्ति-कारण-प्राप्तौ कथम् दु:खम् सुखम् च वा ॥६।८५।१२०॥

sva_utpatti-kAraNa-prAptau katham du:kham sukham ca vA ||120||

sva_utpatti-kAraNa-prAptau - i Ur-outfall.cause-getting =

katham du:kham sukham ca vA |

how are there pain & pleasure?

अभ्युदेति .इति वद मे दूर-स्थानाम् अपि प्रभो ।

abhyudeti_iti vada me dUra-sthAnAm api prabhat |

अत्युदारम् अतीव-अच्छम् बह्व्.अर्थम् वचनम् तव ॥६।८५।१२१॥

atyudAram atIva_accham bahu.artham vacanam tava ||121||

श्रोतुम् तृप्तिम् न गच्छामि मयूरो ऽभ्र-रवेष्व्.इव ॥

zrotum tRptim na gacchAmi mayUra: _abhra-raveSu_iva ||

so it happens : but tell me more

for tho they are remote & very deep they're very clear

there is much sense in your words, I cant get enuf of them

just as a long-thirsting peacock loves the sound of thunder

~vlm.122. I find your words my lord to be as clear as they are petty {?} and full of meaning, and the more I hear them so much the more do I thirst to listen to them; as the peacock is insatiate with the roarings of clouds.

* so it happens: vada me - tell me = altho remote & very deep yet very clear there is much sense in your words zrotum tRptim na gacchAmi - I cant get enough of your words = mayUra: abhra-raveSu iva - just as a thirsty peacock loves the sound of thunder

The Boy (Topknot) said—

122|o/

bAla uvAca |

स्व.उत्पत्ति-कारणम् हृद्यम् लब्ध्वा काय-अक्षि-पाणिभि: ॥६।८५।१२२॥

sva_utpatti-kAraNam hRdyam labdhvA kAya_akSi-pANibhi: ||122||

sva_utpatti-kAraNam hRdyam x

labdhvA having got

kAya_akSi-pANibhi: - by the body's sight & hands.

~vlm.p.123 #cUDAlA (as the brAhmaNa boy) answered:—It is pleasant to inquire into the cause of our birth and how the soul with the body derives its knowledge through the senses, thereby feeling a delight which is obvious in babies.

~sv.122-26 The cause is the impression received by the heart through the body, the eyes, etc. Later this expands by itself.

123|o/

सुख-संविद् इयम् बाला नूनम् उल्लसति स्वत: ।

हृद्.गता क्षोभम् आयाता जीवम् कुण्डलिणी-गतम् ॥६।८५।१२३॥

sukha-saMvit_iyam bAlA nUnam ullasati svata: |

hRd.gatA kSobham AyAtA jIvam kuNDaliNI-gatam ||123||

sukha-saMvit iyam

this pleasure-awareness

bAlA childish

nUnam ullasati svata: x

hRd.gatA kSobham AyAtA x

jIvam kuNDaliNI-gatam

to the Living.jIva's kuNDaliNI

~vlm.124. But the living soul (or the vital principal {principle sp.}), which is contained in the heart and runs through the Kundaliní artery as the breath of life; is subject to pain and sorrow by its very birth. (Hence we see, new born child coming to cry out no sooner it comes to life after its birth).

124|o/

जीवस्य नियता नाड्य: पृथग्_देहे स्थितिम् गता: ।

प्राणावपूरिता नडीर् जीव आक्रामति स्फुरन् ॥६।८५।१२४॥

jIvasya niyatA nADya: pRthag_dehe sthitim gatA: |

prANAvapUritA naDI:_ jIva AkrAmati sphuran ||124||

jIvasya

of the Living.jIva

niyatA nADya: led down the nADI.channels

pRthag_dehe sthitim gatA: x

?prANAva-pUritA naDI: x

jIva AkrAmati sphuran x

~vlm.124. But the living soul (or the vital principal), which is contained in the heart and runs through the Kundaliní artery as the breath of life; is subject to pain and sorrow by its very birth. (Hence we see, new born child coming to cry out no sooner it comes to life after its birth).

~vlm.125. The living soul or vital spirit (which is as free as air), comes to be confined in the arterial chains of the prison houses of the different bodies; by its entering into the lungs breathing with the breath of life. (The spirit of God was breathed into the nostrils of man).

~sv.122-26 The cause is the impression received by the heart through the body, the eyes, etc. Later this expands by itself.

125|o/

संस्पर्श-एक-प्रबुद्ध-आत्मा रसो_ द्रुम-लता.इव ।

सुख-प्रबोध-संचारे दु:ख-बोध-आगमे तथा ॥६।८५।१२५॥

saMsparza-eka-prabuddha_atmA rasa:_ druma-latA_ iva |

sukha-prabodha-saMcAre du:kha-bodha_agame tathA ||125||

saMsparza-eka-prabuddha_atmA x

rasa: druma-latA iva x

sukha-prabodha-saMcAre x

du:kha-bodha_agame tathA x

~vlm.126. The breath of life circulating through the body, and touching its different parts or the organs of sense, raise their sensations in the soul; and as the moisture of the ground grows the trees and shrubs on earth, so doth our vitality produce the sensations of the pleasure and pain in the soul.

~sv.122-26 The cause is the impression received by the heart through the body, the eyes, etc. Later this expands by itself.

126|o/

जीवस्य नियता_ नाड्य: पृथग्-देह-स्थितिम् गता: ।

सुखिन: प्रस्फुरत्य् एषा धीरता_आशु न दु:खिन: ॥६।८५।१२६॥

jIvasya niyatA:_ nADya: pRthak-deha-sthitim gatA: |

sukhina: prasphurati_eSA dhIratA_Azu na du:khina: ||126||

jIvasya -

of the Living.jIva

niyatA: nADya: -

led by the Channels

pRthag-deha=sthitim gatA: -

gone to its out.of.body-state =

sukhina: -

for the happy

prasphurati_eSA dhIratA_Azu –

this firmness is soon expanded

na du:khina: -

not for the sorrowful

~vlm.127. The living soul being confined in the arteries of different bodies, gives a degree of happiness and steadiness to some, which the miserable can never enjoy. (The poor are bereft to the comforts of high life).

~sv.122-26 The cause is the impression received by the heart through the body, the eyes, etc. Later this expands by itself.

127|Ø

ये हि मार्गा: सु.वेषस्य कु.वेषस्य न ते शुभा: ।

ye hi mArgA: su.veSasya ku.veSasya na te zubhA: |

यावत् प्रमाणम् जीवो .अयम् संशाम्यत्य् अपरिस्फुरन् ॥६।८५।१२७॥

yAvat pramANam jIva:_ayam saMzAmyati _aparisphuran ||127||

ye hi mArgA: -

for the.which roads

su.veSasya –

of one well-dressed [cf. vAsanA]

ku.veSasya –

of the ill-dressed

na te zubhA: -

not for them

yAvat pramANam - x =

jIva:_ayam saMzAmyati - x =

a-parisphuran - x =

~sv.127 When the heart is agitated, the memory agitates the jIva in its kundalini abode. The nadis which branch out throughout the body are affected. Pleasure-experiences and pain-experiences affect the nadis differently. The nadis expand and blossom, as it were, in pleasure, not in pain. When the jIva does not thus enter into the agitated nadis, it is liberated.

#viS -> #veSa: - work, activity, management dress, apparel, ornament, artificial exterior, assumed appearance (often also = look, exterior, appearance in general) (tam with >kR or A->sthA, 'to assume a dress', with >gam or vi->dhA, 'to assume an appearance' with AcchAdya, 'concealing one's appearance', 'disguising one's self' pracchanna-veSeNa id.) often wR. for veza veSa adj. working, active, busy (cf. prAtar-v.) —y3019.003 #suveSa - #kuveSa

#yAvatpramANa

#aparisphuran

128|Ø

तावत् प्रमाणम् एव .एनम् मुक्तम् मुक्तिम् अवेहि वै ।

tAvat pramANam eva_enam muktam muktim avehi vai |

यावत् प्रमाणम् अधिकम् स्फुरति क्षुब्ध-मारुतम् ॥६।८५।१२८॥

yAvat pramANam adhikam sphurati kSubdha-mArutam ||128||

tAvat

pramANam eva_enam muktam

muktim avehi vai x

yAvat

pramANam adhikam x

sphurati kSubdha-mArutam – x.

~vlm.128. Know that the living soul, is said to be liberated in the same proportion as it manifests its tranquilized state; and know also that it is bounden bondage in the same degree, as it appears to be sorry in the face and choked in its breathing. (The

dejected and depress spirit does not breathe out freely).

~sv.127-8. When the heart is agitated, the memory agitates the jIva in its kundalini abode. The nadis which branch out throughout the body are affected. Pleasure-experiences and pain-experiences affect the nadis differently. The nadis expand and blossom, as it were, in pleasure, not in pain. When the jIva does not thus enter into the agitated nadis, it is liberated.

129|o/

तावत् प्रमाणम् एव_एनम् बद्धम् बद्धम् अवेहि मे ।

सुख-दु:ख-कल-आस्पदो_ बन्धो_ जीवस्य न.इतर: ॥६।८५।१२९॥

tAvat pramANam eva_enam baddham baddham avehi me |

sukha-du:kha-kala_aspada:_ bandhat jIvasya na_itara: ||129||

tAvat

pramANam x

eva_enam baddham x

baddham avehi me x

pleasure.pain-kala_aspado bandhat jIvasya x

na itara: - x.

~vlm.130. As long as the deceptive senses, do not bring the false sensations of pain and pleasure unto the soul; so long does it rest in its state of sweet composure, and the calm tranquility of the positive rest.

~vlm.129. The alternate feeling of pain and pleasure, is likewise the bondage of the soul and no other, but this and it is the want of these alternations, that constitutes its liberation; and these are the two states of the living soul.

~sv.129-33 Bondage is none other than subjection of the jIva to pleasure and pain: when such subjection does not exist there is liberation. The jIva gets agitated at the very 'sight' of pleasure and pain.

TPD baddhamavoheme

130|Ø

तद् अभावे हि मोक्ष: स्याद् इति द्वेधा व्यवस्थिता: ।

tat_ a-bhAve hi mokSa: syAt_ iti dvedhA vyavasthitA: |

सुख-दु:ख=देशे यावद् आनीते न.इन्द्रियै: शठै: ॥६।८५।१३०॥

sukha-du:kha=deze yAvat_ AnIte na_indriyai: zaThai: ||130||

tat a-bhAve hi - for in the absence of that =

mokSa: syAt - would be Freedom =

iti dvedhA vyavasthitA: - so it is posited in two ways =

sukha-du:kha=deze - in a pleasurely or painful place =

yAvad - so long as =

AnIte na_indriyai: zaThai: - it is not brought by the cheating senses.

#zath -> #zaTh - to hurt • to laze • -> zaTha‑ deceitful, malignant, wicked • #zaTha: - a cheat, rogue (esp. a false husband or lover, what pretends affection for one female while his heart is fixed on another • one of the four classes into which husbands are divided) • a, fool, blockhead. y2013.027

tt. #dvi -> #dvitrA: - pl. two or three, KAv. &c •• #dvidhA – twofold, divided (Rgv.) •• #dvedhA – in 2 parts or ways, twice (mbh.&c) +

*jd.130 - tat a-bhAve hi - for in the absence of that = mokSa: syAt - would be Freedom = iti dvedhA vyavasthitA: - so it is posited in two ways = sukha-du:kha=deze - in a pleasurely or painful place = yAvad - so long as = AnIte na_indriyai: zaThai: - it is not brought by the cheating senses.

131|Ø

तावत् सुख.सम: सौम्यो जीवस् तिष्ठति शान्तवत् ।

सुखम् आलोक्य वा दु:खम् अक्ष.अतीतश् चलद् वपु: ॥६।८५।१३१॥

तावत् सुख.सम: सौम्यो जीवस् तिष्ठति शान्तवत् ।

tAvat sukha.sama: saumyo_ jIva:_ tiSThati zAntavat |

सुखम् आलोक्य वा दु:खम् अक्ष.अतीतश् चलद् वपु: ॥६।८५।१३१॥

sukham Alokya vA du:kham akSa_atIta: calat_vapu: ||131||

tAvat –

to that extent - in that way =

sukha.sama: saumya: jIva: tiSThati –

the equanimous cool living.jIva rests =

zAntavat –

peacefully =

sukham Alokya vA du:kham –

whether it has seen pleasure or pain =

akSa_atIta: calat vapu: -

it is the vapus.body vibrant beyond the senses.

~vlm.13l. The invisible soul coming in sight of some transient pleasure or want of pain, becomes as joyous us the cheerful sea passing the reflexion of the bright moon-beams in its bosom.

*jd.131 - tAvat - to that extent - in that way = sukha.sama: saumya: jIva: tiSThati - the equanimous cool living.jIva rests = zAntavat - pacefully = sukham Alokya vA du:kham - whether it has seen pleasure or pain = akSa_atIta: calat vapu: - it is the vapus.body vibrant beyond the senses.

132|Ø

समुल्लसति जीवो ऽन्तर्.दृष्ट-इन्दुम् इव तोयधि: ।

sam.ullasati jIva:_antar.dRSTa_indum iva toya.dhi: |

जीव: क्षुभ्यति दृष्टेन संविदा .अङ्ग सुख.आदिना ॥६।८५।१३२॥

jIva: kSubhyati dRSTena saMvidA_aGga sukha_adinA ||132||

sam.ullasati jIva: - gleams/sports the Living.jIva =

antar.dRSTa_indum iva –

like the moon seen within =

toya.dhi: - the waters +

jIva: kSubhyati - the jIva disturbs =

dRSTena saMvidA_aGga - with perceptual awareness =

sukha_adinA – w pleasures & pains...

~vlm.132. The invisible soul coming in sight of some transient pleasure or want of pain, becomes as joyous us the cheerful sea passing the reflexion of the bright moon-beams in its bosom.

133|o/

आमिषेण.इव मार्जारो मौर्ख्यम् एव_अत्र कारणम् ।

शुद्धेन बोध्य-बोधेन स्व.आत्म.ज्ञान-मय=आत्मना ॥६।८५।१३३॥

AmiSeNa_iva mArjAro_ maurkhyam eva_atra kAraNam |

zuddhena bodhya-bodhena sva_Atma.jJAna-maya_AtmanA ||133||

...

AmiSeNa_iva mArjAra: -

like the cat with its prey

maurkhyam eva_atra kAraNam –

only folly here is the cause

zuddhena - x =

bodhya-bodhena - x =

sva_Atma.jJAna-maya_AtmanA - x.

~vlm.133. The soul equally exults at the sight of pleasure, as it grieves at the knowledge of its unsteadiness; as a foolish cat rejoices to see of fish, which it has not the power to catch or hold fast in its clutches.

~vlm.133. When the soul, has the pure knowledge of the intelligibles and the cognition of itself; it comes to know, that there is no such thing as positive pain or pleasure; and has thereby its calm and quiet composure for ever, and under every circumstance.

134|o/

"सुख.दु:खादि नास्ति"_इति तेनासौ याति सौम्यताम् ।

न तत् सुखादि नो तन् मे मुधा च_अयम् अहम् स्थित: ॥६।८५।१३४॥

"sukha.du:khAdi nAsti"_iti tenAsau yAti saumyatAm |

na tat sukhAdi no tan_me mudhA ca_ayam aham sthita: ||134||

"sukha.du:kha_adi –

"Pleasure.sorrow-&c = na_asti" –

there is not" = iti tena_asau yAti saumyatAm –

so thus it comes to moonlike tranquility

na tat sukha_adi

that is not pleasure.&c

na_u tan_me mudhA ca

nor is that the folly situate as "I"

ayam aham sthita:

~vlm.134. When it comes to know that it has no concern with any pain or pleasure, and that its living is to no purpose at all; it is then said to be awakened in itself, and to rest in its quietude of nirvána-extinction; (unconsciousness of one's self or its

consciousness of itself as a cypher, is termed the state of its nirvána_annihilation).

~sv.134-35 However, if through self-knowledge it realises that pain and pleasure do not exist in truth, then it regains its equilibrium.

#su -> #soma -> #saumya, -> #saumyI . mf(/ई or आ)n. mf(/ई later आ; once in RV. स्/औम्या)n. (once in AV. स्/औम्य) relating or belonging to सोम (the juice or the sacrifice or the moon-god); " Resembling the moon", placid, gentle, mild (सौम्य voc. ="O gentle Sir!" "O good Sir!" "O excellent man!"as the proper mode of addressing a Brahman Mn. ii, 125) _Sbr.&c &c; cool; auspicious.

इति जीव: प्रबुद्धो हि निर्वाणम् याति शाम्यति ।

iti jIva: prabuddho_ hi nirvANam yAti zAmyati |

सुख.आद्य्.अ-वस्तु=अ-तद्.रूपम् इति .अन्तर्-बोध-संविदा ॥६।८५।१३५॥

sukha_Adi.a-vastu=a-tat.rUpam iti_antar-bodha-saMvidA ||135||

for

as the jIva is awakened

it comes to nirvANa

quieting

with the inner realization that pleasures are insubstantial, not a form of That

~vlm.135. When the living soul comes to know by its internal intuition, that pain and pleasure are unreal in their nature; it is no longer concerned about them, but rests quiet by within itself.

136|o/

न तद् उन्मुखताम् याति जीव: शाम्यति केवलम् ।

सर्वम् एव चिद्.आकाशम् ब्रह्मेति घन-निश्चये ॥६।८५।१३६॥

na tat_unmukhatAm yAti jIva: zAmyati kevalam |

sarvam eva cid.AkAzam brahmeti ghana-nizcaye ||136||

it does not come to realization

—

the Living.jIva subsides totally

everything is its Conscious.Space

it _i:_ the brahman.Immensity

~sv. if it realises that these do not exist in itself nor does it exist in them, it realises total freedom.

137|Ø

स्थितिम् याते शमम् याति जीवो नि:स्नेह-दीपवत् ।

sthitim yAte zamam yAti jIva:_ ni:sneha-dIpavat |

दीपवच् छमम् आयाति सुख.आदि-स्नेह-संक्षये ॥६।८५।१३७॥

dIpavat_zamam AyAti sukha_Adi-sneha-saMkSaye ||137||

when it has come to a peaceful

state, the jIva is like a lamp

without oil, a lamp that dims when

pleasures and pains are exhausted

~vlm. ... it gets its rest in its quietness, and becomes as cool as an oilless and extinguished lamp.

138|Ø

सर्वम् एवम् इति ज्ञानाज् जीवो ऽद्वित्व-विभावनात् ।

sarvam evam iti jJAnAt_ jIva:_ a-dvitva-vibhAvanAt |

सर्वम् आकाशम् एव .इति बुद्ध्वा क्षोभम् न गच्छति ॥६।८५।138||

sarvam AkAzam eva_ iti buddhvA kSobham na gacchati ||138||

sarvam evam - everything is so

iti jJAnAt - from such wise knowledge

the Living.jIva

advitva-vibhAvanAt x

sarvam AkAzam eva_iti buddhvA - having realized everything as Space =

kSobham na gacchati it does not go to disturbance

#vibhAvanA #advitvavibhAvanA

~sv.137-39 If it realises that all this is nothing but the one infinite consciousness, then again it attains equilibrium. Like a lamp without fuel, it does not get agitated again, for the jIva itself is then realised as a non-entity and it is re-absorbed in the consciousness of which it is but the first thought-emanation.

139|o/

जीवस्य .अनेन शून्यस्य क: किल क्षोभ-विभ्रम: ।

जीवेन.ईदृग्.विधेन.एव यथा प्रथम-सर्गत: ॥६।८५।१३९॥

jIvasya_anena zUnyasya ka: kila kSobha-vibhrama: |

jIvena_IdRk.vidhena_eva yathA prathama-sargata: ||139||

svayam saMvidita: mArga:_tena_eva_adya_api gacchati ||

jIvasya - of the Living.jIva =

anena - by this =

zUnyasya - of its emptiness =

ka: kila what then

kSobha-vibhrama: disturbing delusion

jIvena_IdRg.vidhena_eva by whatever sort of Living.jIva

yathA prathama-sargata: as from the primal Creation

svayam itself

saMvidita: / saMvit ita: x

mArga: the road/way

tena_eva by that alone

adya_api gacchati even now going.

~vlm.138. The thoughts of pleasure and pain therefore are as false, as the false appearance of the world; and this error is inherited by the living soul from Brahmá the first of living beings in the world. ~vlm.139. Whatever was thought and ordained by the first creative power in the beginning, the same has taken root in the living soul; and is going on even to the present time as its nature.

FIRECREST said—

140|o/

सुख-संचार-योग्यासु जीवे सरति नाडिषु ॥१४०॥

देव.पुत्र भवत्य्.एव तद् वीर्य-च्यवनम् कथम् ॥

sukha-saMcAra-yogyAsu jIve sarati jADiSu ||140||

deva.putra bhavati_eva tat_vIrya-cyavanam katham ||

svayam saMvidita: mArga: -

itself having become aware of the road/path

tena eva adya api gacchati – even so even now it goes =

sukha-saMcAra-yogyAsu x

jIve sarati nADiSu the Living.jIva moving in the nADI.Channels,

deva.putra – divine boy, =

bhavati eva – indeed becomes

tad vIrya-cyavanam katham –

that heroic chyavana the Shaker, son of the fiery.bhRgu

how?

~vlm.139. Whatever was thought and ordained by the first creative power in the beginning, the same has taken root in the living soul; and is going on even to the present time as its nature.

~vlm.140. Sikhidhwaja asked.--It is only whan one feels some pleasure in his mind, that it runs in the blood through his veins and arteries; but the holy Nárada could not be affected by the sight, nor drop his semen from him.

~sv.140-41 (Asked by Sikhidhvaja to elaborate on how the pleasure-experience leads to the loss of energy, the brahmana said: )

च्यु #cyu - to shake, stir -> #cyavana- - moving, moved • causing to move, shaking • promoting delivery (a mantra) • #cyavana: - one what causes to move, shaker • • chyavana the Shaker, an *RSi (son of bhRgu) • falling from any divine existence for being re-born as a man.

The brAhmaNa Boy said—

141|o/

bAla uvAca–

जीव: क्षोभयति क्षुब्ध: प्राणादि-पवनावलिम् ॥६।८५।१४१॥

jIva: kSobhayati kSubdha: prANAdi-pavana_Avalim ||141||

jIva: kSobhayati – the vibrant Living.jIva vibrates =

kSubdha: =

prANa_adi-pavana_avalim the flow of prANic Air...

~vlm. The animal soul being excited, excites the living breath of prána to motion...

142|o/

संविदा ज्ञ-अंश-मात्रेण सेनाम् इव महीपति: ।

वात-स्पन्देन मेदो_अन्तर् मज्जासारश् च संस्थित: ॥६।८५।१४२॥

saMvidA jJa_aMza-mAtreNa senAm iva mahIpati: |

vAta-spandena meda:_antar majjAsAra:_ ca saMsthita: ||142||

saMvidA - thru saMvid.Awareness

jJa_aMza-mAtreNa x

senAm iva mahIpati: x

vAta-spandena by the vibration of the Air

meda:_antar within the marrow

majjAsAra:_ ca saMsthita: sap is established in the blossom.

~AB. ... medo 'ntargata: sAro_ majjAsAra:_ ca Azu prakRSTa-saugandhyam ...

~vlm.142. The vital airs being put to motion, they move the internal sap and serum from their seats; as the blowing winds bear away the fragrance of flowers and the dust of leaves, and drop down the fruits and flowers and leaves of trees.

~sv.141-44 As I said, the jIva agitates the life-force. The movement of the life-force extracts the vital energy from the entire body. This energy then descends as the seminal energy which is discharged naturally.

वात-स्पन्देन मेदोऽन्तर्-मज्जा-सारश्-च संस्थितः ।। १४२

त्यजति-आशु प्रसौगन्ध्यं रजः पत्र-फल-आदिकम् ।

~VA - by the movement of the wind, essence is collected from the

tissues of the body, like aromatic juice emanated by leaves, fruits

etc.

~AS: I would translate thus, after adding the next line: चलितं तत्त्वधो याति गर्जादिव घनादि खे calitaM tattvadho yAti garjAdiva ghanAdi khe ।।
By the vibration of the wind (व्यान) residing inside fat immediately expels its fragrant semen just as leaves fruit etc. fall down by shaking, or like clouds
in the sky (shedding water) due to rumbling.

त्यजत्य् आशु प्र.सौगन्ध्यम् रज: पत्र-फल.आदिकम् ।

tyajati_ Azu pra.saugandhyam raja: patra-phala_Adikam |

चलितम् तत् त्व् अधो_ याति गर्जाद् इव घन.आदि खे ॥६।८५।१४३॥

calitam tat tu_ adha:_ yAti garjAt_ iva ghana_Adi khe ||143||

देह-नाडी-प्रणालेन याति शुक्रम् बहि: स्वत: ।

deha-nADI-praNAlena yAti zukram bahi: svata: ||

it soon releases its

perfume & pollen & leaves & flowers

that being stirred comes down

like the sound of a thunder.cloud inthe kha.sky

thru Body's gross and subtle Channels

semen emerges from Urself

~vlm.143. The vital airs being put to motion, they move the internal sap and serum from their seats; as the blowing winds bear away the fragrance of flowers and the dust of leaves, and drop down the fruits and flowers and leaves of trees.

~vlm.144. The semen being put to motion falls downwards, as the clouds being driven together burst into the rain water.

* tyajati Azu prasaugandhyam it soon releases its perfume, pollen, leaves, & flowers calitam tat tu adhas yAti that being stirred comes down garjAt iva ghana_adi khe like the sound of a thunder.cloud inthe kha.sky.

FIRECREST said—

144|o/

zikhidhvaja uvAca |

देवपुत्र महाज्ञो ऽसि वेत्सि पूर्वाम् च तत्स्थितिम् ॥६।८५।१४४॥

ज्ञायसे वचनाद् एव स्वभावो हि किम् उच्यते |

देवपुत्र महाज्ञो ऽसि वेत्सि पूर्वाम् च तत्स्थितिम् |

devaputra mahAjJa:_asi vetsi pUrvAm ca tat sthitim ||144||

ज्ञायसे वचनाद् एव स्वभावो हि किम् उच्यते |

jJAyase vacanAt_eva svabhAvo_ hi kim ucyate |

divine boy, you are very wise =

vetsi pUrvAm ca tat sthitim –

you understand that state from prior experience.

jJAyase vacanAt_eva svabhAvo hi kim ucyate x

~vlm.145. Sikhidhwaja said.--O thou divine boy! that knowest both the past and present states of things, as it appears from thy instructive discourse...

~sv.144-47 (Asked what is nature, the brahmana said: ) Originally, Brahman alone existed as Brahman. In it innumerable substances appeared like ripples on the surface of the ocean. This is known as nature. It is not causally related to Brahman, but it happened like a cocoanut accidentally falling when a crow happened to alight on it. In that nature are found diverse creatures endowed with diverse characteristics.

#praNAla : - a channel from a pond , watercourse , drain L.; (prob.) a row , series Ka1d.; f. a channel &c R.; ` PranAla Channel, y6085.144

The brAhmaNa Boy said—

145|146|o/

आद्य-सर्गे यथा सद्य: स्फुरितम् ब्रह्म ब्रह्मणि ॥६।८५।१४५॥

Adya-sarge yathA sat_ya: sphuritam brahma brahmaNi ||145||

घट.अवट-पट.आद्य्=आत्म तथैव_आद्य-व्यवस्थितम् ।

ghaTa_avaTa-paTa_Ady=Atma tathaiva_Adya-vyavasthitam |

काकतालीयवद् वारि-बुद्बुद.उत्पत्ति-नाशवत् ।

kAkatAlIyavad vAri-budbuda_utpatti-nAzavat |

घुण .अक्षरवद् उच्छूनम् तम् विभावम् विदुर् अबुधा: ॥६।८५।१४६॥

ghuNa_akSaravad ucchUnam tam vibhAvam vidu:_ abudhA: ||146||

Adya-sarge yathA

as in the primal creation

sat_ya: sphuritam

the BeingSo which is manifest

brahma brahmaNi

is the brahman in the brahman

~vlm. ... please to instruct me at present, what you mean by the nature of things by the Brahmic power of Brahma.

~vlm.145/6. Chudálá replied--Nature is that intrinsic character, which is implanted in the constitution of things at the beginning of their creation; and the same which continues to this day the essential part of the ghata, pata, and all other things.

ghaTa_avaTa.paTa_ady=Atma

pot or hole

tathaiva

thus too the nature of a pot, a well, a cloth

is established in the beginning

randomly like the Coconut Crow

vAri-budbuda_utpatti-nAzavat - like a bubble of water blown and burst =

ghuNa_akSaravad ucchUnam x

tam vibhAvam vidur abudhA: - x.

#ghuNa: - a kind of insect found in timber a woodlouse (= वज्र-कीट) +

#ucchUna. - swollen up , swollen , bloated Megh. Katha1s. &c; increased Sarvad., y6085.146.

~vlm.146. It comes on by a kákátálya or accidental course of its own, as it compared by the learned with the rise and fall of waves and bubbles in the water; and the marks of the lacuna in wood and iron. (The fortuitous combination of the atomic principles, is the cause of the formation of concrete bodies; according to the Atomic philosophy of Leucippus, Democritus and the Epicureans of old).

*Ott.geog. #avaTa: - a hole (in the ground, a well), cavity (in a tooth) •-• Comp. avaTa.kuccha: कच्छपः a tortoise in a hole • (fig.) someone without experience, who has seen nothing of the world •• saMsAra avaTa.vAsin, dweller in the saMsAra-hole, y5024.022

147|Ø

अस्मिन् स्वभाव-वशतो जगति प्ररूढे

asmin svabhAva-vazato_ jagati prarUDhe

देहा भ्रमन्ति परितो विविधा विकारा: ।

dehA bhramanti parito vividhA vikArA: |

प्रक्षीण-वासनतया न भवन्ति के.चिद्

prakSINa-vAsanatayA na bhavanti ke.cid

भूयो भवन्ति च पुनस् त्व् इतरे घन-आस्था: ॥६।८५।१४७॥

bhUyo_ bhavanti ca puna:_tu_ itare ghana_asthA: ||147||

asmin - here =

svabhAva-vazata: -

by force of its own nature

jagati prarUDhe

when the world has spread forth

dehA: bhramanti parita:

the bodies wander about

vividhA: vikArA:

various transformations

prakSINa-vAsanatayA

because its vAsanA-state has been removed

na bhavanti ke.cid

they do not become anything

bhUyas bhavanti ca

and again they become

and yet again thick/visible states.

~vlm.147. It is under the power of this nature, that all things move about in the world in the various forms; and with all their properties of change and persistence. It is only the indifferent and inappetent soul that is liberated from the subjection of nature, while the apparent is last bound to its chains and wander with their prurient nature in repeated transmigrations.

#rudh #prarudh #prarUDha

#prakSINa

* asmin - here = svabhAva-vazata: - by force of its own nature jagati prarUDhe when the world has spread forth dehA: bhramanti parita: the bodies wander about vividhA: vikArA: various transformations prakSINa-vAsanatayA because its vAsanA-state has been removed na bhavanti ke.cid they do not become anything bhUyas bhavanti ca and again they become and yet again thick/visible states.

oॐm

DAILY READINGS wd 22 November

fm4020 1.nv22 MIND AND BODY .z9

https://www.dropbox.com/s/ww9md120gocxuax/fm4020%201.nv22%20MIND%20AND%20BODY%20.z9.docx?dl=0

fm6086 2.nv22 Birth of kumbha the Pot .z29

https://www.dropbox.com/s/gn14wqia8wsk1ws/fm6086%202.nv22%20Birth%20of%20kumbha%20the%20Pot%20.z29.docx?dl=0

fm7188 3.nv22 The Living.jIva .z29

https://www.dropbox.com/s/e76vm0e110h5o3k/fm7188%203.nv22%20The%20Living.jIva%20.z29.docx?dl=0

Group Page

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

Complete YVFiles

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

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

fm6085 2.nv14..21 chUDAlA's DECEPTION .z147.docx

Jiva Das

unread,

Nov 22, 2020, 9:11:31 AM11/22/20

to yoga vasishtha

FM6085 2.NV14-21 CHÛDÂLÂ'S DECEPTION .z147

https://www.dropbox.com/s/a67o59kxo6y31tx/fm6085%202.nv14..21%20chUDAlA%27s%20DECEPTION%20.z147.docx?dl=0

FM.6.50-FM.6.99

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

FM.6.85 2.NV14-21 CHÛDÂLÂ'S DECEPTION

सर्ग ६.८५

sarga 6.85

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् शिखिध्वजः पूर्ण.मठिकायाम् वने स्थितः ।

evam zikhidhvajaH pUrNa-maThikAyAm vane sthitaH |

इदानीम् शृणु छूडाला सा किम् कृतवती गृहे ॥६।८५।०१॥

idAnIm zRNu chUDAlA sA kim kRtavatI gRhe ||6|85|01||

तत्र_अर्ध.रात्र.समये दूरम् याते शिखिध्वजे ।

tatra_ardha-rAtra-samaye dUram yAte zikhidhvaje |

हरिणी ग्राम.सुप्ता_इव चूडाला बुबुधे भयात् ॥६।८५।२॥

hariNI grAma-suptA_iva cUDAlA bubudhe bhayAt ||6|85|2||

अपश्यत् पति.निर्हीना शयनम् शून्यताम् गतम् ।

apazyat pati-nirhInA zayanam zUnyatAm gatam |

अ.भास्करम् अ.पूर्ण.इन्दु शान्त.शोभम् इव_अम्बरम् ॥६।८५।३॥

a-bhAskaram a-pUrNa~indu zAnta-zobham iva_ambaram ||6|85|3||

उत्तस्थौ किम्चि*त्_आ*म्लान.वदना खेद.शालिनी ।

uttasthau kimci*t_A*mlAna-vadanA kheda-zAlinI |

कु.सिक्ता_इव महावल्ली निरुत्साह.अङ्ग-पल्लवा ॥६।८५।४॥

ku.siktA_iva mahAvallI nirutsAha~aGga-pallavA ||6|85|4||

न प्रसन्ना न विमला बभूव_आकुलताम् गता ।

na prasannA na vimalA babhUva_AkulatAm gatA |

दिन.श्रीः इव नीहार.धूसरा सा व्यतिष्ठत ॥६।८५।५॥

dina-zrI: iva nIhAra-dhUsarA sA vyatiSThata ||6|85|5||

क्षणम् शय्य_उपविष्टा_एव चिन्तयाम्.आस चिन्तया ।

kSaNam zayya_upaviSTA_eva cintayAm.Asa cintayA |

कष्टम् राज्यम् प्रभुः त्यक्त्वा वनम् यातः गृहा*त्**_**इ*ति ॥६।८५।६॥

kaSTam rAjyam prabhu*: t*yaktvA vanam yAta: gRhA*t_i*ti ||6|85|6||

तत् मया_इह_अद्य किम् कार्यम् तत्.समीपम् व्रजा*my **अ*हम् ।

ta*t_m*ayA_iha_adya kim kAryam tat.samIpam vrajAm*i_a*ham |

भर्ता_एव गतिः उद्दिष्टा विधिना प्रकृता स्त्रियः ॥६।८५।०७॥

bhartA_eva gati: uddiSTA vidhinA prakRtA striya: ||6|85|07||

इति संचिन्त्य भर्तारम् अनुगन्तुम् समुत्थिता ।

iti saMcintya bhartAram anugantum samutthitA |

चूडाला वात.रन्ध्रेन निर्गत्य अम्बरम् आययौ ॥६।८५।०८॥

cUDAlA vAta-randhrena nirgatya_ambaram Ayayau ||6|85|08||

बभ्राम_अम्बर.मार्गेण वात.स्कन्धेन योगिनी ।

babhrAma_ambara-mArgeNa vAta-skandhena yoginI |

कुर्वती सिद्ध-सार्धस्य मुखेन_अन्य.इन्दु.विभ्रमम् ॥६।८५।९॥

kurvatI siddha-sArdhasya mukhena_anya~indu-vibhramam ||6|85|9||

ददर्श_अथ यथा_आयातम् रात्रौ खड्ग.धरम् पतिम् ।

dadarza_atha yathA_AyAtam rAtrau khaDga.dharam patim |

भ्रमन्तम् एकम् एकान्ते वेताल.समय.उदितम् ॥६।८५।१०॥

bhramantam ekam ekAnte vetAla-samaya~uditam ||6|85|10||

तादृशम् पतिम् आलोक्य स्थित्वा गगन.कोटरे ।

tAdRzam patim Alokya sthitvA gagana-koTare |

भविष्य*त्_चि*न्तयाम्.आस सर्वम् भर्तुः अखण्डितम् ॥६।८५।११॥

bhaviSyat cintayAm.Asa sarvam bhartu: akhaNDitam ||6|85|11||

यथा येन यदा यत्र यावत् कार्यम् यथा_उदयम् ।

yathA yena yadA yatra yAvat kAryam yathA_udayam |

यथा च निर्वृतिः स्फारा गन्तव्या तेन राघव ॥६।८५।१२॥

yathA ca nirvRti: sphArA gantavyA tena rAghava ||6|85|12||

अवश्यम् भवितव्यम् त*त्_भर्तुः_दृ*ष्ट्वा पुरः स्थितम् ।

avazyam bhavitavyam tat bhartu: dRSTvA pura: sthitam |

तदेव संवदायितुम् गमनात् सा नि.अवर्तत ॥६।८५।१३॥

tadeva saMvadAyitum gamanAt sA ni.avartata ||6|85|13||

आस्ताम् मम_अद्य गमनम् काले न_अतिचिरेण हि ।

AstAm mama_adya gamanam kAle na_aticireNa hi |

मया_अस्य पार्श्वे गन्तव्यम् निय*तेः_ए*ष निश्चयः ॥६।८५।१४॥

mayA_asya pArzve gantavyam niyate: eSa* nizcaya: ||6|85|14||

इति संचिन्त्य चूडाला प्रविश्य_अन्तःपुरम् पुनः ।

iti saMcintya cUDAlA pravizya_anta:puram puna: |

सुष्वाप शयने शंभोः शिरसि_इव_ऐन्दवी कला ॥६।८५।१५॥

suSvApa zayane zaMbho: zirasi_iva_aindavI kalA ||6|85|15||

केन.चित् कारणेन_असौ गतः सम्प्रति भूपतिः ।

kena.cit kAraNena_asau gata: samprati bhUpati: |

इति पौरम् जनम् सर्वम् आश्वास्य_अतिष्ठ*d_अ*ङ्गना ॥६।८५।१६॥

iti pauram janam sarvam AzvAsya_atiSThat_aGganA ||6|85|16||

राज्यम् ररक्ष भ*र्तुः_त*त् रमेण सम.दर्शनात् ।

rAjyam rarakSa bhartu*: t*a*t_r*ameNa sama-darzanAt |

यथा कालेन केदारम् पक्वम् कलम.गोपिका ॥६।८५।१७॥

yathA kAlena kedAram pakvam kalama-gopikA ||6|85|17||

त*योः_त*दा_अवहत् कालः दंपत्योः स्थित*योः_त*था ।

tayo*: t*adA_avahat kAla: daMpatyo: sthitayo*: t*athA |

अदृष्ट.अन्योन्य-मुखयः राज्य-कानन.पालयोः ॥६।८५।१८॥

adRSTa~anyonya-mukhaya: rAjya-kAnana-pAlayo: ||6|85|18||

जगाम_अथ दिनम् प*क्षः_मा*सः_अथ ऋतु.वत्सरः ।

jagAma_atha dinam pakSa: mAsa*:_a*tha Rtu-vatsara: |

शिखिध्वजस्य विपिने चूडालायाः स्व.मन्दिरे ॥६।८५।१९॥

zikhidhvajasya vipine cUDAlAyA: sva.mandire ||6|85|19||

बहुना_अत्र किम् उक्तेन वर्षा*णि_अ*ष्टादश_अङ्गना ।

bahunA_atra kim uktena varSA*Ni_a*STAdaza_aGganA |

चूडाला_उवास सदने वन.गुच्छे शिखिध्वजः ॥६।८५।२०॥

cUDAlA_uvAsa sadane vana-gucche zikhidhvaja: ||6|85|20||

अथ यातेषु बहुषु वर्षेषु जरसा वृते ।

atha yAteSu bahuSu varSeSu jarasA vRte |

शिखिध्वजे महाशैल.तट.कोटर=वासिनी॥२१॥

zikhidhvaje mahAzaila.taTa-koTara=vAsinI||21||

भर्तुः कषाय.पाकम् त*त्_आ*लक्ष्य पालितम् चिरात् ।

bhartu: kaSAya.pAkam ta*t_A*lakSya pAlitam cirAt |

तदा तस्य_अथ यातेषु वर्षेषु जरसा वने ॥६।८५।२२॥

tadA tasya_atha yAteSu varSeSu jarasA vane ||6|85|22||

तदा तस्य_आत्म.कार्यस्य भवितव्यतया तथा ।

tadA tasya_Atma-kAryasya bhavitavyatayA tathA |

"भर्तुः समीप.गमने मम का*लः_अ*यम्" इ*ty_अ*थ ॥६।८५।२३॥

"bhartu: samIpa-gamane mama kAla*:_a*yam" it*i_a*tha ||6|85|23||

संचिन्त्य मन्दर.उपान्तम् गन्तुम् बुद्धिम् चकार सा ।

saMcintya mandara~upAntam gantum buddhim cakAra sA |

चचार_अन्तःपुरा*त्_रा*त्रौ ततार नभसः पथम् ॥६।८५।२४॥

cacAra_anta:purA*t_r*Atrau tatAra nabhasa: patham ||6|85|24||

जगाम वात.स्कन्धेन गच्छन्ती खे ददर्श सा ।

jagAma vAta-skandhena gacchantI khe dadarza sA |

कल्प.वृक्ष.अंशुक.छन्न.रत्न.स्तबक.भूषिताः ॥६।८५।२५॥

kalpa-vRkSa~aMzuka*channa-ratna-stabaka-bhUSitA: ||6|85|25||

नन्दन.उद्यान.निलया रक्ताः सिद्ध.अभिसारिकाः ।

nandana~udyAna-nilayA* raktA: siddha~abhisArikA: |

परामृष्ट.इन्दु.शकलान् प्रालेय.कण.वर्षिणः ॥६।८५।२६॥

parAmRSTa~indu-zakalAn prAleya-kaNa-varSiNa: ||6|85|26||

सिद्ध.उत्तम.आत्त.सौगन्ध्यान् ऽपर्शयाम्.आस मारुतान् ।

siddha~uttama~Atta-saugandhyAn ऽparzayAm.Asa mArutAn |

चन्द्र.बिम्ब.अमृत.अम्भो*धेः_म*हावीचि-परम्पराम् ॥६।८५।२७॥

candra.bimba~amRta~ambhodhe: mahAvIci-paramparAm ||6|85|27||

अपश्य*त्_नि*र्मल.ज्योत्स्नाम् अम्बर.अन्तरताम् गता ।

apazyat nirmala-jyotsnAm ambara~antaratAm gatA |

मेघ.अन्तरेण गच्छन्ती मेघ.ल*ग्नाः**_च* विद्युतः ॥६।८५।२८॥

megha~antareNa gacchantI megha-lagnA: ca vidyuta: ||6|85|28||

अ.वियुक्ताः स्व.भर्त्रा सा भू*यः_भू*यः व्यलोकयत् ।

a-viyuktA: sva.bhartrA sA bhUy*a:_b*hUya: vyalokayat |

उवाच च_आत्मना_एव_आह*त्_या*वत्-जीवम् शरीरिणाम् ॥६।८५।२९॥

uvAca ca_AtmanA_eva_Ahat yAvat-jIvam zarIriNAm ||6|85|29||

न स्वभावः शमम् याति मम अ*py_उ*त्कण्ठितम् मनः ।

na svabhAva: zamam yAti mama ap*i_u*tkaNThitam mana: |

कदा मृगेन्द्र.स्कन्धम् तम् प्रणय.प्रवणम् पुनः ॥६।८५।३०॥

kadA mRgendra-skandham tam praNaya-pravaNam puna: ||6|85|30||

पश्यामि कान्तम् इति_उक्तम् मम_अ*py_उ*त्कण्ठते मनः ।

pazyAmi kAntam it*i_u*ktam mama_ap*i_u*tkaNThate mana: |

मञ्जरी.जाल.वलि*ताः_त*रुम् वल्ल्यः स्वकम् पतिम् ॥६।८५।३१॥

maJjarI.jAla-valit*A:_t*arum vallya: svakam patim ||6|85|31||

न मुञ्चन्ति क्षणम् इति मम_अ*py_उ*त्कण्ठते मनः ।

na muJcanti kSaNam iti mama_ap*i_u*tkaNThate mana: |

यथा_इयम् अग्रजा कान्तिम् एति सिद्ध.अभिसारिका ॥६।८५।३२॥

yathA_iyam agrajA kAntim eti siddha~abhisArikA ||6|85|32||

तथा कदा_अहम् एष्यामि मम_अपि_इति मनः स्थितम् ।

tathA kadA_aham eSyAmi mama_api_iti mana: sthitam |

इमे म*न्दाः_च* मरुत* ए*ते च शशिनः कराः ॥६।८५।३३॥

ime mand*A:_c*a maruta* ete ca zazina: karA: ||6|85|33||

वन.राजय* ए**ताः**_च* मम_अ*py_उ*त्कण्ठयन्ति_अहो ।

vana-rAjaya* etA: ca mama_ap*i_u*tkaNThayant*i_a*ho |

हे चित्त.अज्ञ मुधा_एव_अन्तः किम् त्वम् ताण्डवितम् स्थितम् ॥६।८५।३४॥

he citta~ajJa mudhA_eva_anta: kim tvam tANDavitam sthitam ||6|85|34||

सा व्योम.निर्मला साधो क्व ते याता विवेकिता ।

sA vyoma-nirmalA sAdho kva te yAtA vivekitA |

अथवा चित्त भर्तारम् स्वम् प्र*ति.उ*त्कण्ठसे सखे ॥६।८५।३५॥

athavA citta bhartAram svam prat*i.u*tkaNThase sakhe ||6|85|35||

तिष्ठ_उत्कण्ठ.अभिवलितम् किम् सम्.उत्कण्ठितेन मे ।

tiSTha_utkaNTha~abhivalitam kim sam.utkaNThitena me |

किम् वृथा_उत्कण्ठसे वामे भर्ता या*तः_ज*राम् भवेत् ॥६।८५।३६॥

kim vRthA_utkaNThase vAme bhartA yAta:_jarAm bhavet ||6|85|36||

तपस्वी कृश.गा*त्रः_च* भवे*त्_नि*र्वासनः तथा ।

tapasvI kRza-gAtra: ca bhavet nirvAsana*: t*athA |

मनोराज्य.आदि_अ.भोगे*भ्यः_म*न्ये_अस्य_अ.मूलताम् गतम् ॥६।८५।३७॥

manorAjya.Ad*i_a*-bhogebhya*:_m*anye_asya_a-mUlatAm gatam ||6|85|37||

वासना.लतिका प्रवृट्.नदी नद.गता यथा ।

vAsanA-latikA pravRT-nadI nada-gatA yathA |

एक.अन्तर.त* ए*क.आत्मा नीरसः शान्त.वासनः ॥६।८५।३८॥

eka~antara.ta* eka~AtmA nIrasa: zAnta-vAsana: ||6|85|38||

मन्ये भवति मे भर्ता शुष्क-वृक्ष.समस्थितिः ।

manye bhavati me bhartA zuSka-vRkSa-samasthiti: |

तथा_अपि, चित्त, का_उत्कण्ठा भवता_उत्कण्ठया_अन्वितम् ॥६।८५।३९॥

tathA_api, citta, kA_utkaNThA bhavatA_utkaNThayA_anvitam ||6|85|39||

मतिम् उद्बोध्य योगेन श्लेषयिष्या*my अ*हम् पतिम् ।

matim udbodhya yogena zleSayiSyAm*i_a*ham patim |

प्रमृष्ट*.**क*लनम् भर्तुः समी.कृत्य म*नः_मु*नेः ॥६।८५।४०॥

pramRSTa-kalanam bhartu: samI.kRtya ma*na:_m*une: ||6|85|40||

राज्य* ए*व नियोक्ष्यामि निवत्स्यावः सुखम् चिरम् ।

rAjya* eva niyokSyAmi nivatsyAva: sukham ciram |

अहो नु चिर.कालेन मनोरथम् इमम् शुभम् ॥६।८५।४१॥

aho nu cira.kAlena manoratham imam zubham ||6|85|41||

अहम् आसादयिष्यामि य*त्_भ*र्ता शम.चिन्तितः ।

aham AsAdayiSyAmi yat bhartA zama-cintita: |

समग्र.आनन्द-वृन्दानाम् एतत् एव_उपरि स्थितम् ॥६।८५।४२॥

samagra~Ananda-vRndAnAm etat eva_upari sthitam ||6|85|42||

यत् समान.मनःवृत्ति.सङ्गम् आस्वादेन सुखम् ।

yat samAna-mana:vRtti-saGgam AsvAdena sukham |

इति चिन्तयती व्योम्ना चूडाला_उल्लङ्घ्य पर्वतान् ॥६।८५।४३॥

iti cintayatI vyomnA cUDAlA_ullaGghya parvatAn ||6|85|43||

देशान् अब्दान् दिगन्तान् च प्राप मन्दर.कन्दरम् ।

dezAn abdAn digantAn ca prApa mandara-kandaram |

अदृश्या_एव नभःस्था_एव प्र.विवेश.वन.अन्तरम् ॥६।८५।४४॥

adRzyA_eva nabha:sthA_eva pra.viveza-vana~antaram ||6|85|44||

वा*ty_ए*व पादप.लता स्पन्द-वेद्य.गमागमा ।

vAti_eva pAdapa-latA spanda-vedya-gamAgamA |

वन~एकदेशे क*smiMz.चि*त् कृत.पर्ण.उटजे पतिम् ॥६।८५।४५॥

vana~ekadeze kasmin.cit kRta-parNa~uTaje patim ||6|85|45||

दृष्ट्वा योगेन बुबुधे देह.अन्तरम् इव_आस्थितम् ।

dRSTvA yogena bubudhe deha.antaram iva_Asthitam |

हार.केयूर.कटक.कुण्डल.आदि.विभूषितः ॥६।८५।४६॥

hAra-keyUra-kaTaka-kuNDala.Adi-vibhUSita: ||6|85|46||

अभव*त्_मे*रु.कान्तिः यः तम् एव_अत्र ददर्श सा ।

abhava*t_m*eru-kAnti: ya*: t*am eva_atra dadarza sA |

कृश.अङ्गम् कृष्ण.वर्णम् च जीर्ण-पर्णम् इव स्थितम् ॥६।८५।४७॥

kRza~aGgam kRSNa-varNam ca jIrNa-parNam iva sthitam ||6|85|47||

कज्जल.अम्बु.भर.स्नातम् भृङ्गीशम् इव निस्पृहम् ।

kajjala~ambu.bhara-snAtam bhRGgIzam iva nispRham |

चीर.अम्बर.धरम् शान्तम् एकाकिनम् अवस्थितम् ॥६।८५।४८॥

cIra~ambara-dharam zAntam ekAkinam avasthitam ||6|85|48||

स्थली.निषण्णम् पुष्पाणि ग्रथयन्तम् जट.अङ्कितम् ।

sthalI-niSaNNam puSpANi grathayantam jaTa~aGkitam |

तम् आलोक्य_अन्-अवद्य.अङ्गी चूडाला पीवर.स्तनी ॥६।८५।४९॥

tam Alokya_an-avadya~aGgI cUDAlA pIvara-stanI ||6|85|49||

किम्चि*त्_जा*त.विषादा_एवम् उवाच_आत्मनि चेतसा ।

kimc*it_j*Ata-viSAdA_evam uvAca_Atmani cetasA |

अहो नु विषमम् मौर्ख्यम् त*d_अ*नात्म.ज्ञत.आत्मकम् ॥६।८५।५०॥

aho nu viSamam maurkhyam tat_anAtma-jJata~Atmakam ||6|85|50||

एवम्.विधाः समायान्ति द*शा* मौर्ख्य.प्रसादतः ।

evam.vidhA: samAyAnti dazA* maurkhya-prasAdata: |

अयम् *स* राजा लक्ष्मी_इव_अन्य*to मे*_अति.प्रियः पतिः ॥६।८५।५१॥

ayam sa* rAjA lakSmI_iva_anya*ta:_m*e_ati.priya: pati: ||6|85|51||

हृदि मो*ह.*घन.क्षुण्णाम् इमाम् अभि.आगते दशाम् ।

hRdi moha-ghana-kSuNNAm imAm abhi.Agate dazAm |

त*d_अ*वश्यम् इह_अद्य_एव नाथम् विदित.वेद्यताम् ॥६।८५।५२॥

tat_avazyam iha_adya_eva nAtham vidita-vedyatAm ||6|85|52||

नया*my अ*त्र न संदे*हः_भो*ग-मोक्ष-श्रियम् तथा ।

nayAm*i_a*tra na saMdeh*a:_b*hoga-mokSa-zriyam tathA |

इदम् रूपम् परित्यज्य रूपेण_अन्येन केनचित् ॥६।८५।५३॥

idam rUpam parityajya rUpeNa_anyena kenacit ||6|85|53||

सकाशम् अस्य गच्छामि बोधम् दातुम् अनुत्तमम् ।

sakAzam asya gacchAmi bodham dAtum anuttamam |

बाला_इयम् मम कान्ता_इति म*d.उ*क्तम् न करो*ty_अ*लम् ॥६।८५।५४॥

bAlA_iyam mama kAntA_iti mat.uktam na karot*i_a*lam ||6|85|54||

तस्मात् तापस-रूपेण बोधयामि पतिम् क्षणात् ।

tasmAt tApasa-rUpeNa bodhayAmi patim kSaNAt |

भर्ता कषाय.पाकेन परिपक्व.मतिः स्थितः ॥६।८५।५५॥

bhartA kaSAya-pAkena paripakva-mati: sthita: ||6|85|55||

चेत*सि_अ*स्य_अद्य विमले त्वम् तत्त्वम् प्रतिबिम्बति ।

cetas*i_a*sya_adya vimale tvam tattvam pratibimbati |

इति संचिन्त्य चूडाला बभूव द्विज.दारकः ॥६।८५।५६॥

iti saMcintya cUDAlA babhUva dvija-dAraka: ||6|85|56||

ईषत्.ध्याना*त्_ग*त.अन्यत्वम् क्षणा*d_अ*म्बु-तरङ्गवत् ।

ISat.dhyAnA*t_g*ata~anyatvam kSaNAt_ambu-taraGgavat |

पपात विपिने तस्मिन् द्विज.पुत्रक=रूपिणी ॥६।८५।५७॥

papAta vipine tasmin dvija-putraka=rUpiNI ||6|85|57||

भ*tur अ*धि.आजगाम_अग्रम् मन्द-स्मित.लसन्-मुखी ।

bhartu*:_a*dhi.AjagAma_agram manda-smita-lasan-mukhI |

ददर्श द्विज.पुत्रम् तम् पु*रो या*तम् शिखि.ध्वजः ॥६।८५।५८॥

dadarza dvija-putram tam pura*:_y*Atam zikhi.dhvaja: ||6|85|58||

वन.अन्तरात् उपायातम् त*poमू*र्तिम् इव_आस्थितम् ।

vana~antarA*t_u*pAyAtam tapa*:m*Urtim iva_Asthitam |

द्रवत्*.**क*नक.गौर.अङ्गम् मुक्ताहार.विभूषितम् ॥६।८५।५९॥

dravat-kanaka-gaura~aGgam muktAhAra-vibhUSitam ||6|85|59||

शुक्ल.यज्ञ.उपवीत.अङ्गम् शुक्ल.अम्बर.युगावृत्तम् ।

zukla-yajJa~upavIta~aGgam zukla~ambara-yugAvRttam |

कमण्डलु.धरम् कान्तम् पु*रो या*तम् शिखिध्वजः ॥६।८५।६०॥

kamaNDalu-dharam kAntam pura*:_y*Atam zikhidhvaja: ||6|85|60||

व्याप्त.प्रकोष्ठ.द्वि.गुणेन_अक्ष.सूत्रेण चारुणा ।

vyApta-prakoSTha-dvi.guNena_akSa-sUtreNa cAruNA |

भूम.अवलग्न.गात्रेण किष्कु.मात्रेण च स्थितम् ॥६।८५।६१॥

bhUma~avalagna-gAtreNa kiSku-mAtreNa ca sthitam ||6|85|61||

कुन्तल.व्याप्त.मूर्धानम् स.आलि.मालम् इव_अम्बुजम् ।

kuntala-vyApta-mUrdhAnam sa-Ali.mAlam iva_ambujam |

भासयन्तम् प्रदेशम् तम् शरी*रैर् दी*प्ति.मण्डलैः ॥६।८५।६२॥

bhAsayantam pradezam tam zarIra*i: d*Ipti-maNDalai: ||6|85|62||

कुण्डला.भूषित.मुखम् नवम् अर्कम् इव_उदितम् ।

kuNDalA-bhUSita-mukham navam arkam iva_uditam |

शिखि.सम्प्रोत.मन्दारम् शृङ्ग.स्थ.इन्दुम् इव_अचलम् ॥६।८५।६३॥

zikhi-samprota-mandAram zRGga.stha~indum iva_acalam ||6|85|63||

कान्त.उपशान्त.वपुषम् ऊर्जितम् विजित.इन्द्रियम् ।

kAnta~upazAnta-vapuSam Urjitam vijita~indriyam |

हिम.आभ.भस्म.तिलकम् भूषित.आलोक.सुन्दरम् ॥६।८५।६४॥

hima~Abha-bhasma-tilakam bhUSita~Aloka-sundaram ||6|85|64||

मेरु.हेम.तटी.लीन.पूर्ण.इन्दुम् इव चञ्चलम् ।

meru-hema-taTI-lIna-pUrNa~indum iva caJcalam |

तम् आलोक्य द्विज.सुतम् सम्.उत्तस्थौ शिखिध्वजः ॥६।८५।६५॥

tam Alokya dvija-sutam sam.uttasthau zikhidhvaja: ||6|85|65||

देव.पुत्र.अगम.धिया सम्परित्यक्त-पादुकः ।

deva.putra~agama-dhiyA samparityakta-pAduka: |

देवपुत्र नमस्कार इदम् आसनम् आस्यताम् ॥६।८५।६६॥

devaputra namaskAra idam Asanam AsyatAm ||6|85|66||

इ*ty_अ*स्य दर्शयाम्.आस पाणिना पत्र.विष्टरम् ।

it*i_a*sya darzayAm.Asa pANinA patra-viSTaram |

ददौ च द्विज.पुत्रस्य पुष्प-मुष्टिम् कर.उत्करे ॥६।८५।६७॥

dadau ca dvija-putrasya puSpa-muSTim kara-utkare ||6|85|67||

चन्द्रः कुमुद.खण्डस्य प्रालेयम् इव पल्लवे ।

candra: kumuda-khaNDasya prAleyam iva pallave |

हे राजर्षे न*मः_तु*भ्यम् इति द्विज.सु*to '*वदत् ॥६।८५।६८॥

he rAjarSe nama*: t*ubhyam iti dvija-suta*:_a*vadat ||6|85|68||

गृहीत्वा कुसुमा*ny अ*स्मात् विवेश पत्र.विष्टरे ।

gRhItvA kusumAn*i_a*smAt viveza patra-viSTare |

शिखि.ध्वज उवाच ।

zikhi.dhvaja uvAca |

देवपुत्र महाभाग कुत आगमनम् कृतम् ।

devaputra mahAbhAga kuta* Agamanam kRtam |

दिवसः सफ*lo म*न्ये यत् त्वम् अद्य_अस्मि दृष्टवान् ॥६।८५।६९॥

divasa: saphala*:_m*anye yat tvam adya_asmi dRSTavAn ||6|85|69||

इदम् अर्घ्यम् इदम् पाद्यम् पुष्पाणि_इमानि मानद ।

idam arghyam idam pAdyam puSpANi_imAni mAnada |

इमा प्रग्रथिता माला गृह्यन्ताम् भद्रम् अस्तु ते ॥६।८५।७०॥

imA pragrathitA mAlA gRhyantAm bhadram astu te ||6|85|70||

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति_उक्त्वा पाद्यम् अर्घ्यम् च मालाम् पुष्पाणि च_अनघ ।

it*i_u*ktvA pAdyam arghyam ca mAlAm puSpANi ca_anagha |

शिखिध्वजः त*त्_इ*ष्टायै ददौ देव्यै यथाखिलम् ॥६।८५।७१॥

zikhidhvaja*: t*a*t_i*STAyai dadau devyai yathAkhilam ||6|85|71||

चुडाला_उवाच ।

cuDAlA_uvAca |

सु.बहूनि परिभ्रा*न्तः_भू*.तल.अयतना*ny अ*हम् ।

su.bahUni paribhrAnt*a:_b*hU.tala~ayatanAn*i_a*ham |

त्वत्.तः पूजा यथा प्राप्ता मया_इयम् न तथा_ अन्यतः ॥६।८५।७२॥

tvat.ta: pUjA yathA prAptA mayA_iyam na tathA_ anyata: ||6|85|72||

पेशलेन_अनुरूपेण प्रश्रयेण_अमुना_अनघ ।

pezalena_anurUpeNa prazrayeNa_amunA_anagha |

मन्ये_अहम् नूनम् अत्यन्त.चिरंजीवी भविष्यति ॥६।८५।७३॥

manye_aham nUnam atyanta-ciraMjIvI bhaviSyati ||6|85|73||

शान्तेन मनसा_उदारम् आरात् उन्मुक्त* कल्पनम् ।

zAntena manasA_udAram ArA*t_u*nmukta* kalpanam |

निर्वाण.अर्थम् तपः साधो क*cचि*त् सम्भूतवान् असि ॥६।८५।७४॥

nirvANa~artham tapa: sAdho ka*cc*it sambhUtavAn asi ||6|85|74||

असि.धारा.समम् सौम्य शान्त.व्रतम् इदम् तव ।

asi.dhArA-samam saumya zAnta-vratam idam tava |

स्फीतम् य*त्_रा*ज्यम् उत्सृज्य महा.वन.निषेवणम् ॥६।८५।७५॥

sphItam ya*t_r*Ajyam utsRjya mahA.vana-niSevaNam ||6|85|75||

शिखि.ध्वज उवाच ।

zikhi.dhvaja uvAca |

जानासि भगवन् ऽअर्वम् दे*वः_त्व*म् *ko '*त्र विस्मयः ।

jAnAsi bhagavan ऽarvam deva*: t*vam ka*:_a*tra vismaya: |

श्रिया_एव लोक.उत्तरया ज्ञायसे चिह्न-रूपया ॥६।८५।७६॥

zriyA_eva loka~uttarayA jJAyase cihna-rUpayA ||6|85|76||

एता*ny अ*ङ्गानि ते चन्द्रात् घटितानि_इति मे मतिः ।

etAn*i_a*GgAni te candrA*t_g*haTitAni_iti me mati: |

अथवा किम् समालोका*d_अ*मृतेन_इव सिञ्चसि ॥६।८५।७७॥

athavA kim samAlokAt_amRtena_iva siJcasi ||6|85|77||

अस्ति मे दयिता कान्ता पाति मत्.राज्यम् अद्य तत् ।

asti me dayitA kAntA pAti mat.rAjyam adya tat |

तव_इव तस्या* दृष्टानि ता*ny अ*ङ्गानि_इह सुन्दर ॥६।८५।७८॥

tava_iva tasyA* dRSTAni tAn*i_a*GgAni_iha sundara ||6|85|78||

उपशान्तम् च कान्तम् च वपुः_आपादम् अस्तकम् ।

upazAntam ca kAntam ca vapu:_ApAdam astakam |

शृङ्गम् शुभ्र.अम्बुदेन_इव पुष्पेण_आच्छादया_अमुना ॥६।८५।७९॥

zRGgam zubhra~ambudena_iva puSpeNa_AcchAdayA_amunA ||6|85|79||

निष्.कलङ्क.इन्दु*.**सं*काशम् अङ्गम् आदित्य.तेजसा ।

niS.kalaGka~indu-saMkAzam aGgam Aditya-tejasA |

मन्ये ते ग्लानिम् आयाति सुमनःपत्र-पेलवम् ॥६।८५।८०॥

manye te glAnim AyAti sumana:patra-pelavam ||6|85|80||

देव.अर्चनाय_उपचितम् इदम् इत्थम् सितम् मया ।

deva~arcanAya_upacitam idam ittham sitam mayA |

अङ्ग त्व*d_अ*ङ्ग.सङ्गेन तत् प्रयातु कृत.अर्थताम् ॥६।८५।८१॥

aGga tvat_aGga-saGgena tat prayAtu kRta~arthatAm ||6|85|81||

जीवितम् याति साफल्यम् स्वम् अभ्यागत.पूजया ।

jIvitam yAti sAphalyam svam abhyAgata-pUjayA |

देवा*d_अ*पि_अधिकम् पूज्यः सताम् अभ्यागतः जनः ॥६।८५।८२॥

devAt_ap*i_a*dhikam pUjya: satAm abhyAgata: jana: ||6|85|82||

तत् कः त्वम् कस्य पुत्रः त्वम् किम् आया*to 'सि_अ*नुग्रहात् ।

tat ka*: t*vam kasya putra*: t*vam kim AyAta*:_a*s*i_a*nugrahAt |

एत*त्_मे* संशयम् छिन्धि विमल.इन्दु.सम.आनन ॥६।८५।८३॥

eta*t_m*e saMzayam chindhi vimala~indu-sama~Anana ||6|85|83||

ब्राह्मण उवाच ।

brAhmaNa uvAca |

राजन् मे शृणु वक्ष्यामि यथापृष्टम् अखण्डितम् ।

rAjan me zRNu vakSyAmi yathApRSTam akhaNDitam |

कः_नाम परिपृच्छन्तम् विनीतम् वञ्चयेत् पुमान् ॥६।८५।८४॥

ka:_nAma paripRcchantam vinItam vaJcayet pumAn ||6|85|84||

अस्ति_अस्मिन् जगती.कोशे शुद्ध.आत्मा नारदः मुनिः ।

ast*i_a*smin jagatI.koze zuddha.AtmA nArada: muni: |

पुण्य.लक्ष्म्या मुखे कान्ते कर्पुर.तिलक.उपमः ॥६।८५।८५॥

puNya-lakSmyA mukhe kAnte karpura-tilaka~upama: ||6|85|85||

*स* कदाचित् मुनिः देवः गुहायाम् ध्यानम् आस्थितः ।

sa* kadAci*t_m*un*i: d*eva: guhAyAm dhyAnam Asthita: |

तत्र हेम.तटे गङ्गा वहति_उरु.तरङ्गिणी ॥६।८५।८६॥

tatra hema.taTe gaGgA vahat*i_u*ru-taraGgiNI ||6|85|86||

मेरु.लक्ष्म्या स्फुरत् रूपा भान्ति हार.लता यथा ।

meru-lakSmyA sphura*t_r*UpA bhAnti hAra-latA yathA |

एकदा नारद.मुनिः ध्यानान्ते *स* सरित्-तटे ॥६।८५।८७॥

ekadA nArada-mun*i: d*hyAnAnte sa* sarit-taTe ||6|85|87||

ध्वनत् वलयम् अश्रौषीत् लीला=कलकल.आरवम् ।

dhvanat valayam azrauSIt lIlA=kalakala~Aravam |

किम् एत*त्_इty_अ*सौ किम्चि*त्_जा*त.प्राय.कुतूहलः ॥६।८५।८८॥

kim eta*t_i*t*i_a*sau kimc*it_j*Ata-prAya-kutUhala: ||6|85|88||

हेलया_अलोकयत् नद्याम् अपश्यत् ललना.गणम् ।

helayA_alokayat nadyAm apazyat lalanA-gaNam |

रम्भा.तिलोत्तमा-प्रायम् निर्यातम् जल.लीलया ॥६।८५।८९॥

rambhA-tilottamA-prAyam niryAtam jala-lIlayA ||6|85|89||

क्रीडन्तम् त्यक्त.वसनम् देशे पुरुष.वर्जिते ।

krIDantam tyakta-vasanam deze puruSa-varjite |

काञ्चन.अम्भोज.मुकुल.संकाशैः स्तन.मण्डलैः ॥६।८५।९०॥

kAJcana~ambhoja-mukula-saMkAzai: stana-maNDalai: ||6|85|90||

परिवेल्लितम् अन्योन्यम् फल.कान्तम् द्रुमम् यथा ।

parivellitam anyonyam phala-kAntam drumam yathA |

द्रुत.हेम.रसापूर.निर्भर.अभोग-भासुरैः ॥६।८५।९१॥

druta-hema-rasApUra-nirbhara~abhoga-bhAsurai: ||6|85|91||

कुर्वन्तम् उरुभिः काम.मन्दिर.स्तम्भ*.**सं*चयम् ।

kurvantam urubhi: kAma-mandira-stambha-saMcayam |

निर्मली.कृत.चन्द्रेण व्याप्ताम् व्योम.विलासिनीम् ॥६।८५।९२॥

nirmalI.kRta-candreNa vyAptAm vyoma-vilAsinIm ||6|85|92||

लावण्य-रस=पूरेण तर्जयन्तम् इव_अपगाम् ।

lAvaNya-rasa=pUreNa tarjayantam iva_apagAm |

प्राकारैः अमर.उद्यान.रथ-चक्रैः मनःभुवः ॥६।८५।९३॥

prAkArai: amara~udyAna-ratha-cakrai: mana:bhuva: ||6|85|93||

उत्पथ.अर्पित.गङ्गा.अम्बु.नितम्ब-तट-सेतुभिः ।

utpatha~arpita-gaGgA.ambu-nitamba-taTa-setubhi: |

सर्वत्र दृष्ट.सर्वाङ्गम् विश्व.रूपम् इव स्थितम् ॥६।८५।९४॥

sarvatra dRSTa-sarvAGgam vizva.rUpam iva sthitam ||6|85|94||

प्रतिबिम्बित.सर्व.अङ्गम् अन्योन्य.आदर्शताम् गतम् ।

pratibimbita-sarva.aGgam anyonya~AdarzatAm gatam |

काल*.**क*ल्प.तरोः_वर्ष.विटपात् पक्ष-पल्लवात् ॥६।८५।९५॥

kAla-kalpa.taro:_varSa-viTapAt pakSa-pallavAt ||6|85|95||

विविध-ऋतु.लता-जालात् दिन.श्री*.**क*लिक.आकुलात् ।

vividha-Rtu.latA-jAlAt dina.zrI-kalika~AkulAt |

आलोक.पुष्प-रजसः_जाता*त्_ग*गन.कानने ॥६।८५।९६॥

Aloka-puSpa-rajasa:_jAtA*t_g*agana-kAnane ||6|85|96||

स्फुरत् जल.खग-प्रोतात् सप्त.अब्धि~एक.आलवालकात् ।

sphurat jala-khaga-protAt sapta~abdhi~eka~AlavAlakAt |

स्तन.स्तबक.वृन्देषु स्पर्धया_अतिरस.अन्वितम् ॥६।८५।९७॥

stana-stabaka-vRndeSu spardhayA_atirasa~anvitam ||6|85|97||

उद्धृत्य उद्धृत्य सम्पूर्ण-दलित.अम्भोज.पल्लवम् ।

uddhRtya_uddhRtya sampUrNa-dalita~ambhoja-pallavam |

आलोल.अलक.केश.अक्षि.तारक.आदि.मधु-व्रतम् ॥६।८५।९८॥

Alola~alaka-keza~akSi.tAraka.Adi-madhu-vratam ||6|85|98||

अमृत.आपत्.विघाताय कोश.संचय.कारिभिः ।

amRta~Apat-vighAtAya koza-saMcaya-kAribhi: |

दुष्.प्रापे भूत.संघानाम् विकसत्*.**क*नक.अम्बुजे ॥६।८५।९९॥

duS.prApe bhUta-saMghAnAm vikasat-kanaka~ambuje ||6|85|99||

पद्मिनी-पल्लवात् छन्ने गुप्ते मेरोः गुह.अन्तरे ।

padminI-pallavAt channe gupte mero: guha~antare |

शीतले स्वर्धुनी-तीरे तोय.उन्मृष्ट.मले सुरैः ॥६।८५।१००॥

zItale svardhunI-tIre toya~unmRSTa-male surai: ||6|85|100||

चन्द्र.बिम्ब*.**क*लापूरम् एकत्र_एव_उप.संहृतम् ।

candra.bimba-kalApUram ekatra_eva_upa.saMhRtam |

स्त्रैणम् आलोक्य तत् कान्तम् सहसा_एव म*नः_मु*नेः ॥६।८५।१०१॥

straiNam Alokya tat kAntam sahasA_eva ma*na:_m*une: ||6|85|101||

अन्.आश्रित.विवेक~अंशम् बभूव_आनन्दितम् स्फुरत् ।

an.Azrita-viveka~aMzam babhUva_Ananditam sphurat |

आनन्द.वलिते चित्ते क्षुब्धे प्राण.अनिले स्थिते ॥६।८५।१०२॥

Ananda-valite citte kSubdhe prANa~anile sthite ||6|85|102||

बभूव तस्य हृष्टस्य मदन.स्खलितम् तदा ।

babhUva tasya hRSTasya madana-skhalitam tadA |

फलम् रस.अपूर्णम् इव ग्रीष्म.अन्त* इव तोय.दः ॥६।८५।१०३॥

phalam rasa~apUrNam iva grISma~anta* iva toya.da: ||6|85|103||

प्रत्यग्र-पादप-छिन्न.लता-वृन्त* इव_उत्तम ।

pratyagra-pAdapa-chinna-latA-vRnta* iva_uttama |

अवश्याय.कण.स्पन्दी शशाङ्क* इव वा मुनिः ॥६।८५।१०४॥

avazyAya-kaNa-spandI zazAGka* iva vA muni: ||6|85|104||

विसम् द्विधापातम् इव गलत् साररसः_अभवत् ॥६।८५।

visam dvidhApAtam iva galat sArarasa*:_a*bhavat ||6|85|

शिखिध्वज* उवाच ।

zikhidhvaja* uvAca |

तादृशः_अपि बहुज्ञः_अपि जीवन्मुक्तः_अपि_असौ मुनिः ॥६।८५।१०५॥

tAdRza*:_a*pi bahujJa*:_a*pi jIvanmukta*:_a*p*i_a*sau muni: ||6|85|105||

निरिच्छः_अपि निरागः_अपि न किम्चित् उपमः_अपि_अलम् ।

niriccha*:_a*pi nirAga*:_a*pi na kimci*t_u*pama*:_a*p*i_a*lam |

स.बाह्याभ्यन्तरम् नित्यम् आकाश.विशदः_अपि च ॥६।८५।१०६॥

sa.bAhyAbhyantaram nityam AkAza-vizada*:_a*pi ca ||6|85|106||

नारदो ऽपि कथम् ब्रह्मन् मदनस्खिलो ऽभवत् ।

nArado ऽpi katham brahman madanaskhilo ऽbhavat |

चुडाला_उवाच ।

cuDAlA_uvAca |

सर्वस्या* ए*व राजर्षे भूत.जातेः जगत्.त्रये ॥६।८५।१०७॥

sarvasyA* eva rAjarSe bhUta-jAte: jagat.traye ||6|85|107||

देव.आदेः अपि देहः_अयम् द्वय.आत्मा_एव स्वभावतः ।

deva.Ade: api deha*:_a*yam dvaya~AtmA_eva svabhAvata: |

अ.ज्ञम् अस्तु_अथ तत्-ज्ञम् वा यावत् स्वान्तम् शरीरकम् ॥६।८५।१०८॥

a-jJam astu_atha tat-jJam vA yAvat svAntam zarIrakam ||6|85|108||

सर्वम् एव जग*ty_अ*ङ्ग सुख-दुःखमयम् स्मृतम् ।

sarvam eva jagat*i_a*Gga sukha-du:khamayam smRtam |

तृप्त्या_आदिना पदार्थेन केन.चित् वर्धते सुखम् ॥६।८५।१०९॥

tRptyA_AdinA padArthena kena.cit vardhate sukham ||6|85|109||

आलोक* इव दीपेन महाम्बुधिः इव_इन्दुना ।

Aloka* iva dIpena mahAmbudhi: iva_indunA |

क्षुध.आदिना पदार्थेन दुःखम् केन.चित् एव हि ॥६।८५।११०॥

kSudha~AdinA padArthena du:kham kena.cit eva hi ||6|85|110||

तमः मेघ-पटेन_इव स्वभावः हि_अत्र कारणम् ।

tama: megha-paTena_iva svabhAva: h*i_a*tra kAraNam |

स्वरूपे निर्मले सत्ये निमेषम् अपि विस्मृते ॥६।८५।१११॥

svarUpe nirmale satye nimeSam api vismRte ||6|85|111||

दृश्यम् उल्लासम् आप्नोति प्रावृषी_इव पयोधरः ।

dRzyam ullAsam Apnoti prAvRSI_iva payodhara: |

अनारत_अनुसंधाना*d_अpy_उ*न्मेषम् अ.विस्मृते ॥६।८५।११२॥

anArata_anusaMdhAnAt_ap*i_u*nmeSam a-vismRte ||6|85|112||

स्वरूपे न_उल्लस*ty_ए*ष चित्ते दृश्य-पिशाचकः ।

svarUpe na_ullasati_eSa citte dRzya-pizAcaka: |

यथा तमःप्रकाशाभ्याम् अहोरात्रौ स्थितिम् गतौ ॥६।८५।११३॥

yathA tama:prakAzAbhyAm ahorAtrau sthitim gatau ||6|85|113||

तथा_एव सुख-दुःखाभ्याम् शरीरम् स्थितिम् आगतम् ।

tathA_eva sukha-du:khAbhyAm zarIram sthitim Agatam |

एवम् हि सुख-दुःखे द्वे जन्म-कारण.दर्शनात् ॥६।८५।११४॥

evam hi sukha-du:khe dve janma-kAraNa-darzanAt ||6|85|114||

अज्ञस्य गाढताम् वाते पाटे कुङ्कुमवत् दृढम् ।

ajJasya gADhatAm vAte pATe kuGkumavat dRDham |

तज्ज्ञस्य तु_अङ्ग लगतः मनाक्.अपि न तत्.वाशात् ॥६।८५।११५॥

tajjJasya tu_aGga lagata: manAk.api na tat.vAzAt ||6|85|115||

यथा शुभ.अशुभौ रागात् दिनाक्रान्त.तरौ मणेः ।

yathA zubha~azubhau rAgAt dinAkrAnta-tarau maNe: |

पुरःस्थ.वस्तु-भावेन रञ्जनाम् स्फटिकः यथा ॥६।८५।११६॥

pura:stha-vastu-bhAvena raJjanAm sphaTika: yathA ||6|85|116||

तज्ज्ञः तथा न_एति बोधात् जीवन्मुक्त.मतिः मुनिः ।

tajjJa*: t*athA na_eti bodhAt jIvanmukta-mati: muni: |

वस्तुनः श्लेष.मात्रेण घन.रञ्जितम् एति धीः ॥६।८५।११७॥

vastuna: zleSa-mAtreNa ghana-raJjitam eti dhI: ||6|85|117||

गते_अपि वस्तुनि दृढम् बुद्धिः यत् परितापिता ।

gate_api vastuni dRDham buddhi: yat paritApitA |

गते_अपि कुङ्कुमे वस्त्रम् तदीयम् अनुरञ्जनम् ॥६।८५।११८॥

gate_api kuGkume vastram tadIyam anuraJjanam ||6|85|118||

न जहाति यथा मूढः तथा विषय.रञ्जनम् ।

na jahAti yathA mUDha*: t*athA viSaya-raJjanam |

अनेन_एव क्रमेण_एतौ बन्ध-मोक्षौ व्यवस्थितौ ॥६।८५।११९॥

anena_eva krameNa_etau bandha-mokSau vyavasthitau ||6|85|119||

भावना.तानवम् मोक्षः बन्धः हि दृढ-भावना ।

bhAvanA-tAnavam mokS*a:_b*andha: hi dRDha-bhAvanA |

शिखिध्वज* उवाच ।

zikhidhvaja* uvAca |

स्व.उत्पत्ति-कारण.प्राप्तौ कथम् दुःखम् सुखम् च वा ॥६।८५।१२०॥

sva.utpatti-kAraNa-prAptau katham du:kham sukham ca vA ||6|85|120||

अभ्युदेति_इति वद मे दूर.स्थानाम् अपि प्रभो ।

abhyudeti_iti vada me dUra-sthAnAm api prabho |

अ*ति.उ*दारम् अतीव.अच्छम् बहु.अर्थम् वचनम् तव ॥६।८५।१२१॥

at*i.u*dAram atIva~accham bahu.artham vacanam tava ||6|85|121||

श्रोतुम् तृप्तिम् न गच्छामि मयूरः_अभ्र-रवेषु_इव ॥६।८५।

zrotum tRptim na gacchAmi mayUra*:_a*bhra-raveSu_iva ||6|85|

चुडाला_उवाच ।

cuDAlA_uvAca |

स्व.उत्पत्ति-कारणम् हृद्यम् लब्ध्वा काय.अक्षि-पाणिभिः ॥६।८५।१२२॥

sva.utpatti-kAraNam hRdyam labdhvA kAya~akSi-pANibhi: ||6|85|122||

सुख*.**सं*वि*त्_इ*यम् बाला नूनम् उल्लसति स्वतः ।

sukha-saMvi*t_i*yam bAlA nUnam ullasati svata: |

हृत्.गता क्षोभम् आयाता जीवम् कुण्डलिणी.गतम् ॥६।८५।१२३॥

hRt.gatA kSobham AyAtA jIvam kuNDaliNI-gatam ||6|85|123||

जीवस्य नियता* नाड्यः पृथक् देहे स्थितिम् गताः ।

jIvasya niyatA* nADya: pRthak dehe sthitim gatA: |

प्राणौ_अपूरिता नडीः जीव आक्रामति स्फुरन् ॥६।८५।१२४॥

prANau_apUritA naDI: jIva AkrAmati sphuran ||6|85|124||

संस्पर्श~एक.प्रबुद्ध_आत्मा रसः_द्रुम.लता_इव ।

saMsparza~eka-prabuddha_AtmA rasa:_druma-latA_iva |

सुख.प्रबोध*.**सं*चारे दुःख-बोध.आगमे तथा ॥६।८५।१२५॥

sukha-prabodha-saMcAre du:kha-bodha~Agame tathA ||6|85|125||

जीवस्य नियता* नाड्यः पृथक्-दे*ह.*स्थितिम् गताः ।

jIvasya niyatA* nADya: pRthak-deha-sthitim gatA: |

सुखिनः प्रस्फुर*ty_ए*षा धीरता_आशु न दुःखिनः ॥६।८५।१२६॥

sukhina: prasphurati_eSA dhIratA_Azu na du:khina: ||6|85|126||

ये हि मार्गाः सु.वेषस्य कु.वेषस्य न ते शुभाः ।

ye hi mArgA: su.veSasya ku.veSasya na te zubhA: |

यावत् प्रमाणम् जीवः_अयम् संशाम्य*ty_अ*परिस्फुरन् ॥६।८५।१२७॥

yAvat pramANam jIva*:_a*yam saMzAmyat*i_a*parisphuran ||6|85|127||

तावत् प्रमाणम् एव_एनम् मुक्तम् मुक्तिम् अवेहि वै ।

tAvat pramANam eva_enam muktam muktim avehi vai |

यावत् प्रमाणम् अधिकम् स्फुरति क्षुब्ध.मारुतम् ॥६।८५।१२८॥

yAvat pramANam adhikam sphurati kSubdha-mArutam ||6|85|128||

तावत् प्रमाणम् एव_एनम् बद्धम् बद्धम् अवेहि मे ।

tAvat pramANam eva_enam baddham baddham avehi me |

सुख-दुःख*.**क*ल_अस्पदः बन्धो जीवस्य न_इतरः ॥६।८५।१२९॥

sukha-du:kha-kala_aspad*a:_b*andho jIvasya na_itara: ||6|85|129||

त*d_अ*भावे हि मोक्षः स्या*त्_इ*ति द्वेधा व्यवस्थिताः ।

tat_abhAve hi mokSa: syA*t_i*ti dvedhA vyavasthitA: |

सुख.दुःख-देशे याव*त्_आ*नीते न_इन्द्रियैः शठैः ॥६।८५।१३०॥

sukha.du:kha-deze yAva*t_A*nIte na_indriyai: zaThai: ||6|85|130||

तावत् सुख.समः सौम्यः जीवः तिष्ठति शान्तवत् ।

tAvat sukha.sama: saumya: jIva*: t*iSThati zAntavat |

सुखम् आलोक्य वा दुःखम् अक्ष.अतीतः चलत् वपुः ॥६।८५।१३१॥

sukham Alokya vA du:kham akSa~atIta: calat vapu: ||6|85|131||

सम्.उल्लसति जीवः_अन्तर्.दृष्ट_इन्दुम् इव तोय.धिः ।

sam.ullasati jIva*:_a*ntar.dRSTa_indum iva toya.dhi: |

जीवः क्षुभ्यति दृष्टेन संविदा_अङ्ग सुख.आदिना ॥६।८५।१३२॥

jIva: kSubhyati dRSTena saMvidA_aGga sukha.AdinA ||6|85|132||

आमिषेण_इव मार्जारः मौर्ख्यम् एव_अत्र कारणम् ।

AmiSeNa_iva mArjAra: maurkhyam eva_atra kAraNam |

शुद्धेन बोध्य-बोधेन स्व.आत्म.ज्ञान.मय_आत्मना ॥६।८५।१३३॥

zuddhena bodhya-bodhena sva.Atma.jJAna-maya_AtmanA ||6|85|133||

"सुख.दुःखादि नास्ति"_इति तेनासौ याति सौम्यताम् ।

"sukha.du:khAdi nAsti"_iti tenAsau yAti saumyatAm |

न तत् सुखादि नो तन्_मे मुधा च_अयम् अहम् स्थितः ॥६।८५।१३४॥

na tat sukhAdi no tan_me mudhA ca_ayam aham sthita: ||6|85|134||

इति जीवः प्रबुद्धः हि निर्वाणम् याति शाम्यति ।

iti jIva: prabuddha: hi nirvANam yAti zAmyati |

सुख.आदि.अ.वस्तु=अ.तत्.रूपम् इ*ty_अ*न्तर्-बोध*.**सं*विदा ॥६।८५।१३५॥

sukha.Adi.a-vastu=a-tat.rUpam it*i_a*ntar-bodha-saMvidA ||6|85|135||

न तत् उन्मुखताम् याति जीवः शाम्यति केवलम् ।

na ta*t_u*nmukhatAm yAti jIva: zAmyati kevalam |

सर्वम् एव चित्.आकाशम् ब्रह्मेति घन.निश्चये ॥६।८५।१३६॥

sarvam eva cit.AkAzam brahmeti ghana-nizcaye ||6|85|136||

स्थितिम् याते शमम् याति जीवः निःस्ने*ह.*दीपवत् ।

sthitim yAte zamam yAti jIva: ni:sneha-dIpavat |

दीपवत् शमम् आयाति सुख.आदि-स्ने*ह.*संक्षये ॥६।८५।१३७॥

dIpavat zamam AyAti sukha.Adi-sneha-saMkSaye ||6|85|137||

सर्वम् एवम् इति ज्ञानात् जीवः_अ.द्वित्व.विभावनात् ।

sarvam evam iti jJAnAt jIva*:_a*-dvitva-vibhAvanAt |

सर्वम् आकाशम् एव_इति बुद्ध्वा क्षोभम् न गच्छति ॥६।८५।१३८॥

sarvam AkAzam eva_iti buddhvA kSobham na gacchati ||6|85|138||

जीवस्य_अनेन शून्यस्य कः किल क्षोभ.विभ्रमः ।

jIvasya_anena zUnyasya ka: kila kSobha-vibhrama: |

जीवेन_ईदृक्.विधेन_एव यथा प्रथम.सर्गतः ॥६।८५।१३९॥

jIvena_IdRk.vidhena_eva yathA prathama-sargata: ||6|85|139||

स्वयम् संविदितो मार्गस् तेन_एव_अद्य_अपि गच्छति ।

svayam saMvidito mArgas tena_eva_adya_api gacchati |

शिखिध्वज* उवाच ।

zikhidhvaja* uvAca |

सुख*.**सं*चार.योग्यासु जीवे सरति जाडिषु ॥६।८५।१४०॥

sukha-saMcAra-yogyAsu jIve sarati jADiSu ||6|85|140||

देव.पुत्र, भव*ty_ए*व तत् वीर्य-च्यवनम् कथम् ॥६।८५।

deva.putra, bhavati_eva tat vIrya-cyavanam katham ||

चुडाला_उवाच ।

cuDAlA_uvAca |

जीवः क्षोभयति क्षुब्धः प्राणादि-पवन_आवलिम् ॥६।८५।१४१॥

jIva: kSobhayati kSubdha: prANAdi-pavana_Avalim ||6|85|141||

संविदा ज्ञ~अंश.मात्रेण सेनाम् इव महीपतिः ।

saMvidA jJa~aMza-mAtreNa senAm iva mahIpati: |

वात.स्पन्देन मेदः_अन्तर् मज्जासारः च संस्थितः ॥६।८५।१४२॥

vAta-spandena meda*:_a*ntar majjAsAra: ca saMsthita: ||6|85|142||

त्यजति_आशु प्र.सौगन्ध्यम् रजः पत्र-फल.आदिकम् ।

tyajati_Azu pra.saugandhyam raja: patra-phala~Adikam |

चलितम् तत् तु_अधः याति गर्जा*त्_इ*व घन.आदि खे ॥६।८५।१४३॥

calitam tat tu_adha: yAti garjA*t_i*va ghana.Adi khe ||6|85|143||

दे*ह.*नाडी.प्रणालेन याति शुक्रम् बहिः स्वतः ॥

deha-nADI-praNAlena yAti zukram bahi: svata: ||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

देवपुत्र, महाज्ञः असि वेत्सि पूर्वाम् च तत् स्थितिम् ॥६।८५।१४४॥

devaputra, mahAjJa: asi vetsi pUrvAm ca tat sthitim ||6|85|144||

ज्ञायसे वचनात् एव स्वभावः_हि किम् उच्यते ।

jJAyase vacanAt eva svabhAva:_hi kim ucyate |

चुडाला_उवाच ।

cuDAlA_uvAca |

आद्य.सर्गे यथा सत् यः स्फुरितम् ब्रह्म ब्रह्मणि ॥६।८५।१४५॥

Adya-sarge yathA sat ya: sphuritam brahma brahmaNi ||6|85|145||

घट.अवट-पट.आदि=आत्म तथैव_आद्य-व्यवस्थितम् ।

ghaTa~avaTa-paTa.Adi=Atma tathaiva_Adya-vyavasthitam |

काकतालीयवत् वारि-बुद्बुद.उत्पत्ति-नाशवत् ।

kAkatAlIyavat vAri-budbuda~utpatti-nAzavat |

घुण.अक्षरवत् उच्छूनम् तम् विभावम् विदुः_अबुधाः ॥६।८५।१४६॥

ghuNa~akSarava*t_u*cchUnam tam vibhAvam vidu*:_a*budhA: ||6|85|146||

अस्मिन् स्वभाव.वशतः जगति प्ररूढे

asmin svabhAva-vazata: jagati prarUDhe

देहा भ्रमन्ति परितः विविधा* विकाराः ।

dehA* bhramanti parita: vividhA* vikArA: |

प्रक्षीण.वासनतया न भवन्ति के.चिद्

prakSINa-vAsanatayA na bhavanti ke.cid

bhUy*a:_b*havanti ca puna*: t*u_itare ghana~AsthA: ||6|85|147||

भूयः भवन्ति च पुनः तु_इतरे घन.आस्थाः ॥६।८५।१४७॥

॥

*o*ॐ*m*

FM.6.85

*CHÛDÂLÂ'S DECEPTION*

*VASISHTHA continued—*

एवम् शिखिध्वजः पूर्ण.मठिकायाम् वने स्थितः ।

evam zikhidhvaja: pUrNa-maThikAyAm vane sthita: |

इदानीम् शृणु छूडाला सा किम् कृतवती गृहे ॥६।८५।०१॥

idAnIm zRNu chUDAlA sA kim kRtavatI gRhe ||6|85|01||

.

*so*

*since we left FireCrest_resting in his hut*

*(in the forest)*

*if you want to know*

*–pay attention, now–*

*this is what Topkno*t_is *doing*

*(in the Royal Bedchamber)*

*.*

evam.*so*

zikhidhvaja*.xx.*:

pUrNa.*full* *@* -

maThikA*.xx*.yAm *whin* vana*.forest/woods*.e sthita.*existent/situate*: |

idAnIm.*right.now* zRNu.*hear!*

chUDAlA*.xx* sA kim*.!?* *whin*

kRtavat*.xx*.I gRha.*house*.e

.

*vlm.p.1. vasiShTha continued:—In this manner, King #zikhi-dhwaja remained
in his monastery in the fores*t_i*n his state of perfect joy. The queen
remained at home and did as you shall now hear from me.

#*evam* - ind. (fr. pronom. base e BRD.
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#BRD> •
probably connected with eva), thus, *in this way*, in such a manner, such,
(in the oldest hymns of the veda = <eva>, especially in connection with
##vid, 'to know', e.g. <ya evam veda>, he who knows so • in classical
Samskrta *evam occurs very frequently, with the roots ##vac, 'to speak',
and ##zru, 'to hear', and refers to what precedes as well as to what
follows - e.g. <evam uktvA>, having so said • evam eva etat, this is so •
evam astu, or evam bhavatu, be it so, I assent • asty evam, it_is so • yady
evam, if this be so • kim evam, how so? what_is the meaning of it? what
does this refer to? mAivam, not so! evam - yathA … evam, so … as) • (it_is
also often used like an adjective, e.g. <evam te vacane rata:>, rejoicing
in such words of yours • where evam = evaM-vidhe) • sometimes evam is
merely an expletive • according to lexicographers evam may imply likeness
(so) • sameness of manner (thus) • assent (yes, verily) • affirmation
(certainly, indeed, assuredly) • command (thus, &c.) • and be used as an
expletive + *evam - *thus/so- *

तत्र_अर्ध.रात्र.समये दूरम् याते शिखिध्वजे ।

tatra_ardha-rAtra-samaye dUram yAte zikhidhvaje |

हरिणी ग्राम.सुप्ता_इव चूडाला बुबुधे भयात् ॥६।८५।२॥

hariNI grAma-suptA_iva cUDAlA bubudhe bhayAt ||6|85|2||

.

*there*

*midnight had come & gone.away *

*with Firecrest_in its company *

*& *

*there *

*–like a fawn awakened from sleep in a village street–*

*Topkno*t_a*woke alarmed*

*. *

tatra_ardha-rAtra-samaye dUram yAte zikhidhvaje | hariNI grAma-suptA_iva
cUDAlA bubudhe bhayAt

.

*vlm. ... as a timid fawn lying in the village, is startled by fear.

*vlm.2. After the prince had gone away from the palace a*t_m*idnight,

chudálá started from her sleep; as a timid fawn lying in the village, is
startled by fear.

अपश्यत् पति.निर्हीना शयनम् शून्यताम् गतम् ।

apazyat pati-nirhInA zayanam zUnyatAm gatam |

अ.भास्करम् अ.पूर्ण.इन्दु शान्त.शोभम् इव_अम्बरम् ॥६।८५।३॥

a-bhAskaram a-pUrNa~indu zAnta-zobham iva_ambaram ||6|85|3||

.

apazyat pati-nirhInA zayanam zUnyatAm gatam | a-bhAskaram a-pUrNa~indu
zAnta-zobham iva_ambaram

.

*she saw their bed, with no husband there, as a great emptiness*

*for *

*there's no sunshine, there's no full.moon in a sky that has lost_its
splendor *

*. *

*vlm.3. She found the bed vacated by her husband and though it_as dreary as

the sky, without the sun and moon.

*sv.2-7 Cudala awoke with a fright when she discovered that her husband had
left the palace. She fel*t_u*nhappy and decided that her place was by her
husband's side.

*AB. nirhInA tyaktA ||6|85|

#tt. #nirhIna - not cited in google - in apazyat pati-nirhInA zayanam

zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA ||6|85|

#zubh - #zobha . bright, brilliant, handsome; lustre (in comp. for #zobhA.
q.v). — #zobhA - (end-comp. f. -A) - splendour, brilliance, lustre, beauty,

grace, *loveliness* (kA zobhA with tasmin, "what beauty is there [in

that]", i.e."it has no beauty"; zobhAm na.kR, "to look bad or ugly";

*end*-comp.
often =*"splendid*, "excellent"e.g. zaurya-zobhA, "splendid heroism"; • #
*zobhanA*, zobhanI - brilliant, splendid, beautiful (at end of comp.

="beautiful by reason of"); magnificent, distinguished in or by (tena or
comp); (end-comp) superior to, better than propitious, auspicious;
virtuous, moral; correct, right; #zobhA - a beautiful woman (often in voc);

#zobha*m* - the *act* of *adorning*, causing to look beautiful; an ornament
(see #karNaz-); anything propitious or *auspicious*; moral good, virtue ib.

brilliance... •-•> bright, brilliant, handsome; m. lustre (in comp. for
#zobhA -f.- (ifc. f. -A) splendour, brilliance, lustre, beauty, grace,
loveliness (kA zobhA with loc, "what beauty is there [in that]?" = (it has
no beauty) • zobhAm na .kR, "to look bad or ugly"; ifc. often ="splendid,

"excellent"e.g. zaurya-zobhA, "splendid heroism"; *karmazobhA*, "a
masterpiece"); wish, desire.

उत्तस्थौ किम्चि*त्_आ*म्लान.वदना खेद.शालिनी ।

uttasthau kimci*t_A*mlAna-vadanA kheda-zAlinI |

कु.सिक्ता_इव महावल्ली निरुत्साह.अङ्ग-पल्लवा ॥६।८५।४॥

ku.siktA_iva mahAvallI nirutsAha~aGga-pallavA ||6|85|4||

.

uttasthau - *she arose* = *kim*cid AmlAna-vadanA *- with somewhat faded
looks = *kheda-zAlinI *- stricken by misery = *ku.siktA_iva mahAvallI *-
like a big dried-up vine = *nirutsAha-aGga-pallavA* – or one of its
miserable twigs . *

*she stood there somewhat faded in her looks*

*stricken by misery*

*a big dried.up vine that has withered to a twig*

*.*

*vlm.4. She rose up with a melancholy face, and with her heart full of

sorrow and sadness; and her limbs were as lank as the leaves of plants,
without being well watered in summer.

*sv.2-7 Cudala awoke with a fright when she discovered that her husband had
left the palace. She fel*t_u*nhappy and decided that her place was by her
husband's side.

*AB. kutsitenA [???]...

* uttasthau - *she arose* = *kim*cid AmlAna-vadanA *- with somewhat faded
looks = *kheda-zAlinI *- stricken by misery = *ku.siktA_iva mahAvallI *-
like a big dried-up vine = *nirutsAha-aGga-pallavA* – or one of its
miserable twigs . *

न प्रसन्ना न विमला बभूव_आकुलताम् गता ।

na prasannA na vimalA babhUva_AkulatAm gatA |

दिन.श्रीः इव नीहार.धूसरा सा व्यतिष्ठत ॥६।८५।५॥

dina-zrI: iva nIhAra-dhUsarA sA vyatiSThata ||6|85|5||

.

na prasannA na vimalA

babhUva AkulatAm gatA *- she had become detached from Family *

* = *dina-zrI: iva *- like the Lady of the Day = *

nIhAra-dhUsarA *- foggy-grey = *

sA vy.atiSThata *- she stood = *

*vlm.5. Sorrow sat heavy in her heart, and drove the charm and cheerfulness
of her countenance; and *she remained* as a winter day, over cast by a
cloud or *covered by a hoar-frost* over its face.

क्षणम् शय्य_उपविष्टा_एव चिन्तयाम्.आस चिन्तया ।

kSaNam zayya_upaviSTA_eva cintayAm.Asa cintayA |

कष्टम् राज्यम् प्रभुः त्यक्त्वा वनम् यातः गृहा*त्_इ*ति ॥६।८५।६॥

kaSTam rAjyam prabhu*: t*yaktvA vanam yAta: gRhA*t_i*ti ||6|85|6||

.

kSaNam zayya~upaviSTA_eva cintayAm.Asa cintayA | kaSTam rAjyam
prabhu*: t*yaktvA
vanam yAta: gRhA*t_i*ti

.

*for a moment*

*seated there on their bed*

*she thought_in her care*

*:*

*"what_misery this is*

*:*

*he has renounced his kingdom, he has left his home to live in the forest*

*–*

*what I need to do now is this, to travel to his presence,*

*for the husband is a woman's one recourse*

*(when custom is the rule)"*

*.*

*vlm.6. She sat_awhile on the bedstead, and thought with sorrow in herself;
saying, "A: woe unto me" tha*t_m*y lord is gone away from here, and
abandoned a kingdom for a retrea*t_i*n the woods.

*sv.2-7 Cudala awoke with a fright when she discovered that her husband had
left the palace. She fel*t_u*nhappy and decided that her place was by her

husband's side.

#ap* - #samap* - #samIpa -n.- nearness , proximity , vicinity , presence ,
imminence (with gen. or ifc., #samIpam अम् , "to, towards"; #samIpAt आत् ,
"from"; #samIpe ए , "in the vicinity, near, close at hand, beside, in the

presence of, at the time of, before, at, towards" • cf. संधिवेला.स्°)

Ka1tyS3r. MBh. Ka1v. &c.

#di:_ - #diSTa -mfn.- shown, pointed out, appointed, assigned (diSTA gatim
दिष्टा गतिस्, "the appointed way", i.e. death, R.2,103,8) • fixed, settled
• directed, bidden, R. &c -

#uddiSTa -mfn.- mentioned , particularized ; described ; promised.

तत् मया_इह_अद्य किम् कार्यम् तत्.समीपम् व्रजा*my अ*हम् ।

ta*t_m*ayA_iha_adya kim kAryam tat.samIpam vrajAm*i_a*ham |

भर्ता_एव गतिः उद्दिष्टा विधिना प्रकृता स्त्रियः ॥६।८५।०७॥

bhartA_eva gati: uddiSTA vidhinA prakRtA striya: ||6|85|07||

*. *

ta*t_m*ayA_iha_adya kim kAryam tat.samIpam vrajAm*i_a*ham | bhartA_eva
gati: uddiSTA vidhinA prakRtA striya:

.

*vlm.p.7 What can I do now? I ought to go to my husband, wherever he is,
because it_is appointed both by the law of nature and God {brahman is
neuter gender, not "he" but "it", The Immensity; Deva=God. jd} that the
husband is the only resort_and support of the wife."

इति संचिन्त्य भर्तारम् अनुगन्तुम् समुत्थिता ।

iti saMcintya bhartAram anugantum samutthitA |

चूडाला वात.रन्ध्रेन निर्गत्य अम्बरम् आययौ ॥६।८५।०८॥

cUDAlA vAta-randhrena nirgatya_ambaram Ayayau ||6|85|08||

.

iti saMcintya bhartAram anugantum samutthitA | cUDAlA vAta-randhrena
nirgatya_ambaram Ayayau

.

*so she thought*

*and Topkno*t_a*rose to follow her husband*

*:*

*thru an open window she emerged into the sky*

*.*

*vlm.8. Having thought so, chudálá rose up to follow her husband and she

fled by the door of a window into the open air.

*sv.8-9 Quickly she also got out of the palace through a small window and

flew in the sky, looking for her husband.

*AB. vAtarandhra vAtAyanam tena ||6|85|

बभ्राम_अम्बर.मार्गेण वात.स्कन्धेन योगिनी ।

babhrAma_ambara-mArgeNa vAta-skandhena yoginI |

कुर्वती सिद्ध-सार्धस्य मुखेन_अन्य.इन्दु.विभ्रमम् ॥६।८५।९॥

kurvatI siddha-sArdhasya mukhena_anya~indu-vibhramam ||6|85|9||

.

babhrAma ambara-mArgeNa vAta-skandhena yoginI

the yoginI travelled Sky Road on the shoulders of the wind

kurvatI siddha-sArdhasya

mukhena_anya_indu=vibhramam

*vlm.9. She roamed in her aerial course, and by the force of her breath on

the wings of air; and appeared before the face of the aerial spirits
(siddhas), as a second moon moving in the skies.

*sv.8-9 Quickly she also got out of the palace through a small window and

flew in the sky, looking for her husband.

babhrAma ambara-mArgeNa vAta-skandhena yoginI

The yoginI travelled Sky Road on the shoulders of the wind

kurvatI siddha-sArdhasya

mukhena_anya_indu=vibhramam

*vlm.9. She roamed in her aerial course, and by the force of her breath on

the wings of air; and appeared before the face of the aerial spirits
(siddhas), as a second moon moving in the skies.

*sv.8-9 Quickly she also got out of the palace through a small window and

flew in the sky, looking for her husband.

ददर्श_अथ यथा_आयातम् रात्रौ खड्ग.धरम् पतिम् ।

dadarza_atha yathA_AyAtam rAtrau khaDga-dharam patim |

भ्रमन्तम् एकम् एकान्ते वेताल.समय.उदितम् ॥६।८५।१०॥

bhramantam ekam ekAnte vetAla-samaya_uditam ||6|85|10||

.

ददर्श_अथ - And then she saw =

यथायातं रात्रौ - as the evening came.on =

खड्ग.धरं पतिम् - her broadsword-bearing husband =

भ्रमन्तम् एकम् एकान्ते - wandering alone in a lonely place =

वेताल.समय=उदितम् - looking like a Zombie

.

evening drew.on.

And then she saw her husband,

looking something like a Zombie wandering alone

from lonely place to lonely place.

*sv.10 Soon she found him wandering in the forest.

*vlm.10. As she was passing at the night time, she happened to behold her

lord roving about with a sword in his hand; and appearing as a ghost of a
vetála or demon wondering in the solitary forest.

#AyAta #yathAyAta - yathA_AyAta as-it-comes

#khaDga #khaDgadhara - broadsword-bearing.

#i #sami #samaya: - समयः - Time in general. • Occasion, opportunity; न तैः

समयमन्विच्छेत् पुरुषो धर्ममाचरन् Ms.1.53. • Righ*t_m*oment; गन्तुं प्रवृत्ते

समयं विलङ्घ्य Ku.3.35. •• An agreement; #mitha:samayAt मिथःसमयात् Ś.5. •
Conventional usage...; निह्नवन्ति च ये तेषां समयं सुकृतं च यत् Mb.12.
229.8; निरस्तनारीसमया दुराधयः Ki.1.28; U.1. • Poetic convention (e. g. that
persons separated from their beloveds are affected at the sight of clouds);
having the conventional guise, #vetAlasamaya, looking like a Zombie,
`y6085.010. •• A demonstrated conclusion, doctrine, tenet; #bauddhasamaya
बौद्ध˚, vaizeSikasamaya वैशेषिक˚ &c. •• Success; end of trouble. (#samayena
समयेन 'on condition, conditionally'.) -Comp. — #samayajJa -ज्ञ adj. knowing

the right time. .धर्मः covenant, stipulation. — s.-#parIkSaNa -परिरक्षणम्

observance of a compact, treaty, or agreement; न समयपरिरक्षणं क्षमं ते
Ki.1.45. ... viabicArin -व्यभिचारिन् adj. breaking an agreement; निगृह्य
दापयेच्चैनं समयव्यभिचारिणम् Ms.8.22-221. —

तादृशम् पतिम् आलोक्य स्थित्वा गगन.कोटरे ।

tAdRzam patim Alokya sthitvA gagana-koTare |

yathA yena yadA yatra yAvat kAryam yathA_udayam |

यथा च निर्वृतिः स्फारा गन्तव्या तेन राघव ॥६।८५।१२॥

yathA ca nirvRti: sphArA gantavyA tena rAghava ||6|85|12||

.

tAdRzam patim Alokya *- in that way her lord having seen = *

sthitvA gagana-koTare *- seated in a hollow of the sky = *

bhaviSyat *- about what will be = *

cintayAm.Asa *- she was concerned = *

sarvam bhartu*:_a*khaNDitam – *all.about *her *husband incessantly*

yathA yena *- how why = *

yadA yatra *- when where = *

yAvatkAryam *- as i*t_is *to be done = *

yathodayam *- as.arisen = *

yathA ca nirvRti: sphArA gantavyA tena *- *

*and as* nirvRti: sphArA gantavyA tena* = *

*, rAghava. *

#nirvRti

#akhaNDitam - without_a break.

*vlm.11. The princess seeing her husband in this manner from her aerial

seat, she began to reflect on the future state which awaited on her
husband; and which she foresaw by power of her yoga.

*vlm.12. It_is certain, O Ráma! that whatever is alloted in the book of

fate to befall ou any body ab any time or place of manner, the same is sure

to take place at the very moment_and spot_and in the sam« way; (and all

this is well known to be holy seer and seeress by the prophetic power,
which they acquire by their knowledge and practice of yoga).

*sv.11-14 But, before alighting near him, she considered future events

through her psychic vision. She saw everything as it was destined to
happen, to the smallest detail.

अवश्यम् भवितव्यम् त*त्_भर्तुः_दृ*ष्ट्वा पुरः स्थितम् ।

avazyam bhavitavyam tat bhartu: dRSTvA pura: sthitam |

तदेव संवदायितुम् गमनात् सा नि.अवर्तत ॥६।८५।१३॥

tadeva saMvadAyitum gamanAt sA ni.avartata ||6|85|13||

.

*what necessarily will.be <http://will.be>*

*for her husband, she has foreseen*

*.*

*to have some words with himabout that, she turned.back from her journey*

*.*

avazyam bhavitavyam tat bhartu: dRSTvA pura: sthitam tadeva saMvadAyitum
gamanAt sA ni.avartata

.

*vlm.13. The princess seeing plainly in her presence, whatever is to take

place on her husband; and knowing it to be averted by no means, she stopped
from going to him to communicate the same.

*vA - having seen what will surely happen to her husband as if it were

in front of her, ... she returned. Second line, plz?

*AS: She stopped her travel (गमन) so that she can discuss it (संवादयितुम्).
Also, पुरः स्थितम् can alternatively be translated as "what_is ahead".

#va:_ - to will, WiS: - #avazya,– a.vazya अवश्य -adj.- ungovernable;
inevitable; अथ मरणमवश्यमेव जन्तोः Ve.3.6. Indispensable, necessary. •-•
Comp. #a.#putra -पुत्रः a child impossible to teach. •• #Avazyaka आवश्यक
-adj.- (-की f) [अवश्य वुञ्] Inevitable, necesary; • #Avazyakam कम् -
Necessity, inevitable act or duty. ˚कृ to do what nature compels one to do;
•• #Avazya आवश्यम् [अवश्य-अण्] Necessity, inevitable act or conclusion. ••
#Avazyam –ind.-necessarily, certainly. •-• #avazyakarman –n.- any necessary
action or performance. • #avazyakArya -adj.- to be necessarily done
R.2.96.8. • avazyam #bhAvin -adj.- necessarily being mbh.1.6144. ~ #avazyA
- (>zyai) - hoar-frost, dew. • #avazyAya : - hoar frost, dew mbh. 12.5334.

आस्ताम् मम_अद्य गमनम् काले न_अतिचिरेण हि ।

AstAm mama_adya gamanam kAle na_aticireNa hi |

मया_अस्य पार्श्वे गन्तव्यम् निय*तेः_ए*ष निश्चयः ॥६।८५।१४॥

mayA_asya pArzve gantavyam niyata* eSa* nizcaya: ||6|85|14||

.

AstAm mama_adya gamanam –

*my stopping travel now *

kAle na_aticireNa hi –

*for the time is not far.off— = *

mayA - bei mir (Yiddish) *according.to <http://according.to> me* =

asya pArzve gantavyam - *approaching his mountain* =

niyate:_eSa nizcaya: - *this is the sureness of destiny. *

*vlm.14. Be my visit postponed to him to a future occasion, when it_is

destined for me to be in his company again.

#yam - #niyam - #niyati -f.- the fixed order of things, necessity, destiny,
= svabhAva, #svabhAvasya niyateH, 'experience is destiny', y6021.024; fate,
Destiny (sometimes personified as a goddess, niyati and ayati being
regarded as daughters of meru and wives of dhAtR and vidhAtR); restraint,
restriction; religious duty or obligation; self-command, self-restraint.
••"The infinite consciousness becomes aware of its inherent power, even as
one becomes aware of the limbs of his body: such awareness is known as

niyati (the power of the absolute that determines nature). It_is also known

as daiva or divine dispensation."- SV.

इति संचिन्त्य चूडाला प्रविश्य_अन्तःपुरम् पुनः ।

iti saMcintya cUDAlA pravizya_anta:puram puna: |

सुष्वाप शयने शंभोः शिरसि_इव_ऐन्दवी कला ॥६।८५।१५॥

suSvApa zayane zaMbho: zirasi_iva_aindavI kalA ||6|85|15||

.

*so thinking, cUDAlA returned, back to the Inner City*

*:*

*she lay on her bed*

*(and she was like the crescent crown on #ziva's head)*

*.*

* iti saMcintya इति संचिन्त्य - so considering = cUDAlA pravizya anta:puram

puna: चूडाला प्रविश्य अन्तःपुरं पुनः cUDAlA entered the anta:pura again. =
suSvApa zayane सुष्वाप शयने she slept on her bed = zaMbho: zirasi

iva_aindavI kalA शंभोः शिरसि इव ऐन्दवी कला like the crescen*t_m*oon on the
head of shambhu shiva.

iti saMcintya cUDAlA pravizya_anta:puram puna: | suSvApa zayane zaMbho:
zirasi_iva_aindavI kalA *-*

*. *

*sv.15 Bowing to the inevitable, she returned to the palace by the same

aerial route she had taken.

*vlm.15. Thinking so in her mind chudálá turned her course from him, and
returned to her inner apartment_and reclined on her milk white pillow; as

the crescant of the moon lies recumbent on the hoary forehead of Hara.

* iti saMcintya इति संचिन्त्य - so considering = cUDAlA pravizya anta:puram

iva_aindavI kalA शंभोः शिरसि इव ऐन्दवी कला like the crescen*t_m*oon on the
head of shambhu shiva.

केन.चित् कारणेन_असौ गतः सम्प्रति भूपतिः ।

kena.cit kAraNena_asau gata: samprati bhUpati: |

इति पौरम् जनम् सर्वम् आश्वास्य_अतिष्ठ*d_अ*ङ्गना ॥६।८५।१६॥

iti pauram janam sarvam AzvAsya_atiSThat_aGganA ||6|85|16||

राज्यम् ररक्ष भ*र्तुः_त*त् रमेण सम.दर्शनात् ।

rAjyam rarakSa bhartu*: t*a*t_r*ameNa sama-darzanAt |

यथा कालेन केदारम् पक्वम् कलम.गोपिका ॥६।८५।१७॥

yathA kAlena kedAram pakvam kalama-gopikA ||6|85|17||

.

kena.cit kAraNena asau gata: samprati bhUpati: iti pauram janam sarvam
AzvAsya atiSThat_aGganA - .

she ruled her husband's kingdom

with the same attentive care as her beloved,

as the rice farmer tends his paddy in due season.

rAjyam rarakSa bhartu: राज्यम् ररक्ष भर्तुः - she ruled her husband's

kingdom = ta*t_r*ameNa sama-darzanAt तत्.रमेण सम.दर्शनात् with the same

attention as her beloved = yathA kAlena यथा कालेन as according with the

season = kedAram pakvam kalama-gopikA केदारम् पक्वम् कलम.गोपिका a rice
harvester (cares.for) the paddy.

*vlm.16. She proclaimed to her people, that the prince was gone on some

important occasion; and having been relieved with the consolation of his

quick return, she took the reins of the governmen*t_i*n her own hands. 17.

She managed the state in the manner of her husband, according to the
Established rules of toleration; and with the same care and vIgilance, as
the husband-woman guards her ripening cornfields.

*sv.16 Cudala announced that the king had left the palace on an importan
*t_m*ission. From then on, she herself conducted the affairs of the state.
17-20 For eighteen years she dwel*t_i*n the palace and he in the forest,

without their seeing each other.

zgl#ptim. #kedAra –m.- a field or meadow , especially one under water [a
rice-paddy] MBh.R.&c.

#kal 1 - #kalama, #kalAmaka –m.- a sort of rice (sown in May and June and
ripening in December or January) &c; a reed for writing with; [cf. Lat.
#calamus.] • #kalama‑sthAna -n.- an ink-stand • #karama –m.- a reed for
writing with. •• #kalamagopikA –f.- a rice harvester.

*jd.16 - राज्यम् ररक्ष भर्तुः - she ruled her husband's kingdom = ta*t_r*ameNa
sama-darzanAt तत्.रमेण सम.दर्शनात् with the same attention as her beloved =

yathA kAlena यथा कालेन as according with the season = kedAram pakvam

kalama-gopikA केदारम् पक्वम् कलम.गोपिका a rice harvester (cares.for) the
paddy.

त*योः_त*दा_अवहत् कालः दंपत्योः स्थित*योः_त*था ।

tayo*: t*adA_avahat kAla: daMpatyo: sthitayo*: t*athA |

अदृष्ट.अन्योन्य-मुखयः राज्य-कानन.पालयोः ॥६।८५।१८॥

adRSTa~anyonya-mukhaya: rAjya-kAnana-pAlayo: ||6|85|18||

.

tayo*: t*adA avahat kAla: - for both of them then time flowed on =
daMpatyo: sthitayo*: t*athA – of the state of those spouses thus =

a=dRSTa_anyonya-mukhaya: - not seeing each-other's face =
rAjya-kAnana-pAlayo: - governing Kingdom and Forest.

for both of them

then

time

flowed

on

&

the Lady and her Lord

did not see each-other's face

as they governed the Kingdom and Forest

.

*vlm.18. In this manner they passed their days without seeing one another,

and the conjugal pair lived separated from each other; in their respective
habitations of the royal palace and the solitary forest.

*sv.17-20 For eighteen years she dwel*t_i*n the palace and he in the

forest, without their seeing each other.

*jd.18 - tayo*: t*adA avahat kAla: - for both of them then time flowed on =
daMpatyo: sthitayo*: t*athA – of the state of those spouses thus =

a=dRSTa_anyonya-mukhaya: - not seeing each-other's face =
rAjya-kAnana-pAlayo: - governing Kingdom and Forest.

जगाम_अथ दिनम् प*क्षः_मा*सः_अथ ऋतु.वत्सरः ।

jagAma_atha dinam pakSa: mAsa*:_a*tha Rtu-vatsara: |

शिखिध्वजस्य विपिने चूडालायाः स्व.मन्दिरे ॥६।८५।१९॥

zikhidhvajasya vipine cUDAlAyA: sva.mandire ||6|85|19||

.

*so then there passed*

*days & weeks & months & seasons & years*

*for Fire.crest_in the fores*t_a*nd Topknot_in her palace*

.

jagAma_atha dinam pakSa: mAsa*:_a*tha Rtu-vatsara: | zikhidhvajasya vipine

cUDAlAyA: sva.mandire

jagAma_atha dinam pakSa: - and then there passed a day, a week (half-month)

= mAsa*:_a*tha Rtu-vatsara: - then a month, a season, a year =
zikhidhvajasya vipine - for zikhi.dhvaja-Fire.cres*t_i*n the forest =

cUDAlAyA: sva.mandire - for cUDAlA in her own palace.

*.*

*vlm.19. And in this manner passed on their days and nights, their weeks

and fortnights, their months and seasons in regular succession over one and
another; the one counting his days in the woods and the other in her
princely palace.

*sv.17-20 For eighteen years she dwel*t_i*n the palace and he in the

forest, without their seeing each other.

*jd.19 - jagAma_atha dinam pakSa: - and then there passed a day, a week

(half-month) = mAsa*:_a*tha Rtu-vatsara: - then a month, a season, a year =
zikhidhvajasya vipine - for zikhi.dhvaja-Fire.cres*t_i*n the forest =

cUDAlAyA: sva.mandire - for cUDAlA in her own palace.

बहुना_अत्र किम् उक्तेन वर्षा*णि_अ*ष्टादश_अङ्गना ।

bahunA_atra kim uktena varSA*Ni_a*STAdaza_aGganA |

चूडाला_उवास सदने वन.गुच्छे शिखिध्वजः ॥६।८५।२०॥

cUDAlA_uvAsa sadane vana-gucche zikhidhvaja: ||6|85|20||

.

bahunA_atra kim uktena varSA*Ni_a*STAdaza_aGganA |

cUDAlA_uvAsa sadane vana-gucche zikhidhvaja: *-*

bahunA_atra kim uktena - wha*t_m*ore is there to say here? =
varSA*Ni_a*STAdaza_aGganA
- for eighteen years the woman = cUDAlA_uvAsa sadane - cUDAlA dwel*t_i*n
the palace = vana-gucche zikhidhvaja: - zikhi.dhvaja-Fire.cres*t_i*n a
forest thicket.

*. *

wha*t_m*ore is there to say

?

here

for eighteen years

the woman cUDAlA dwel*t_i*n the palace

&

her man zikhi.dhvaja-Fire.cres*t_i*n a forest thicket

.

*vlm.20. What_is the use of a lengthy description of full eighteen years,

which glided on slowly over the seperated couple, the one dwelling in her
palatial dome, and the other in his woodland retreat.

*sv.17-20 For eighteen years she dwel*t_i*n the palace and he in the

forest, without their seeing each other.

*jd.20 - bahunA_atra kim uktena - wha*t_m*ore is there to say here? = varSAN
*i_a*STAdaza_aGganA - for eighteen years the woman = cUDAlA_uvAsa sadane -
cUDAlA dwel*t_i*n the palace = vana-gucche zikhidhvaja: -
zikhi.dhvaja-Fire.cres*t_i*n a forest thicket.

अथ यातेषु बहुषु वर्षेषु जरसा वृते ।

atha yAteSu bahuSu varSeSu jarasA vRte |

शिखिध्वजे महाशैल.तट.कोटर=वासिनी॥२१॥

zikhidhvaje mahAzaila.taTa-koTara=vAsinI||21||

.

so

many years passed by

and zikhidhvaja Firecres*t_g*rew old

in his cave on tha*t_g*rea*t_m*ountain-peak

.

atha yAteSu bahuSu varSeSu - so many years passed by = jarasA vRte

zikhidhvaje - while Firecres*t_g*rew old = mahAzaila.taTa-koTara=vAsinI -
dwelling in a cave on tha*t_g*rea*t_m*ountain-peak.

*vlm.21. Many more years elapsed in this manner, until the hermit prince

Sikhidhwaja was overtaken by the hoary old age; in his holy hermitage in a
cell of the great Mandára mountain.

*jd.21 - atha yAteSu bahuSu varSeSu - so many years passed by = jarasA vRte

zikhidhvaje - while Firecres*t_g*rew old = mahAzaila.taTa-koTara=vAsinI -
dwelling in a cave on tha*t_g*rea*t_m*ountain-peak.

भर्तुः कषाय.पाकम् त*त्_आ*लक्ष्य पालितम् चिरात् ।

bhartu: kaSAya.pAkam ta*t_A*lakSya pAlitam cirAt |

तदा तस्य_अथ यातेषु वर्षेषु जरसा वने ॥६।८५।२२॥

tadA tasya_atha yAteSu varSeSu jarasA vane ||6|85|22||

.

bhartu: - *of her husband *kaSAya.pAkam – *the puppyish simplicity *

tadAlakSya pAlitam cirAt

tadA tasya_atha – *then for him next = *yAteSu varSeSu – *with the years
having come = *jarasA vane – *with getting.old in the woods*

*. *

*vlm.22. Knowing the passions of the prince to be on the wane, with his

declining age and grey hairs, and finding herself not yet too old to
overtake him in the distant forest.

*sv.22-24 At that time, Cudala 'saw' that her husband's mind had ripened
considerably and tha*t_i*t was time for her to help him attain
enlightenment. Having thus determined, she left the palace at night_and

flew to where he was.

#kaSAya - astringent; fragrant; yellowish red (as the garment of a Buddhist
'bhikSu); • #kasAya:, kasAyam - an astringent flavour • a yellowish colour
• a potion, an ointment or cosmetic • dirt, filth • impurity or sin
cleaving to the soul chup. • simplicity, #kaSAyapAkatrA, -ind.- in
simplicity, in a simple or honest way. dulness, stupidity vedAntas. •
decay, degeneracy (Buddhists name five marks, namely Ayus-k, dRSTi-k,
kleza-k, sattva-k, kalpa-k). • #aniSkaSAya - full of impure passions.

#pAka a. very young; simple, ignorant, inartificial, honest; m. the young
of an animal (see #uluka, #kapata); a child, infant; N. of a daitya slain
by Indra; pAkatrA ‑ pAka m. cooking, baking, roasting, boiling (trans. and
intrans). — y1027.004

तदा तस्य_आत्म.कार्यस्य भवितव्यतया तथा ।

tadA tasya_Atma-kAryasya bhavitavyatayA tathA |

"भर्तुः समीप.गमने मम का*लः_अ*यम्" इ*ty_अ*थ ॥६।८५।२३॥

"bhartu: samIpa-gamane mama kAla*:_a*yam" it*i_a*tha ||6|85|23||

*.*

tadA tasya_Atma-kAryasya bhavitavyatayA tathA | "bhartu: samIpa-gamane mama
kAla*:_a*yam" it*i_a*tha

.

*so then it was her duty to be done*

*:*

*"If I'mto approach my husband, now is the time!"*

*so*

*then*

*...*

*vlm.p.23 and believing tha*t_i*t was the proper time for her to prevail on
him and bring him back to the palace, she thought of joining her husband
where he was.

#*bhavitavya - *#*bhavitavyatA – *भवितव्यता Inevitable necessity, necessary
consequence, fate, destiny; भवितव्यता बलवती Ś.6

संचिन्त्य मन्दर.उपान्तम् गन्तुम् बुद्धिम् चकार सा ।

saMcintya mandara~upAntam gantum buddhim cakAra sA |

चचार_अन्तःपुरा*त्_रा*त्रौ ततार नभसः पथम् ॥६।८५।२४॥

cacAra_anta:purA*t_r*Atrau tatAra nabhasa: patham ||6|85|24||

.

*she thought & set her thinking*mind to go to *

*somewhere near Churnstick.Mountain*

*so*

*she left the Inner*City in the night*

*and followed Sky Road*

*. *

saMcintya mandara~upAntam gantum buddhim cakAra sA | cacAra_anta:purA*t_r*Atrau

tatAra nabhasa: patham

.

*vlm.p.24 With these thoughts, she made up her mind to go towards Mandara
Mountain. She left her home that night, mounting on the wings of air into
the upper sky.

*vlm. ... mounted on the wings of air to the upper sky.

* buddhi.Intellect_is Thinking mind / chitta_Affection is Feeling mind

* the anta:pura Inner.City, the Women's Quarter.

जगाम वात.स्कन्धेन गच्छन्ती खे ददर्श सा ।

jagAma vAta-skandhena gacchantI khe dadarza sA |

कल्प.वृक्ष.अंशुक.छन्न.रत्न.स्तबक.भूषिताः ॥६।८५।२५॥

kalpa-vRkSa~aMzuka*channa-ratna-stabaka-bhUSitA: ||6|85|25||

.

jagAma vAta-skandhena - *she rode the shoulders of the wind *-

gacchantI khe dadarza sA - *passing through the Kha sky she saw it - *

kalpa.*Doomsday.Tree*-vakSa.*chest/breast*~aMzuka.*garment*-channa.
*covered/hidden*-ratna.*jewel*-stabaka.*cluster*-bhUSita.*adorned-s*

.

*vlm.25. As she was moving onward on the pinions of air, she beheld in the

upper sky some Siddhawomen, wearing the thin bark of the kalpatree and girt
with jewels of clustering gems.

*sv. She beheld the celestials and the perfected sages in the heavens. She

flew through clouds, inhaling the heavenly perfume and looking forward with
great eagerness to her reunion with her husband. She was excited and her
mind was agitated. Becoming aware of this mental state, she said to
herself:

##stambh – to fix firmly, support - #stamba - #*stabaka: *#stavaka - a
cluster of blossoms, bunch of flowers, nosegay *r. &c • a feather of a
peacock's tail bhp • a tassel hariv • a bunch of things, small multitude +

नन्दन.उद्यान.निलया रक्ताः सिद्ध.अभिसारिकाः ।

nandana~udyAna-nilayA* raktA: siddha~abhisArikA: |

परामृष्ट.इन्दु.शकलान् प्रालेय.कण.वर्षिणः ॥६।८५।२६॥

parAmRSTa~indu-zakalAn prAleya-kaNa-varSiNa: ||6|85|26||

.

nandana_udyAna-nilayA: raktA: - *these indra.Garden-dwelling amorous - *

siddha~abhisArikA: - *siddha.lovers - *

parAmRSTa~indu-zakalAn – *themaffected by the half-moon - *

prAleya-kaNa-varSiNa: - *drops of Doomsday rain... *

पृ #pR - #para - #parAmRSTa‑ - laid hold of, grasped • handled, felt,
violated, afflicted (by disease &c) mbh.&c •• established thru the
Affective process: cit-svabhAva-parAmRSTA spanda-zaktir asanmayI | kalpanA
cittam iti uktyA kathyate zAstra-dRSTibhi - y5013.051 •-• #aparAmRSTa -
unencumbered (by the cognizable), sam.vedyena aparAmRSTam zAntam
sarvAtmakam ca yat | tat-sac-cid-AbhAsa-mayam asti iha kalanA ujjhitam,
y6009.002 - #parAmRza - taking hold of, y2011.025.

सृ #sR - #abhisR - #abhisArika- - like a rendezvousing lover (also the name
of a Telugu sex-ed magazine—such are the revelations of google!)

#parAmRSTa_indu

#parAmRSTa_indu-zakala

#prAleya

#prAleya-kaNa

#prAleya-kaNa-varSin

*vlm.26. These were the inhabitants of the garden of paradise, and going

out to meet their Siddha husbands; and sprinkled over with perfumeries,

shedding their dews as brigh*t_m*oon beams.

*vA - resting in the pleasure-grooves, passionate she-siddhi-lovers,
(second line plz?)
*AS: (who appeared as) handling parts of the moon and showering (them like)

snowflakes. Also, I don't quite like "she-siddhi-lovers", I would say
"lovers of Siddhas".
Siddha is a category of residents of space. These are sometimes described
as सिद्धांगनाः also.

सिद्ध.उत्तम.आत्त.सौगन्ध्यान् ऽपर्शयाम्.आस मारुतान् ।

siddha~uttama~Atta-saugandhyAn ऽparzayAm.Asa mArutAn |

चन्द्र.बिम्ब.अमृत.अम्भो*धेः_म*हावीचि-परम्पराम् ॥६।८५।२७॥

candra.bimba~amRta~ambhodhe: mahAvIci-paramparAm ||6|85|27||

.

*siddha*~uttama.*utmost*~Atta.*taken*-saugandhya.*fragrance*-An-*thems* -

sparzayAm.Asa mArutAn

nandana_udyAna-nilayA: - *nandana.Garden-home* -

raktA: siddha_abhisArikA:

candra.bimba_amRta_ambhodhe: - of the moon.bright nectar.ocean

mahA=vIci-paramparAm - the great wave-procession.

*vlm.27. She breathed the air perfumed by the flowers of the garden of

paradise, and worn by the Siddhas of Eden; find wallowed in the moon beams,
waving like the billows of the milky ocean.

AB. siddhottamebhya: AttAni gRhItAni ... ||6|85|

#lI - #nilI - #nilaya –m.- rest, resting-place (cf #anilaya); hiding- or
dwelling-place, den, lair, nest; house, residence, abode (often
-end.comp.-= living in, inhabiting, inhabited by).

#dA - #AdA - #Atta -mfn.- (_pAN. 7-4, 47) taken, obtained, KSS; taken away
or off, withdrawn from, AitBr.&c; seized, grasped ChUp. &c; perceived,
felt, mAlav; undertaken, begun, mbh.13,3567.

#siddha_uttama_atta-saugandhya

#nandana_udyAna-nila

सृ #sR - #abhisR - #abhisArika- - like a rendezvousing lover (also the name
of a Telugu sex-ed magazine—such are the revelations of google!)

#candrabimbAmRtAmbhodhi

#mahAvIciparampara

अपश्य*त्_नि*र्मल.ज्योत्स्नाम् अम्बर.अन्तरताम् गता ।

apazyat nirmala-jyotsnAm ambara~antaratAm gatA |

मेघ.अन्तरेण गच्छन्ती मेघ.ल*ग्नाः**_च* विद्युतः ॥६।८५।२८॥

megha~antareNa gacchantI megha-lagnA: ca vidyuta: ||6|85|28||

.

apazyat nirmala-jyotsnAm –

*she saw a spotless moonlight = *

ambara_antaratAm gatA –

*come to the middle of the sky = *

within the clouds her going was like lightning in the clouds

.

*vlm.28. She felt_a purer moon light, as she ascended the higher

atmosphere; and she passed amidst the clouds, as the flashing lightning
moves in their midst. (The fair princess flashed as the lightning).

*jd.28 - apazyat nirmala-jyotsnAm - she saw a clear sky = ambara_antaratAm
gatA - gone within the sky = megha_antareNa gacchantI - w/ within the

clouds going = megha-lagnA*: c*a vidyuta: - like lightning in the clouds.

मेघान्तरेण गच्छन्ती मेघ.लग्नाश्-च विद्युतः ।। २८ - ... from/of lightning

अवियुक्ताः स्वभर्त्रा सा भूयो भूयो व्यलोकयत् ।

VA - Here the line slips, as I understand?

She travelled in cloud and attached to cloud ....

She was enflamed expecting the meeting with her husband

AS:
Yes, the line joins to the next. However, the भर्ता here is not her
husband.
While traveling through the clouds, she observes lightenings joined with
the cloud, as if inseparable from their husband (the cloud).
This view of the joining of lightening with the cloud inspires her next
thoughts.
BTW here विद्युतः is actually the accusative plural form.

अ.वियुक्ताः स्व.भर्त्रा सा भू*यः_भू*यः व्यलोकयत् ।

a-viyuktA: sva.bhartrA sA bhUy*a:_b*hUya: vyalokayat |

उवाच च_आत्मना_एव_आह*त्_या*वत्-जीवम् शरीरिणाम् ॥६।८५।२९॥

uvAca ca_AtmanA_eva_Ahat yAvat-jIvam zarIriNAm ||6|85|29||

न स्वभावः शमम् याति मम अ*py_उ*त्कण्ठितम् मनः ।

na svabhAva: zamam yAti mama ap*i_u*tkaNThitam mana: |

कदा मृगेन्द्र.स्कन्धम् तम् प्रणय.प्रवणम् पुनः ॥६।८५।३०॥

kadA mRgendra-skandham tam praNaya-pravaNam puna: ||6|85|30||

.

a-viyuktA: sva.bhartrA sA अवियुक्ताः स्व-भर्त्रा सा

*no*t_a*part from her husband she = *

bhUyo bhUyo vyalokayat भूयो भूयो व्यलोकयत्

*again and again gave her regard = *

uvAca ca AtmanA eva उवाच च आत्मना एव

*and she said by the Self alone = *

Ahat yAvaj-jIvam zarIriNAm आहो यावज्-जीवं शरीरिणाम्

O as long as this body lives... her many thoughts were only for her
husband, and she said:

"As long as this body lives for myself alone, my own.nature finds no peace,

it_is love-leaning again."

*vlm.29. She said, this flashing lightning though situated in the bosom of

her cloudy spouse, is yet looking at him repeatedly with the winkling of
her eyes; so must I look out for my absent lord, as I pass like the

lightning in the midway sky. *vlm.30. It_is true, she said, that nature is
impossible during the life time of a person; hence it_is impossible for my

disquieted mind, to have its quiet without the sight of my loving and lion
like lord.

*sv.29-30. "Ah, surely as long as there is life in the body, one's nature

does not cease to be active. Even my mind is agitated so much! Or, perhaps,
O mind, you are seeking your own consort.

#yuj - #viyukta -adj.- disjoined, detached, separated or delivered from,
deprived or destitute of. deserted by (tena or comp); disunited (as husband
and wife); failing, deficient. •-•> #aviyukta.

#nI - #praNI - #praNaya - affection , confidence in (loc.) , love ,
attachment , friendship , favour (ibc. ; °यात् ind. , °येन ind.and °यो*पे*

तम् ind. confidentially , affectionately , openly , frankly) MBh. Ka1v. &c.

zgl#tt.afx. #vat - #vana- - #pravaNa(prob. fr. 1. #pra and suffix #-vana
cf. #vagvana "talkative", #satvana "warrior", #zuzukvana "resplendent";

but_according to pAN. 8-4 , 5 fr. #pra and #vana "wood" ; according to

others from #pru –m.- or -n.- (?) the side of a hill , abyss , depth
RV.MBh. •• #pravaNe -ind.- in a precipitous course , hurriedly , hastily
MBh. • -mfn.- declining , bent , sloping down , steep , abrupt Mn. &c. •
-end.comp.- directed towards (cf. #udak-, #dakSiNA-, #nimna- &c.) •

inclined or disposed or devoted to , inten*t_u*pon , full of (loc. , dat.

gen. inf. or comp.) MBh.&c.

#skand? - #skandha –m.- (accord. to uN.4.206, from #skand. in the sense of
" Rising"?) the shoulder, upper part of the back or region from the neck to
the shoulder-joint (in men and animals) av.&c. • the stem or trunk of a
tree (esp. that part of the stem where the branches begin) mbh. &c • a
troop, multitude, quantity, aggregate (cf. #kari-, #narask-) mbh. bhp; a
part, division (esp. a division of an army or a form of military array)
mbh. kAv. &c. • region (esp. of the winds, said to be seven) mbh. • (in
phil.) the five objects of sense (see #viSaya) W; (with Buddhists) the five
constituent elements of being (viz. #rUpa, "bodily form"; #vedanA,
"sensation"; #saMjJA, "perception"; #saMskAra, "aggregate of formations";
#vijJAna, "consciousness or thought-faculty") — y1018006

*jd.29 - a-viyuktA: sva.bhartrA sA अवियुक्ताः स्व-भर्त्रा सा not_apart from

her husband she = bhUyo bhUyo vyalokayat भूयो भूयो व्यलोकयत् again and
again gave her regard = uvAca ca AtmanA eva उवाच च आत्मना एव and she said
by the Self alone = Ahat yAvaj-jIvam zarIriNAm आहो यावज्-जीवं शरीरिणाम् O
as long as this body lives... *jd.30 - na svabhAva: zamam yAti न स्वभावः शमं

याति my own.nature does not come to peace = mama ap*i_u*tkaNThitam mana: मम

अप्य् उत्कण्ठितम् मनः even my longing mind = kadA mRgendra-skandham tam कदा

मृगेन्द्र.स्कन्धं तम् when that lion-body is = praNaya-pravaNam puna: प्रणय.

प्रवणम् पुनः love-leaning again.

http://walkwithfathernature.blogspo*cc*a/2012/10/virginia-creeper.html
<http://walkwithfathernature.blogspot.ca/2012/10/virginia-creeper.html>

*CHÛDÂLÂ thought—*

पश्यामि कान्तम् इति_उक्तम् मम_अ*py_उ*त्कण्ठते मनः ।

pazyAmi kAntam it*i_u*ktam mama_ap*i_u*tkaNThate mana: |

मञ्जरी.जाल.वलि*ताः_त*रुम् वल्ल्यः स्वकम् पतिम् ॥६।८५।३१॥

maJjarI.jAla-valit*A:_t*arum vallya: svakam patim ||6|85|31||

.

pazyAmi kAntam* – I see my beautiful darling = *

iti uktam mama api* – so having said even for me = *

utkaNThate mana:* - longs the Mind = *

maJjarI.jAla-valit*A:_t*arum *- a tree wrapped in vines = *

vallya: svakam patim

.

*vlm.31. My mind roves and runs mad, when I say, I will see my lord, and

when I will see these creepers turning round and clasping their supporting
tree.

*sv.31-39 On the other hand my husband has surely forgotten all about his
kingdom and me, after all these years of asceticism. In that case it_is

futile on your part, O mind, to get excited at the prospect of meeting him
once again....

न मुञ्चन्ति क्षणम् इति मम_अ*py_उ*त्कण्ठते मनः ।

na muJcanti kSaNam iti mama_ap*i_u*tkaNThate mana: |

यथा_इयम् अग्रजा कान्तिम् एति सिद्ध.अभिसारिका ॥६।८५।३२॥

yathA_iyam agrajA kAntim eti siddha~abhisArikA ||6|85|32||

.

"na muJcanti kSaNam"

iti mama api - *so even for me = *

utkaNThate mana: - *Mind looks.up/longs *=

yathA_iyam agrajA

kAntim eti siddha_abhisArikA

#siddhAbhisArika

` AbhisArika -

An #abhisAra is a rendezvousing lover. (It_is also the name of a Telugu

sex-ed magazine.)

nIla_abhra=vastras tvam AbhisArikayA sama:, y6105.012.

*vlm.32. My mind loses its patience to see the contract of these senseless

creepers, and the excursion of the superior siddha females in quest of
their consorts. (All animated nature from the vegetable to the immortal are
bound by conjugal love).

*sv.31-39 .... In that case it_is futile on your part, O mind, to get

excited at the prospect of meeting him once again....

#kaNTh - #utkanth #utkaNThate - #utkaNThita -p.p.- lift the neck, long for
(tasmai). C. utkaNThayati - make a person (acc) lift his neck; also = -
#protkaNTh प्रोत्कण्ठ् - pra_utkaNT: C. excite longing in (acc), samutkaNTh
समुत्कण्ठ् - sam-utkaNTh - long for, regret, remember.

तथा कदा_अहम् एष्यामि मम_अपि_इति मनः स्थितम् ।

tathA kadA_aham eSyAmi mama_api_iti mana: sthitam |

इमे म*न्दाः_च* मरुत* ए*ते च शशिनः कराः ॥६।८५।३३॥

ime mand*A:_c*a maruta* ete ca zazina: karA: ||6|85|33||

.

tathA – *thus = *kadA aham eSyAmi – *when will I go = *

mama api iti mana: sthitam – *even seated so my Mind = *

ime mandA: ca maruta: - *and these slow winds - breezes = *

ete ca zazina: karA: - *and these beams of moonlight*

*... *

*vlm.33. How then and when, shall I like them come to meet the man that_is
situated in my heart.

*vlm.34. These gentle breezes, and these cooling moon-beams and those
plants of the forest, do all continue to disquie*t_m*y heart_and se*t_i*t

on fire; (instead of cooling its fervour).

*sv.31-39 On the other hand my husband has surely forgotten all about his
kingdom and me, after all these years of asceticism. In that case it_is

futile on your part, O mind, to get excited at the prospect of meeting him
once again....

*jd.33 - tathA - thus = kadA aham eSyAmi - when will I go = mama api iti
mana: sthitam - even seated so my Mind = ime mandA: ca maruta: - and these
slow winds - breezes = ete ca zazina: karA: - and these beams of
moonlight....

वन.राजय ए*ताः**_च* मम_अ*py_उ*त्कण्ठयन्ति_अहो ।

vana-rAjaya* etA: ca mama_ap*i_u*tkaNThayant*i_a*ho |

हे चित्त.अज्ञ मुधा_एव_अन्तः किम् त्वम् ताण्डवितम् स्थितम् ॥६।८५।३४॥

he citta~ajJa mudhA_eva_anta: kim tvam tANDavitam sthitam ||6|85|34||

*.*

...

*and *

*these forest trails *

*o *

*how they excite my longing*

*but *

*O *

*my feeling mind *

*you're unWise*

*gone silly within*

*—*

*are you going to do the Doomsday Dance*

*? *

.

vana-rAjaya* etA: ca mama_ap*i_u*tkaNThayant*i_a*ho | he citta~ajJa

mudhA_eva_anta:

kim tvam tANDavitam sthitam

.

*vlm.34. These gentle breezes, and these cooling moon-beams and those
plants of the forest, do all continue to disquie*t_m*y heart_and se*t_i*t

on fire; (instead of cooling its fervour).

*vlm.p.34 "These gentle breezes, these cooling moonbeams, and those plants
of the forest_all continue to disturb my heart_and se*t_i*t on fire.

#tt. #taNDava - Dance of Death, Doomsday Dance; "The taNDava nRtya
expresses the completion of the five kRtyas: sRSTi creation, sthiti
preservation, samAhAra destruction, tirodhAna illusion, and anugraha or
mokSa." Akhil Chandra. •• #tANDavita -adj.- 'moving round in a wild dance',
the dance of Shiva on Doomsday, the end of the universe

#muh - #mudhA -ind.- ( √ मुह्) in vain , uselessly , to no purpose MBh.&c.

#van - #vana - #vanAlI - #vanarAjI -f.-, -adj.- row of trees, a long track
of forest or a path in a forest _mbh.&c; -mfn.- embellishing or beautifying
a forest W.

#kaNTh - #utkanth #utkaNThate - #utkaNThita -p.p.- lift the neck, long for
(tasmai). C. #utkaNThayati - makes a person (acc) lift his neck; also = >
#protkaNTh प्रोत्कण्ठ् - pra_utkaNT: C. excite longing in (acc),
#samutkaNTh समुत्कण्ठ् - sam-utkaNTh - long for, regret, remember.

*jd.34 - vana-rAjaya: etA: ca - and these forest trails = mama api

utkaNThayant*i_a*hat - o how they excite my longing = he citta_ajJa – O my

affection youre unWise = mudhA_eva_anta: - gone silly within = kim tvam
tANDavitam sthitam - are you going to do the Doomsday Dance?

सा व्योम.निर्मला साधो क्व ते याता विवेकिता ।

sA vyoma-nirmalA sAdho kva te yAtA vivekitA |

अथवा चित्त भर्तारम् स्वम् प्र*ति.उ*त्कण्ठसे सखे ॥६।८५।३५॥

athavA citta bhartAram svam prat*i.u*tkaNThase sakhe ||6|85|35||

.

sA vyoma-nirmalA

*, sAdhu, *

kva te yAtA vivekitA –

*where has your Discernment_gone? *=

athavA citta

otherwise your own husband will be affected by you

bhartAram svam pratyutkaNThase

sakhe – my friend.

*vlm.35. O my simple heart, why dost thou throb in vain and thrill at every
vein within me? and oh my faithful mind, that_art pure as air, why dost

thou loose thy reason and right discretions?

*sv.31-39 On the other hand my husband has surely forgotten all about his
kingdom and me, after all these years of asceticism. In that case it_is

futile on your part, O mind, to get excited at the prospect of meeting him
once again....

अथवा चित्त भर्तारं स्वं प्रत्युत्कण्ठसे सखे ।। ३५

तिष्ठोत्कण्ठ-अभिवलितं किं समुत्कण्ठितेन मे

VA - why athavA?

or, o mind-friend, you long for the husband

.... ?

AS: In the previous line she is criticizing her mind by saying "where did

your sky-clear judgmen*t_g*o?" . Then she suggests another explanation: or

perhaps (अथवा) you are anxious to meet your husband, my friend? If so, stay
enveloped in anxiety, why should I worry (किं समुत्कण्ठितेन मे)? Thus she
finds a way to detach from the anxiety.

तिष्ठ_उत्कण्ठ.अभिवलितम् किम् सम्.उत्कण्ठितेन मे ।

tiSTha_utkaNTha~abhivalitam kim sam.utkaNThitena me |

किम् वृथा_उत्कण्ठसे वामे भर्ता या*तः_ज*राम् भवेत् ॥६।८५।३६॥

kim vRthA_utkaNThase vAme bhartA yAta:_jarAm bhavet ||6|85|36||

.

tiSTha – *rest from being *utkaNTha_abhivalitam* – longing-covered = *

kim samutkaNThitena me* – whaddo I get by longing? = *

kim vRthA_utkaNThase* – who do you long fruitlessly? = *

vAme bhartA yAta: jarAm bhavet

*. *

*vlm.36. It_is thou O faithless mind! that dost excite my heart to ran

after its spouse; better remain with thy yarnings in thyself, then tormen

*t_m*y quiet spirit with thy longings.

*sv.31-39 On the other hand my husband has surely forgotten all about his
kingdom and me, after all these years of asceticism. In that case it_is

futile on your part, O mind, to get excited at the prospect of meeting him
once again....

#vR - #vRthA -ind.- at will , at pleasure , a*t_r*andom , easily , lightly

, wantonly, frivolously RV.MBh. • in vain , vainly , uselessly ,
fruitlessly , idly TBr. &c. &c. (with >#kR, "to make useless", disappoint ,
frustrate • with #bhU , "to be useless", be disappointed or frustrated) •
wrongly , falsely , incorrectly , unduly MBh. Ka1v. &c.c

#vAma — adj. — left, no*t_r*ight, being or situated on the left side (the

quivering of the left eye or arm is supposed to be a good omen in women and

of the left_arm a bad omen in men); reverse, adverse; crooked, oblique
(vAmam - ind. sideways); refractory, *coy (in love)*; acting in the

opposite way or differently; hard, cruel; vile, wicked, base, low, bad; m,
n. — the left side (#vAmAd dakSiNam."from the left to the right"; #vAmena,
on the left side); m. the left hand; vAma n. — adversity, misfortune; the
left-hand practices of the followers of the Tantras (= #vAmAcAra. q.v) —

#abhivalita‑ - no*t_i*n dix. - covered over

*AB. ... vAme he strI-zarIra, yad AliGganAdyartha samutkaNThase sa* te
bhartA ... ||

तपस्वी कृश.गा*त्रः_च* भवे*त्_नि*र्वासनः तथा ।

tapasvI kRza-gAtra: ca bhavet nirvAsana*: t*athA |

मनोराज्य.आदि_अ.भोगे*भ्यः_म*न्ये_अस्य_अ.मूलताम् गतम् ॥६।८५।३७॥

manorAjya.Ad*i_a*-bhogebhya*:_m*anye_asya_a-mUlatAm gatam ||6|85|37||

.

tapasvI kRza-gAtra*: c*a *– *

*ascetic & skinny-legged = *

bhave*t *nirvAsana*: t*athA* – he becomes Affectionless = *

manorAjya.Ady _a-bhogebhya:

manye_asya_a-mUlatAm gatam –* . *

#tapasvin – an ascetic yogin of tapas Heat/Energy.

#kRza-gAtra - withered go.tools - skinny-legged

#manorAjya - Mind-Kingdom.

Adya - fuzzy #sandhi in mano.rAjya_Ady-abhoga / .rAjya_adya-bhoga-mUlatAm

#gam - #*gAtra* -n.- "instrument of moving", a limb or member of the body;

the body; the forequarter of an elephant.

#vas - #*vAsanA* वासना — [the imprint of experience on #citta Affective

Mind; #vAsanA Habituation/Conditioning, habit of mind; Engram, Imprint; fr.
- #vasana "clothing, dwelling"] - #nirvAsana - in the religious sense of
"wicked" wish/desire, without #vAsanA attachment (but YV extends the sense
philosophically to include desiring even socially desirable things). ••

nirvAsana_Atmakam jJasya sa* jJAnI ity abhidhIyate ||6|85| y7022.002. •
tapasvI kRza-gAtra*: c*a bhaven_nirvAsana*: t*athA|| y6085.037. •• <kriyA

nirvAsanA putra phalam phalati no...> y6087.021b, vwv.2186 •• #nirvAsana

-adj.- "barren of need or wish, wishless (bu*t_i*mplying #nirvasana,

without clothing, naked)" – vAsanA is not what.is.wished, but the Affection
which infects buddhi and evolves into wish.

*vlm.37. Or why is it, O silly woman! that thou dost long in vain after thy

husband, what possibly become too old (to require thee any more); he is now
an ascelic and too weak in his bodily frame, and devoid of all his earthly
desires.

*sv.31-39 On the other hand my husband has surely forgotten all about his
kingdom and me, after all these years of asceticism. In that case it_is

futile on your part, O mind, to get excited at the prospect of meeting him
once again....

वासना.लतिका प्रवृट्.नदी नद.गता यथा ।

vAsanA-latikA pravRT-nadI nada-gatA yathA |

एक.अन्तर.त एक.आत्मा नीरसः शान्त.वासनः ॥६।८५।३८॥

eka~antara.ta* eka~AtmA nIrasa: zAnta-vAsana: ||6|85|38||

.

vAsanA-latikA - vAsanA.Trace-vinelet =

pravRN-nadI - stream in the Rains =

nada-gatA yathA - as gone to the river =

ekAntara.tas ekAtmA

nI.rasa: without flavor

zAnta-vAsana: subdued.conditioning.

*vlm.38. I think thee, desires of the enjoyment of his princely honors and

pleasures, have now been utterly rooted out of his mind; and the plant of
his fondness for sensual gratifications, is now as dry as a channel that
pours forth its waters into a large river or sea.

*sv.31-39 On the other hand my husband has surely forgotten all about his
kingdom and me, after all these years of asceticism. In that case it_is

futile on your part, O mind, to get excited at the prospect of meeting him
once again....

#vAsanAlatikA

#pravRNnadI

#nadagatA

#eka - #ekAntara‑ - separated by one intermediate (caste) Gaut. iv , 16 •
next but one, one removed from.

#ekAtmA

#ras - #rasa - #nIrasa‑ - nir-rasa -without juice, sapless, dried up,
withered (#tva. n) hariv. &c • flavourless, tasteless bhartR.3.16 •
insipid, without charm, dull (#tA. f), paJc. &c • -m.- the pomegranate.

मन्ये भवति मे भर्ता शुष्क-वृक्ष.समस्थितिः ।

manye bhavati me bhartA zuSka-vRkSa-samasthiti: |

तथा_अपि, चित्त, का_उत्कण्ठा भवता_उत्कण्ठया_अन्वितम् ॥६।८५।३९॥

tathA_api, citta, kA_utkaNThA bhavatA_utkaNThayA_anvitam ||6|85|39||

.

manye bhavati me bhartA zuSka-vRkSa-samasthiti: -

I think my husband is to me set like a dry tree =

tathA_api –

even thus =

chitta_Affection =

kA_utkaNThA

bhavatA_x

utkaNThayA_x

anvitam - .

#zuSkavRkSasamasthiti

#utkaNTha

*vlm.39. I think my husband, who was as fond of me as to form one soul with

myself; has become as callous to soft passions, as a dried and withered
tree.

*sv.31-39 On the other hand my husband has surely forgotten all about his
kingdom and me, after all these years of asceticism. In that case it_is

futile on your part, O mind, to get excited at the prospect of meeting him
once again....

*AB. ... bhavatA saha ... ||

मतिम् उद्बोध्य योगेन श्लेषयिष्या*my अ*हम् पतिम् ।

matim udbodhya yogena zleSayiSyAm*i_a*ham patim |

प्रमृष्ट*.**क*लनम् भर्तुः समी.कृत्य म*नः_मु*नेः ॥६।८५।४०॥

pramRSTa-kalanam bhartu: samI.kRtya ma*na:_m*une: ||6|85|40||

.

* matim udbodhya – *his though*t_a*wakened - *yogena - *thru yoga -
*zleSayiSyAmi
aham patim - *I shall connect with my lord -* pramRSTa.*x*-kalanA.*Impulse*.
*x-*m -

bhartu: -* of the husband = *samI.kRtya manas mune: - *made the same as a
muni's Mind. *

*vlm.40. Or I will try the power of my yoga to waken his mind to sense) and
infuse the eager longings and throbbings of my hear*t_i*nto his.

*sv.40-43 I shall restore equilibrium to the heart of my husband in such a

way that he will return to the kingdom, where we shall dwell together
happily for a long time. That delight which is had in a state of utter
equilibrium is superior to all other happiness."

मृज् #mRj - pramRj - #pramRSTa- - rubbed off, cleaned, polished MBh.&c. •
rubbed with (instr.) *rAm. • wiped away, removed, expelled *ragh. • given
up, left *hariv.

matim udbodhya – *his though*t_a*wakened - *yogena - *thru yoga - *zleSayiSyAmi
aham patim - *I shall connect with my lord -* pramRSTa.*x*-kalanA.*Impulse*.
*x-*m - bhartu: -* of the husband = *samI.kRtya manas mune: - *made the
same as a muni's Mind. *

राज्य* ए*व नियोक्ष्यामि निवत्स्यावः सुखम् चिरम् ।

rAjya* eva niyokSyAmi nivatsyAva: sukham ciram |

अहो नु चिर.कालेन मनोरथम् इमम् शुभम् ॥६।८५।४१॥

aho nu cira.kAlena manoratham imam zubham ||6|85|41||

.

rAjye eva niyokSyAmi

nivatsyAva: sukham ciram

aho nu cira.kAlena - 0 not for a very long time =

manoratham imam zubham

*vlm.41. I will collect the thoughts of the ascetic devotee to one focus,

and employ them towards the government of his realm; where we may be
settled for ever to our hearts content.

*sv.40-43 I shall restore equilibrium to the heart of my husband in such a

way that he will return to the kingdom, where we shall dwell together
happily for a long time. That delight which is had in a state of utter
equilibrium is superior to all other happiness."

#yuj - #niyuj - P. Atm. ‑ niyunakti, #niyuGkte. — to bind on, tie or fasten
to (tasmin) av; (with #dhuri) to tie to the pole of a carriage i.e. yoke,

harness R; (met) to place in fron*t_i*.e. employ in the hardest work ib.

(also #guru-dhUrSu. mbh); to join, put together (esp. the hands in a
certain position; to attach to i.e. make dependent on (tasmai or tasmin)
av; to command, coerce, appoint, instal (double tam), trust or charge with,
direct or authorize to (tasmin, tasmai, #artham. ifc, or infin); to confer

or intrust_anything (tam) upon or to (tasmin); to place at, pu*t_i*n the

way (with tasmin); to direct towards, fix (mind or eyes upon, with tasmin);
to use, employ: Caus. niyojayati, to harness (horses &c), put or tie to
(tasmin); to set or lay (a trap or snare &c); to urge, impel, coerce,
appoint or instal as (double tam), appoint to (tasmin), direct or compel or
request or command to (tasmai, tasmin, tam with #prati, or #artham. ifc);

commit or intrust_anything (tam) to (tasmin); to pu*t_i*n any place or

state (tasmin); to confer or bestow upon (tasmin); to use, employ (reason
&c); to endow or furnish with, cause to partake of (tena). — y2009.023 —

अहम् आसादयिष्यामि य*त्_भ*र्ता शम.चिन्तितः ।

aham AsAdayiSyAmi yat bhartA zama-cintita: |

समग्र.आनन्द-वृन्दानाम् एतत् एव_उपरि स्थितम् ॥६।८५।४२॥

samagra~Ananda-vRndAnAm etat eva_upari sthitam ||6|85|42||

.

aham AsAdayiSyAmi -* I will melt_into -*

ya*t *bhartA zama-cintita: - a husband what_is peacefully-considering =

samagra_Ananda-vRndAnAm - of total-bliss=multitudes =

eta*t *eva_upari sthitam

*vlm.42. O I have after long discovered the way to my object, and it_is by

infusing my very thoughts into the mind of thy husband.

*sv.40-43 I shall restore equilibrium to the heart of my husband in such a

way that he will return to the kingdom, where we shall dwell together
happily for a long time. That delight which is had in a state of utter
equilibrium is superior to all other happiness."

#sad (to SiT, preSiDe as Chairman) - #Asad - sit near, sit down, si*t_i*n

siege • meet, encounter - •• Caus. #AsAdayati, - future #AsAdayiSyAmi –
I'll cause to sit or be • I'll approach, meet with, obtain. #AsAdayitavya
-mfn.- accessible , attainable • to be attacked or encountered R.,Ragh. •-•>

यत् समान.मनःवृत्ति.सङ्गम् आस्वादेन सुखम् ।

yat samAna-mana:vRtti-saGgam AsvAdena sukham |

इति चिन्तयती व्योम्ना चूडाला_उल्लङ्घ्य पर्वतान् ॥६।८५।४३॥

iti cintayatI vyomnA cUDAlA_ullaGghya parvatAn ||6|85|43||

.

yat - that which

samAna-mano.vRtti=saGgam

AsvAdena sukham

iti cintayatI so having thought

vyomnA thru the sky

cUDAlA_ullaGghya parvatAn Topknow overleapt the mountains

.

*vlm.43. The unanimity of the minds of the wedded pair, and the pleasure of
their constan*t_u*nion; contribute to the highest happiness of human beings
on earth.

*sv.40-43 I shall restore equilibrium to the heart of my husband in such a

way that he will return to the kingdom, where we shall dwell together
happily for a long time. That delight which is had in a state of utter
equilibrium is superior to all other happiness."

#svAd - to taste well (SWeeT) - #Asvad - unto - #AsvAda: - eating with a
relish, tasting, enjoying (also metaphorically); flavour, taste. •
#AsvAdavat -adj.- tasting-good, palatable; delicious in flavour. •
#AsvAdaka ‑ a. ‑ tasting, enjoying. • #AsvAdana -n.- the act of eating,
tasting, enjoying. • #AsvAdita - -adj.- tasted, enjoyed, eaten. •Ø• #svAdya
‑ a. ‑ to be eaten; to be tasted or enjoyed mbh; having a good taste,
palatable delicious. •• #anAsvAda: - want of taste, insipidity; - a.
without taste, insipid. • #anAsvAdita - a. not tasted; -pUrva never before
tasted.

देशान् अब्दान् दिगन्तान् च प्राप मन्दर.कन्दरम् ।

dezAn abdAn digantAn ca prApa mandara-kandaram |

अदृश्या_एव नभःस्था_एव प्र.विवेश.वन.अन्तरम् ॥६।८५।४४॥

adRzyA_eva nabha:sthA_eva pra.viveza-vana~antaram ||6|85|44||

.

*to many countries*

*thru the clouds*

*she journeyed*

*till at.last she saw the Churnstick.Mountain Cave*

*then*

*from her place in the sky she landed in the middle of the forest*

*.*

dezAn abdAn digantAn ca prApa mandara-kandaram | adRzyA_eva nabha:sthA_eva
pra.viveza-vana~antaram

.

*vlm.p.44 Revolving in this manner, Queen #cUDAlA continued on her aerial
journey, now over mountains and clouds, then passing the boundaries of
lands and visible horizons. She reached the sight of Mandara and found the
glen and cavern in it.

वा*ty_ए*व पादप.लता स्पन्द-वेद्य.गमागमा ।

vAti_eva pAdapa-latA spanda-vedya-gamAgamA |

वन~एकदेशे क*smiMz.चि*त् कृत.पर्ण.उटजे पतिम् ॥६।८५।४५॥

vana~ekadeze kasmin.cit kRta-parNa~uTaje patim ||6|85|45||

.

vAti_eva pAdapa-latA spanda-vedya-gamAgamA vana~eka.deze kasmiMz.cit
kRta-parNa_uTaje patim

.

*vlm.45. She entered the grove as an aerial spiri*t_i*nvisible to sight,
and passed as the air amids*t_i*t known by the shaking of the leaves of

trees. (The spirits like winds have motion and the power of moving other
bodies).

*sv.44-46 Thinking thus, Cudala reached the Mandara mountain.

दृष्ट्वा योगेन बुबुधे देह.अन्तरम् इव_आस्थितम् ।

dRSTvA yogena bubudhe deha.antaram iva_Asthitam |

हार.केयूर.कटक.कुण्डल.आदि.विभूषितः ॥६।८५।४६॥

hAra-keyUra-kaTaka-kuNDala.Adi-vibhUSita: ||6|85|46||

.

dRSTvA yogena - having seen (him) thru yoga = bubudhe deha_antaram

iva_Asthitam - she seemed to know him located in a different body =
hAra-keyUra-kaTaka-kuNDala_Adi+vibhUSita: -
necklace/pearls-bracelet-armlet-earring=&c+adorned... =

dRSTvA yogena - having seen (him) thru yoga = bubudhe deha_antaram
iva_Asthitam - she seemed to know him located in a different body

:

the body which had been

necklace/pearls-bracelet-armlet-earring=&c+adorned... =

*vlm.46. She beheld a leafy hu*t_i*n one corner of the wood, and knew her

husband by the power of her yoga; though appeared to be transformed to
another person.

*sv.44-46 Thinking thus, Cudala reached the Mandara mountain.

*jd.46 - dRSTvA yogena - having seen (him) thru yoga = bubudhe deha_antaram
iva_Asthitam - she seemed to know him located in a different body =
hAra-keyUra-kaTaka-kuNDala_Adi+vibhUSita: -
necklace/pearls-bracelet-armlet-earring=&c+adorned... =

अभव*त्_मे*रु.कान्तिः यः तम् एव_अत्र ददर्श सा ।

abhava*t_m*eru-kAnti: ya*: t*am eva_atra dadarza sA |

कृश.अङ्गम् कृष्ण.वर्णम् च जीर्ण-पर्णम् इव स्थितम् ॥६।८५।४७॥

kRza~aGgam kRSNa-varNam ca jIrNa-parNam iva sthitam ||6|85|47||

.

*it was as lovely as Mount.meru*

*but now she saw instead a skinny-bodied and dark-colored form*

*in a state like a withered leaf*

*.*

abhavat_meru-kAnti: ya*: t*am eva_atra dadarza sA | kRza~aGgam kRSNa-varNam
ca jIrNa-parNam iva sthitam

.

*vlm.p.47 She found that his body, previously decorated with royal clothes
and jewels glittering like Mount Meru with its gold, had grown lean and
thin, dark and dry as a withered, dried leaf.

कज्जल.अम्बु.भर.स्नातम् भृङ्गीशम् इव निस्पृहम् ।

kajjala~ambu.bhara-snAtam bhRGgIzam iva nispRham |

चीर.अम्बर.धरम् शान्तम् एकाकिनम् अवस्थितम् ॥६।८५।४८॥

cIra~ambara-dharam zAntam ekAkinam avasthitam ||6|85|48||

.

kajjala_ambubhara-snAtam – *ink.cloud-dipped = *

bhRGgIzam iva nispRham

cIra_ambara-dharam – *wearing sky for his robe = *

zAntam – *at.peace = *

ekAkinam avasthitam

*. *

*vlm.48. He wore a vest of rays, and seemed as if he bad dipped in a
fountain of ink; he sat_alone in one spot, and appeared as the god Siva to

be wholly devoid of all desire.

*sv.47-49 Still remaining in the sky, she saw her husband as if he were

another person, for the king what was always clothed in royal robes now
appeared as an emaciated ascetic.

स्थली.निषण्णम् पुष्पाणि ग्रथयन्तम् जट.अङ्कितम् ।

sthalI-niSaNNam puSpANi grathayantam jaTa~aGkitam |

तम् आलोक्य_अन्-अवद्य.अङ्गी चूडाला पीवर.स्तनी ॥६।८५।४९॥

tam Alokya_an-avadya~aGgI cUDAlA pIvara-stanI ||6|85|49||

.

sthalI-niSaNNam puSpANi grathayantam jaTa~aGkitam | tam
Alokya_an-avadya~aGgI

cUDAlA pIvara-stanI

.

*Topknot could see hiM seated there upon the ground*

*before her beautifully busty body*

*with flowers braiding his crown of hair*

*.*

*AB. "jaTAbhir aGkitam |

*vlm.49. He was sitting on the barren ground, and stringing the flowers to

his braided hairs; when the beautious princess approached before him.

*sv.47-49 Still remaining in the sky, she saw her husband as if he were

another person, for the king what was always clothed in royal robes now
appeared as an emaciated ascetic.

#sad - #niSad - lying.upon, sinking.into - #niSaNNa‑ - seated.upon (loc. or
comp) VR.&c • • sat.upon (as a seat) VR • •• sunk.down, afflicted,
distressed MW.

पी #pI - #*pIvara *#*pIvarA/*#*pIvarI* - *fat*, stout, thick, dense, full

of or abounding with (comp) •• #pIvara m. - a tortoise • N. of pIvara the
Stout, one of the #sapta-RSis under manu #tAmasa the Dark. •• #a-pIvara -

not fat • #*pIvarA *- N. of a daughter of the गन्धर्व gandharva huhu हुहु
KSS. •‑• *pIvara*stAnI – *having large breasts, "busty".

** *sthalI-niSaNNam – *seated on the ground = *puSpANi – *flowers =
*grathayantam
*- braiding = *jaTa_aGkitam *- his crown of hair = *tam *- him =
*Alokya – *having
seen = *anavadya_aGgI cUDAlA pIvarastanI – *the flawless busty body of
Topknot. *

किम्चि*त्_जा*त.विषादा_एवम् उवाच_आत्मनि चेतसा ।

kimc*it_j*Ata-viSAdA_evam uvAca_Atmani cetasA |

अहो नु विषमम् मौर्ख्यम् त*d_अ*नात्म.ज्ञत.आत्मकम् ॥६।८५।५०॥

aho nu viSamam maurkhyam tat_anAtma-jJata~Atmakam ||6|85|50||

.

kimcit_jAta-viSAdA_evam

so grown somewhat dejected

uvAca

she spoke

Atmani cetasA

affected in herself

ahat nu

O now

viSamam maurkhyam

tat_anAtma-jJata*_Atm*akam

*sv.50 Cudala was depressed at this heartbreaking sight of her husband clad
in coarse garment, with matted locks, quiet_and lonely, with his colour

darkened considerably as if he had had a bath in a river of ink.

*vlm.50. She was moved to sorrow at the sight of his miserable plight, and

thus bespoke to herself in audibly in her mind. Alas, how painful is it to
behold this pitious sight!

एवम्.विधाः समायान्ति दशा मौर्ख्य.प्रसादतः ।

evam.vidhA: samAyAnti dazA* maurkhya-prasAdata: |

अयम् स राजा लक्ष्मी_इव_अन्य*to मे*_अति.प्रियः पतिः ॥६।८५।५१॥

ayam sa* rAjA lakSmI_iva_anya*ta:_m*e_ati.priya: pati: ||6|85|51||

.

evam.vidhA: - *in such a way = *samAyAnti dazA: - *proceed our states (of
life) =*

maurkhya-prasAdata: - *by grace of folly! = *ayam sa* rAjA *this the King *

lakSmI_iva anya.tas me ati.priya: pati:

.

*vlm.51. O! the great stupidity tha*t_r*ises from ignorance of spiritual

knowledge, and which has brought on this miserable condition on this
self-deluded prince.

*sv. For a moment she thought: "Alas, the fruit of foolishness! For only
the foolish reach such a condition as the king has reached. Surely, it_is

on account of his own delusion that he has thus secluded himself in this
hermitage.

हृदि मोह.घन.क्षुण्णाम् इमाम् अभि.आगते दशाम् ।

hRdi moha-ghana-kSuNNAm imAm abhi.Agate dazAm |

त*d_**अ*वश्यम् इह_अद्य_एव नाथम् विदित.वेद्यताम् ॥६।८५।५२॥

ta*t_a*vazyam iha_adya_eva nAtham vidita-vedyatAm ||6|85|52||

.

hRdi – *in the Heart = *

moha-ghana-kSuNNAm imAm – *this delusion-thick-kSuNNa = *

abhyAgate dazAm - *when come into a state *

tat_avazyam – *him/that necessarily = *

iha_adya_eva - *even here & now *

nAtham vidita-vedyatAm

.

*vlm.52. I must not call him unfortunate, as long as he is my husband;

though the deep darkness of his mind (ignorance) hath brought to this
miserable plight. (The living husband however miserable, is always to be
called true fortunate by the faithful wife.)

*sv. For a moment she thought: "Alas, the fruit of foolishness! For only
the foolish reach such a condition as the king has reached. Surely, it_is

on account of his own delusion that he has thus secluded himself in this
hermitage.

क्षुद् #kSud - #kSuNNa‑ - stamped or trampled upon MBh. • pounded,
pulverised • shattered , pierced MBh. • violated (as a vow) R. • reflected
on again and again •• *akSuNNa‑ अक्षुण्ण - Unbroken, uncurtailed •
undefeated, successful • inexperienced, not expert • akSuNNatA -
uncurtailed condition • inexperience.

नया*my अ*त्र न संदे*हः_भो*ग-मोक्ष-श्रियम् तथा ।

nayAmi_atra na saMdeh*a:_b*hoga-mokSa-zriyam tathA |

इदम् रूपम् परित्यज्य रूपेण_अन्येन केनचित् ॥६।८५।५३॥

idam rUpam parityajya rUpeNa_anyena kenacit ||6|85|53||

.

*I can bring him here*

*(have no doubt)*

*to the abundant enjoyment of Freedom*

*by his abandoning this form for some other one*

*.*

nayAmi_atra na saMdeha:_bhoga-mokSa-zriyam tathA | idam rUpam parityajya
rUpeNa_anyena kenacit

.

*vlm.53. I must try my best to bring him to the knowledge of truth, which
will no doub*t_r*estore him to his sense of enjoyment here, and of his

liberation hereafter; and change his figure to his another form altogether.

सकाशम् अस्य गच्छामि बोधम् दातुम् अनुत्तमम् ।

sakAzam asya gacchAmi bodham dAtum anuttamam |

बाला_इयम् मम कान्ता_इति म*d.उ*क्तम् न करो*ty_अ*लम् ॥६।८५।५४॥

bAlA_iyam mama kAntA_iti mat.uktam na karot*i_a*lam ||6|85|54||

.

sakAzam asya gacchAmi – *I go into his presence - *

bodham dAtum anuttamam *- *

*to put_me down = *

bAlA_iyam mama kAntA_iti mad.uktam

*"You're my little girl!" he says to me *

na karot*i_a*lam - *- as.if that was not enuf... = *

*vlm.54. I must_advance nearer to him to instil understanding in his mind,
or else my words will make no effec*t_i*n him; what treats me always as his
young and silly wife,

*sv. For a moment she thought: "Alas, the fruit of foolishness! For only
the foolish reach such a condition as the king has reached. Surely, it_is

on account of his own delusion that he has thus secluded himself in this
hermitage.

कश् #kaz - #kAza - #sakAza: - presence {cp. *AkAza} • *sakAzam - towards,

to • *sakAze - before, near, at • *sakAzAt, *sakAzatas - from; lit. to, in,
& from the presence of (gen. or cpd.) +

तस्मात् तापस-रूपेण बोधयामि पतिम् क्षणात् ।

भर्ता कषाय.पाकेन परिपक्व.मतिः स्थितः ॥६।८५।५५॥

tasmAt tApasa-rUpeNa bodhayAmi patim kSaNAt |

bhartA kaSAya-pAkena paripakva-mati: sthita: ||6|85|55||

.

tasmAt

tApasa-rUpeNa –

*w an ascetic form = *

bodhayAmi patim kSaNAt –

*I shall quickly awaken my lord = *

bhartA –

*husband = *

kaSAya-pAkena

paripakva-mati: sthita:

#tApasarUpa

#paripakvamati:

*vlm.55. I will therefore admonish my husband in the figure of a devotee,
and it_is possible tha*t_m*y admonition delivered in this manner, will make
its effec*t_i*n him; what_is now grown hoary with age: (old age must have

abated the ardour of youth).

*sv.55-64 Here and now, I shall enable him to attain enlightenment. I shall

approach him in a disguise." Afraid that Sikhidhvaja might once again spurn

her teaching, considering that she was an ignoran*t_g*irl, Cudala
transformed herself into a young brahmana ascetic and descended righ*t_i*n

front of her husband.

कष् #kaSAya - astringent • fragrant • yellowish red (as the garment of a
Buddhist 'bhikSu) • • कस् #kasAya - kasAyam - an astringent flavour • a
yellowish colour • a potion, an ointment or cosmetic • dirt, filth •
impurity or sin cleaving to the soul chup. • dulness, stupidity vedAntas. •
decay, degeneracy (Buddhists name five marks, namely Ayus-k, dRSTi-k,
kleza-k, sattva-k, kalpa-k). • #aniSkaSAya - full of impure passions.

चेत*सि_अ*स्य_अद्य विमले त्वम् तत्त्वम् प्रतिबिम्बति ।

cetasi_asya_adya vimale tvam tattvam pratibimbati |

इति संचिन्त्य चूडाला बभूव द्विज.दारकः ॥६।८५।५६॥

iti saMcintya cUDAlA babhUva dvija-dAraka: ||6|85|56||

.

cetas*i_a*sya_adya vimale - when his awareness is now pure = tvam ta*t *tvam

/ tvam tat.tvam / tvam tattvam pratibimbati - as you that you / you
That.ness / you Truth he projects = iti saMcintya cUDAlA babhUva
dvija-dAraka: - so thinking cUDAlA became a twiceborn boy.

cetas*i_a*sya_adya vimale –

*when awareness of i*t_is *now pure = *

tvam ta*t *tvam / tvam tat.tvam / tvam tattvam pratibimbati –

as you that you / you That.ness / you Truth he projects =

*so thinking cUDAlA became a twiceborn boy*

*. *

*vlm.56. It_is possible tha*t_g*ood senses may dawn in the clear

understanding, which is not perverted from its nature; saying so the
princess chudálá took the shape of a Brahman boy on herself.

*sv.55-64 Here and now, I shall enable him to attain enlightenment. I shall

approach him in a disguise." Afraid that Sikhidhvaja might once again spurn

her teaching, considering that she was an ignoran*t_g*irl, Cudala
transformed herself into a young brahmana ascetic and descended righ*t_i*n
front of her husband.

*jd.56 - cetas*i_a*sya_adya vimale - when his awareness is now pure = tvam
ta*t *tvam / tvam tat.tvam / tvam tattvam pratibimbati - as you that you /

you That.ness / you Truth he projects = iti saMcintya cUDAlA babhUva
dvija-dAraka: - so thinking cUDAlA became a twiceborn boy.

ईषत्.ध्याना*त्_ग*त.अन्यत्वम् क्षणा*d_अ*म्बु-तरङ्गवत् ।

ISat.dhyAnA*t_g*ata~anyatvam kSaNAt_ambu-taraGgavat |

पपात विपिने तस्मिन् द्विज.पुत्रक=रूपिणी ॥६।८५।५७॥

papAta vipine tasmin dvija-putraka=rUpiNI ||6|85|57||

.

*after a little meditative thought*

*suddenly becoming different*

*as sudden as an ocean wave splashing.down in that forest_grove*

*she took the form of a twiceborn youth*

*.*

*after a little meditation/thought = *gata_anyatvam kSaNAt *– suddenly
becoming different = *ambu-taraGgavat *– like an ocean wave = *papAta
vipine tasmin *– splashing.down in that_grove = *dvija-putraka=rUpiNI – *she
took the form of a twiceborn youth. *

*vlm.57. She reflected at little on the Ágni-soma-mantra, and changed her

form as the water turns to a wave; and then alighted on the earth, in the
shape of a Brahman's lad.

*sv. ...Cudala transformed herself into a young brahmana ascetic and
descended righ*t_i*n front of her husband.

* ISad.dhyAnAt - *after a little meditation/thought = *gata_anyatvam kSaNAt *–
suddenly becoming different = *ambu-taraGgavat *– like an ocean wave = *papAta
vipine tasmin *– splashing.down in that_grove = *dvija-putraka=rUpiNI – *she
took the form of a twiceborn youth. *

भ*tur अ*धि.आजगाम_अग्रम् मन्द-स्मित.लसन्-मुखी ।

bhartu*:_a*dhi.AjagAma_agram manda-smita-lasan-mukhI |

ददर्श द्विज.पुत्रम् तम् पु*रो या*तम् शिखि.ध्वजः ॥६।८५।५८॥

dadarza dvija-putram tam pura*:_y*Atam zikhi.dhvaja: ||6|85|58||

.

she came unto his presence

and her face gave him a modest smile

.

but what did Fire-Crest see

?

he

saw a Twiceborn boy come before him

.

*vlm.58. She advanced toward her lord with a smiling countenance, and the

prince Sikidkwaja beheld the Brahman boy advancing towards him.

*jd.58 - bhartur adhyAjagAma agram भ*tur अ*ध्याजगाम अग्रम् She entered his
presence = manda-smita-lasan-mukhI मन्द-स्मित.लसन्-मुखी her face loosing a
gentle smile = dadarza dvija-putram tam pur*a:_y*Atam zikhi-dhvaja: ददर्श
द्विज.पुत्रम् तम् पुरः यातम् शिखि-ध्वजः - zikhi-dhvaja saw a twiceborn boy
come before him.

वन.अन्तरात् उपायातम् त*poमू*र्तिम् इव_आस्थितम् ।

vana~antarA*t_u*pAyAtam tapa*:m*Urtim iva_Asthitam |

द्रवत्.कनक.गौर.अङ्गम् मुक्ताहार.विभूषितम् ॥६।८५।५९॥

dravat-kanaka-gaura~aGgam muktAhAra-vibhUSitam ||6|85|59||

.

vana_antarA*t_u*pAyAtam - from the midforest emerged = tapo-mUrtim

iva_Asthitam - established as a tapas-form = dravat-kanaka-gaura_aGgam - a
body like flowing gold = muktAhAra-vibhUSitam - adorned with a strand of
pearls.

out from the fores*t_i*t emerged

aglow with Tapas-energy

—

a body bright_as flowing gold

adorned with a necklace of pearls

.

*vlm.59. He appeared to come from some other forest, and stood before him
in the form of devotion itself; his body was as bright_as the molten gold,

and his person was ornamented with a string of pearls.

*jd.59 - vana_antarA*t_u*pAyAtam - from the midforest emerged = tapo-mUrtim

iva_Asthitam - established as a tapas-form = dravat-kanaka-gaura_aGgam - a
body like flowing gold = muktAhAra-vibhUSitam - adorned with a strand of
pearls.

शुक्ल.यज्ञ.उपवीत.अङ्गम् शुक्ल.अम्बर.युगावृत्तम् ।

zukla-yajJa~upavIta~aGgam zukla~ambara-yugAvRttam |

कमण्डलु.धरम् कान्तम् पुरो यातम् शिखिध्वजः ॥६।८५।६०॥

kamaNDalu-dharam kAntam pura:_yAtam zikhidhvaja: ||6|85|60||

.

*his body with the Sacred Cord*

*was covered in white cloth, and bore the sacred waterpot*

*:*

*this beautiful boy came before Firecrest*

*...*

*vlm.60. The white sacrificial thread graced his neck, and his body was

covered with two pieces of milk white vests; he held the sacred water pot
on one hand, and with his pupils staff in the other, he made his approach
to the prince.

* zukla-yajJa_upavIta_aGgam – *M body with white sacred cord =
*zukla_ambara-yuga_avRttam
*- m covered with white cloth = *kamaNDalu-dharam – *bearing the sacred
waterpot = *kAntam – *a beautiful boy = *pura: yAtam zikhidhvaja: - *came
before Firecrest. *

व्याप्त.प्रकोष्ठ.द्वि.गुणेन_अक्ष.सूत्रेण चारुणा ।

vyApta-prakoSTha-dvi.guNena_akSa-sUtreNa cAruNA |

भूम.अवलग्न.गात्रेण किष्कु.मात्रेण च स्थितम् ॥६।८५।६१॥

bhUma~avalagna-gAtreNa kiSku-mAtreNa ca sthitam ||6|85|61||

.

vyApta-prakoSTha-dvi.guNena *- *

*w *vyApta-*forearm*-*double = *

akSa-sUtreNa cAruNA *- w beautiful rudra beads = *

bhUma_avalagna-gAtreNa

kiSku-mAtreNa ca sthitam* – . *

*vlm.61. His wrist was entwined by a string of beads, and a long and double

chain of rosary hang from his neck to the ground, (Double and trible
threads of sacred seeds worn about the necks of sninta).

#kiSku ‑m.‑ fore-arm, handle (of an axe).

कुन्तल.व्याप्त.मूर्धानम् स.आलि.मालम् इव_अम्बुजम् ।

kuntala-vyApta-mUrdhAnam sa-Ali.mAlam iva_ambujam |

भासयन्तम् प्रदेशम् तम् शरीरैर् दीप्ति.मण्डलैः ॥६।८५।६२॥

bhAsayantam pradezam tam zarIra*i: d*Ipti-maNDalai: ||6|85|62||

.

kuntala-vyApta-mUrdhAnam sa-Ali.mAlam iva_ambujam | bhAsayantam pradezam
tam

zarIrai: dIpti-maNDalai:

.

the hair upon his head is like a swarming cloud of bumblebees

that brighten the country with their bodies' brigh*t_m*aNDalas

.

*vlm.62. His head was covered over by long and flowing jet black hairs, in

the manner of the strings of black bees, fluttering about the tops of white
lotuses; and the radiance of his, shed a lustre on the spot.

कुण्डला.भूषित.मुखम् नवम् अर्कम् इव_उदितम् ।

kuNDalA-bhUSita-mukham navam arkam iva_uditam |

शिखि.सम्प्रोत.मन्दारम् शृङ्ग.स्थ.इन्दुम् इव_अचलम् ॥६।८५।६३॥

zikhi-samprota-mandAram zRGga.stha~indum iva_acalam ||6|85|63||

.

kuNDalA-bhUSita=mukham - *ring-adorned=face *navam arkam iva_uditam - *like
a new sun arisen, *zikhi-samprota-mandAram
*crest-knotted-coral.blossom *zRGga.stha_indum
iva_a-calam *like the Moon set on a mountain*

.

*vlm.63. His face ornamented with earrings, glowed as the rising sun with

his lustre of rosy rays, and the knotted hair on the top of his head with
the mandára flower fastened on it, appeared as pinnacle of a mountain with
the rising moon above it.

कान्त.उपशान्त.वपुषम् ऊर्जितम् विजित.इन्द्रियम् ।

kAnta~upazAnta-vapuSam Urjitam vijita~indriyam |

हिम.आभ.भस्म.तिलकम् भूषित.आलोक.सुन्दरम् ॥६।८५।६४॥

hima~Abha-bhasma-tilakam bhUSita~Aloka-sundaram ||6|85|64||

.

*his handsome body *

*peaceful yet powerful *

*with senses controlled *

*with snowy-white tilaka.markings *

*was a beautiful sight to see*

*. *

kAnta~upazAnta-vapuSam Urjitam vijita~indriyam | hima~Abha-bhasma-tilakam

bhUSita~Aloka-sundaram

.

*vlm.64. The husband that sat quiet with his tall stature, and his limbs

and senses under his subjection; appeared as a mount of ice with the ashes
rubbed all over his body.

*sv.55-64 Here and now, I shall enable him to attain enlightenment. I shall

approach him in a disguise." Afraid that Sikhidhvaja might once again spurn
her teaching, considering that she was an ignorant girl, Cudala transformed

herself into a young brahmana ascetic and descended righ*t_i*n front of her
husband.

मेरु.हेम.तटी.लीन.पूर्ण.इन्दुम् इव चञ्चलम् ।

meru-hema-taTI-lIna-pUrNa~indum iva caJcalam |

तम् आलोक्य द्विज.सुतम् सम्.उत्तस्थौ शिखिध्वजः ॥६।८५।६५॥

tam Alokya dvija-sutam sam.uttasthau zikhidhvaja: ||6|85|65||

.

meru-hema-taTI-lIna-pUrNa~indum iva* like a meru-golden-slope-resting-full
Moon *caJcalam *- stirring = *tam Alokya dvija-sutam *having seen that
twiceborn son *samuttasthau zikhidhvaja:

*Firecres*t*_aros**e*

*... *

*vlm.65. He saw the Brahman boy appearing before him, as the full moon,

rising on the aureate mount of Meru; and rose before him with the respect.
(Which is paid to that luminary by her worshippers).

*sv.65-68 Sikhidhvaja saw the young ascetic and was delighted. The two vied

with each other in spiritual radiance. The young ascetic was in

fac*t_i*ncomparably

radiant, so that Sikhidhvaja took him to be a celestial.

##lI - #lIna‑ - lying or resting on, staying in, lurking, hiding MBh. •

*meru-hema-taTI-lIna-pUrNendu – the full moon resting on meru's golden
slope, fm6085.065 +

देव.पुत्र.अगम.धिया सम्परित्यक्त-पादुकः ।

deva.putra~agama-dhiyA samparityakta-pAduka: |

देवपुत्र नमस्कार इदम् आसनम् आस्यताम् ॥६।८५।६६॥

devaputra namaskAra idam Asanam AsyatAm ||6|85|66||

.

...

*thinking that the son of some God had come to him*

*he cast.off his sandals & said*

*"Divine Youth, I greet you*

*:*

*take your seat here"*

deva.putra_agama-dhiyA samparityakta-pAduka: devaputra namaskAra idam
Asanam AsyatAm

.

*vlm.66 Thinking his guest was the son of some god, Sikhidkwaja stood with
his bare feet before him and addressed him saying, "Obeisance to you, O you
son of a god! Take this seat_and sit yourself here."

इ*ty_अ*स्य दर्शयाम्.आस पाणिना पत्र.विष्टरम् ।

ददौ च द्विज.पुत्रस्य पुष्प-मुष्टिम् कर.उत्करे ॥६।८५।६७॥

it*i_a*sya darzayAm.Asa pANinA patra-viSTaram |

dadau ca dvija-putrasya puSpa-muSTim kara-utkare ||6|85|67||

.

*so he gestured with his hand toward a leafy seat *

*and offered to the twiceborn boy*

*the bunch of flowers in his hand *

*. *

iti_asya darzayAm.Asa pANinA patra-viSTaram | dadau ca dvija-putrasya
puSpa-muSTim kara-utkare

.

*vlm.67 With his hand, Sikhidkwaja pointed to the leafy bed that spread
before him and offered a handful of flowers which he poured into the boy’s
hands.

चन्द्रः कुमुद.खण्डस्य प्रालेयम् इव पल्लवे ।

candra: kumuda-khaNDasya prAleyam iva pallave |

हे राजर्षे न*मः_तु*भ्यम् इति द्विज.सु*to '*वदत् ॥६।८५।६८॥

he rAjarSe nama*: t*ubhyam iti dvija-suta*:_a*vadat ||6|85|68||

गृहीत्वा कुसुमा*ny अ*स्मात् विवेश पत्र.विष्टरे ।

gRhItvA kusumAn*i_a*smAt viveza patra-viSTare |

candra: kumuda-khaNDasya prAleyam iva pallave he rAjarSe nama: tubhyam
iti dvija-suta:_avadat

gRhItvA kusumAni *having grasped flowers *

asmAt viveza patra-viSTare

.

*vlm.68. The brahman boy responded to him saying: "I greet thee in return,

O thou son of a king! that lookest like a dew drop or the beaming
moon-light sparkling on a lotus leaf." He then received the flowers from

his hand and sa*t_u*pon the leafy bed.

*sv.65-68 Sikhidhvaja saw the young ascetic and was delighted. The two vied

with each other in spiritual radiance. The young ascetic was in

fac*t_i*ncomparably

radiant, so that Sikhidhvaja took him to be a celestial.

*FIRECREST said—*

देवपुत्र महाभाग कुत आगमनम् कृतम् ।

devaputra mahAbhAga kuta* Agamanam kRtam |

दिवसः सफ*lo म*न्ये यत् त्वम् अद्य_अस्मि दृष्टवान् ॥६।८५।६९॥

divasa: saphala*:_m*anye yat tvam adya_asmi dRSTavAn ||6|85|69||

.

*heavenly boy! illustrious!*

*where do you come.from?*

*it has to be a lucky day when I behold a vision such as you*

*.*

devaputra mahAbhAga kuta* Agamanam kRtam | divasa: saphala*:_m*anye yat
tvam adya_asmi dRSTavAn

.

*vlm.69. Sikhidhwaja said:--Tell me O thou heaven born boy, whence thon
comest_and whither thou goest, as for me it_is lucky day that has brought

thee to my sight.

*jd.69 - deva.putra mahAbhAga - illustrious divine boy = kuta: Agamanam
kRtam - from where is your coming done? = divasa: sa.phala: manye - I think

it to be a fruitful day = ya*t *tvam adya_asmi dRSTavAn - in which I now

have the vision of you.

इदम् अर्घ्यम् इदम् पाद्यम् पुष्पाणि_इमानि मानद ।

idam arghyam idam pAdyam puSpANi_imAni mAnada |

इमा प्रग्रथिता माला गृह्यन्ताम् भद्रम् अस्तु ते ॥६।८५।७०॥

imA pragrathitA mAlA gRhyantAm bhadram astu te ||6|85|70||

.

idam arghyam - *this water *idam pAdyam – *this washing of feet *puSpANi_imAni
–

*these flowers *mAnada – *honoring / your honor *imA pragrathitA mAlA – *these
garlanded flowers *gRhyantAm – *being taken *bhadram astu te –

*let them be a blessing on you*

.

*vlm.70. Please accept this pure water, and fragrant flowers and this

honorarium also; and receive this string of flowers, that I have strung
with my hands; and so be all well with thee.

*sv.69-71 He worshipped the ascetic appropriately. Cudala appreciatively

accepted the worship and remarked:

*VASISHTHA said—*

इति_उक्त्वा पाद्यम् अर्घ्यम् च मालाम् पुष्पाणि च_अनघ ।

it*i_u*ktvA pAdyam arghyam ca mAlAm puSpANi ca_anagha |

शिखिध्वजः त*त्_इ*ष्टायै ददौ देव्यै यथाखिलम् ॥६।८५।७१॥

zikhidhvaja*: t*a*t_i*STAyai dadau devyai yathAkhilam ||6|85|71||

.

*having said these words, dear boy, Firecrest offered*

*water & washing & garlands of flowers to that Goddess*

*plentifully*

.

iti_uktvA pAdyam arghyam ca mAlAm puSpANi ca_anagha | zikhidhvaja:
tat_iSTAyai

dadau devyai yathAkhilam

.

*vlm. ... offered the flowers, the wreathed blossoms, the honorariums and

other offerings; as directed by the cerimonial law to his worshipful lady.

*CHÛDÂLÂ said—*

सु.बहूनि परिभ्रा*न्तः_भू*.तल.अयतना*ny अ*हम् ।

su.bahUni paribhrAnt*a:_b*hU.tala~ayatanAn*i_a*ham |

त्वत्.तः पूजा यथा प्राप्ता मया_इयम् न तथा_ अन्यतः ॥६।८५।७२॥

tvat.ta: pUjA yathA prAptA mayA_iyam na tathA_ anyata: ||6|85|72||

.

*I've traveled here & traveled there *

*on many journeys on the face of the whole earth*

*but honors like these you offer*

*I have not had from anyone before*

*. *

su.bahUni paribhrAnta: bhU.tala_ayatanAni_aham tvat.tas pUjA yathA prAptA
mayA_iyam na tathA_anyata:

*vlm.p.72 #cUDAlA (as the brAhmaNa boy) said:— I have travelled far and
wide over many countries on the surface of this earth. I have never met
with such a hearty reception and such honors as I have now received from
you.

पेशलेन_अनुरूपेण प्रश्रयेण_अमुना_अनघ ।

pezalena_anurUpeNa prazrayeNa_amunA_anagha |

मन्ये_अहम् नूनम् अत्यन्त.चिरंजीवी भविष्यति ॥६।८५।७३॥

manye_aham nUnam atyanta-ciraMjIvI bhaviSyati ||6|85|73||

.

*in keeping with such charming civility, dear boy, I expect*

*you will be very long.lived*

*.*

pezalena_anurUpeNa prazrayeNa_amunA_anagha | manye_aham nUnam
atyanta-ciraMjIvI bhaviSyati

.

the Gods, and betoken thee to be attended with long life on earth. (Because
the meek and gentle are said to be long lived on earth).

*vlm.p.73 Your humility, courtesy and complacence reveal you to be highly

favored of the gods and indicate that you will have a long life on earth.

#zri - #prazri - #prazraya -adj.- inclining forward i.e. respectful
demeanour , modesty , humbleness , affection , respect , civility
(personified as a son of *dharma धर्म and *hrI ह्री) MBh. &c.

*vlm. Thy humility, courtesy and complacence bespeak thee to be highly
favoured of

शान्तेन मनसा_उदारम् आरात् उन्मुक्त कल्पनम् ।

zAntena manasA_udAram ArA*t_u*nmukta kalpanam |

निर्वाण.अर्थम् तपः साधो क*cचि*त् सम्भूतवान् असि ॥६।८५।७४॥

nirvANa~artham tapa: sAdho ka*cc*it sambhUtavAn asi ||6|85|74||

.

zAntena manasA_udAram ArAt unmukta-kalpanam nirvANa_artham tapa:* sAdho *

kac.cit sambhUtavAn_asi

*. *

*vlm.74. Tell me O devotee, whether you have ever applied your mind towards

the acquirement of your final liberation and extinotion; after the
abandonment of all your earthly desires, by the magnamity and

tranquilization of your soul for a long time. (It_is true you have long

forsaken the vanities of the world, but have you set your heart to seek the
eternal emancipation of your soul?

*sv.73-74 I admire your tranquillity and your austerity.

AB. ArAt dUre unmuktA: kalpanA: phala-saMkalpA yasmin | ata eva_udaram
nirvANArtha... ||

*VA - O sadhu, by practicing peace of the mind for long time, have you

become accomplished tapasvi for the grea*t_g*oal of notion-free nirvana?

*AS: मनस-उदारम् should break as मनसा उदारम्

The meaning is:
Have you, perhaps, undertaken tapas with a calm mind (शान्तेन मनसा) to
attain the great nirvana free of all senses about nearby (worldly) things?

असि.धारा.समम् सौम्य शान्त.व्रतम् इदम् तव ।

asi.dhArA-samam saumya zAnta-vratam idam tava |

स्फीतम् य*त्_रा*ज्यम् उत्सृज्य महा.वन.निषेवणम् ॥६।८५।७५॥

sphItam ya*t_r*Ajyam utsRjya mahA.vana-niSevaNam ||6|85|75||

.

*it's like the edge of a sword, friend, this shAnta vow of peace of yours,*

*leaving a prosperous kingdom to dwell in the Great Forest*

*.*

asi.dhArA-samam saumya zAnta-vratam idam tava | sphItam yat_rAjyam utsRjya
mahA.vana-niSevaNam

.

*sv.75 You have chosen to tread the razor's edge ..."

*vlm.p.75 You have vowed to undergo the hardship of this forest life and

forsaken the care of your large kingdom. You have, my dear sage, chosen a
very painful alternative for your final liberation.

*FIRECREST said–*

जानासि भगवन् ऽअर्वम् दे*वः_त्व*म् *ko '*त्र विस्मयः ।

jAnAsi bhagavan ऽarvam deva*: t*vam ka*:_a*tra vismaya: |

श्रिया_एव लोक.उत्तरया ज्ञायसे चिह्न-रूपया ॥६।८५।७६॥

zriyA_eva loka~uttarayA jJAyase cihna-rUpayA ||6|85|76||

.

jAnAsi bhagavan ऽarvam *Lord.bhagavan you know everything *

deva: tvam *you're a God *

ka*:_*atra vismaya: zriyA_eva loka_uttarayA

jJAyase cihna-rUpayA *you are known by a particular form*

*. *

*vlm.76. Sikhidhwaja replied:--I wonder not that thou must know all things,

being a God thyself and thou wearest this form Brahmana boy, yet the
supernatural beauty of thy person, bespeaks thee to be an all-knowing deity.

*sv.76-81 Sikhidhvaja replied: "Surely, you know everything, O son of the

gods! By your very look you are showering nectar upon me. I have a lovely

wife what_is just now ruling my kingdom; you resemble her in some ways. And

the flowers I have offered you in worship — may they be blessed.

mark/sign/symptom/aim/characteristic ...

*vA - second line? You are known by brightness (zriyA) and sign.

लोक.उत्तरया - ?

*AS: Again the break in the second line would be श्रिया इव

Thus the meaning is: you appear to be (ज्ञायसे) a God (देव in the first
line) indicated (literally having the form of a mark चिह्न-रूपया) by your
exceptional (लोकोत्तरया) brilliance (श्रिया)

एता*ny अ*ङ्गानि ते चन्द्रात् घटितानि_इति मे मतिः ।

etAn*i_a*GgAni te candrA*t_g*haTitAni_iti me mati: |

अथवा किम् समालोका*d_अ*मृतेन_इव सिञ्चसि ॥६।८५।७७॥

athavA kim samAlokAt_amRtena_iva siJcasi ||6|85|77||

.

etAn*i_a*GgAni te candrA*t_g*haTitAni

iti me mati: - such is my mind =

athavA kim samAlokAt amRtena_iva siJcasi

.

*vlm.77. Methinks these members of the body, are beduded with the ambrosial

beam of moon light, or how coal thy very appearance shed such nectarious
peace even at the first sight.

*sv.76-81 Sikhidhvaja replied: "Surely, you know everything, O son of the

gods! By your very look you are showering nectar upon me. I have a lovely

wife what_is just now ruling my kingdom; you resemble her in some ways. And

the flowers I have offered you in worship — may they be blessed.

अस्ति मे दयिता कान्ता पाति मत्.राज्यम् अद्य तत् ।

asti me dayitA kAntA pAti mat.rAjyam adya tat |

तव_इव तस्या* दृष्टानि ता*ny अ*ङ्गानि_इह सुन्दर ॥६।८५।७८॥

tava_iva tasyA* dRSTAni tAn*i_a*GgAni_iha sundara ||6|85|78||

.

*i*t_is *my lover girl that_governs my kingdom now*

*and*

*you look like her *

*with legs like those*

*: *

*I should call you beautiful*

*! *

asti me dayitA kAntA pAti mat.rAjyam adya tat | tava_iva tasyA* dRSTAni
tAni_aGgAni_iha sundara

.

*vlm.78. O handsome boy! I see in thy person a grea*t_r*esemblance of the
features of, my beloved one, what_is now reigning over my kingdom; (and

whom perhaps I will see no more in this life).

उपशान्तम् च कान्तम् च वपुः_आपादम् अस्तकम् ।

upazAntam ca kAntam ca vapu:_ApAdam astakam |

शृङ्गम् शुभ्र.अम्बुदेन_इव पुष्पेण_आच्छादया_अमुना ॥६।८५।७९॥

zRGgam zubhra~ambude*na_*iva puSpeNa_AcchAdayA_amunA ||6|85|79||

.

upazAntam ca kAntam ca

vapu:_ ApAdam astakam

zRGgam zubhra_ambudena_iva - like a peak w/ a white raincloud =

puSpeNa_acchAdayA_amunA – w this flowery clothing.

#zubh - #zubhra- - radiant, shining, beautiful, splendid • clear, spotless
(as fame) • bright-coloured, white &c • -m.- white (the colour).

#AcchAda

*vlm.79. Please now to refresh thy fair and fatigued frame, with wearing

these flowery chaplet from the bead to foot; as the vest of a hoary cloud,
invests a mountain from its top to bottom.

*sv.76-81 Sikhidhvaja replied: "Surely, you know everything, O son of the

gods! By your very look you are showering nectar upon me. I have a lovely

wife what_is just now ruling my kingdom; you resemble her in some ways. And

the flowers I have offered you in worship — may they be blessed.

निष्.कलङ्क.इन्दु.संकाशम् अङ्गम् आदित्य.तेजसा ।

niS.kalaGka~indu-saMkAzam aGgam Aditya-tejasA |

मन्ये ते ग्लानिम् आयाति सुमनःपत्र-पेलवम् ॥६।८५।८०॥

manye te glAnim AyAti sumana:patra-pelavam ||6|85|80||

*. *

*your body*

*that once seemed.to.be <http://seemed.to.be> a spotless moon*

*beneath the heat of the sun*

*has been stricken like a delicate flower-petal*

*.*

niS.kalaGka~indu-saMkAzam aGgam Aditya-tejasA | manye te glAnim AyAti
sumana:patra-pelavam -

.

*vlm. I see thy face as beautiful, as the stainless moon; and thy limbs as

delicate, as tender petals of flowers; and I find them now waning and
fading under the solar gleams.

देव.अर्चनाय_उपचितम् इदम् इत्थम् सितम् मया ।

deva~arcanAya_upacitam idam ittham sitam mayA |

अङ्ग त्व*d_अ*ङ्ग.सङ्गेन तत् प्रयातु कृत.अर्थताम् ॥६।८५।८१॥

aGga tvat_aGga-saGgena tat prayAtu kRta~arthatAm ||6|85|81||

.

deva_arcanAya – *by God-worship *upacitam *- succeeding = *

idam ittham sitam mayA *- this is so cool for me = *

*Ott.part. #aGga - ind. - ind . a particle implying attention, assent or

desire, and sometimes impatience, i*t_m*ay be rendered- by "well". VLM
often takes it_as a vocative ("pretty youth") to rAma, (e.g. y6080.019).

vasiShTha often uses it when rAma gets too pert, too stupid, or too sassy.
I have tried to note examples as they occur. + particle implying attention,

assent or desire, and sometimes impatience, i*t_m*ay be rendered, by well."

MW • OK ("okay", <auke'>) has these senses. As assent, cp. #aGgIkR = to

give assent, nod in agreement •• #*aGga* – indeed *–* aGga in an

intensifier, often used (like the verbal prefix <sam> as a metric filler,
or in wordplay (aGga tvat_aGga-saGgena tat prayAtu kRta_arthatAm,
FM.6.85.81) – MW: ind. a particle implying attention , assent or desire ,

and sometimes impatience , i*t_m*ay be rendered , by well ; indeed , true ,

please , rather quick ; kim aGga , how much rather!

*with your body-attachment *

tvat_aGga-saGgena tat prayAtu kRtArthatAm *– proceed to that state of
attainment = *

*vlm.81. Know pretty youth that I was for the service of the Gods, that I

had wreathed the flowers together; and now I offer and bequeath them to

thee, that_art no less a god to me.

#ci - #cita - #*upacita* - heaped up , increased • prospering , succeeding

• big , fat • covered over, possessing plentifully. •-• u.‑rasa - one whose
(appetite or) desire is increased Megh. 115.

the root >ci connotes a heap of stuff, cita

the root >cit connotes the elements of the heap, citta

जीवितम् याति साफल्यम् स्वम् अभ्यागत.पूजया ।

jIvitam yAti sAphalyam svam abhyAgata-pUjayA |

देवा*d_अ*पि_अधिकम् पूज्यः सताम् अभ्यागतः जनः ॥६।८५।८२॥

devAt_ap*i_a*dhikam pUjya: satAm abhyAgata: jana: ||6|85|82||

.

jIvitam yAti *- what has been lived = *

sAphalyam svam abhyAgata-pUjayA

devAt_ap*i_a*dhikam pUjya:

satAm abhyAgato jana:

*sv.82 One's life attains its fruition by the worship of the guest
what_arrives unsolicited; the worship of such a guest_is superior even to

the worship of the gods.

*vlm.82. My life is crowned to day with its best luck by its service of a
guest like thyself, for it_is said by the wise that_attendance on guests is

meritorius than the merit of attending, on the Gods. (Hence the law of

Hospitality is not less binding on the Hindu tha*t_i*t_is with the Beduian
Arabs).

what has been lived finds its fruition

in honoring a guest like you.

More even than a god

a person is to be worshipped as a guest.

You are my guest.

I honor you with worship.

That_is my #pujA.

for the person of a guest should be honored as a deity.

तत् कः त्वम् कस्य पुत्रः त्वम् किम् आया*to 'सि_अ*नुग्रहात् ।

tat ka*: t*vam kasya putra*: t*vam kim AyAta*:_a*s*i_a*nugrahAt |

एत*त्_मे* संशयम् छिन्धि विमल.इन्दु.सम.आनन ॥६।८५।८३॥

eta*t_m*e saMzayam chindhi vimala~indu-sama~Anana ||6|85|83||

.

ta*t *ka*: t*vam kasya putra*: t*vam kim AyAta*:_a*s*i_a*nugrahAt |

eta*t_m*e saMzayam chindhi vimala_indu-sama_Anana |

तत् कः_त्वम्

Sa:_ what_are you?

कस्य पुत्रस्

whose son?

त्वम् किम् आया*to '*सि

how are you come here?

अनुग्रहात्

By your grace

एतन् मे संशयं छिन्धि

thus remove/reveal this (dark) doubt from me,

विमल.इन्दु.सम.अनन

o full-moon-like-face - for your face is like the full moon.

*sv.83 Pray, tell me what you are and to what I owe this blessing of your
visit to me?"

*vlm.83. Now deign O moon faced deva (deity) to reveal unto me what God

thou art, and the progeny of what deity that dost deign to dignify me with
thy visit; please tell me all this and remove the doubts that disturb my
breast.

*THE BRAHMANA said—*

राजन् मे शृणु वक्ष्यामि यथापृष्टम् अखण्डितम् ।

rAjan me zRNu vakSyAmi yathApRSTam akhaNDitam |

कः_नाम परिपृच्छन्तम् विनीतम् वञ्चयेत् पुमान् ॥६।८५।८४॥

ka:_nAma paripRcchantam vinItam vaJcayet pumAn ||6|85|84||

.

*rAjA, hear me out*

*:*

*I'll tell you everything you ask, omitting nothing!*

*what kind of person, being asked, would fail to answer your question*

*?*

rAjan me zRNu vakSyAmi yathApRSTam akhaNDitam | ka:_nAma paripRcchantam
vinItam vaJcayet pumAn

.

*vlm. ... what_is there so uncivil, that will deceive and not comply to the

request of his humble suppliant.

अस्ति_अस्मिन् जगती.कोशे शुद्ध.आत्मा नारदः मुनिः ।

ast*i_a*smin jagatI.koze zuddha.AtmA nArada: muni: |

पुण्य.लक्ष्म्या मुखे कान्ते कर्पुर.तिलक.उपमः ॥६।८५।८५॥

puNya-lakSmyA mukhe kAnte karpura-tilaka~upama: ||6|85|85||

.

*sectarian mark. *

*there is in this world*

*a pure soul*

*the muni known as narada.Mangift*

*.*

*with holy splendor in his face*

*he's like the marks of the devout*

*.*

asti asmin jagatI.*earth*-koze अस्ति_अस्मिन् जगती.कोशे There is among these
worlds = zuddhAtmA nArado muni: शुद्ध.आत्मा नारदः मुनिः a pure soul, the
Muni narada Mangift. = puNya-lakSmyA mukhe kAnte पुण्य.लक्ष्म्या मुखे कान्ते
with holy splendor in his face he is = karpura-tilaka_upama: कर्पुर.तिलक.

उपमः like an adornment camphor - like a white

*vlm.85. There lives in this world, the well known the holy aunt Narada by
name; what_is the snowy spot of pure camphor, on the face of those that_are

famed for the purity of their lives.

*sv.84-85 THE BRÂHMANA (CUDALA) said:There is a holy sage in this universe
known as Narada.

*jd.85 - asti asmin jagatI-koze अस्ति_अस्मिन् जगती.कोशे There is among
these worlds = zuddhAtmA nArado muni: शुद्ध.आत्मा नारदः मुनिः a pure soul,
the Muni narada Mangift. = puNya-lakSmyA mukhe kAnte पुण्य.लक्ष्म्या मुखे
कान्ते with holy splendor in his face he is = karpura-tilaka_upama: कर्पुर.
तिलक.उपमः like an adornment camphor - like a white sectarian mark.

*स* कदाचित् मुनिः देवः गुहायाम् ध्यानम् आस्थितः ।

sa* kadAci*t_m*un*i: d*eva: guhAyAm dhyAnam Asthita: |

तत्र हेम.तटे गङ्गा वहति_उरु.तरङ्गिणी ॥६।८५।८६॥

tatra hema.taTe gaGgA vahat*i_u*ru-taraGgiNI ||6|85|86||

.

sa kadAcin_muni:_deva: -

*somewhen this divine Muni = *

guhAyAm dhyAnam Asthita: -

*was seated in meditation in a cave = *

tatra hema-taTe

*there on a snowy slope *

gaGgA vahat*i_u*ru-taraGgiNI – *where ganGA.River waves splash the shore...
*

*vlm.86· It was at one time that this godly saint sa*t_i*n his devotion in

a cavern of the golden mountain; where the holy river of gangá, fast flows

with her running current_and huge billows dashing against the shore.

*sv.86-87 Once he was engaged in meditation in a cave on the bank of the
holy river Ganga.

मेरु.लक्ष्म्या स्फुरत् रूपा भान्ति हार.लता यथा ।

meru-lakSmyA sphura*t_r*UpA bhAnti hAra-latA yathA |

एकदा नारद.मुनिः ध्यानान्ते *स* सरित्-तटे ॥६।८५।८७॥

ekadA nArada-mun*i: d*hyAnAnte sa* sarit-taTe ||6|85|87||

.

...

meru-lakSmyA sphurat

rUpA: bhAnti - *forms appear *

hAra-latA: yathA

ekadA nArada-muni: -

*at.one.time the muni narada.Mangift = *

dhyAnAnte sa* sari*t *taTe *– after meditation he on a river-slope... = *

*vlm.87. The saint stepped out once to the beach of the river, to see how i
*t_g*lided on in its course; like a necklace of gems torned down from the
mountain on high

*sv.86-87 Once he was engaged in meditation in a cave on the bank of the
holy river Ganga.

ध्वनत् वलयम् अश्रौषीत् लीला=कलकल.आरवम् ।

dhvanat valayam azrauSIt lIlA=kalakala~Aravam |

किम् एत*त्_इty_अ*सौ किम्चि*त्_जा*त.प्राय.कुतूहलः ॥६।८५।८८॥

kim eta*t_i*t*i_a*sau kimc*it_j*Ata-prAya-kutUhala: ||6|85|88||

.

...

*he heard the tinkle of a bracelet*

*a pleasant 'kalakala" sound*

*:*

*"What_might this be?"*

*he was curious to know*

*.*

dhvanat valayam azrauSIt lIlA=kalakala~Aravam | kim eta*t_i*t*i_a*sau
kimcit jAta-prAya-kutUhala:

.

*vlm.p.88 He heard the tinkling sound of trinkets and bracelets and a mixed
murmur of voices. He was curious to know what it was and from where it came.

हेलया_अलोकयत् नद्याम् अपश्यत् ललना.गणम् ।

helayA_alokayat nadyAm apazyat lalanA-gaNam |

रम्भा.तिलोत्तमा-प्रायम् निर्यातम् जल.लीलया ॥६।८५।८९॥

rambhA-tilottamA-prAyam niryAtam jala-lIlayA ||6|85|89||

.

*he looked with delight*

*he saw in the river*

*a playful bunch of girls*

*the likes of rambhA and tilottamA*

*come to play in the water*

*.*

helayA_alokayat - looking with delight = nadyAm apazyat - seeing in the
river = lalanA-gaNam - a playful bunch of girls = rambhA-tilottamA-prAyam -

the likes of rambhA and tilottamA - two famous beauties prominen*t_i*n

kathA.sarit-sAgara (KSS) = niryAtam jala-lIlayA - come to play in the
water.

* rambhA.Plantain, and tilottamA (tila-uttamA, freckle-top)

the most beautiful of the many Nymphs in the paradise of indra the Crafty.

*vlm.89. He lightly looked towards the sacred stream and observed there an

assemblage of young ladies, what equalled the celestial nymphs Rambhá and
Tilottamá in the beauty of their persons; what had come out to sport by and
bath in the clear waters of the holy river.

*jd.89 - helayA_alokayat - looking with delight = nadyAm apazyat - seeing
in the river = lalanA-gaNam - a playful bunch of girls =
rambhA-tilottamA-prAyam - the likes of rambhA and tilottamA - two famous

beauties prominen*t_i*n kathA.sarit-sAgara (KSS) = niryAtam jala-lIlayA -

come to play in the water.

क्रीडन्तम् त्यक्त.वसनम् देशे पुरुष.वर्जिते ।

krIDantam tyakta-vasanam deze puruSa-varjite |

काञ्चन.अम्भोज.मुकुल.संकाशैः स्तन.मण्डलैः ॥६।८५।९०॥

kAJcana~ambhoja-mukula-saMkAzai: stana-maNDalai: ||6|85|90||

.

krIDantam –

*they played = *

tyakta-vasanam –

*casting.off their clothes = *

deze puruSa-varjite –

*in a place where there were no men around = *

kAJcana_ambhoja-mukula-saMkAzai:

stana-maNDalai: - *. *

*vlm.90. They plunged and played in the waters removed from the sight of

men, and were all naked with their uncovered breasts; blooming as the buds
of golden lotuses in the lake.

*sv.89-100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

परिवेल्लितम् अन्योन्यम् फल.कान्तम् द्रुमम् यथा ।

parivellitam anyonyam phala-kAntam drumam yathA |

द्रुत.हेम.रसापूर.निर्भर.अभोग-भासुरैः ॥६।८५।९१॥

druta-hema-rasApUra-nirbhara~abhoga-bhAsurai: ||6|85|91||

.

parivellitam anyonyam –

*mutually intertwined *

phala-kAntam drumam yathA –

*as a girl-fruit tree = *

w/ druta-golden-rasApUra-nirbhara_abhoga-bhAsuras.

#vell – to shake, toss - #vellita‑ - shaken , trembling &c. ; bent , curved
, crooked MBh. &c. • entwined (as arms) • -n.- going , moving , shaking W.
; the rolling of a horse L. •• #parivellita -

#phalakAnta

#drutahemarasApUranirbharAbhogabhAsurai: ||6|85|91||

#drutahemarasApUranirbharAbhoga

#bhAsura -

*vlm.91. These were jogging to and fr*a:_a*nd dashing against one another

like the ripened fruits of trees, and seemed to be filled with flavoured
liquor for the gidding of their observers.

*sv.89-100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

वेल् #vel - #vellita - #parivellita – परिवेल्लित a. Surrounded; गुरुभिः
परिवेल्लिता$पि Bv.2.18. • (arms mutually) entwined, y6085.091.

कुर्वन्तम् उरुभिः काम.मन्दिर.स्तम्भ*.**सं*चयम् ।

kurvantam urubhi: kAma-mandira-stambha-saMcayam |

निर्मली.कृत.चन्द्रेण व्याप्ताम् व्योम.विलासिनीम् ॥६।८५।९२॥

nirmalI.kRta-candreNa vyAptAm vyoma-vilAsinIm ||6|85|92||

.

kurvantam

urubhi:

kAma-mandira-stambha-saMcayam

nirmalI.kRta-candreNa - *made spotless in the moonlight = *

vyAptAm vyoma-vilAsinIm -* . *

*vlm.92. Their swollen bosoms formed the sanctuary of the God of love, and

were washed by the pure waters of the sacred river.

*sv.89-100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

Are there typos in 92 and 93?

९२ अपगा ~ आपगा?

निर्मली-कृत.चन्द्रेण व्याप्तां व्योम.विलासिनीम् ।। ९२

लावण्य-रस-पूरेण तर्जयन्तम्-इव-अपगाम् ।93a

VA - washed with pure waters, reflecting moon (I thought, it was

day-time?), the womens' beauty filled the space, threatening the

beauty of Ganga flow???

93a. AS: The main clue to the meaning is to keep eye on the neuter gender
acc. case noun which refers to the ललनागण mentioned in v. 89.
Thus the meaning is:
(he saw the group of women) as if putting to shame (तर्जयन्तम्) the river (
आपगा and not अपगा as pointed out by Krishnanda) which travels in heavens (

व्योम.विलासिनी)

full of clear white images of moon, by (their own) abundance of splendor.

The time is no*t_r*eally mentioned. But the traveler of heavens can have

the moon images all the time(:-))

The shame need not be related to current_appearance of the river.

लावण्य-रस=पूरेण तर्जयन्तम् इव_अपगाम् ।

lAvaNya-rasa=pUreNa tarjayantam iva_apagAm |

प्राकारैः अमर.उद्यान.रथ-चक्रैः मनःभुवः ॥६।८५।९३॥

prAkArai: amara~udyAna-ratha-cakrai: mana:bhuva: ||6|85|93||

.

lAvaNya-rasa=pUreNa

tarjayantam iva_apagAm |

prAkArai:

amara~udyAna-ratha-cakrai:

mana:bhuva: *-*

*. *

because saltiness-flavor=full

as.if threatening/mocking iva

gone.to

prAkArai:

amara_udyAna-ratha-cakrai: *- by chariotwheels in the Garden of the
Immortals *manobhuva: - .

#lAvaNyarasapUra

#apaga

#manobhuva:

*vlm.93. Their fullness with luscious liquor, put to blush the sweet waters

of the sacred river of Gangá; they were as mound in the garden of paradise,
and as the wheels of the car for the God Káma to ride upon.

*vA - as chariots and tents clog the divine gardens of Kama (on big divine

holidays),

women's buttocks were clogging waters of Ganga...

*AS: (he saw the group of women) causing the water of the गङ्गा to overflow

by bridges formed with their buttocks as sides, (the buttocks which
function as) great chariot wheels of Kama in the Gardens of Gods.
BTW, चत्रैर् should be चक्रैर्

Also note the long compound word उत्पथा-अर्पित.गङ्ग-अम्बु this is an

adjective of the group of women hence neut. acc. and means "one who has
caused the Ganga water to overflow". The break of the first two words
should be उत्पथ+अर्पित

http://www.historyofbridges.com/facts-about-bridges/arch-bridges/

उत्पथ.अर्पित.गङ्गा.अम्बु.नितम्ब-तट-सेतुभिः ।

utpatha~arpita-gaGgA.ambu-nitamba-taTa-setubhi: |

सर्वत्र दृष्ट.सर्वाङ्गम् विश्व.रूपम् इव स्थितम् ॥६।८५।९४॥

sarvatra dRSTa-sarvAGgam vizva.rUpam iva sthitam ||6|85|94||

.

utpatha_arpita-gaGgA_ambu-nitamba-taTa-setubhi: -

with error-built-gaGgA-water-buttocks-curved-bridges =

sarvatra - everywhere =

dRSTa-sarva_aGgam vizva.rUpam iva sthitam -

all her limbs are seen to be like the Universal Form.

#path - #utpath - #utpatha –m.- wrong road, bad way; error, evil r; — adj.

- one what_is come off from the right way, lost, stray. - u.-gAmin -

upstarts; - u.-gata - going astray from the righteous path; - u.-nAzana -

annihilating the upstarts • #utpathaga - what_is proceeding on the wrong

path. • utpata#vArika -mfn.- keeping back or preserving from the bad way
Nr2isUp.

*vlm.94. Their buttocks were as pillars of the bridge in water, obstructing

and dividing the free passage of the waters of the Ganges; and their upper
part of the body, gives a lustre of world's beauty.

*vA - as chariots and tents clog the divine gardens of Kama (on big divine

holidays),

women's buttocks were clogging waters of Ganga...

*AS: (he saw the group of women) causing the water of the गङ्गा to overflow

by bridges formed with their buttocks as sides, (the buttocks which
function as) great chariot wheels of Kama in the Gardens of Gods.
BTW, चत्रैर् should be चक्रैर्

Also note the long compound word उत्पथा-अर्पित.गङ्ग-अम्बु this is an

adjective of the group of women hence neut. acc. and means "one who has
caused the Ganga water to overflow". The break of the first two words
should be उत्पथ+अर्पित
*jd.94 - utpatha_arpita-gaGgA_ambu-nitamba-taTa-setubhi: - with
error-built-gaGgA-water-buttocks-curved-bridges = sarvatra - everywhere =
dRSTa-sarva_aGgam vizva.rUpam iva sthitam - all her limbs are seen to be
like the Universal Form.

प्रतिबिम्बित.सर्व.अङ्गम् अन्योन्य.आदर्शताम् गतम् ।

pratibimbita-sarva.aGgam anyonya~AdarzatAm gatam |

काल*.**क*ल्प.तरोः_वर्ष.विटपात् पक्ष-पल्लवात् ॥६।८५।९५॥

kAla-kalpa.taro:_varSa-viTapAt pakSa-pallavAt ||6|85|95||

.

pratibimbita-sarva_aGgam –

*reflecting every limb = *

anyonya-*AdarzatAm - mutually mirroring =

gatam

kAla-kalpa.taro: -

*of Time's kalpa.tree = *

varSa-viTapAt

pakSa-pallavAt - .

*vlm.95. The shadow of one another's body was clearly visible to the-naked

eye, on the limpid waters of the Gangá; like a Kalpatree in rainy season,
with all its branches.

विविध-ऋतु.लता-जालात् दिन.श्री*.**क*लिक.आकुलात् ।

vividha-Rtu.latA-jAlAt dina.zrI-kalika~AkulAt |

आलोक.पुष्प-रजसः_जाता*त्_ग*गन.कानने ॥६।८५।९६॥

Aloka-puSpa-rajasa:_jAtA*t_g*agana-kAnane ||6|85|96||

.

vividha-Rrtu.latA-jAlAt *- @ the various seasonal vines = *

dina.zrI-kalika_akulAt

Aloka-puSpa-rajasa: jAtAt

*from worlds born like pollen.dust *

gagana-kAnane –

*in the sky-forest... *

*vlm.96. The thick verdure of the verdant season, had put to shade the
light of the day; and the flying dust of flowers, had filled the forest_air
with fragrance.

आलोक.पुष्प-रजसो जाताद्.गगन.कानने ।। ९६
स्फुरज्-जल.खग-प्रोतात्.सप्त-अब्ध्य्-एकालवाडकात् ।
*VA - so, there is description of kalpa-tree with years as branches

etc, which Narada saw in the space (as in non-visible forest).

*AS: No, this is the expansion of the idea that the group of women appeared

grand like the विश्वरूप. The appearance is described as arising from the
kalpataru called काल.
The reference to काल is from the गीता reference as suggested by AB (
कालोऽस्मि ...)
There is no assertion that Narada saw it! This is the poet elaborating how i

*t_m*ay have appeared!

स्फुरत् जल.खग-प्रोतात् सप्त.अब्धि~एक.आलवालकात् ।

sphurat jala-khaga-protAt sapta~abdhi~eka~AlavAlakAt |

स्तन.स्तबक.वृन्देषु स्पर्धया_अतिरस.अन्वितम् ॥६।८५।९७॥

stana-stabaka-vRndeSu spardhayA_atirasa~anvitam ||6|85|97||

.

sphuraj-jala-khaga-protAt

sapta_abdhi_eka~AlavADakAt -

*seven.sea~ekAlavAlakAt *=

stana‑ *– the breast = *

stabaka-vRndeSu *– with many blossoms =*

spardhayA *- rivalling = *

*succulent*-anvitam – in succulence.

*vlm.97. Water-fowls of various kinds were sporting on the banks, as they

do by the sea side and about the watering places round the trees; while the
budding breasts of these dames, had put to blush the blooming buds of
lotuses.

*sv.89-100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

*AS: Now स्फुरज्-जल.खग-प्रोतात्.सप्त-अब्ध्य्-एकालवाडकात् is explained thus:

सप्त-अब्ध्य्-एकालवाडकात् - (the tree) having a single water basin (आलवाल
AlavAla - here आलवाड AlavADa - a common interpretive convention called डलयोः
अभेदः Dalayo: abheda: {jd. indicating pronunciation in different dialects})

formed of the seven seas (which is) स्फुरज्-जल.खग-प्रोतात् full (प्रोत)

shimmering water as well as birds (AB interprets* खग as gods). *jd. "bird"
is also an interpretation. kha‑ga = sky-goer, which may be either a
sky-flying bird or sky-roving Celestial.

उद्धृत्य उद्धृत्य सम्पूर्ण-दलित.अम्भोज.पल्लवम् ।

uddhRtya_uddhRtya sampUrNa-dalita~ambhoja-pallavam |

आलोल.अलक.केश.अक्षि.तारक.आदि.मधु-व्रतम् ॥६।८५।९८॥

Alola~alaka-keza~akSi.tAraka.Adi-madhu-vratam ||6|85|98||

.

uddhRtya_uddhRtya

sampUrNa-dalita~ambhoja-pallavam |

Alola~alaka-keza~akSi.tAraka.Adi-madhu-vratam *-*

*. *

uddhRtya_uddhRtya – raising & raising =

overflowing-blooming-waterborn.lotus-shoot

Alola_alaka-kez*a~e*ye.balls-&c-madhu-vratam.

*vlm.98. They held up their faces, which were as beautiful as a bud of

lotuses; while their loosened hairs hang by them, like swarms of bees; and
the loose glances of their eye-balls, were playing as the fluttering
black-bees.

*sv.89-100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

अमृत.आपत्.विघाताय कोश.संचय.कारिभिः ।

amRta~Apat-vighAtAya koza-saMcaya-kAribhi: |

दुष्.प्रापे भूत.संघानाम् विकसत्*.**क*नक.अम्बुजे ॥६।८५।९९॥

duS.prApe bhUta-saMghAnAm vikasat-kanaka~ambuje ||6|85|99||

.

amRta~Apat-vighAtAya koza-saMcaya-kAribhi: | duS.prApe bhUta-saMghAnAm
vikasat-kanaka~ambuje

.

*sv.89-100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

*vlm.99. Their swollen breasts resembling the aureate lotoses, which were

used by the Gods as golden cups to hide their ambrosial nectar; therein for
fear of its being ravashed by the demons and demi-Gods.

*AS: Line 1 tells why it was collected: To prevent (विघाताय ) calamities

falling on the nectar (अमृत+आपत् )
By whom:
By gods (सुरैः in line 4) as they were collecting the nectar together
(कोश+संचय+कारिभिः line 1 end)
Where:

In a place not_accessible {rather, "hard to access". jd} (दुष्प्रापे) of

living beings (भूतसंघानाम्),

in a blooming golden lotus (विकसत्+कनक+अम्बुजे) (line 2)

#kozasaMcayakArin

inside of a protected (गुप्ते) cave (गुहा+अन्तरे) , covered (आच्छन्ने)
by lotus blossoms (पद्मिनी+पल्लव) (line 3)
More details of the storage:
on the cool (शीतले ) bank of the heavenly river (स्वर्धुनी+तीरे) washed

clean (उन्मृष्ट.मले) by water (तोय) (line 4).

Of course, the reasons for the metaphor are the moon like splendor
gathered and being washed in the heavenly river!
I do not know any corroboratory story attesting to this action(:-))
1. अमृतापद् विघाताय कोश+संचय+कारिभिः ।
2. दुष्प्रापे भूतसंघानां विकसत्+कनक+अम्बुजे ।।
3. पद्मिनी+पल्लव+आच्छन्ने गुप्ते मेरोर् गुहान्तरे ।

4. शीतले स्वर्धुनी+तीरे तोय+उन्मृष्ट.मले सुरैः ।।

5. चन्द्र+बिम्ब+कला+आपूरम् एकत्र-एव-उपसंहतम् ।
The extended metaphors are now done with and Narada's excited state is now
being described.

पद्मिनी-पल्लवात् छन्ने गुप्ते मेरोः गुह.अन्तरे ।

padminI-pallavAt channe gupte mero: guha~antare |

शीतले स्वर्धुनी-तीरे तोय.उन्मृष्ट.मले सुरैः ॥६।८५।१००॥

zItale svardhunI-tIre toya~unmRSTa-male surai: ||6|85|100||

.

padminI-pallavAt channe gupte mero:_ guha_antare zItale svardhunI-tIre
toya_unmRSTamale surai:

.

*vlm.100. They were now seen to be hide themselves in the secret bowers and

caverns of the mountain, like lotuses hidden under foliage; and now
hastening to the cooling beach of the river, to leave their lovely limbs in
its limpid stream.

*sv.89-100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

*vA - Like Narada, I am also dizzy with these descriptions :o(((. Don't

understand what's going on. Is that what happens when men look at

bathing women? If so, my condolences. Is this right Sanskrit_at

all??!! Last dozen verses gave me pain. Why kalpa-vriksha at_all?

*AS: Actually, AB is giving plenty of hints! Here, the group of women is

compared to a secret cache established by the gods (सुरैः) to keep the

nectar safe from the possible dangers of robbery (अमृत.आपद्.विनाशाय)
पद्मिनी-पल्लव-अच्छन्ने should be पद्मिनी-पल्लव.आच्छन्ने This is describing

where and how the cache was stored "enveloped in lotus blossoms".

Do you wan*t_m*e to explain each adjective? Le*t_m*e know and I will do it.

This, in my opinion, has little to do with looking at naked beauties.
Narada certainly lost control of his mind and body and ejaculated!

The whole preamble was no*t_r*eally necessary for the story, but the poet

took his chance:-)
Now it leaves the question in everybody's mind about how such an exemplary
sage failed so suddenly. The question and its resolution by Chudala is
coming next

चन्द्र.बिम्ब*.**क*लापूरम् एकत्र_एव_उप.संहृतम् ।

candra.bimba-kalApUram ekatra_eva_upa.saMhRtam |

स्त्रैणम् आलोक्य तत् कान्तम् सहसा_एव म*नः_मु*नेः ॥६।८५।१०१॥

straiNam Alokya tat kAntam sahasA_eva ma*na:_m*une: ||6|85|101||

.

*as.if all phases of the moon had come.together in one place*

*the muni's Mind grew full*

*as it beheld this bevy of beauty*

*...*

candra.bimba-kalApUram ekatra_eva_upa.saMhRtam | straiNam Alokya tat kAntam
sahasA_eva mana:_mune:

.

*vlm.101. The saint saw the bevy of the young ladies, resembling the body

of the full moon complete with all its digits; and his mind was ravished
with their beauty.

*AS. First, the main idea is to present_another metaphor for the bathing

beauties.
Here, they are described as a cache collected in one place (एकत्र-एव-
उपसंहतम् ) of filled with (आपूरम्) parts of the face of the moon (चन्द्र+
बिम्ब+कला) (line 5). More details about this cache appear in the earlier
lines.

अन्.आश्रित.विवेक~अंशम् बभूव_आनन्दितम् स्फुरत् ।

an.Azrita-viveka~aMzam babhUva_Ananditam sphurat |

आनन्द.वलिते चित्ते क्षुब्धे प्राण.अनिले स्थिते ॥६।८५।१०२॥

Ananda-valite citte kSubdhe prANa~anile sthite ||6|85|102||

.

...

an.Azrita –

*not having recourse to *

viveka_aMzam

babhUva* - he was = *

Ananditam sphurat - *vibrant with joy = *

Ananda-valite citte

*w his affective mind with abundant happiness *

*his life-breath churning... *

*vlm.102. He lost the balance of his reason, and became elated with

giddiness; and his breath of his life throbbed in his heart, by impulse of

the delight tha*t_r*aged and boiled in his breast.

*sv.101-04 His heart experienced pleasure and his mind momentarily los*t_i*ts
equilibrium, overcome by lust.

बभूव तस्य हृष्टस्य मदन.स्खलितम् तदा ।

babhUva tasya hRSTasya madana-skhalitam tadA |

फलम् रस.अपूर्णम् इव ग्रीष्म.अन्त* इव तोय.दः ॥६।८५।१०३॥

phalam rasa~apUrNam iva grISma~anta* iva toya.da: ||6|85|103||

.

*he was aroused & sweating with passion*

*until he became*

*like a juicy piece of fruit or like a raincloud in the summer's heat*

*.*

babhUva tasya hRSTasya madana-skhalitam tadA | phalam rasa~apUrNam iva
grISma~anta* iva toya.da:

.

*vlm.p.103 At last the excess of his bliss made his passion pour out,
just_as the fullness of a summer cloud breaks ou*t_i*n water in rainy
weather.

प्रत्यग्र.पादप.छिन्न.लता.वृन्त इव_उत्तम ।

pratyagra-pAdapa-chinna-latA-vRnta* iva_uttama |

अवश्याय.कण.स्पन्दी शशाङ्क इव वा मुनि: ॥६।८५।१०४॥

avazyAya-kaNa-spandI zazAGka* iva vA muni: ||6|85|104||

विसम् द्विधापातम् इव गलत् साररस:_अभवत् ।

visam dvidhApAtam iva galat sArarasa*:_a*bhavat |

.

pratyagra-tree-split-vine-vRnta iva

uttama - o Highest =

avazyAya-kaNa-spandI

zazAGka iva vA muni: - .

visam dvidhApAtam iva विसम् द्विधापातम् इव like a blossom split by
misfortune =

galat sArarasa*:_a*bhavat गलत् सार.रसः_अभवत् dripping its essential sap he

became =

he became like a bud split by

chance, dripping sap out.of its wound.

*tpd. he sundara rAjan! ... ||6|85|

*AB. ... uttameti rAja-sambodhanam ||6|85|

*vlm.104. The saint turned as wan waning moon, and as the pale moon-ligh
*t_i*n frost; and like a fading plant, torn from its supporting tree.

*x*

*FIRECREST said—*

तादृशो ऽपि बहुज्ञो ऽपि जीवन्मुक्तो ऽप्य् असौ मुनिः ॥६।८५।१०५॥

tAdRza*:_a*pi bahujJa*:_a*pi jIvanmukta*:_a*p*i_a*sau muni: ||6|85|105||

.

tAdRza*:_a*pi bahujJa*:_a*pi

jIvanmukta*:_a*p*i_a*sau muni: *-*

*. *

that he was thus

that knowing much

a jIvanmukta Living.Free

this Muni....

*vlm.l05. He faded as the stalk of a creeper parted in two, and withered
away as a sapling after it has los*t_i*ts juicy sap.

*jd.105 - visam dvidhApAtam iva विसम् द्विधापातम् इव like a blossom split

by misfortune = galat sArarasa*:_a*bhavat गलत् सार.रसः_अभवत् dripping its

essential sap he became = tAdRza: api तादृशः_अपि that he was thus =
bahujJa: api बहु.ज्ञः अपि though much.knowing = jIvanmukta: api जीवन्.मुक्तः
_अपि Living-Free even = asau muni: असौ मुनिः this Muni....

निरिच्छः_अपि निरागः_अपि न किम्चित् उपमः_अपि_अलम् ।

niriccha:_api nirAga:_api na kimcit_upama:_api_alam |

स.बाह्याभ्यन्तरम् नित्यम् आकाश.विशदः_अपि च ॥६।८५।१०६॥

sa.bAhyAbhyantaram nityam AkAzavizada:_api ca ||6|85|106||

.

niriccha*:_a*pi nirAga*:_a*pi

na kimci*t_u*pama*:_a*p*i_a*lam |

sa.bAhyAbhyantaram nityam

AkAza-vizada*:_a*pi ca *-*

*. *

nArada*:_a*pi katham brahman_madana-skhalita*:_a*bhavat |

niricchatapi ... desireless even = nirAga*:_a*pi - passionless even = na
*kim*ci*t_u*pama*:_a*p*i_a*lam - nothing-like-him for tha*t_m*atter =
sa.bAhya_abhyantaram nityam - inside-and-out ever = AkAza-vizada*:_a*pi ca

- quite as clear as Space. = nArada: api नारदः_अपि even narada! = katham

brahman_madana-skhalita*:_a*bhavat कथम् ब्रह्मन् मदन.स्खलि*to '*भवत् how,

brAhmaNa, did he become tainted by such madness?

*vlm.106. Sikhidhwaja asked:--How is it that the pure and pureless saint,
what_is liberated in his life time and acquainted with all knowledge;
what_is void of desires and devoid of passions, and what_is as pure as the

clear air both in the in side as well as out side of his body.

*sv.105-06 Sikhidhvaja asked:Holy one, though he was a sage of great

learning and a liberated one at that, though he was free from desire and

from attachment_and though his consciousness was as limitless as the sky,

how was it that he was overcome by lust?

*jd.106 - niricchatapi ... desireless even = nirAga*:_a*pi - passionless
even = na *kim*ci*t_u*pama*:_a*p*i_a*lam - nothing-like-him for tha*t_m*atter
= sa.bAhya_abhyantaram nityam - inside-and-out ever = AkAza-vizada*:_a*pi

ca - quite as clear as Space. = nArada: api नारदः_अपि even narada! = katham

brahman_madana-skhalita*:_a*bhavat कथम् ब्रह्मन् मदन.स्खलि*to '*भवत् how,

brAhmaNa, did he become tainted by such madness?

*TOPKNOT said—*

सर्वस्या* ए*व राजर्षे भूत.जातेः जगत्.त्रये ॥६।८५।१०७॥

sarvasyA* eva rAjarSe bhUta-jAte: jagat.traye ||6|85|107||

.

sarvasyA* eva rAjarSe

bhUta-jAte: jagat.traye *-*

*. *

of all the beings in the three worlds with the title of rAjarSi, the Royal
Sages....

*vlm.107. How is it that even he the holy Nárada himself, could loose his

patience and contenance what leads his life of celibacy all allong?

*sv.107-08 THE BRÂHMANA (CUDALA) said: O royal sage, all beings in the
three worlds, including the gods in heaven, have a body that_is subject to
the dual forces.

*jd.107 - sarvasyA: eva rAjarSe bhUta-jAte*: j*agattraye सर्वस्याः एव
राजर्षे भूत.जातेर् जगत्त्रये - of all the beings in the three worlds with

the title of #rAjarSi, the Royal Sages,....

देव.आदेः अपि देहः_अयम् द्वय.आत्मा_एव स्वभावतः ।

deva.Ade: api deha*:_a*yam dvaya~AtmA_eva svabhAvata: |

अ.ज्ञम् अस्तु_अथ तत्-ज्ञम् वा यावत् स्वान्तम् शरीरकम् ॥६।८५।१०८॥

a-jJam astu_atha tat-jJam vA yAvat svAntam zarIrakam ||6|85|108||

.

deva_Ade*:_a*pi *- even the Gods = *

deha: ayam

dvaya*_Atm*A_eva svabhAvata:

a-jJam astu_ atha taj-jJam vA *- whether unknowing or Thatknowing = *

yAvat svAntam zarIrakam

*vlm.108. Chudálá replied:--Know, O princely sage! that_all living beings

in the three worlds not excepting even the Gods; have their bodies composed
of both ingredients (of good and evil) by their very nature.

*sv.107-08 THE BRÂHMANA (CUDALA) said: O royal sage, all beings in the
three worlds, including the gods in heaven, have a body that_is subject to
the dual forces.

सर्वम् एव जग*ty_अ*ङ्ग सुख-दुःखमयम् स्मृतम् ।

sarvam eva jagat*i_a*Gga sukha-du:khamayam smRtam |

तृप्त्या_आदिना पदार्थेन केन.चित् वर्धते सुखम् ॥६।८५।१०९॥

tRptyA_AdinA padArthena kena.cit vardhate sukham ||6|85|109||

.

*indeed everything in this world*

*is known as a construct of pleasure o&r sorrow*

*as satisfaction and the like*

*somehow pleasure is increased*

*.*

sarvam eva jagaty aGga - indeed all in the world = sukha-du:kha-mayam
smRtam - is known as a construct of pleasure/sorrow = tRpti-AdinA
padArthena - in the sense of satisfaction and the like = kena.cid vardhate
sukham - by whatever means increases pleasure.

*vlm.109. Some remain in ignorance, aad other in knowledge to the end of

their lives; and some remaining in happiness, and others in misery to the
end of their days.

*sv.109-10 Whether one is ignorant or one is wise, as long as one is

embodied the body is subject to happiness and unhappiness, pleasure and
pain. By enjoying satisfying objects, one experiences pleasure, and by
deprivation (hunger, etc. ) one experiences pain. Such is nature.

*jd.109 - sarvam eva jagaty aGga - indeed all in the world =
sukha-du:kha-mayam smRtam - is known as a construct of pleasure/sorrow =
tRpti-AdinA padArthena - in the sense of satisfaction and the like =
kena.cid vardhate sukham - by whatever means increases pleasure.

आलोक* इव दीपेन महाम्बुधिः इव_इन्दुना ।

Aloka* iva dIpena mahAmbudhi: iva_indunA |

क्षुध.आदिना पदार्थेन दुःखम् केन.चित् एव हि ॥६।८५।११०॥

kSudha~AdinA padArthena du:kham kena.cit eva hi ||6|85|110||

.

Aloka iva dIpena *- like light w a lamp = *

mahAmbudhi:*_iva*_indunA *- like Ocean w Moon = *

kSudha_adinA padArthena

du:kham kena.ci*t *eva hi *- trouble however it_may be. *

*light froma lamp projects.upon the darkness *

*as Moon projects onto the waters of the sea *

wherever there is hungry suffering

du:kham kena.cid eva hi -+ by whatever means thus sorrow.

*vlm. ... are enlightened in their minds like a room by the light of the

lamps; and as the bosom of the sea by the light of the luminaries of

heaven. *vlm.111. Some are tormented by their hunger and poverty, and are
involved in misery....

*sv.109-10 Whether one is ignorant or one is wise, as long as one is

embodied the body is subject to happiness and unhappiness, pleasure and
pain. By enjoying satisfying objects, one experiences pleasure, and by
deprivation (hunger, etc. ) one experiences pain. Such is nature.

*jd.110 - Aloka iva dIpena - as the light with a lamp = mahAmbudhir iva
indunA - is like the ocean with the moon = kSudha_adinA padArthena - in the
sense of hunger and the like = du:kham kena.cid eva hi - by whatever means
thus sorrow.

तमः मेघ-पटेन_इव स्वभावः हि_अत्र कारणम् ।

tama: megha-paTena_iva svabhAva: h*i_a*tra kAraNam |

स्वरूपे निर्मले सत्ये निमेषम् अपि विस्मृते ॥६।८५।१११॥

svarUpe nirmale satye nimeSam api vismRte ||6|85|111||

.

*as darkness comes froma covering of clouds*

*self-nature is here the cause*

*when its own immaculate reality*

*in a moment*

*is forgotten*

*.*

tama: megha-paTena_iva svabhAva: hi_atra kAraNam | svarUpe nirmale satye
nimeSam api vismRte -

.

*sv.111 If the self which is the reality and which is pure is forgotten

even for a moment, the object of experience attains expansion.

*vlm.111. ... like the face of nature under the darkness of clouds.
*vlm.112. The true and pure reality of the soul (divine spirit), being once

lost to one's sight ...

दृश्यम् उल्लासम् आप्नोति प्रावृषी_इव पयोधरः ।

dRzyam ullAsam Apnoti prAvRSI_iva payodhara: |

अनारत_अनुसंधाना*d_अpy_उ*न्मेषम् अ.विस्मृते ॥६।८५।११२॥

anArata_anusaMdhAnAt_ap*i_u*nmeSam a-vismRte ||6|85|112||

.

dRzyam ullAsam Apnoti –

*the dRshya Percept_gets *

ullAsa

*projection/manifestation *

prAvRSi iva payo-dhara: -

*as in the rains the nectar-ocean *

anArata_anusaMdhAnAt –

*from constan*t_a*pplication *

apy unmeSam avismRte –

*yet_unforgotten for a moment *

*vlm.112. The true and pure reality of the soul (divine spirit), being once

lost to one's sight (the visible or phenomenal world): makes its appearance
before him, like a dark and thick cloud of rainy weather.

*vlm.113. Though one may be employed in his continuous investigation into
spirituality, yet_a moments neglect of his spiritualism is sure to darken

his spiritual light; as the apparition of the world appears to sight.

*sv.112-113 If there is unbroken awareness, this does not happen.

स्वरूपे न_उल्लस*ty_ए*ष चित्ते दृश्य-पिशाचकः ।

svarUpe na_ullasati_eSa citte dRzya-pizAcaka: |

यथा तमःप्रकाशाभ्याम् अहोरात्रौ स्थितिम् गतौ ॥६।८५।११३॥

yathA tama:prakAzAbhyAm ahorAtrau sthitim gatau ||6|85|113||

.

svarUpe na ullasati eSa –

*natively does no*t_a*ppear = *

citte dRzya-pizAca-ka: -

*in the chitta a pishAcha-perception = *

yathA tama:prakAzAbhyAm –

*so of darkness and light = *

ahorAtrau sthitim gatau –

*day and night to the state are gone. *

*vlm.113. Though one may be employed in his continuous investigation into
spirituality, yet_a moments neglect of his spiritualism is sure to darken

his spiritual light; as the apparition of the world appears to sight.

*vlm.114 As the succession of light_and dark makes the course of days and

nights, so the return of pain and pleasure indicates the progress of life.

*sv.112-113 If there is unbroken awareness, this does not happen.

*jd.113 - svarUpe na ullasati eSa - natively does not_appear = citte

dRzya-pizAca-ka: - in the chitta a pishAcha-perception = yathA
tama:prakAzAbhyAm - so of darkness and light = ahorAtrau sthitim gatau -
day and night to the state are gone.

तथा_एव सुख-दुःखाभ्याम् शरीरम् स्थितिम् आगतम् ।

tathA_eva sukha-du:khAbhyAm zarIram sthitim Agatam |

एवम् हि सुख-दुःखे द्वे जन्म-कारण.दर्शनात् ॥६।८५।११४॥

evam hi sukha-du:khe dve janma-kAraNa-darzanAt ||6|85|114||

.

tathA_eva sukha-du:khAbhyAm zarIram sthitim Agatam | evam hi sukha-du:khe
dve

janma-kAraNa-darzanAt

.

so too when Body has got.to the state of Pleasure & Sorrow

for so the pair of Pleasure & Sorrow are the appearance of the cause of
birth

.

*vlm. ... the two states of pleasure and pain, are known to accompany our

lives from birth to death;

as the results of our prior acts (of merit_and demerit).

*sv.114-115 Even as darkness and light have come to be firmly associated
with night_and day, the experience of pleasure and pain has confirmed the

existence of the body in the case of the ignorant.

अज्ञस्य गाढताम् वाते पाटे कुङ्कुमवत् दृढम् ।

ajJasya gADhatAm vAte pATe kuGkumavat dRDham |

तज्ज्ञस्य तु_अङ्ग लगतः मनाक्.अपि न तत्.वाशात् ॥६।८५।११५॥

tajjJasya tu_aGga lagata: manAk.api na tat.vAzAt ||6|85|115||

.

ajJasya –

*of the unWise = *

gADhatAm –

*to density = *

vAte pATe kuGkumava*t *dRDham

tajjJasya tu aGga –

*and yet of the That.knower = *

lagata: - *sticking/clinging*

manAg.api na tadvAzAt –

*not even a bit fromthat force. *

*vlm.116. This impression of past life marks the lives of the ignorant
entirely, as the red colouring sticks for ever in a cloth; bu*t_i*t_is not

so wish the intelligent, whose knowledge of truth wipes off the stigma of
their pristine acts.

*sv.114-115 Even as darkness and light have come to be firmly associated
with night_and day, the experience of pleasure and pain has confirmed the

existence of the body in the case of the ignorant.

गाड् #gAD - to plunge, penetrate. - #gADha -mfn.- dived into, bathed in •
"deeply entered", close, fast (opposed to #zithila) • thick, dense Lex. •
#gADham, in comp. • #agADham -ind.- tightly, closely, firmly, megh.&c •
strongly, very much, excessively, mbh.&c. #agAdha - not shallow, deep,
unfathomable • agAdha: - a hole, chasm. •• #gADhatA

यथा शुभ.अशुभौ रागात् दिनाक्रान्त.तरौ मणेः ।

yathA zubha~azubhau rAgAt dinAkrAnta-tarau maNe: |

पुरःस्थ.वस्तु-भावेन रञ्जनाम् स्फटिकः यथा ॥६।८५।११६॥

pura:stha-vastu-bhAvena raJjanAm sphaTika: yathA ||6|85|116||

.

yathA zubha_a.zubhau *– as good and bad = *

rAgAt *– thru affection = *

dina_akrAnta-tarau maNe:

pura:stha-vastu-bhAvena *– thru its external substantiality = *

raJjanAm sphaTika: yathA *- . *

*vlm.117. As the eternal hue of a gem, whether it be good or bad, is

exhibited on the outside of it; and also as a crystal stone however, clear i

*t_m*ay be, takes the colour of the outward objec*t_i*n it; (so the

ignorant exhibit their inherent nature in their outward conduct, and
partake also the qualities of their surroundings).

*sv.116-18 In the wise, however, even if such an experience is reflected in

consciousness, it does not produce an impression. As in the case of a

crystal, the wise man is influenced only by the object when it_is actually
and physically present nearby.

तज्ज्ञः तथा न_एति बोधात् जीवन्मुक्त.मतिः मुनिः ।

tajjJa*: t*athA na_eti bodhAt jIvanmukta-mati: muni: |

वस्तुनः श्लेष.मात्रेण घन.रञ्जितम् एति धीः ॥६।८५।११७॥

vastuna: zleSa-mAtreNa ghana-raJjitam eti dhI: ||6|85|117||

.

*a That.Knower *

*thus *

*not leaving his bodha.Realization *

*is a muni minded to live Free = *

*vastuna: *

*zleSa-mAtreNa *

*ghana-raJjitam eti dhI: *

*to thickly-affected goes hir thought*

*. *

tajjJa*: t*athA na_eti bodhAt

jIvanmukta-mati: muni: |

vastuna: zleSa-mAtreNa

ghana-raJjitam eti dhI: -

.

tajjJa

bodha - bodhAt

jIvanmukta

mati

jIvanmukta-mati

muni

vastu

zleSa

mAtra

zleSa-mAtra

ghana

raJjita

ghana-raJjita

dhI -

.

*vlm.118. Bu*t_i*t_is not so with the intelligent knower of truth

(tatwajna), whose soul is free from all inward and outward impressions in
his life time; and whose mind is never tinged like that of the ignorant, by
the reflexion of anything about him. (Knowledge of truth is vitiated by
nothing).

*sv.116-18 In the wise, however, even if such an experience is reflected in

consciousness, it does not produce an impression. As in the case of a

crystal, the wise man is influenced only by the object when it_is actually
and physically present nearby.

गते_अपि वस्तुनि दृढम् बुद्धिः यत् परितापिता ।

gate_api vastuni dRDham buddhi: yat paritApitA |

गते_अपि कुङ्कुमे वस्त्रम् तदीयम् अनुरञ्जनम् ॥६।८५।११८॥

gate_api kuGkume vastram tadIyam anuraJjanam ||6|85|118||

.

gate api vastuni *- when come into substantiality = *

dRDham* - firmly = *

buddhi: yat *– such an intellec*t_is *= *

paritApitA *– set.afire = *

gate api kuGkume *- when gone to sacrificial ash = *

vastram* - clothing = *

tadIyam anuraJjanam – *in that way is pleasing. *

*vlm.119. It_is not only the contiguity or presence of things or pleasures,

that taint the minds of the ignorant; but the absence and loss also are

causes of grea*t_r*egret, from the stain they live in the memory; as it_is
not only a new paint that paints a thing, but_also the vestiges tha*t_i*t
leaves behind, give it_also a colouring. (The remembrance of past things,

gives a colouring to the character of man).

तप् #tap - #*paritap* - burn all round, set on fire, kindle; also = P. feel

pain, suffer, do penance (#tapas). C. pain, afflict +

#*tadIya *– relating to that +

न जहाति यथा मूढः तथा विषय.रञ्जनम् ।

na jahAti yathA mUDha*: t*athA viSaya-raJjanam |

अनेन_एव क्रमेण_एतौ बन्ध-मोक्षौ व्यवस्थितौ ॥६।८५।११९॥

anena_eva krameNa_etau bandha-mokSau vyavasthitau ||6|85|119||

भावना.तानवम् मोक्षः बन्धः हि दृढ-भावना ।

bhAvanA-tAnavam mokS*a:_b*andha: hi dRDha-bhAvanA |

.

na jahAti yathA mUDha*: t*athA viSaya-raJjanam -

*as a fool does not thus remove sensory delight *

anena_eva krameNa –

*by this very process = *

etau bandha-mokSau –

*the pair of Bondage & Freedom *

vyavasthitau –

*settled dependently *

bhAvanA-tAnavam mokSa: -

*the thinning of bhAvanA.Feeling mokSha.Freedom = *

bandha: hi dRDha-bhAvanA –

*since bondage is a firm Feeling. *

*vlm.120. Thus as the minds of the ignorant_are never cleansed from the

taint of their favourite objects, so they are never from their bondage in
this world; like the liberated sage by his want of earthly attachment.

Because it_is the parvitude of our desires that contributes to our

liberation, while the amplitudes of our wishes lead us to our continued
bondage in this world. (This passage presents us with the pains of memory,
instead of the pleasures which some poets have portrayed on its face).

*vlm.119. It_is not only the contiguity or presence of things or pleasures,

that taint the minds of the ignorant; but the absence and loss also are

gives a colouring to the character of man).

*sv.119 But the ignorant person is so heavily influenced that he broods on
the object even in its absence. Such are their characteristics*: t*hinned

out vulnerability is liberation, whereas dense colouring of the mind is
bondage.

* na jahAti yathA mUDha*: t*athA viSaya-raJjanam - *as a fool does not thus
remove sensory deligh*t_anena_eva krameNa – *by this very process = *etau
bandha-mokSau – *the pair of Bondage & Freedom *vyavasthitau – *settled
dependently *bhAvanA-tAnavam mokSa: - *the thinning of bhAvanA.Feeling
mokSha.Freedom = *bandha: hi dRDha-bhAvanA – *since bondage is a firm
Feeling. *

*x*

*FIRECREST asked—*

स्व.उत्पत्ति-कारण.प्राप्तौ कथम् दुःखम् सुखम् च वा ॥६।८५।१२०॥

sva.utpatti-kAraNa-prAptau katham du:kham sukham ca vA ||6|85|120||

.

sva_utpatti-kAraNa-prAptau - *i Ur-outfall.cause-getting = *

katham du:kham sukham ca vA |

*how are there pain & pleasure? *

अभ्युदेति_इति वद मे दूर.स्थानाम् अपि प्रभो ।

abhyudeti_iti vada me dUra-sthAnAm api prabho |

अ*ति.उ*दारम् अतीव.अच्छम् बहु.अर्थम् वचनम् तव ॥६।८५।१२१॥

at*i.u*dAram atIva~accham bahu.artham vacanam tava ||6|85|121||

श्रोतुम् तृप्तिम् न गच्छामि मयूरः_अभ्र-रवेषु_इव ॥६।८५।

zrotum tRptim na gacchAmi mayUra*:_a*bhra-raveSu_iva ||6|85|

.

*so it happens : but tell me more*

*for tho they are remote & very deep they're very clear*

*there is much sense in your words, I cant_get enuf of them*

*jus*t_a*s a long-thirsting peacock loves the sound of thunder*

.

abhyudeti_iti vada me

dUra-sthAnAm api prabho - +

ati.udAram atIva~accham

bahu.artham vacanam tava

zrotum tRptim na gacchAmi

mayUra:_abhra-raveSu_iva -

.

*vlm.122. I find your words my lord to be as clear as they are petty {?}

and full of meaning, and the more I hear them so much the more do I thirst
to listen to them; as the peacock is insatiate with the roarings of clouds.

* *so it happens: *vada me - *tell me* = *altho remote & very deep yet very
clear there is much sense in your words *zrotum tRptim na gacchAmi - *I
cant_get enough of your words* = mayUra: abhra-raveSu iva - *jus*t_a*s a
thirsty peacock loves the sound of thunder*

*THE BOY (Topknot) said—*

स्व.उत्पत्ति-कारणम् हृद्यम् लब्ध्वा काय.अक्षि-पाणिभिः ॥६।८५।१२२॥

sva.utpatti-kAraNam hRdyam labdhvA kAya~akSi-pANibhi: ||6|85|122||

.

sva_utpatti-kAraNam hRdyam

labdhvA having got

kAya_akSi-pANibhi: - by the body's sight & hands.

*vlm.p.123 #cUDAlA (as the brAhmaNa boy) answered:—It_is pleasant to

inquire into the cause of our birth and how the soul with the body derives
its knowledge through the senses, thereby feeling a delight which is
obvious in babies.

*sv.122-26 The cause is the impression received by the heart through the

body, the eyes, etc. Later this expands by itself.

सुख*.**सं*वि*त्_इ*यम् बाला नूनम् उल्लसति स्वतः ।

sukha-saMvi*t_i*yam bAlA nUnam ullasati svata: |

हृत्.गता क्षोभम् आयाता जीवम् कुण्डलिणी.गतम् ॥६।८५।१२३॥

hRt.gatA kSobham AyAtA jIvam kuNDaliNI-gatam ||6|85|123||

.

sukha-saMvi*t_i*yam

this pleasure-awareness

bAlA childish

nUnam ullasati svata:

hRd.gatA kSobham AyAtA

jIvam kuNDaliNI-gatam

to the Living.jIva's kuNDaliNI

.

*vlm.p.123 #cUDAlA (as the brAhmaNa boy) answered:—It_is pleasant to

inquire into the cause of our birth and how the soul with the body derives
its knowledge through the senses, thereby feeling a delight which is
obvious in babies.

*vlm.124. But the living soul (or the vital principal {principle sp.}),
which is contained in the heart_and runs through the Kundaliní artery as

the breath of life; is subject to pain and sorrow by its very birth. (Hence
we see, new born child coming to cry out no sooner it comes to life after
its birth).

जीवस्य नियता* नाड्यः पृथक् देहे स्थितिम् गताः ।

jIvasya niyatA* nADya: pRthak dehe sthitim gatA: |

प्राणौ_अपूरिता नडीः जीव आक्रामति स्फुरन् ॥६।८५।१२४॥

prANau_apUritA naDI: jIva AkrAmati sphuran ||6|85|124||

.

jIvasya

of the Living.jIva

niyatA nADya: led down the nADI.channels

pRthag_dehe sthitim gatA:

?prANau_a-pUritA naDI:

jIva AkrAmati sphuran

*vlm.124. But the living soul (or the vital principal), which is contained
in the heart_and runs through the Kundaliní artery as the breath of life;

is subject to pain and sorrow by its very birth. (Hence we see, new born
child coming to cry out no sooner it comes to life after its birth).

*vlm.125. The living soul or vital spirit (which is as free as air), comes

to be confined in the arterial chains of the prison houses of the different
bodies; by its entering into the lungs breathing with the breath of life.
(The spirit of God was breathed into the nostrils of man).

*sv.122-26 The cause is the impression received by the heart through the

body, the eyes, etc. Later this expands by itself.

संस्पर्श~एक.प्रबुद्ध_आत्मा रसः_द्रुम.लता_इव ।

saMsparza~eka-prabuddha_AtmA rasa:_druma-latA_iva |

सुख.प्रबोध*.**सं*चारे दुःख-बोध.आगमे तथा ॥६।८५।१२५॥

sukha-prabodha-saMcAre du:kha-bodha~Agame tathA ||6|85|125||

.

saMsparz*a~e*ka-prabuddha*_Atm*A

rasa: druma-latA iva

sukha-prabodha-saMcAre

du:kha-bodha_agame tathA

*vlm.125. The living soul or vital spirit (which is as free as air), comes

*vlm.126. The breath of life circulating through the body, and touching its

different parts or the organs of sense, raise their sensations in the soul;
and as the moisture of the ground grows the trees and shrubs on earth, so
doth our vitality produce the sensations of the pleasure and pain in the
soul.

*sv.122-26 The cause is the impression received by the heart through the

body, the eyes, etc. Later this expands by itself.

जीवस्य नियता* नाड्यः पृथक्-दे*ह.*स्थितिम् गताः ।

jIvasya niyatA* nADya: pRthak-deha-sthitim gatA: |

सुखिनः प्रस्फुर*ty_ए*षा धीरता_आशु न दुःखिनः ॥६।८५।१२६॥

sukhina: prasphurati_eSA dhIratA_Azu na du:khina: ||6|85|126||

.

jIvasya - *of the Living.jIva *niyatA: nADya: - *led by the Channels
*pRthag-deha=sthitim
gatA: - *gone to its out.of.body-state = *sukhina: - *for the happy *

prasphurati_eSA dhIratA_Azu – *this firmness is soon expanded *na du:khina:
-

*not for the sorrowful*

.

*vlm.127. The living soul being confined in the arteries of different

bodies, gives a degree of happiness and steadiness to some, which the
miserable can never enjoy. (The poor are bereft to the comforts of high
life).

*vlm.126. The breath of life circulating through the body, and touching its

*sv.122-26 The cause is the impression received by the heart through the

body, the eyes, etc. Later this expands by itself.

ये हि मार्गाः सु.वेषस्य कु.वेषस्य न ते शुभाः ।

ye hi mArgA: su.veSasya ku.veSasya na te zubhA: |

यावत् प्रमाणम् जीवः_अयम् संशाम्य*ty_अ*परिस्फुरन् ॥६।८५।१२७॥

yAvat pramANam jIva*:_a*yam saMzAmyat*i_a*parisphuran ||6|85|127||

.

ye hi mArgA: - *for the.which roads *su.veSasya – *of one well-dressed *[cf.
vAsanA]

ku.veSasya – *of the ill-dressed *na te zubhA: - *not for them *

yAvat pramANam

jIva*:_a*yam saMzAmyati

a-parisphuran

.

*sv.127 When the heart_is agitated, the memory agitates the jIva in its

kundalini abode. The nadis which branch out throughout the body are
affected. Pleasure-experiences and pain-experiences affect the nadis

differently. The nadis expand and blossom, as it were, in pleasure, no*t_i*n
pain. When the jIva does not thus enter into the agitated nadis, it_is
liberated.

*vlm.127. The living soul being confined in the arteries of different

bodies, gives a degree of happiness and steadiness to some, which the
miserable can never enjoy. (The poor are bereft to the comforts of high
life).

#viS - #veSa: - work, activity, management dress, apparel, ornament,
artificial exterior, assumed appearance (often also = look, exterior,

appearance in general) (tam with >kR or A-sthA, 'to assume a dress', with
>gam or vi-dhA, 'to assume an appearance' with AcchAdya, 'concealing one's

appearance', 'disguising one's self' pracchanna-veSeNa id.) often wR. for
veza veSa adj. working, active, busy (cf. prAtar-v.) —y3019.003 #suveSa -
#kuveSa

#yAvatpramANa

#aparisphuran

तावत् प्रमाणम् एव_एनम् मुक्तम् मुक्तिम् अवेहि वै ।

tAvat pramANam eva_enam muktam muktim avehi vai |

यावत् प्रमाणम् अधिकम् स्फुरति क्षुब्ध.मारुतम् ॥६।८५।१२८॥

yAvat pramANam adhikam sphurati kSubdha-mArutam ||6|85|128||

.

tAvat pramANam eva_enam muktam muktim avehi vai yAvat pramANam adhikam

sphurati kSubdha-mArutam

.

*vlm.128. Know that the living soul, is said to be liberated in the same
proportion as i*t_m*anifests its tranquilized state; and know also tha*t_i*t_is
bounden bondage in the same degree, as it_appears to be sorry in the face

and choked in its breathing. (The

dejected and depress spirit does not breathe out freely).

*sv.127-8. When the heart_is agitated, the memory agitates the jIva in its

kundalini abode. The nadis which branch out throughout the body are
affected. Pleasure-experiences and pain-experiences affect the nadis

differently. The nadis expand and blossom, as it were, in pleasure, no*t_i*n
pain. When the jIva does not thus enter into the agitated nadis, it_is
liberated.

तावत् प्रमाणम् एव_एनम् बद्धम् बद्धम् अवेहि मे ।

सुख-दुःख*.**क*ल_अस्पदः बन्धो जीवस्य न_इतरः ॥६।८५।१२९॥

tAvat pramANam eva_enam baddham baddham avehi me |

sukha-du:kha-kala_aspad*a:_b*andho jIvasya na_itara: ||6|85|129||

.

tAvat pramANam eva_enam baddham baddham avehi me

pleasure.pain-kala_aspado ban*dho *jIvasya

na itara: - .

*vlm.129. The alternate feeling of pain and pleasure, is likewise the
bondage of the soul and no other, but this and it_is the want of these

alternations, that constitutes its liberation; and these are the two states
of the living soul.

*vlm.130. As long as the deceptive senses, do not bring the false
sensations of pain and pleasure unto the soul; so long does i*t_r*es*t_i*n

its state of sweet composure, and the calm tranquility of the positive rest.

*sv.129-33 Bondage is none other than subjection of the jIva to pleasure

and pain: when such subjection does not exist there is liberation. The jIva
gets agitated at the very 'sight' of pleasure and pain.

TPD baddhamavoheme

त*d_अ*भावे हि मोक्षः स्या*त्_इ*ति द्वेधा व्यवस्थिताः ।

tat_abhAve hi mokSa: syA*t_i*ti dvedhA vyavasthitA: |

सुख.दुःख-देशे याव*त्_आ*नीते न_इन्द्रियैः शठैः ॥६।८५।१३०॥

sukha.du:kha-deze yAva*t_A*nIte na_indriyai: zaThai: ||6|85|130||

.

tat_a-bhAve hi - for in the absence of that =

mokSa: syAt - would be Freedom =

iti dvedhA vyavasthitA: - so it_is posited in two ways =

sukha-du:kha=deze - in a pleasurely or painful place =

yAvad - so long as =

AnIte na_indriyai: zaThai: - it_is not brought by the cheating senses.

*vlm.130. As long as the deceptive senses, do not bring the false
sensations of pain and pleasure unto the soul; so long does i*t_r*es*t_i*n

its state of sweet composure, and the calm tranquility of the positive rest.

*sv.129-33 Bondage is none other than subjection of the jIva to pleasure

and pain: when such subjection does not exist there is liberation. The jIva
gets agitated at the very 'sight' of pleasure and pain.

#zath - #zaTh - to hurt • to laze • - zaTha‑ deceitful, malignant, wicked •
#zaTha: - a cheat, rogue (esp. a false husband or lover, what pretends

affection for one female while his heart_is fixed on another • one of the

four classes into which husbands are divided) • a, fool, blockhead.
y2013.027

tt. #dvi - #dvitrA: - pl. two or three, KAv. &c •• #dvidhA – twofold,

divided (Rgv.) •• #*dvedhA* – in 2 parts or ways, twice (mbh.&c) +

*jd.130 - tat_a-bhAve hi - for in the absence of that = mokSa: syAt - would
be Freedom = iti dvedhA vyavasthitA: - so it_is posited in two ways =

sukha-du:kha=deze - in a pleasurely or painful place = yAvad - so long as =

AnIte na_indriyai: zaThai: - it_is not brought by the cheating senses.

तावत् सुख.समः सौम्यः जीवः तिष्ठति शान्तवत् ।

tAvat sukha.sama: saumya: jIva*: t*iSThati zAntavat |

सुखम् आलोक्य वा दुःखम् अक्ष.अतीतः चलत् वपुः ॥६।८५।१३१॥

sukham Alokya vA du:kham akSa~atIta: calat vapu: ||6|85|131||

.

tAvat – *to that extent - in that way = *sukha.sama: saumya: jIva*: t*iSThati
–

*the equanimous cool living.jIva rests = *zAntavat – *peacefully = *

sukham Alokya vA du:kham – *whether it has seen pleasure or pain = *

akSa_atIta: calat vapu: - *i*t_is *the vapus.body vibrant beyond the senses*

*. *

*vlm.13l. The invisible soul coming in sight of some transient pleasure or

want of pain, becomes as joyous us the cheerful sea passing the reflexion

of the brigh*t_m*oon-beams in its bosom.

*sv.129-33 Bondage is none other than subjection of the jIva to pleasure

and pain: when such subjection does not exist there is liberation. The jIva
gets agitated at the very 'sight' of pleasure and pain.

*jd.131 - tAvat - to that extent - in that way = sukha.sama: saumya: jIva*:
t*iSThati - the equanimous cool living.jIva rests = zAntavat - pacefully =

sukham Alokya vA du:kham - whether it has seen pleasure or pain =

akSa_atIta: calat vapu: - it_is the vapus.body vibrant beyond the senses.

सम्.उल्लसति जीवः_अन्तर्.दृष्ट_इन्दुम् इव तोय.धिः ।

sam.ullasati jIva*:_a*ntar.dRSTa_indum iva toya.dhi: |

जीवः क्षुभ्यति दृष्टेन संविदा_अङ्ग सुख.आदिना ॥६।८५।१३२॥

jIva: kSubhyati dRSTena saMvidA_aGga sukha.AdinA ||6|85|132||

.

sam.ullasati jIva: *- gleams/sports the Living.jIva = *

antar.dRSTa_indum iva –

*like the moon seen within = *

toya.dhi: *- the waters + *

jIva: kSubhyati *- the jIva disturbs = *

dRSTena saMvidA_aGga *- with perceptual awareness = *

sukha_adinA – *w pleasures & pains... *

*vlm.132. The invisible soul coming in sight of some transient pleasure or

want of pain, becomes as joyous us the cheerful sea passing the reflexion

of the brigh*t_m*oon-beams in its bosom.

आमिषेण_इव मार्जारः मौर्ख्यम् एव_अत्र कारणम् ।

AmiSeNa_iva mArjAra: maurkhyam eva_atra kAraNam |

शुद्धेन बोध्य-बोधेन स्व.आत्म.ज्ञान.मय_आत्मना ॥६।८५।१३३॥

zuddhena bodhya-bodhena sva.Atma.jJAna-maya_AtmanA ||6|85|133||

.

...

AmiSeNa_iva mArjAra: -

*like the cat with its prey *

maurkhyam eva_atra kAraNam –

*only folly here is the cause *

zuddhena

bodhya-bodhena

sva_Atma.jJAna-maya_AtmanA *- . *

*vlm.133. The soul equally exults at the sight of pleasure, as i*t_g*rieves
at the knowledge of its unsteadiness; as a foolish ca*t_r*ejoices to see of
fish, which it has not the power to catch or hold fas*t_i*n its clutches.

*vlm.133. When the soul, has the pure knowledge of the intelligibles and

the cognition of itself; it comes to know, that there is no such thing as
positive pain or pleasure; and has thereby its calm and quiet composure for
ever, and under every circumstance.

"सुख.दुःखादि नास्ति"_इति तेनासौ याति सौम्यताम् ।

"sukha.du:khAdi nAsti"_iti tenAsau yAti saumyatAm |

.

"sukha.du:kha_adi –

"Pleasure.sorrow-&c = na_asti" –

there is not" = iti tena_asau yAti saumyatAm –

so thus it comes to moonlike tranquility

na tat sukha_adi

that_is not pleasure.&c

na_u tan_me mudhA ca

nor is that the folly situate as "I"

.

ayam aham sthita:

*vlm.134. When it comes to know tha*t_i*t has no concern with any pain or
pleasure, and tha*t_i*ts living is to no purpose at_all; it_is then said to
be awakened in itself, and to res*t_i*n its quietude of nirván*a~e*xtinction;

(unconsciousness of one's self or its

consciousness of itself as a cypher, is termed the state of its
nirvána_annihilation).

*sv.134-35 However, if through self-knowledge i*t_r*ealises that pain and
pleasure do not exis*t_i*n truth, then i*t_r*egains its equilibrium.

#su - #soma - #saumya, - #saumyI . mf(/ई or आ)n. mf(/ई later आ; once in RV.
स्/औम्या)n. (once in AV. स्/औम्य) relating or belonging to सोम (the juice
or the sacrifice or the moon-god); " Resembling the moon", placid, gentle,

mild (सौम्य voc. ="O gentle Sir!" "O good Sir!" "O excellen*t_m*an!"as the

proper mode of addressing a Brahman Mn. ii, 125) _Sbr.&c &c; cool;
auspicious.

इति जीवः प्रबुद्धः हि निर्वाणम् याति शाम्यति ।

iti jIva: prabuddha: hi nirvANam yAti zAmyati |

सुख.आदि.अ.वस्तु=अ.तत्.रूपम् इ*ty_अ*न्तर्-बोध*.**सं*विदा ॥६।८५।१३५॥

sukha.Adi.a-vastu=a-tat.rUpam it*i_a*ntar-bodha-saMvidA ||6|85|135||

.

*for*

*as the jIva is awakened*

*it comes to nirvANa*

*quieting*

*with the inner realization thatpleasures are insubstantial, no*t_a* form
of That*

*.*

iti jIva: prabuddha: hi nirvANam yAti zAmyati |
sukha.Adi.a-vastu=a-tat.rUpam

it*i_a*ntar-bodha-saMvidA

.

*vlm.135. When the living soul comes to know by its internal intuition,
that pain and pleasure are unreal in their nature; it_is no longer
concerned about them, bu*t_r*ests quiet by within itself.

न तत् उन्मुखताम् याति जीवः शाम्यति केवलम् ।

na ta*t_u*nmukhatAm yAti jIva: zAmyati kevalam |

सर्वम् एव चित्.आकाशम् ब्रह्मेति घन.निश्चये ॥६।८५।१३६॥

sarvam eva cit.AkAzam brahmeti ghana-nizcaye ||6|85|136||

.

*it does not come to realization*

*—*

*the Living.jIva subsides totally*

*everything is its Conscious.Space*

*it _i: the brahman.Immensity*

*.*

na tat_unmukhatAm yAti jIva: zAmyati kevalam | sarvam eva cit.AkAzam

brahmeti ghana-nizcaye

.

*vlm.p.136 When the soul comes to believe that the visible world is nothing
but the emptiness of Consciousness or brahman himself, i*t_g*ets its res
*t_i*n its stillness and becomes as cool as a lamp that has gone out
because it lacks oil.

*sv. if i*t_r*ealises that these do not exis*t_i*n itself nor does it exis
*t_i*n them, i*t_r*ealises total freedom.

स्थितिम् याते शमम् याति जीवः निःस्ने*ह.*दीपवत् ।

sthitim yAte zamam yAti jIva: ni:sneha-dIpavat |

दीपवत् शमम् आयाति सुख.आदि-स्ने*ह.*संक्षये ॥६।८५।१३७॥

dIpavat zamam AyAti sukha.Adi-sneha-saMkSaye ||6|85|137||

.

*when it has come to a peaceful*

*state, the jIva is like a lamp*

*without oil, a lamp thaddims when*

*pleasures and pains are exhausted*

*.*

sthitim yAte zamam yAti jIva: ni:sneha-dIpavat | dIpavat zamam AyAti
sukha.Adi-sneha-saMkSaye

.

*vlm.p.137 What leads the soul to becoming unconsciousness of pain and
pleasure is the belief that_all nature is emptiness, that_all existence is
the one unity, and the thought of an infinite emptiness.

*vlm. ... i*t_g*ets its res*t_i*n its quietness, and becomes as cool as an
oilless and extinguished lamp.

सर्वम् एवम् इति ज्ञानात् जीवः_अ.द्वित्व.विभावनात् ।

sarvam evam iti jJAnAt jIva*:_a*-dvitva-vibhAvanAt |

सर्वम् आकाशम् एव_इति बुद्ध्वा क्षोभम् न गच्छति ॥६।८५।१३८॥

sarvam AkAzam eva_iti buddhvA kSobham na gacchati ||6|85|138||

.

sarvam evam - *everything is so *

iti jJAnAt -* from such wise knowledge *

*the Living.jIva *

advitva-vibhAvanAt

sarvam AkAzam eva_iti buddhvA - having realized everything as Space =

kSobham na gacchati it does no*t_g*o to disturbance

.

#vibhAvanA #advitvavibhAvanA

*vlm.138. The thoughts of pleasure and pain therefore are as false, as the

false appearance of the world; and this error is inherited by the living
soul from Brahmá the first of living beings in the world.

jIvasya_anena zUnyasya ka: kila kSobha-vibhrama: |

जीवेन_ईदृक्.विधेन_एव यथा प्रथम.सर्गतः ॥६।८५।१३९॥

jIvena_IdRk.vidhena_eva yathA prathama-sargata: ||6|85|139||

.

jIvasya - of the Living.jIva =

anena - by this =

zUnyasya - of its emptiness =

ka: kila what then

kSobha-vibhrama: disturbing delusion

jIvena_IdRg.vidhena_eva by whatever sort of Living.jIva

yathA prathama-sargata: as from the primal Creation

svayam itself

saMvidita: / saMvi*t_i*ta:

mArga*: t*he road/way

tena_eva by that_alone

adya_api gacchati even now going.

*vlm.138. The thoughts of pleasure and pain therefore are as false, as the

false appearance of the world; and this error is inherited by the living

soul from Brahmá the first of living beings in the world. *vlm.139.
Whatever was thought_and ordained by the first creative power in the
beginning, the same has taken roo*t_i*n the living soul; and is going on

even to the present time as its nature.

*sv.137-39 If i*t_r*ealises that_all this is nothing but the one infinite
consciousness, then again it_attains equilibrium. Like a lamp without fuel,
it does no*t_g*et_agitated again, for the jIva itself is then realised as a
non-entity and it_is re-absorbed in the consciousness of which it_is but
the first thought-emanation.

*FIRECREST said—*

सुख*.**सं*चार.योग्यासु जीवे सरति जाडिषु ॥६।८५।१४०॥

sukha-saMcAra-yogyAsu jIve sarati jADiSu ||6|85|140||

देव.पुत्र, भवति_एव तत् वीर्य-च्यवनम् कथम् ।

deva.putra, bhavati_eva tat vIrya-cyavanam katham |

.

sukha-saMcAra-yogyAsu

jIve sarati nADiSu the Living.jIva moving in the nADI.Channels,

deva.putra – divine boy, =

bhavati eva – indeed becomes

tad vIrya-cyavanam katham –

that heroic chyavana the Shaker, son of the fiery.bhRgu

:

how?

*vlm.139. Whatever was thought_and ordained by the first creative power in
the beginning, the same has taken roo*t_i*n the living soul; and is going

on even to the present time as its nature.

*vlm.140. Sikhidhwaja asked.--It_is only whan one feels some pleasure in
his mind, tha*t_it_r*uns in the blood through his veins and arteries; but

the holy Nárada could not be affected by the sight, nor drop his semen from
him.

*sv.140-41 (Asked by Sikhidhvaja to elaborate on how the

pleasure-experience leads to the loss of energy, the brahmana said: )

च्यु #cyu - to shake, stir - #cyavana- - moving, moved • causing to move,
shaking • promoting delivery (a mantra) • #cyavana: - one what causes to
move, shaker • • chyavana the Shaker, an *RSi (son of bhRgu) • falling from
any divine existence for being re-born as a man.

*x*

*THE BRÂHMANA BOY said—*

जीव: क्षोभयति क्षुब्ध: प्राणादि-पवन_आवलिम् ॥६।८५।१४१॥

jIva: kSobhayati kSubdha: prANAdi-pavana_Avalim ||6|85|141||

.

jIva: kSobhayati – the vibrant Living.jIva vibrates =

kSubdha: =

prANa_adi-pavana_avalim the flow of prANic Air...

*vlm. The animal soul being excited, excites the living breath of prána to
motion...

संविदा ज्ञ~अंश.मात्रेण सेनाम् इव महीपतिः ।

saMvidA jJa~aMza-mAtreNa senAm iva mahIpati: |

वात.स्पन्देन मेदः_अन्तर् मज्जासारः च संस्थितः ॥६।८५।१४२॥

vAta-spandena meda*:_a*ntar majjAsAra: ca saMsthita: ||6|85|142||

.

saMvidA - thru saMvid.Awareness

jJa_aMza-mAtreNa

senAm iva mahIpati:

vAta-spandena by the vibration of the Air

meda*:_a*ntar within the marrow

majjAsAra*: c*a saMsthita: sap is established in the blossom.

*AB. ... medo 'ntargata: sAr*a:_m*ajjAsAra*: c*a Azu prakRSTa-saugandhyam
...

*vlm.142. The vital airs being put to motion, they move the internal sap

and serum from their seats; as the blowing winds bear away the fragrance of
flowers and the dust of leaves, and drop down the fruits and flowers and
leaves of trees.

*sv.141-44 As I said, the jIva agitates the life-force. The movement of the

life-force extracts the vital energy from the entire body. This energy then
descends as the seminal energy which is discharged naturally.

*vA - by the movement of the wind, essence is collected from the

tissues of the body, like aromatic juice emanated by leaves, fruits

etc.

*AS: I would translate thus, after adding the next line: चलितं तत्त्वधो याति

गर्जादिव घनादि खे calitaM tattvadho yAti garjAdiva ghanAdi khe ।।

By the vibration of the wind (व्यान) residing inside fa*t_i*mmediately
expels its fragrant semen just_as leaves fruit etc. fall down by shaking,

or like clouds
in the sky (shedding water) due to rumbling.

त्यजति_आशु प्र.सौगन्ध्यम् रजः पत्र-फल.आदिकम् ।

tyajati_Azu pra.saugandhyam raja: patra-phala~Adikam |

चलितम् तत् तु_अधः याति गर्जा*त्_इ*व घन.आदि खे ॥६।८५।१४३॥

calitam tat tu_adha: yAti garjA*t_i*va ghana.Adi khe ||6|85|143||

दे*ह.*नाडी.प्रणालेन याति शुक्रम् बहिः स्वतः ॥६।८५।

deha-nADI-praNAlena yAti zukram bahi: svata: |

.

tyajati_Azu pra.saugandhyam raja: patra-phala~Adikam | calitam tat tu_adha:
yAti

garjA*t_i*va ghana.Adi khe | deha-nADI-praNAlena yAti zukram bahi: svata:
*-*

*. *

*it soon releases its*

*perfume & pollen & leaves & flowers*

*that being stirred comes down*

*like the sound of a thunder.cloud inthe kha.sky*

*.*

*thru Body's gross and subtle Channels*

*semen emerges from Urself*

*.*

*vlm.143. The vital airs being put to motion, they move the internal sap

and serum from their seats; as the blowing winds bear away the fragrance of
flowers and the dust of leaves, and drop down the fruits and flowers and
leaves of trees.

*vlm.144. The semen being put to motion falls downwards, as the clouds
being driven together burs*t_i*nto the rain water.

* tyajati Azu prasaugandhyam it soon releases its perfume, pollen, leaves,

& flowers calitam tat tu adhas yAti that being stirred comes down garjA*t_i*va

ghana_adi khe like the sound of a thunder.cloud inthe kha.sky.

*x*

*FIRECREST said—*

देवपुत्र, महाज्ञः_असि वेत्सि पूर्वाम् च तत् स्थितिम् ॥६।८५।१४४॥

devaputra, mahAjJa*:_a*si vetsi pUrvAm ca tat sthitim ||6|85|144||

ज्ञायसे वचनात् एव स्वभावः_हि किम् उच्यते ।

jJAyase vacanAt eva svabhAva:_hi kim ucyate |

.

*divine boy, you are very wise = *

vetsi pUrvAm ca tat sthitim –

*you understand that state from prior experience. *

jJAyase vacanA*t *eva svabhAvo hi kim ucyate

*vlm.145. Sikhidhwaja said.--O thou divine boy! that knowest both the
past_and present states of things, as it_appears from thy instructive
discourse...

*sv.141-44 As I said, the jIva agitates the life-force. The movement of the

life-force extracts the vital energy from the entire body. This energy then
descends as the seminal energy which is discharged naturally.

*sv.144-47 (Asked what_is nature, the brahmana said: ) Originally, Brahman
alone existed as Brahman. In i*t_i*nnumerable substances appeared like
ripples on the surface of the ocean. This is known as nature. It_is not
causally related to Brahman, bu*t_i*t happened like a cocoanut_accidentally

falling when a crow happened to alight on it. In that nature are found
diverse creatures endowed with diverse characteristics.

#praNAla : - a channel from a pond , watercourse , drain L.; (prob.) a row
, series Ka1d.; f. a channel &c R.; ` PranAla Channel, y6085.144

*The BRAHMIN BOY said—*

आद्य.सर्गे यथा सत् यः स्फुरितम् ब्रह्म ब्रह्मणि ॥६।८५।१४५॥

Adya-sarge yathA sat ya: sphuritam brahma brahmaNi ||6|85|145||

घट.अवट-पट.आदि=आत्म तथैव_आद्य-व्यवस्थितम् ।

ghaTa~avaTa-paTa.Adi=Atma tathaiva_Adya-vyavasthitam |

काकतालीयवत् वारि-बुद्बुद.उत्पत्ति-नाशवत् ।

kAkatAlIyavat vAri-budbuda~utpatti-nAzavat |

घुण.अक्षरवत् उच्छूनम् तम् विभावम् विदुः_अबुधाः ॥६।८५।१४६॥

ghuNa~akSarava*t_u*cchUnam tam vibhAvam vidu*:_a*budhA: ||6|85|146||

.

Adya-sarge yathA sat ya:

sphuritam brahma brahmaNi

ghaTa~avaTa-paTa.Adi=Atma

tathaiva_Adya-vyavasthitam |

kAkatAlIyavat

vAri-budbuda~utpatti-nAzavat |

ghuNa~akSarava*t_u*cchUnam

tam vibhAvam vidu*:_a*budhA: *-*

*. *

Adya-sarge yathA

*as in the primal creation *

sa*t *ya: sphuritam

*the BeingSo which is manifest *

brahma brahmaNi

*is the brahman in the brahman*

.

*vlm. ... please to instruc*t_m*e at present, what you mean by the nature

of things by the Brahmic power of Brahma.

*vlm.145/6. Chudálá replied--Nature is tha*t_i*ntrinsic character, which is

implanted in the constitution of things at the beginning of their creation;
and the same which continues to this day the essential part of the ghata,
pata, and all other things.

falling when a crow happened to alight on it. In that nature are found
diverse creatures endowed with diverse characteristics.

.

ghaTa_avaTa.paTa_ady=Atma

*pot or hole *

tathaiva

thus too the nature of a pot, a well, a cloth

is established in the beginning

randomly like the Coconut Crow

vAri-budbuda_utpatti-nAzavat - like a bubble of water blown and burst =

ghuNa_akSaravad ucchUnam

tam vibhAvam vidur abudhA: - .

#ghuNa: - a kind of insect found in timber a woodlouse (= वज्र-कीट) +

#ucchUna. - swollen up , swollen , bloated Megh. Katha1s. &c; increased
Sarvad., y6085.146.

*vlm.146. It comes on by a kákátálya or accidental course of its own, as it

compared by the learned with the rise and fall of waves and bubbles in the
water; and the marks of the lacuna in wood and iron. (The fortuitous
combination of the atomic principles, is the cause of the formation of
concrete bodies; according to the Atomic philosophy of Leucippus,
Democritus and the Epicureans of old).

falling when a crow happened to alight on it. In that nature are found
diverse creatures endowed with diverse characteristics.

*Ott.geog. #avaTa: - a hole (in the ground, a well), cavity (in a tooth)
•-• Comp. avaTa.kuccha: कच्छपः a tortoise in a hole • (fig.) someone
without experience, who has seen nothing of the world •• saMsAra
avaTa.vAsin, dweller in the saMsAra-hole, y5024.022

अस्मिन् स्वभाव.वशतः जगति प्ररूढे

asmin svabhAva-vazata: jagati prarUDhe

देहा भ्रमन्ति परितः विविधा* विकाराः ।

dehA* bhramanti parita: vividhA* vikArA: |

प्रक्षीण.वासनतया न भवन्ति के.चिद्

prakSINa-vAsanatayA na bhavanti ke.cid

भूयः भवन्ति च पुनः तु_इतरे घन.आस्थाः ॥६।८५।१४७॥

bhUy*a:_b*havanti ca puna*: t*u_itare ghana~AsthA: ||6|85|147||

.

asmin - *here = *

svabhAva-vazata: -

*by force of its own nature *

jagati prarUDhe

*when the world has spread forth *

dehA: bhramanti parita:

*the bodies wander all.around *

vividhA: vikArA:

*various transformations *

prakSINa-vAsanatayA

*because its vAsanA-state has been removed *

na bhavanti ke.cid

*they do not become anything *

bhUyas bhavanti ca

*and again they become *

*and ye*t_a*gain thick/visible states. *

*vlm.147. It_is under the power of this nature, that_all things move abou
*t_i*n the world in the various forms; and with all their properties of
change and persistence. It_is only the indifferent_and inappetent soul
that_is liberated from the subjection of nature, while the apparent_is last

bound to its chains and wander with their prurient nature in repeated
transmigrations.

*vlm.145/6. Chudálá replied--Nature is tha*t_i*ntrinsic character, which is

implanted in the constitution of things at the beginning of their creation;
and the same which continues to this day the essential part of the ghata,
pata, and all other things.

falling when a crow happened to alight on it. In that nature are found
diverse creatures endowed with diverse characteristics.

#rudh #prarudh #prarUDha

#prakSINa

* asmin - *here = *svabhAva-vazata: - *by force of its own nature *jagati
prarUDhe *when the world has spread forth *dehA: bhramanti parita*: t**he
bodies wander about *vividhA: vikArA: *various transformations
*prakSINa-vAsanatayA
*because its vAsanA-state has been removed *na bhavanti ke.cid *they do not
become anything *bhUyas bhavanti ca *and again they become and ye*t_a*gain
thick/visible states. *

*.*

*o*ॐ*m*

.

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:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a:_b*havet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM6086 BIRTH OF KUMBHA THE POT 2.NV22 .z29

https://www.dropbox.com/s/gn14wqia8wsk1ws/fm6086%202.nv22%20Birth%20of%20kumbha%20the%20Pot%20.z29.docx?dl=0

FM.6.50-FM.6.99

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

+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Wed, Nov 22, 2017 at 12:39 PM jivadas <das....@gmail.com> wrote:

>
> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
> fm6085 2.nv14..21 chUDAlA's DECEPTION .z147
>
>
> https://www.dropbox.com/s/a67o59kxo6y31tx/fm6085%202.nv14..21%20chUDAlA%27s%20DECEPTION%20.z147.docx?dl=0
>
>
>
>
>
>
>
> 0
>
> U I
>
>
>
>
>

> *O*ॐm
>
>
>
> M
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> *vasiShTha continued to tell the Tale of Topknot—*
>
> *\*

>
> एवम् शिखिध्वज: पूर्ण-मठिकायाम् वने स्थित: ।
>
> evam zikhidhvaja: pUrNa-maThikAyAm vane sthita: |
>
> इदानीम् शृणु चूडाला सा किम् कृतवती गृहे ॥६।८५।१॥
>
> idAnIm zRNu chUDAlA sA kim kRtavatI gRhe ||6|85|01||
>

> *.*
>
> *so*
>
> *since we left FireCrest resting in his hut *
>
> *(in the forest) *
>
> *if you want to know*
>
> *–pay attention, now–*
>
> *this is what Topknot is doing *
>
> *(in the Royal Bedchamber) *
>
> *.*
>
>
>
>
>
> *\*

>
> तत्र .अर्ध-रात्र-समये दूरम् याते शिखिध्वजे ।
>
> tatra_ardha-rAtra-samaye dUram yAte zikhidhvaje |
>
> हरिणी ग्राम-सुप्ता.इव चूडाला बुबुधे भयात् ॥६।८५।२॥
>
> hariNI grAma-suptA_iva cUDAlA bubudhe bhayAt ||2||
>
> .
>

> *there*
>
> *midnight had come & gone.away *
>
> *with Firecrest in its company *
>
> *& *
>
> *there *
>
> *–like a fawn awakened from sleep in a village street–*
>
> *Topknot awoke alarmed*
>
> *. *

>
> ~vlm. ... as a timid fawn lying in the village, is startled by fear.
>
> ~vlm.2. After the prince had gone away from the palace at midnight,
> chudálá started from her sleep; as a timid fawn lying in the village, is
> startled by fear.
>
> ~sv.2-7 Cudala awoke with a fright when she discovered that her husband
> had left the palace. She felt unhappy and decided that her place was by her
> husband's side.
>

> *\*

>
> अपश्यत् पति-निर्हीना शयनम् शून्यताम् गतम् ।
>
> apazyat pati-nirhInA zayanam zUnyatAm gatam |
>
> अभास्करम् अपूर्ण.इन्दु शान्त-शोभम् इव .अम्बरम् ॥६।८५।३॥
>
> a-bhAskaram a-pUrNa_indu zAnta-zobham iva_ ambaram ||3||
>
> .
>

> *she saw their bed, with no husband there, as a great emptiness*
>
> *for *
>
> *there's no sunshine, there's no full.moon in a sky that has lost its
> splendor *
>
> *. *

>
> #tt. #nirhIna - not cited in google - in apazyat pati-nirhInA zayanam
> zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA ||
>
> #zubh -> #zobha . bright, brilliant, handsome; lustre (in comp. for
> #zobhA. q.v). — #zobhA - (end-comp. f. -A) - splendour, brilliance, lustre,

> beauty, grace, *loveliness* (kA zobhA with tasmin, "what beauty is there

> [in that]", i.e."it has no beauty"; zobhAm na.kR, "to look bad or ugly";

> *end*-comp. often =*"splendid*, "excellent"e.g. zaurya-zobhA, "splendid
> heroism"; • #*zobhanA*, zobhanI - brilliant, splendid, beautiful (at end

> of comp. ="beautiful by reason of"); magnificent, distinguished in or by
> (tena or comp); (end-comp) superior to, better than propitious, auspicious;
> virtuous, moral; correct, right; #zobhA - a beautiful woman (often in voc);

> #zobha*m* - the *act* of *adorning*, causing to look beautiful; an
> ornament (see #karNaz-); anything propitious or *auspicious*; moral good,

> virtue ib. brilliance... •-•> bright, brilliant, handsome; m. lustre (in
> comp. for #zobhA -f.- (ifc. f. -A) splendour, brilliance, lustre, beauty,
> grace, loveliness (kA zobhA with loc, "what beauty is there [in that]?" =
> (it has no beauty) • zobhAm na .kR, "to look bad or ugly"; ifc. often

> ="splendid, "excellent"e.g. zaurya-zobhA, "splendid heroism"; *karmazobhA*,

> "a masterpiece"); wish, desire.
>
> ~vlm.3. She found the bed vacated by her husband and though it as dreary
> as the sky, without the sun and moon.
>
> ~sv.2-7 Cudala awoke with a fright when she discovered that her husband
> had left the palace. She felt unhappy and decided that her place was by her
> husband's side.
>
> ~AB. nirhInA tyaktA ||
>
> \
>
> उत्तस्थौ किम्.चिद् आम्लान-वदना खेद-शालिनी ।
>
> uttasthau kim.cid AmlAna-vadanA kheda-zAlinI |
>
> कुसिक्ता.इव महावल्ली निरुत्साह.अङ्ग-पल्लवा ॥६।८५।४॥
>
> kusiktA_iva mahAvallI nirutsAha_aGga-pallavA ||4||
>
> .
>

> *she stood there **somewhat faded in her looks*
>
> *stricken by misery*
>
> *a big dried.up vine that has withered to a **twig*
>
> *.*

>
> ~vlm.4. She rose up with a melancholy face, and with her heart full of
> sorrow and sadness; and her limbs were as lank as the leaves of plants,
> without being well watered in summer.
>
> ~sv.2-7 Cudala awoke with a fright when she discovered that her husband
> had left the palace. She felt unhappy and decided that her place was by her
> husband's side.
>
> ~AB. kutsitenA [???]...
>

> * uttasthau - *she arose* = kim.cid AmlAna-vadanA *- with somewhat faded
> looks = *kheda-zAlinI *- stricken by misery = *ku.siktA_iva mahAvallI *-
> like a big dried-up vine = *nirutsAha-aGga-pallavA* – or one of its
> miserable twigs . *
>
>
>
> *005*|o/

>
> न प्रसन्ना न विमला बभूव_आकुलताम् गता ।
>
> दिन-श्रीर् इव नीहार-धूसरा सा व्यतिष्ठत ॥६।८५।५॥
>
> na prasannA na vimalA babhUva_ÂkulatAm gatA |
>
> dina-zrI:_ iva nIhAra-dhUsarA sA vyatiSThata ||5||
>
> .
>

> na prasannA *- x = *
>
> na vimalA *- x = *
>
> babhUva AkulatAm gatA *- she had become detached from Family *
>
> * = *
>
> dina-zrI: iva *- like the Lady of the Day = *
>
> nIhAra-dhUsarA *- **foggy-grey** = *
>
> sA vy.atiSThata *- she stood = *

>
> ~vlm.5. Sorrow sat heavy in her heart, and drove the charm and

> cheerfulness of her countenance; and *she remained* as a winter day, over
> cast by a cloud or *covered by a hoar-frost* over its face.

>
> #prasanna
>
> #vimala
>
> #dinazrI
>
> #nIhAradhUsara
>
> #vyatisthA #vyatiSThata
>
>
>
> Fuzzy Â
>
>
>

> *006*|007|o/

>
> क्षणम् शय्य.उपविष्टा.एव चिन्तयाम्.आस चिन्तया ।
>
> kSaNam zayya_ upaviSTA_ eva cintayAm.Asa cintayA |
>
> कष्टम् राज्यम् प्रभुस् त्यक्त्वा वनम् यातो गृहाद् इति ॥६।८५।६॥
>
> kaSTam rAjyam prabhu:_ tyaktvA vanam yAto gRhAt_ iti ||6||
>
> तन् मया_इह_अद्य किम् कार्यम् तत्.समीपम् व्रजामि_अहम् ।
>
> tat_mayA_ iha_adya kim kAryam tat.samIpam vrajAmi_ aham |
>
> भर्ता.एव गतिर् उद्दिष्टा विधिना प्रकृता स्त्रिय: ॥६।८५।७॥
>
> bhartA_ eva gati:_ uddiSTA vidhinA prakRtA striya: ||07||
>
> .
>

> *for a moment*
>
> *seated there on their bed*
>
> *she thought in her care*
>
> *:*
>
> *"what misery this is*
>
> *:*
>
> *he has renounced his kingdom, he has left his home to live in the forest*
>
> *–*
>
> *what I need to do now is this, to travel to his presence,*
>
> *for the husband is a woman's one recourse*
>
> *(when custom is the rule)"*
>
> *.*

>
> ~vlm.6. She sat awhile on the bedstead, and thought with sorrow in
> herself; saying, "A: woe unto me" that my lord is gone away from here, and
> abandoned a kingdom for a retreat in the woods.
>
> ~sv.2-7 Cudala awoke with a fright when she discovered that her husband
> had left the palace. She felt unhappy and decided that her place was by her
> husband's side.
>
> #ap* -> #samap* -> #samIpa -n.- nearness , proximity , vicinity , presence
> , imminence (with gen. or ifc., #samIpam अम् , "to, towards"; #samIpAt आत् ,
> "from"; #samIpe ए , "in the vicinity, near, close at hand, beside, in the
> presence of, at the time of, before, at, towards" • cf. संधिवेला-स्°)
> Ka1tyS3r. MBh. Ka1v. &c.
>
> #di:_ -> #diSTa -mfn.- shown, pointed out, appointed, assigned (diSTA
> gatim दिष्टा गतिस्, "the appointed way", i.e. death, R.2,103,8) • fixed,
> settled • directed, bidden, R. &c ->
>
> #uddiSTa -mfn.- mentioned , particularized ; described ; promised.
>
> \
>
> इति संचिन्त्य भर्तारम् अनुगन्तुम् समुत्थिता ।
>
> iti saMcintya bhartAram anugantum samutthitA |
>
> चूडाला वात-रन्ध्रेन निर्गत्य .अम्बरम् आययौ ॥६।८५।८॥
>
> cUDAlA vAta-randhrena nirgatya_ambaram Ayayau ||08||
>
> .
>

> *so she thought*
>
> *and Topknot arose to follow her husband*
>
> *:*
>
> *thru an open window she emerged into the sky*
>
> *.*

>
> ~vlm.8. Having thought so, chudálá rose up to follow her husband and she
> fled by the door of a window into the open air.
>
> ~sv.8-9 Quickly she also got out of the palace through a small window and
> flew in the sky, looking for her husband.
>
> ~AB. vAtarandhra vAtAyanam tena ||
>
>
>

> *009*|o/

>
> बभ्राम अम्बर-मार्गेण वात-स्कन्धेन योगिनी ।
>
> कुर्वती सिद्ध-सार्धस्य मुखेन.अन्य-इन्दु=विभ्रमम् ॥६।८५।९॥
>
> babhrAma_ambara-mArgeNa vAta-skandhena yoginI |
>
> kurvatI siddha-sArdhasya mukhena_anya_indu=vibhramam ||9||
>
> .
>
> babhrAma ambara-mArgeNa vAta-skandhena yoginI
>
> the yoginI travelled Sky Road on the shoulders of the wind
>
> kurvatI siddha-sArdhasya x
>
> mukhena_anya_indu=vibhramam x
>
> ~vlm.9. She roamed in her aerial course, and by the force of her breath on
> the wings of air; and appeared before the face of the aerial spirits
> (siddhas), as a second moon moving in the skies.
>
> ~sv.8-9 Quickly she also got out of the palace through a small window and
> flew in the sky, looking for her husband.
>
> babhrAma ambara-mArgeNa vAta-skandhena yoginI
>
> The yoginI travelled Sky Road on the shoulders of the wind
>
> kurvatI siddha-sArdhasya x
>
> mukhena_anya_indu=vibhramam x
>
> ~vlm.9. She roamed in her aerial course, and by the force of her breath on
> the wings of air; and appeared before the face of the aerial spirits
> (siddhas), as a second moon moving in the skies.
>
> ~sv.8-9 Quickly she also got out of the palace through a small window and
> flew in the sky, looking for her husband.
>
>
>

> *010*|o/

> *11*|12|o/

>
> तादृशम् पतिम् आलोक्य स्थित्वा गगन-कोटरे ।
>
> tAdRzam patim Alokya sthitvA gagana-koTare |
>
> भविष्यच् चिन्तयाम्.आस सर्वम् भर्तुर् अखण्डितम् ॥६।८५।११॥
>
> bhaviSyat_ cintayAm.Asa sarvam bhartu:_ akhaNDitam ||11||
>
> यथा येन यदा यत्र यावत् कार्यम् यथा.उदयम् ।
>
> yathA yena yadA yatra yAvat kAryam yathA_udayam |
>
> यथा च निर्वृति: स्फारा गन्तव्या तेन राघव ॥६।८५।१२॥
>
> yathA ca nirvRti: sphArA gantavyA tena rAghava ||12||
>
> .
>

> tAdRzam patim Alokya *- in that way her lord having seen = *
>
> sthitvA gagana-koTare *- seated in a hollow of the sky = *
>
> bhaviSyat *- about what will be = *
>
> cintayAm.Asa *- she was concerned = *
>
> sarvam bhartu:_ akhaNDitam – *all.about *her *husband incessantly*
>
> yathA yena *- how why = *
>
> yadA yatra *- when where = *
>
> yAvatkAryam *- as it is to be done = *
>
> yathodayam *- as.arisen = *
>
> yathA ca nirvRti: sphArA gantavyA tena *- *
>
> *and as* nirvRti: sphArA gantavyA tena* = *
>
> *, rAghava. *

>
> #nirvRti
>
> #akhaNDitam - without a break.
>
> ~vlm.11. The princess seeing her husband in this manner from her aerial
> seat, she began to reflect on the future state which awaited on her
> husband; and which she foresaw by power of her yoga.
>
> ~vlm.12. It is certain, O Ráma! that whatever is alloted in the book of
> fate to befall ou any body ab any time or place of manner, the same is sure
> to take place at the very moment and spot and in the sam« way; (and all
> this is well known to be holy seer and seeress by the prophetic power,
> which they acquire by their knowledge and practice of yoga).
>
> ~sv.11-14 But, before alighting near him, she considered future events
> through her psychic vision. She saw everything as it was destined to
> happen, to the smallest detail.
>
> \
>
> अवश्यम् भवितव्यम् तद् भर्तुर् दृष्ट्वा पुर: स्थितम् ।
>
> avazyam bhavitavyam tat_bhartu:_ dRSTvA pura: sthitam |
>
> तदेव संवदायितुम् गमनात् सा न्यवर्तत ॥६।८५।१३॥
>
> tadeva saMvadAyitum gamanAt sA ny.avartata ||13||
>
> .
>

> *what necessarily will.be <http://will.be>*
>
> *for her husband, she has foreseen*
>
> *.*
>
> *to have some words with him about that, she turned.back from her journey*
>
> *.*

>
> ~vlm.13. The princess seeing plainly in her presence, whatever is to take
> place on her husband; and knowing it to be averted by no means, she stopped
> from going to him to communicate the same.
>
> ~VA - having seen what will surely happen to her husband as if it were
>
> in front of her, ... she returned. Second line, plz?
>
> ~AS: She stopped her travel (गमन) so that she can discuss it (संवादयितुम्).
> Also, पुरः स्थितम् can alternatively be translated as "what is ahead".
>
> #va:_ - to will, WiS: -> #avazya,– a.vazya अवश्य -adj.- ungovernable;
> inevitable; अथ मरणमवश्यमेव जन्तोः Ve.3.6. Indispensable, necessary. •-•
> Comp. #a.#putra -पुत्रः a child impossible to teach. •• #Avazyaka आवश्यक
> -adj.- (-की f) [अवश्य वुञ्] Inevitable, necesary; • #Avazyakam कम् -
> Necessity, inevitable act or duty. ˚कृ to do what nature compels one to
> do; •• #Avazya आवश्यम् [अवश्य-अण्] Necessity, inevitable act or
> conclusion. •• #Avazyam –ind.-necessarily, certainly. •-• #avazyakarman
> –n.- any necessary action or performance. • #avazyakArya -adj.- to be
> necessarily done R.2.96.8. • avazyam #bhAvin -adj.- necessarily being
> mbh.1.6144. ~ #avazyA - (>zyai) - hoar-frost, dew. • #avazyAya : - hoar
> frost, dew mbh. 12.5334.
>
>
>

> *014*|*Ø*

>
> आस्ताम् मम .अद्य गमनम् काले न.अतिचिरेण हि ।
>
> AstAm mama_adya gamanam kAle na_aticireNa hi |
>
> मया .अस्य पार्श्वे गन्तव्यम् नियतेर् एष निश्चय: ॥६।८५।१४॥
>
> mayA_asya pArzve gantavyam niyate:_ eSa* nizcaya: ||14||
>
> .
>
> AstAm mama_adya gamanam –
>

> *my stopping travel now *
>
> kAle na_aticireNa hi –
>
> *for the time is not far.off— = *
>
> mayA - bei mir (Yiddish) *according.to <http://according.to> me* =
>
> asya pArzve gantavyam - *approaching his mountain* =
>
> niyate:_eSa nizcaya: - *this is the sureness of destiny. *

>
> ~vlm.14. Be my visit postponed to him to a future occasion, when it is
> destined for me to be in his company again.
>
> #yam -> #niyam -> #niyati -f.- the fixed order of things, necessity,
> destiny, = svabhAva, #svabhAvasya niyateH, 'experience is destiny',
> y6021.024; fate, Destiny (sometimes personified as a goddess, niyati and
> ayati being regarded as daughters of meru and wives of dhAtR and vidhAtR);
> restraint, restriction; religious duty or obligation; self-command,
> self-restraint. ••"The infinite consciousness becomes aware of its inherent
> power, even as one becomes aware of the limbs of his body: such awareness
> is known as niyati (the power of the absolute that determines nature). It
> is also known as daiva or divine dispensation."- SV.
>
> \
>
> इति संचिन्त्य चूडाला प्रविश्य .अन्त:पुरम् पुन: ।
>
> iti saMcintya cUDAlA pravizya _anta:puram puna: |
>
> सुष्वाप शयने शंभो: शिरसि .इव .ऐन्दवी कला ॥६।८५।१५॥
>
> suSvApa zayane zaMbho: zirasi_iva_aindavI kalA ||15||
>
> .
>

> *so thinking, cUDAlA returned, back to the Inner City*
>
> *:*
>
> *she lay on her bed*
>
> *(and she was like the crescent crown on #ziva's head)*
>
> *.*

>
> ~sv.15 Bowing to the inevitable, she returned to the palace by the same
> aerial route she had taken.
>
> ~vlm.15. Thinking so in her mind chudálá turned her course from him, and
> returned to her inner apartment and reclined on her milk white pillow; as
> the crescant of the moon lies recumbent on the hoary forehead of Hara.
>
> *jd.15 - iti saMcintya इति संचिन्त्य - so considering = cUDAlA pravizya
> anta:puram puna: चूडाला प्रविश्य अन्तःपुरं पुनः cUDAlA entered the
> anta:pura again. = suSvApa zayane सुष्वाप शयने she slept on her bed =
> zaMbho: zirasi iva_aindavI kalA शंभोः शिरसि इव ऐन्दवी कला like the
> crescent moon on the head of shambhu shiva.
>
>
>

> *016*|o/

>
> केन.चित् कारणेन.असौ गत: संप्रति भूपति: ।
>
> इति पौरम् जनम् सर्वम् आश्वास्य .अतिष्ठद् अङ्गना ॥६।८५।१६॥
>
> राज्यम् ररक्ष भर्तुस् तत् रमेण सम-दर्शनात् ।
>
> यथा कालेन केदारम् पक्वम् कलम-गोपिका ॥६।८५।१७॥
>
> केन.चित् कारणेन.असौ गत: संप्रति भूपति: ।
>
> इति पौरम् जनम् सर्वम् आश्वास्य .अतिष्ठद् अङ्गना ॥६।८५।१६॥
>
> राज्यम् ररक्ष भर्तुस् तत् रमेण सम-दर्शनात् ।
>
> यथा कालेन केदारम् पक्वम् कलम-गोपिका ॥६।८५।१७॥
>
> kena.cit_ kAraNena_ asau gata: samprati bhUpati: |
>
> iti pauram janam sarvam AzvAsya_ atiSThat_ aGganA ||16||
>
> rAjyam rarakSa bhartu:_ tat rameNa sama-darzanAt |
>
> yathA kAlena kedAram pakvam kalama-gopikA ||17||
>
> .
>

> kena.cit_kAraNena * - x = *
>
> asau gata: samprati bhUpati: * - x = *
>
> iti pauram janam sarvam AzvAsya * - x = *
>
> atiSThat_aGganA *- x. *

> *18*|o/

> *so then there passed*
>
> *days & weeks & months & seasons & years*
>
> *for Fire.crest in the forest and Topknot in her palace*
>
> *.*

>
> ~vlm.19. And in this manner passed on their days and nights, their weeks
> and fortnights, their months and seasons in regular succession over one and
> another; the one counting his days in the woods and the other in her
> princely palace.
>
> ~sv.17-20 For eighteen years she dwelt in the palace and he in the forest,
> without their seeing each other.
>
> *jd.19 - jagAma_atha dinam pakSa: - and then there passed a day, a week
> (half-month) = mAsa:_atha Rtu-vatsara: - then a month, a season, a year =
> zikhidhvajasya vipine - for zikhi.dhvaja-Fire.crest in the forest =
> cUDAlAyA: sva.mandire - for cUDAlA in her own palace.
>
>
>

> *020*|o/

>
> बहुना_अत्र किम् उक्तेन वर्षाण्य्_अष्टादश-अङ्गना ।
>
> चूडाला_उवास सदने वन-गुच्छे शिखिध्वज: ॥६।८५।२०॥
>
> bahunA_atra kim uktena varSANi_aSTAdaza_aGganA |
>
> cUDAlA_uvAsa sadane vana-gucche zikhidhvaja: ||20||
>
> .
>
> what more is there to say
>
> ?
>
> here
>
> for eighteen years
>
> the woman cUDAlA dwelt in the palace
>
> &
>
> her man zikhi.dhvaja-Fire.crest in a forest thicket
>
> .
>
> ~vlm.20. What is the use of a lengthy description of full eighteen years,
> which glided on slowly over the seperated couple, the one dwelling in her
> palatial dome, and the other in his woodland retreat.
>
> ~sv.17-20 For eighteen years she dwelt in the palace and he in the forest,
> without their seeing each other.
>
> *jd.20 - bahunA_atra kim uktena - what more is there to say here? =
> varSANi_aSTAdaza_aGganA - for eighteen years the woman = cUDAlA_uvAsa
> sadane - cUDAlA dwelt in the palace = vana-gucche zikhidhvaja: -
> zikhi.dhvaja-Fire.crest in a forest thicket.
>
>
>

> *021*|o/

>
> अथ यातेषु बहुषु वर्षेषु जरसा वृते ।
>
> atha yAteSu bahuSu varSeSu jarasA vRte |
>
> शिखिध्वजे महाशैल.तट-कोटर=वासिनी ॥६।८५।२१॥
>
> zikhidhvaje mahAzaila.taTa-koTara=vAsinI||21||
>
> .
>
> so
>
> many years passed by
>
> and zikhidhvaja Firecrest grew old
>
> in his cave on that great mountain-peak
>
> .
>
> ~vlm.21. Many more years elapsed in this manner, until the hermit prince
> Sikhidhwaja was overtaken by the hoary old age; in his holy hermitage in a
> cell of the great Mandára mountain.
>
> *jd.21 - atha yAteSu bahuSu varSeSu - so many years passed by = jarasA
> vRte zikhidhvaje - while Firecrest grew old = mahAzaila.taTa-koTara=vAsinI
> - dwelling in a cave on that great mountain-peak.
>
>
>

> *022*|*Ø*

>
> भर्तु: कषाय.पाकम् तदालक्ष्य पालितम् चिरात् ।
>
> bhartu: kaSAya.pAkam tadAlakSya pAlitam cirAt |
>
> तदा तस्य .अथ यातेषु वर्षेषु जरसा वने ॥६।८५।२२॥
>
> tadA tasya_atha yAteSu varSeSu jarasA vane ||22||
>
> .
>
> bhartu: -
>

> *of her husband *
>
> kaSAya.pAkam –
>
> *the puppyish simplicity *
>
> tadAlakSya pAlitam cirAt *- x = *
>
> tadA tasya_atha –
>
> *then for him next = *
>
> yAteSu varSeSu –
>
> *with the years having come = *
>
> jarasA vane –
>
> *with getting.old in the woods. *

>
> ~vlm.22. Knowing the passions of the prince to be on the wane, with his
> declining age and grey hairs, and finding herself not yet too old to
> overtake him in the distant forest.
>
> ~sv.22-24 At that time, Cudala 'saw' that her husband's mind had ripened
> considerably and that it was time for her to help him attain enlightenment.
> Having thus determined, she left the palace at night and flew to where he
> was.
>
> #kaSAya - astringent; fragrant; yellowish red (as the garment of a
> Buddhist 'bhikSu); • #kasAya:, kasAyam - an astringent flavour • a
> yellowish colour • a potion, an ointment or cosmetic • dirt, filth •
> impurity or sin cleaving to the soul chup. • simplicity, #kaSAyapAkatrA,
> -ind.- in simplicity, in a simple or honest way. dulness, stupidity
> vedAntas. • decay, degeneracy (Buddhists name five marks, namely Ayus-k,
> dRSTi-k, kleza-k, sattva-k, kalpa-k). • #aniSkaSAya - full of impure
> passions.
>
> #pAka a. very young; simple, ignorant, inartificial, honest; m. the young
> of an animal (see #uluka, #kapata); a child, infant; N. of a daitya slain
> by Indra; pAkatrA ‑ pAka m. cooking, baking, roasting, boiling (trans. and
> intrans). — y1027.004
>
> \
>
> तदा तस्य .आत्म-कार्यस्य भवितव्यतया तथा ।
>
> tadA tasya_Atma-kAryasya bhavitavyatayA tathA |
>
> "भर्तु: समीप-गमने मम कालो_अयम्"_इति_अथ ॥६।८५।२३॥
>
> "bhartu: samIpa-gamane mama kAla:_ayam"_iti_atha ||23||
>

> *.*
>
> *so then it was her duty to be done*
>
> *:*
>
> *"If I'm to approach my husband, now is the time!"*
>
> *so*
>
> *then*
>
> *...*
>
>
>
> *024*|*Ø*

>
> संचिन्त्य मन्दर.उपान्तम् गन्तुम् बुद्धिम् चकार सा ।
>
> saMcintya mandara_upAntam gantum buddhim cakAra sA |
>
> चचार .अन्त:पुराद् रात्रौ ततार नभस: पथम् ॥६।८५।२४॥
>
> cacAra _anta:purAt_ rAtrau tatAra nabhasa: patham ||24||
>
> .
>
> she thought & set her thinking*mind to go to
>
> somewhere near Churnstick.Mountain
>
> so
>
> she left the Inner*City in the night
>
> and followed Sky Road
>
> .
>
> ~vlm. ... mounted on the wings of air to the upper sky.
>
>
>
> * buddhi.Intellect is Thinking mind / chitta_Affection is Feeling mind
>
> * the anta:pura Inner.City, the Women's Quarter.
>
>
>

> *025*|o/

>
> जगाम वात-स्कन्धेन गच्छन्ती खे ददर्श सा ।
>
> कल्प-vRक्ष-अंशुक.च्-छन्न-रत्न-स्तबक-भूषिtA: ॥६।८५।२५।
>
> jagAma vAta-skandhena gacchantI khe dadarza sA |
>
> kalpa-vRkSa_aMzuka.c-channa-ratna-stabaka-bhUSitA: ||25||
>
> .
>
> jagAma vAta-skandhena
>
> she rode the shoulders of the wind.
>
> gacchantI khe dadarza sA
>
> Passing through the Kha sky she saw it
>
> kalpa-vakSa_aMzuka-channa-jewel-stabaka-bhUSita: x
>
> ~vlm.25. As she was moving onward on the pinions of air, she beheld in the
> upper sky some Siddhawomen, wearing the thin bark of the kalpatree and girt
> with jewels of clustering gems.
>
> ~sv.25-28 She beheld the celestials and the perfected sages in the
> heavens. She flew through clouds, inhaling the heavenly perfume and looking
> forward with great eagerness to her reunion with her husband. She was
> excited and her mind was agitated. Becoming aware of this mental state, she
> said to herself:
>
>
>

> *026*|o/

>
> नन्दन.उद्यान-निलया रक्ता: सिद्ध.अभिसारिका: ।
>
> nandana_udyAna-nilayA raktA: siddha_abhisArikA: |
>
> परामृष्ट.इन्दु-शकलान् प्रालेय-कण-वर्षिण: ॥६।८५।२६॥
>
> parAmRSTa_indu-zakalAn prAleya-kaNa-varSiNa: ||26||
>
> .
>
> nandana_udyAna-nilayA: raktA: -
>

> *these indra.Garden-dwelling amorous *
>
> siddha_abhisArikA: -
>
> *siddha.lovers *
>
> parAmRSTa_indu-zakalAn –
>
> *them affected by the half-moon *
>
> prAleya-kaNa-varSiNa: -
>
> *drops of Doomsday rain... *

> *027*|o/

> *028*|*Ø*

>
> अपश्यन् निर्मल-ज्योत्स्नाम् अम्बर.अन्तरताम् गता ।
>
> apazyan_ nirmala-jyotsnAm ambara_antaratAm gatA |
>
> मेघ.अन्तरेण गच्छन्ती मेघ-लग्नाश् च विद्युत: ॥६।८५।२८॥
>
> megha_antareNa gacchantI megha-lagnA:_ ca vidyuta: ||28||
>
> .
>
> apazyat nirmala-jyotsnAm –
>

> *she saw a spotless moonlight = *
>
> ambara_antaratAm gatA –
>
> *come to the middle of the sky = *

>
> within the clouds her going was like lightning in the clouds
>
> .
>
> ~vlm.28. She felt a purer moon light, as she ascended the higher
> atmosphere; and she passed amidst the clouds, as the flashing lightning
> moves in their midst. (The fair princess flashed as the lightning).
>
> *jd.28 - apazyat nirmala-jyotsnAm - she saw a clear sky = ambara_antaratAm
> gatA - gone within the sky = megha_antareNa gacchantI - w/ within the
> clouds going = megha-lagnA:_ ca vidyuta: - like lightning in the clouds.
>
> मेघान्तरेण गच्छन्ती मेघ-लग्नाश्-च विद्युतः ।। २८ - ... from/of lightning
>
> अवियुक्ताः स्वभर्त्रा सा भूयो भूयो व्यलोकयत् ।
>
> VA - Here the line slips, as I understand?
>
> She travelled in cloud and attached to cloud ....
>
> She was enflamed expecting the meeting with her husband
>
> AS:
> Yes, the line joins to the next. However, the भर्ता here is not her
> husband.
> While traveling through the clouds, she observes lightenings joined with
> the cloud, as if inseparable from their husband (the cloud).
>
> This view of the joining of lightening with the cloud inspires her next
> thoughts.
> BTW here विद्युतः is actually the accusative plural form.
>

> *29*|o/

>
> अ-वियुक्ता: स्व.भर्त्रा सा भूयो भूयो व्यलोकयत् ।
>
> a-viyuktA: sva.bhartrA sA bhUyo bhUyo vyalokayat |
>
> उवाच च आत्मना एव आहो यावज्-जीवम् शरीरिणाम् ॥६।८५।२९॥
>
> uvAca ca AtmanA eva Ahat yAvaj-jIvam zarIriNAm ||29||
>
> न स्वभाव: शमम् याति मम अप्य् उत्कण्ठितम् मन: ।
>
> na svabhAva: zamam yAti mama api_utkaNThitam mana: |
>
> कदा मृगेन्द्र-स्कन्धम् तम् प्रणय-प्रवणम् पुन: ॥६।८५।३०॥
>
> kadA mRgendra-skandham tam praNaya-pravaNam puna: ||30||
>
> .
>
> a-viyuktA: sva.bhartrA sA अवियुक्ताः स्व-भर्त्रा सा
>

> *not apart from her husband she = *

>
> bhUyo bhUyo vyalokayat भूयो भूयो व्यलोकयत्
>

> *again and again gave her regard = *

>
> uvAca ca AtmanA eva उवाच च आत्मना एव
>

> *and she said by the Self alone = *

>
> Ahat yAvaj-jIvam zarIriNAm आहो यावज्-जीवं शरीरिणाम्
>
> O as long as this body lives... her many thoughts were only for her
> husband, and she said:
>
> "As long as this body lives for myself alone, my own.nature finds no
> peace,
>
> it is love-leaning again."
>
> ~vlm.29. She said, this flashing lightning though situated in the bosom of
> her cloudy spouse, is yet looking at him repeatedly with the winkling of
> her eyes; so must I look out for my absent lord, as I pass like the
> lightning in the midway sky. ~vlm.30. It is true, she said, that nature is
> impossible during the life time of a person; hence it is impossible for my
> disquieted mind, to have its quiet without the sight of my loving and lion
> like lord.
>
> ~sv.29-30. "Ah, surely as long as there is life in the body, one's nature
> does not cease to be active. Even my mind is agitated so much! Or, perhaps,
> O mind, you are seeking your own consort.
>
> #yuj -> #viyukta -adj.- disjoined, detached, separated or delivered from,
> deprived or destitute of. deserted by (tena or comp); disunited (as husband
> and wife); failing, deficient. •-•> #aviyukta.
>
> #nI -> #praNI -> #praNaya - affection , confidence in (loc.) , love ,
> attachment , friendship , favour (ibc. ; °यात् ind. , °येन ind.and °यो*पे*

> तम् ind. confidentially , affectionately , openly , frankly) MBh. Ka1v. &c.

> *cUDAlA thought—*
>
>
>
> *031*|o/

>
> पश्यामि कान्तम् इत्य् उक्तम् मम अप्य् उत्कण्ठते मन: ।
>
> pazyAmi kAntam iti_ uktam mama_ api_utkaNThate mana: |
>
> मञ्जरी.जाल-वलितास् तरुम् वल्ल्य: स्वकम् पतिम् ॥६।८५।३१॥
>
> maJjarI.jAla-valitA:_ tarum vallya: svakam patim ||31||
>
> .
>

> pazyAmi kAntam* – I see my beautiful darling = *
>
> iti uktam mama api* – so having said even for me = *
>
> utkaNThate mana:* - longs the Mind = *
>
> maJjarI.jAla-valitA: tarum * - a tree wrapped in vines = *
>
> vallya: svakam patim - *x. *

>
> ~vlm.31. My mind roves and runs mad, when I say, I will see my lord, and
> when I will see these creepers turning round and clasping their supporting
> tree.
>
> ~sv.31-39 On the other hand my husband has surely forgotten all about his
> kingdom and me, after all these years of asceticism. In that case it is
> futile on your part, O mind, to get excited at the prospect of meeting him
> once again....
>
>
>

> *032*|o/

>
> न मुञ्चन्ति क्षणम् इति मम .अप्य् उत्कण्ठते मन: ।
>
> यथा .इयम् अग्रजा कान्तिम् एति सिद्ध-अभिसारिका ॥६।८५।३२॥
>
> na muJcanti kSaNam iti mama_api_utkaNThate mana: |
>
> yathA _iyam agrajA kAntim eti siddha_abhisArikA ||32||
>
> .
>

> "na muJcanti kSaNam" *- x = *
>
> iti mama api - *so even for me = *
>
> utkaNThate mana: - *Mind looks.up/longs *=
>
> yathA_iyam agrajA *- x = *
>
> kAntim eti siddha_abhisArikA *- x = *

>
> #siddhAbhisArika
>
> ` AbhisArika -
>
> An #abhisAra is a rendezvousing lover. (It is also the name of a Telugu
> sex-ed magazine.)
>
> nIla_abhra=vastras tvam AbhisArikayA sama:, y6105.012.
>
> ~vlm.32. My mind loses its patience to see the contract of these senseless
> creepers, and the excursion of the superior siddha females in quest of
> their consorts. (All animated nature from the vegetable to the immortal are
> bound by conjugal love).
>
> ~sv.31-39 .... In that case it is futile on your part, O mind, to get
> excited at the prospect of meeting him once again....
>
> #kaNTh -> #utkanth #utkaNThate -> #utkaNThita -p.p.- lift the neck, long
> for (tasmai). C. utkaNThayati - make a person (acc) lift his neck; also =
> -> #protkaNTh प्रोत्कण्ठ् - pra_utkaNT: C. excite longing in (acc),
> samutkaNTh समुत्कण्ठ् - sam-utkaNTh - long for, regret, remember.
>
>
>

> *033*|*Ø*

>
> तथा कदा .अहम् एष्यामि मम.अपि .इति मन: स्थितम् ।
>
> tathA kadA_ aham eSyAmi mama_api_iti mana: sthitam |
>
> इमे मन्दाश् च मरुत एते च शशिन: करा: ॥६।८५।३३॥
>
> ime mandA:_ ca maruta* ete ca zazina: karA: ||33||
>
> .
>
> tathA –
>

> *thus = *
>
> kadA aham eSyAmi –
>
> *when will I go = *

>
> mama api iti mana: sthitam –
>

> *even seated so my Mind = *
>
> ime mandA: ca maruta: - *and these slow winds - breezes = *

>
> ete ca zazina: karA: -
>

> *and these beams of moonlight.... *

>
> ~vlm.33. How then and when, shall I like them come to meet the man that is
> situated in my heart.
>
> ~vlm.34. These gentle breezes, and these cooling moon-beams and those
> plants of the forest, do all continue to disquiet my heart and set it on
> fire; (instead of cooling its fervour).
>
> ~sv.31-39 On the other hand my husband has surely forgotten all about his
> kingdom and me, after all these years of asceticism. In that case it is
> futile on your part, O mind, to get excited at the prospect of meeting him
> once again....
>
> *jd.33 - tathA - thus = kadA aham eSyAmi - when will I go = mama api iti
> mana: sthitam - even seated so my Mind = ime mandA: ca maruta: - and these
> slow winds - breezes = ete ca zazina: karA: - and these beams of
> moonlight....
>
>
>

> *034*|*Ø*

>
> वन-राजय एताश् च मम अपि .उत्कण्ठयन्ति .अहो ।
>
> vana-rAjaya etA:_ ca mama_api_utkaNThayanti_aho |
>
> हे चित्ताज्ञ मुधा.एव .अन्त: किम् त्वम् ताण्डवितम् स्थितम् ॥६।८५।३४॥
>
> he cittAjJa mudhA_eva_anta: kim tvam tANDavitam sthitam ||34||
>
> .
>
> ...
>

> *and *
>
> *these forest trails *
>
> *o *
>
> *how they excite my longing*
>
> *but *
>
> *O *
>
> *my feeling mind *
>
> *you're unWise*
>
> *gone silly within*
>
> *—*
>
> *are you going to do the Doomsday Dance*
>
> *? *

>
> ~vlm.34. These gentle breezes, and these cooling moon-beams and those
> plants of the forest, do all continue to disquiet my heart and set it on
> fire; (instead of cooling its fervour).
>
> ~vlm.p.34 "These gentle breezes, these cooling moonbeams, and those plants
> of the forest all continue to disturb my heart and set it on fire.
>
> #tt. #taNDava - Dance of Death, Doomsday Dance; "The taNDava nRtya
> expresses the completion of the five kRtyas: sRSTi creation, sthiti
> preservation, samAhAra destruction, tirodhAna illusion, and anugraha or
> mokSa." Akhil Chandra. •• #tANDavita -adj.- 'moving round in a wild dance',
> the dance of Shiva on Doomsday, the end of the universe
>
> #muh -> #mudhA -ind.- ( √ मुह्) in vain , uselessly , to no purpose MBh.&c.
>
>
> #van -> #vana -> #vanAlI -> #vanarAjI -f.-, -adj.- row of trees, a long
> track of forest or a path in a forest _mbh.&c; -mfn.- embellishing or
> beautifying a forest W.
>
> #kaNTh -> #utkanth #utkaNThate -> #utkaNThita -p.p.- lift the neck, long
> for (tasmai). C. #utkaNThayati - makes a person (acc) lift his neck; also =
> > #protkaNTh प्रोत्कण्ठ् - pra_utkaNT: C. excite longing in (acc),
> #samutkaNTh समुत्कण्ठ् - sam-utkaNTh - long for, regret, remember.
>
> *jd.34 - vana-rAjaya: etA: ca - and these forest trails = mama api
> utkaNThayanti_ahat - o how they excite my longing = he citta_ajJa – O my
> affection youre unWise = mudhA_eva_anta: - gone silly within = kim tvam
> tANDavitam sthitam - are you going to do the Doomsday Dance?
>
>
>

> *035*|o/

>
> सा व्योम-निर्मला साधो क्व ते याता विवेकिता ।
>
> अथवा चित्त भर्तारम् स्वम् प्रत्युत्कण्ठसे सखे ॥६।८५।३५॥
>
> sA vyoma-nirmalA sAdhat kva te yAtA vivekitA |
>
> athavA citta bhartAram svam pratyutkaNThase sakhe ||35||
>
> .
>
> sA vyoma-nirmalA x
>

> *, sAdhu, *
>
> kva te yAtA vivekitA –
>
> *where has your Discernment gone? *=

>
> athavA cittam x
>
> otherwise your own husband will be affected by you
>
> bhartAram svam pratyutkaNThase x
>
> sakhe – my friend.
>
> ~vlm.35. O my simple heart, why dost thou throb in vain and thrill at
> every vein within me? and oh my faithful mind, that art pure as air, why
> dost thou loose thy reason and right discretions?
>
> ~sv.31-39 On the other hand my husband has surely forgotten all about his
> kingdom and me, after all these years of asceticism. In that case it is
> futile on your part, O mind, to get excited at the prospect of meeting him
> once again....
>
> अथवा चित्त भर्तारं स्वं प्रत्युत्कण्ठसे सखे ।। ३५
>
> तिष्ठोत्कण्ठ-अभिवलितं किं समुत्कण्ठितेन मे
>
> VA - why athavA?
>
> or, o mind-friend, you long for the husband
>
> .... ?
>
> AS:
> In the previous line she is criticizing her mind by saying "where did your
> sky-clear judgment go?" .
> Then she suggests another explanation:
> or perhaps (अथवा) you are anxious to meet your husband, my friend?
> If so, stay enveloped in anxiety, why should I worry (किं समुत्कण्ठितेन मे
> )?
>
> Thus she finds a way to detach from the anxiety.
>

> *036*|*Ø*

>
> तिष्ठ .उत्कण्ठ.अभिवलितम् किम् समुत्कण्ठितेन मे ।
>
> tiSTha _utkaNTha_abhivalitam kim sam.utkaNThitena me |
>
> किम् वृथा .उत्कण्ठसे वामे भर्ता यातो जराम् भवेत् ॥६।८५।३६॥
>
> kim vRthA _utkaNThase vAme bhartA yAto_ jarAm bhavet ||36||
>
> .
>

> tiSTha – *rest from being *
>
> utkaNTha_abhivalitam* – longing-covered = *
>
> kim samutkaNThitena me* – what do I get by longing? = *
>
> kim vRthA_utkaNThase* – who do you long fruitlessly? = *
>
> vAme* - x = *
>
> bhartA yAta: jarAm bhavet* – x. *

>
> ~vlm.36. It is thou O faithless mind! that dost excite my heart to ran
> after its spouse; better remain with thy yarnings in thyself, then torment
> my quiet spirit with thy longings.
>
> ~sv.31-39 On the other hand my husband has surely forgotten all about his
> kingdom and me, after all these years of asceticism. In that case it is
> futile on your part, O mind, to get excited at the prospect of meeting him
> once again....
>
> #vR -> #vRthA -ind.- at will , at pleasure , at random , easily , lightly
> , wantonly, frivolously RV.MBh. • in vain , vainly , uselessly ,
> fruitlessly , idly TBr. &c. &c. (with >#kR, "to make useless", disappoint ,
> frustrate • with #bhU , "to be useless", be disappointed or frustrated) •
> wrongly , falsely , incorrectly , unduly MBh. Ka1v. &c.c
>
> #vAma — adj. — left, not right, being or situated on the left side (the
> quivering of the left eye or arm is supposed to be a good omen in women and
> of the left arm a bad omen in men); reverse, adverse; crooked, oblique

> (vAmam - ind. sideways); refractory, *coy (in love)*; acting in the

> opposite way or differently; hard, cruel; vile, wicked, base, low, bad; m,
> n. — the left side (#vAmAd dakSiNam."from the left to the right"; #vAmena,
> on the left side); m. the left hand; vAma n. — adversity, misfortune; the
> left-hand practices of the followers of the Tantras (= #vAmAcAra. q.v) —
>
> #abhivalita‑ - not in dix. - covered over
>
> *AB. ... vAme he strI-zarIra, yad AliGganAdyartha samutkaNThase sa te
> bhartA ... ||
>
>
>

> *037*|*Ø*

>
> तपस्वी कृश-गात्रश् च भवेन् निर्वासनस् तथा ।
>
> tapasvI kRza-gAtra:_ ca bhavet_ nirvAsana:_ tathA |
>
> मनोराज्य.आद्य् अभोगेभ्यो मन्ये ऽस्य .अमूलताम् गतम् ॥६।८५।३७॥
>
> manorAjya_Adi_ a-bhogebhyo_ manye_asya _a-mUlatAm gatam ||37||
>
> .
>

> tapasvI kRza-gAtra:_ ca *– *
>
> *ascetic & skinny-legged = *
>
> bhavet_nirvAsana:_tathA* – he becomes Affectionless = *
>
> manorAjya.Ady _a-bhogebhya: *- x = *
>
> manye_asya_a-mUlatAm gatam –* x. *

>
> #tapasvin – an ascetic yogin of tapas Heat/Energy.
>
> #kRza-gAtra - withered go.tools - skinny-legged
>
> #manorAjya - Mind-Kingdom.
>
> Adya - fuzzy #sandhi in mano.rAjya_Ady-abhoga / .rAjya_adya-bhoga-mUlatAm
>

> #gam -> #*gAtra* -n.- "instrument of moving", a limb or member of the

> body; the body; the forequarter of an elephant.
>

> #vas -> #*vAsanA* वासना — [the imprint of experience on #citta Affective

> Mind; #vAsanA Habituation/Conditioning, habit of mind; Engram, Imprint; fr.
> -> #vasana "clothing, dwelling"] -> #nirvAsana - in the religious sense of
> "wicked" wish/desire, without #vAsanA attachment (but YV extends the sense
> philosophically to include desiring even socially desirable things). ••
> nirvAsana_Atmakam jJasya sa jJAnI ity abhidhIyate || y7022.002. • tapasvI
> kRza-gAtra:_ ca bhaven_nirvAsana:_tathA|| y6085.037. •• <kriyA nirvAsanA
> putra phalam phalati no...> y6087.021b, vwv.2186 •• #nirvAsana -adj.-
> "barren of need or wish, wishless (but implying #nirvasana, without
> clothing, naked)" – vAsanA is not what.is.wished, but the Affection which
> infects buddhi and evolves into wish.
>
> ~vlm.37. Or why is it, O silly woman! that thou dost long in vain after
> thy husband, what possibly become too old (to require thee any more); he is
> now an ascelic and too weak in his bodily frame, and devoid of all his
> earthly desires.
>
> ~sv.31-39 On the other hand my husband has surely forgotten all about his
> kingdom and me, after all these years of asceticism. In that case it is
> futile on your part, O mind, to get excited at the prospect of meeting him
> once again....
>
>
>

> *038*|*Ø*

> *039*|*Ø*

>
> मन्ये भवति मे भर्ता शुष्क-वृक्ष-समस्थिति: ।
>
> manye bhavati me bhartA zuSka-vRkSa-samasthiti: |
>
> तथा.अपि चित्त का .उत्कण्ठा भवता .उत्कण्ठया .अन्वितम् ॥६।८५।३९॥
>
> tathA_api citta kA _utkaNThA bhavatA_utkaNThayA _anvitam ||39||
>
> .
>
> manye bhavati me bhartA zuSka-vRkSa-samasthiti: -
>
> I think my husband is to me set like a dry tree =
>
> tathA_api –
>
> even thus =
>
> chitta_Affection =
>
> kA_utkaNThA x
>
> bhavatA_x
>
> utkaNThayA_x
>
> anvitam - x.
>
> #zuSkavRkSasamasthiti
>
> #utkaNTha
>
> ~vlm.39. I think my husband, who was as fond of me as to form one soul
> with myself; has become as callous to soft passions, as a dried and
> withered tree.
>
> ~sv.31-39 On the other hand my husband has surely forgotten all about his
> kingdom and me, after all these years of asceticism. In that case it is
> futile on your part, O mind, to get excited at the prospect of meeting him
> once again....
>
> AB. ... bhavatA saha ... ||
>
>
>

> *040*|*Ø*

>
> मतिम् उद्बोध्य योगेन श्लेषयिष्याम्य् अहम् पतिम् ।
>
> matim udbodhya yogena zleSayiSyAmi_aham patim |
>
> प्रमृष्ट-कलनम् भर्तु: समी.कृत्य मनो मुने: ॥६।८५।४०॥
>
> pramRSTa-kalanam bhartu: samI.kRtya mano mune: ||40||
>
> .
>

> matim udbodhya – *his thought awakened = *
>
> yogena - *thru yoga = *

>
> zleSayiSyAmi aham patim - I shall connect with my lord =
>
> pramRSTa-kalanam bhartu: x
>

> samI.kRtya manas mune: - *made the same as a muni's Mind. *

>
> ~vlm.40. Or I will try the power of my yoga to waken his mind to sense)
> and infuse the eager longings and throbbings of my heart into his.
>
> ~sv.40-43 I shall restore equilibrium to the heart of my husband in such a
> way that he will return to the kingdom, where we shall dwell together
> happily for a long time. That delight which is had in a state of utter
> equilibrium is superior to all other happiness."
>
> मृज् #mRj -> pramRj -> #pramRSTa- - rubbed off, cleaned, polished MBh.&c.
> • rubbed with (instr.) *rAm. • wiped away, removed, expelled *ragh. • given
> up, left *hariv.
>
>
>

> *041*|*Ø*

> *042*|o/

>
> अहम् आसादयिष्यामि यद् भर्ता शम-चिन्तित: ।
>
> समग्र-आनन्द-वृन्दानाम् एतद् एव_उपरि स्थितम् ॥६।८५।४२॥
>
> aham AsAdayiSyAmi yat_bhartA zama-cintita: |
>
> samagra_ananda-vRndAnAm etat_eva_upari sthitam ||42||
>
> .
>
> aham AsAdayiSyAmi - I will melt into =
>
> yat_bhartA zama-cintita: - a husband what is peacefully-considering =
>
> samagra_ananda-vRndAnAm - of total-bliss=multitudes =
>
> etat_eva_upari sthitam x
>
> ~vlm.42. O I have after long discovered the way to my object, and it is by
> infusing my very thoughts into the mind of thy husband.
>
> ~sv.40-43 I shall restore equilibrium to the heart of my husband in such a
> way that he will return to the kingdom, where we shall dwell together
> happily for a long time. That delight which is had in a state of utter
> equilibrium is superior to all other happiness."
>
> #sad (to SiT, preSiDe as Chairman) -> #Asad - sit near, sit down, sit in
> siege • meet, encounter -> •• Caus. #AsAdayati, - future #AsAdayiSyAmi –
> I'll cause to sit or be • I'll approach, meet with, obtain. #AsAdayitavya
> -mfn.- accessible , attainable • to be attacked or encountered R.,Ragh. •-•>
>
>
>

> *043*|o/

> *to many countries*
>
> *thru the clouds*
>
> *she journeyed*
>
> *till at.last she saw the Churnstick.Mountain Cave*
>
> *then*
>
> *from her place in the sky she landed in the middle of the forest*
>
> *.*
>
>
>
> *045*|o/

>
> वात्य्.एव पादप-लता स्पन्द-वेद्य-गमागमा ।
>
> वन-एकदेशे कस्मिंश्.चित् कृत-पर्ण-उटजे पतिम् ॥६।८५।४५॥
>
> vAti_eva pAdapa-latA spanda-vedya-gamAgamA |
>
> vana-ekadeze kasmiMz.cit kRta-parNa_uTaje patim ||45||
>
> .
>

> vAti_eva *- x = *
>
> pAdapa-latA spanda-vedya-gamAgamA *- x = *
>
> vana-eka.deze kasmiMz.cit kRta-parNa_uTaje *- x = *
>
> patim - *x. *

>
> ~vlm.45. She entered the grove as an aerial spirit invisible to sight, and
> passed as the air amidst it known by the shaking of the leaves of trees.
> (The spirits like winds have motion and the power of moving other bodies).
>
> ~sv.44-46 Thinking thus, Cudala reached the Mandara mountain.
>
>
>

> *046*|o/

>
> दृष्ट्वा योगेन बुबुधे देहान्तरम् इव_आस्थितम् ।
>
> हार-केयूर-कटक-कुण्डलादि-विभूषित: ॥६।८५।४६॥
>
> dRSTvA yogena bubudhe dehAntaram iva_Asthitam |
>
> hAra-keyUra-kaTaka-kuNDalAdi-vibhUSita: ||46||
>
> .
>
> dRSTvA yogena - having seen (him) thru yoga = bubudhe deha_antaram
> iva_Asthitam - she seemed to know him located in a different body
>
> :
>
> the body which had been
>
> necklace/pearls-bracelet-armlet-earring=&c+adorned... =
>
> ~vlm.46. She beheld a leafy hut in one corner of the wood, and knew her
> husband by the power of her yoga; though appeared to be transformed to
> another person.
>
> ~sv.44-46 Thinking thus, Cudala reached the Mandara mountain.
>
> *jd.46 - dRSTvA yogena - having seen (him) thru yoga = bubudhe
> deha_antaram iva_Asthitam - she seemed to know him located in a different
> body = hAra-keyUra-kaTaka-kuNDala_Adi+vibhUSita: -
> necklace/pearls-bracelet-armlet-earring=&c+adorned... =
>
>
>

> *047*|o/

>
> अभवन् मेरु-कान्तिर् यस् तम् एव_अत्र ददर्श सा ।
>
> कृश-अङ्गम् कृष्ण-वर्णम् च जीर्ण-पर्णम् इव स्थितम् ॥६।८५।४७॥
>
> abhavan_meru-kAnti:_ ya:_tam eva_atra dadarza sA |
>
> kRza_aGgam kRSNa-varNam ca jIrNa-parNam iva sthitam ||47||
>
> .
>
> ...
>
> it was as lovely as Mount.meru
>
> but now she saw instead a skinny-bodied and dark-colored form
>
> in a state like a withered leaf
>
> .
>
>
>

> *048*|*Ø*

>
> कज्जल.अम्बु.भर-स्नातम् भृङ्गीशम् इव निस्पृहम् ।
>
> kajjala_ambu.bhara-snAtam bhRGgIzam iva nispRham |
>
> चीर.अम्बर-धरम् शान्तम् एकाकिनम् अवस्थितम् ॥६।८५।४८॥
>
> cIra_ambara-dharam zAntam ekAkinam avasthitam ||48||
>
> .
>
> kajjala_ambubhara-snAtam –
>

> *ink.cloud-dipped = *
>
> bhRGgIzam iva nispRham *- x = *
>
> cIra_ambara-dharam –
>
> *wearing sky for his robe = *
>
> zAntam –
>
> *at.peace = *
>
> ekAkinam avasthitam
>
> *x *

>
> ~vlm.48. He wore a vest of rays, and seemed as if he bad dipped in a
> fountain of ink; he sat alone in one spot, and appeared as the god Siva to
> be wholly devoid of all desire.
>
> ~sv.47-49 Still remaining in the sky, she saw her husband as if he were
> another person, for the king what was always clothed in royal robes now
> appeared as an emaciated ascetic.
>
> \
>
> स्थली-निषण्णम् पुष्पाणि ग्रथयन्तम् जट.अङ्कितम् ।
>
> sthalI-niSaNNam puSpANi grathayantam jaTa_aGkitam |
>
> तम् आलोक्य .अनवद्य.अङ्गी चूडाला पीवरस्तनी ॥६।८५।४९॥
>
> tam Alokya_ anavadya_aGgI cUDAlA pIvarastanI ||49||
>
> .
>

> *Topknot could see him seated there upon the ground*
>
> *before her beautifully busty body*
>
> *with flowers **braiding his crown of hair*
>
> *.*

>
>
>
> *AB. "jaTAbhir aGkitam |
>
> ~vlm.49. He was sitting on the barren ground, and stringing the flowers to
> his braided hairs; when the beautious princess approached before him.
>
> ~sv.47-49 Still remaining in the sky, she saw her husband as if he were
> another person, for the king what was always clothed in royal robes now
> appeared as an emaciated ascetic.
>
> #sad -> #niSad - lying.upon, sinking.into -> #niSaNNa‑ - seated.upon (loc.
> or comp) VR.&c • • sat.upon (as a seat) VR • •• sunk.down, afflicted,
> distressed MW.
>

> पी #pI -> #*pIvara *#*pIvarA/*#*pIvarI* - *fat*, stout, thick, dense,

> full of or abounding with (comp) •• #pIvara m. - a tortoise • N. of pIvara
> the Stout, one of the #sapta-RSis under manu #tAmasa the Dark. •• #a-pIvara

> - not fat • #*pIvarA *- N. of a daughter of the गन्धर्व gandharva huhu
> हुहु KSS. •‑• *pIvara*stAnI – *having large breasts, "busty".
>
> ** *sthalI-niSaNNam – *seated on the ground = *puSpANi – *flowers = *grathayantam
> *- braiding = *jaTa_aGkitam *- his crown of hair = *tam *- him = *Alokya
> – *having seen = *anavadya_aGgI cUDAlA pIvarastanI – *the flawless busty
> body of Topknot. *
>
>
>
> *050*|*Ø*

>
> किम्चिज् जात-विषादा .एवम् उवाच .आत्मनि चेतसा ।
>
> kim.cit_ jAta-viSAdA _evam uvAca _Atmani cetasA |
>
> अहो नु विषमम् मौर्ख्यम् तद् अनात्म-ज्ञत.आत्मकम् ॥६।८५।५०॥
>
> aho nu viSamam maurkhyam tat_ anAtma-jJata_atmakam ||50||
>
> .
>
> kim.cit jAta-viSAdA_evam
>
> so grown somewhat dejected
>
> uvAca
>
> she spoke
>
> Atmani cetasA
>
> affected in herself
>
> ahat nu
>
> O now
>
> viSamam maurkhyam x
>
> tat_anAtma-jJata_atmakam x
>
> ~sv.50 Cudala was depressed at this heartbreaking sight of her husband
> clad in coarse garment, with matted locks, quiet and lonely, with his
> colour darkened considerably as if he had had a bath in a river of ink.
>
> ~vlm.50. She was moved to sorrow at the sight of his miserable plight, and
> thus bespoke to herself in audibly in her mind. Alas, how painful is it to
> behold this pitious sight!
>
>
>

> *051*|*Ø*

>
> एवम्.विधा: समायान्ति दशा मौर्ख्य-प्रसादत: ।
>
> evam.vidhA: samAyAnti dazA:_ maurkhya-prasAdata: |
>
> अयम् स राजा लक्ष्मी .इव .अन्यतो मे ऽति.प्रिय: पति: ॥६।८५।५१॥
>
> ayam sa rAjA lakSmI_iva_ anyata:_ me_ati.priya: pati: ||51||
>
> .
>
> evam.vidhA: -
>

> *in such a way =*
>
> samAyAnti dazA: -
>
> *proceed our states (of life) =*
>
> maurkhya-prasAdata: -
>
> *by grace of folly! =*
>
> ayam sa rAjA
>
> *this the King *
>
> lakSmI_iva * - x = *
>
> anya.tas me ati.priya: pati: -* x. *

>
> ~vlm.51. O! the great stupidity that rises from ignorance of spiritual
> knowledge, and which has brought on this miserable condition on this
> self-deluded prince.
>
> ~sv. For a moment she thought: "Alas, the fruit of foolishness! For only
> the foolish reach such a condition as the king has reached. Surely, it is
> on account of his own delusion that he has thus secluded himself in this
> hermitage.
>
>
>

> *052*|*Ø*

>
> हृदि मोह-घन-क्षुण्णाम् इमाम् अभ्यागते दशाम् ।
>
> तद् अवश्यम् इह .अद्य.एव नाथम् विदित-वेद्यताम् ॥६।८५।५२॥
>
> हृदि मोह-घन-क्षुण्णाम् इमाम् अभ्यागते दशाम् ।
>
> तद् अवश्यम् इह .अद्य.एव नाथम् विदित-वेद्यताम् ॥६।८५।५२॥
>
> hRdi moha-ghana-kSuNNAm imAm abhyAgate dazAm |
>
> tat_avazyam iha_adya_eva nAtham vidita-vedyatAm ||52||
>
> .
>
> hRdi –
>

> *in the Heart = *
>
> moha-ghana-kSuNNAm imAm –
>
> *this delusion-thick-kSuNNa = *
>
> abhyAgate dazAm -
>
> *when come into a state *
>
> tat_avazyam –
>
> *him/that necessarily = *
>
> iha_adya_eva -
>
> *even here & now *
>
> nAtham vidita-vedyatAm - *x. *

>
> ~vlm.52. I must not call him unfortunate, as long as he is my husband;
> though the deep darkness of his mind (ignorance) hath brought to this
> miserable plight. (The living husband however miserable, is always to be
> called true fortunate by the faithful wife.)
>
> ~sv. For a moment she thought: "Alas, the fruit of foolishness! For only
> the foolish reach such a condition as the king has reached. Surely, it is
> on account of his own delusion that he has thus secluded himself in this
> hermitage.
>
> क्षुद् #kSud -> #kSuNNa‑ - stamped or trampled upon MBh. • pounded,
> pulverised • shattered , pierced MBh. • violated (as a vow) R. • reflected
> on again and again •• *akSuNNa‑ अक्षुण्ण - Unbroken, uncurtailed •
> undefeated, successful • inexperienced, not expert • akSuNNatA -
> uncurtailed condition • inexperience.
>
> \
>
> नयाम्य् अत्र न संदेहो भोग-मोक्ष-श्रियम् तथा ।
>
> nayAmi_atra na saMdehat bhoga-mokSa-zriyam tathA |
>
> इदम् रूपम् परित्यज्य रूपेण .अन्येन केनचित् ॥६।८५।५३॥
>
> idam rUpam parityajya rUpeNa_anyena kena.cit ||53||
>
> .
>

> *I can bring him here*
>
> *(have no doubt)*
>
> *to the abundant enjoyment of Freedom*
>
> *by his abandoning this form for some other one*
>
> *.*

>
> ~vlm.53. I must try my best to bring him to the knowledge of truth, which
> will no doubt restore him to his sense of enjoyment here, and of his
> liberation hereafter; and change his figure to his another form altogether.
>
>
>

> *054*|*Ø*

>
> सकाशम् अस्य गच्छामि बोधम् दातुम् अनुत्तमम् ।
>
> sakAzam asya gacchAmi bodham dAtum anuttamam |
>
> बाला .इयम् मम कान्ता .इति मद्.उक्तम् न करोत्य् अलम् ॥६।८५।५४॥
>
> bAlA _iyam mama kAntA _iti mad.uktam na karoti_ alam ||54||
>
> .
>
> sakAzam asya gacchAmi –
>

> *I go into his presence *
>
> bodham dAtum anuttamam *- *
>
> *to put me down = *
>
> bAlA_iyam mama kAntA_iti mad.uktam
>
> *"You're my little girl!" he says to me *
>
> na karoti_alam - *- as.if that was not enuf... = *

>
> ~vlm.54. I must advance nearer to him to instil understanding in his mind,
> or else my words will make no effect in him; what treats me always as his
> young and silly wife,
>
> ~sv. For a moment she thought: "Alas, the fruit of foolishness! For only
> the foolish reach such a condition as the king has reached. Surely, it is
> on account of his own delusion that he has thus secluded himself in this
> hermitage.
>
> कश् #ka:_ -> #kAza -> #sakAza: - presence {cp. *AkAza} • *sakAzam -
> towards, to • *sakAze - before, near, at • *sakAzAt, *sakAzatas - from;
> lit. to, in, & from the presence of (gen. or cpd.) +
>
>
>

> *055*|*Ø*

>
> तस्मात् तापस-रूपेण बोधयामि पतिम् क्षणात् ।
>
> tasmAt_ tApasa-rUpeNa bodhayAmi patim kSaNAt |
>
> भर्ता कषाय-पाकेन परिपक्व-मति: स्थित: ॥६।८५।५५॥
>
> bhartA kaSAya-pAkena paripakva-mati: sthita: ||55||
>
> .
>
> tasmAt x
>
> tApasa-rUpeNa –
>

> *w an ascetic form = *
>
> bodhayAmi patim kSaNAt –
>
> *I shall quickly awaken my lord = *
>
> bhartA –
>
> *husband = *
>
> kaSAya-pAkena *- x = *
>
> paripakva-mati: sthita: *- x = *

>
> #tApasarUpa
>
> #paripakvamati:
>
> ~vlm.55. I will therefore admonish my husband in the figure of a devotee,
> and it is possible that my admonition delivered in this manner, will make
> its effect in him; what is now grown hoary with age: (old age must have
> abated the ardour of youth).
>
> ~sv.55-64 Here and now, I shall enable him to attain enlightenment. I
> shall approach him in a disguise." Afraid that Sikhidhvaja might once again
> spurn her teaching, considering that she was an ignorant girl, Cudala
> transformed herself into a young brahmana ascetic and descended right in
> front of her husband.
>
> कष् #kaSAya - astringent • fragrant • yellowish red (as the garment of a
> Buddhist 'bhikSu) • • कस् #kasAya - kasAyam - an astringent flavour • a
> yellowish colour • a potion, an ointment or cosmetic • dirt, filth •
> impurity or sin cleaving to the soul chup. • dulness, stupidity vedAntas. •
> decay, degeneracy (Buddhists name five marks, namely Ayus-k, dRSTi-k,
> kleza-k, sattva-k, kalpa-k). • #aniSkaSAya - full of impure passions.
>
>
>

> *056*|*Ø*

>
> चेतस्य् अस्य .अद्य विमले त्वम् तत्त्वम् प्रतिबिम्बति ।
>
> cetasi_ asya_adya vimale tvam tattvam pratibimbati |
>
> इति संचिन्त्य चूडाला बभूव द्विज-दारक: ॥६।८५।५६॥
>
> iti saMcintya cUDAlA babhUva dvija-dAraka: ||56||
>
> .
>
> cetasi_asya_adya vimale –
>

> *when awareness of it is now pure = *

>
> tvam tat_tvam / tvam tat.tvam / tvam tattvam pratibimbati –
>
> as you that you / you That.ness / you Truth he projects =
>

> *so thinking cU*
>
> *DAlA became a twiceborn boy. *

>
> ~vlm.56. It is possible that good senses may dawn in the clear
> understanding, which is not perverted from its nature; saying so the
> princess chudálá took the shape of a Brahman boy on herself.
>
> ~sv.55-64 Here and now, I shall enable him to attain enlightenment. I
> shall approach him in a disguise." Afraid that Sikhidhvaja might once again
> spurn her teaching, considering that she was an ignorant girl, Cudala
> transformed herself into a young brahmana ascetic and descended right in
> front of her husband.
>
> *jd.56 - cetasi_asya_adya vimale - when his awareness is now pure = tvam
> tat_tvam / tvam tat.tvam / tvam tattvam pratibimbati - as you that you /
> you That.ness / you Truth he projects = iti saMcintya cUDAlA babhUva
> dvija-dAraka: - so thinking cUDAlA became a twiceborn boy.
>
> \
>
> ईषद्.ध्यानाद् गत-अन्यत्वम् क्षणाद् अम्बु-तरङ्गवत् ।
>
> ISat.dhyAnAt_ gata_anyatvam kSaNAt_ ambu-taraGgavat |
>
> पपात विपिने तस्मिन् द्विज-पुत्रक=रूपिणी ॥६।८५।५७॥
>
> papAta vipine tasmin_ dvija-putraka=rUpiNI ||57||
>
> .
>

> *after a little meditative thought*
>
> *suddenly becoming different*
>
> *as sudden as an ocean wave splashing.down in that forest grove*
>
> *she took the form of a twiceborn youth*
>
> *.*

>
> ~vlm.57. She reflected at little on the Ágni-soma-mantra, and changed her
> form as the water turns to a wave; and then alighted on the earth, in the
> shape of a Brahman's lad.
>
> ~sv. ...Cudala transformed herself into a young brahmana ascetic and
> descended right in front of her husband.
>

> * ISad.dhyAnAt - *after a little meditation/thought = *gata_anyatvam
> kSaNAt *– suddenly becoming different = *ambu-taraGgavat *– like an ocean
> wave = *papAta vipine tasmin *– splashing.down in that grove = *dvija-putraka=rUpiNI
> – *she took the form of a twiceborn youth. *
>
>
>
> *058*|*Ø*

>
> भर्तुर् अध्याजगाम अग्रम् मन्द-स्मित-लसन्-मुखी ।
>
> bhartu:_ adhyAjagAma_agram manda-smita-lasan-mukhI |
>
> ददर्श द्विज-पुत्रम् तम् पुरो यातम् शिखि-ध्वज: ॥६।८५।५८॥
>
> dadarza dvija-putram tam puro_ yAtam zikhi-dhvaja: ||58||
>
> .
>
> she came unto his presence
>
> and her face gave him a modest smile
>
> .
>
> but what did Fire-Crest see
>
> ?
>
> he
>
> saw a Twiceborn boy come before him
>
> .
>
> ~vlm.58. She advanced toward her lord with a smiling countenance, and the
> prince Sikidkwaja beheld the Brahman boy advancing towards him.
>
> *jd.58 - bhartur adhyAjagAma agram भर्तुः_अध्याजगाम अग्रम् She entered
> his presence = manda-smita-lasan-mukhI मन्द-स्मित-लसन्-मुखी her face
> loosing a gentle smile = dadarza dvija-putram tam puro_ yAtam zikhi-dhvaja:
> ददर्श द्विज-पुत्रम् तम् पुरः यातम् शिखि-ध्वजः - zikhi-dhvaja saw a
> twiceborn boy come before him.
>
>
>

> *059*|o/

>
> वन-अन्तराद् उपायातम् तपो-मूर्तिम् इव_आस्थितम् ।
>
> द्रवत्-कनक-गौर-अङ्गम् मुक्ताहार-विभूषितम् ॥६।८५।५९॥
>
> vana_antarAt_upAyAtam tapo-mUrtim iva_Asthitam |
>
> dravat-kanaka-gaura_aGgam muktAhAra-vibhUSitam ||59||
>
> .
>
> out from the forest it emerged
>
> aglow with Tapas-energy
>
> —
>
> a body bright as flowing gold
>
> adorned with a necklace of pearls
>
> .
>
> ~vlm.59. He appeared to come from some other forest, and stood before him
> in the form of devotion itself; his body was as bright as the molten gold,
> and his person was ornamented with a string of pearls.
>
> *jd.59 - vana_antarAt_upAyAtam - from the midforest emerged = tapo-mUrtim
> iva_Asthitam - established as a tapas-form = dravat-kanaka-gaura_aGgam - a
> body like flowing gold = muktAhAra-vibhUSitam - adorned with a strand of
> pearls.
>
> \
>
> शुक्ल-यज्ञ.उपवीत.अङ्गम् शुक्ल.अम्बर-युगावृत्तम् ।
>
> zukla-yajJa_upavIta_aGgam zukla_ambara-yugAvRttam |
>
> कमण्डलु-धरम् कान्तम् पुरो यातम् शिखिध्वज: ॥६।८५।६०॥
>
> kamaNDalu-dharam kAntam puro_ yAtam zikhidhvaja: ||60||
>
> .
>

> *his body with the Sacred Cord*
>
> *was covered in white cloth, and bore **the sacred waterpot*
>
> *:*
>
> *this beautiful boy came before Firecrest*
>
> *...*

>
> ~vlm.60. The white sacrificial thread graced his neck, and his body was
> covered with two pieces of milk white vests; he held the sacred water pot
> on one hand, and with his pupils staff in the other, he made his approach
> to the prince.
>

> * zukla-yajJa_upavIta_aGgam – *m body with white sacred cord = *zukla_ambara-yuga_avRttam
> *- m covered with white cloth = *kamaNDalu-dharam – *bearing the sacred
> waterpot = *kAntam – *a beautiful boy = *pura: yAtam zikhidhvaja: - *came
> before Firecrest. *
>
>
>
> *061*|*Ø*

>
> व्याप्त-प्रकोष्ठ-द्वि.गुणेन .अक्ष-सूत्रेण चारुणा ।
>
> vyApta-prakoSTha-dvi.guNena _akSa-sUtreNa cAruNA |
>
> भूम.अवलग्न-गात्रेण किष्कु-मात्रेण च स्थितम् ॥६।८५।६१॥
>
> bhUma_avalagna-gAtreNa kiSku-mAtreNa ca sthitam ||61||
>
> .
>

> vyApta-prakoSTha-dvi.guNena *- *
>
> *w *vyApta-*forearm*-*double** = *
>
> akSa-sUtreNa cAruNA *- w beautiful rudra beads = *
>
> bhUma_avalagna-gAtreNa *- x = *
>
> kiSku-mAtreNa ca sthitam* – x. *

>
> ~vlm.61. His wrist was entwined by a string of beads, and a long and
> double chain of rosary hang from his neck to the ground, (Double and trible
> threads of sacred seeds worn about the necks of sninta).
>
> Ø #kiSku ‑m.‑ fore-arm, handle (of an axe).
>
>
>

> *062*|o/

>
> कुन्तल-व्याप्त-मूर्धानम् सालिमालम् इव_अम्बुजम् ।
>
> भासयन्तम् प्रदेशम् तम् शरीरैर् दीप्ति-मण्डलै: ॥६।८५।६२॥
>
> kuntala-vyApta-mUrdhAnam sAlimAlam iva_ambujam |
>
> bhAsayantam pradezam tam zarIrai:_ dIpti-maNDalai: ||62||
>
> .
>
> the hair upon his head is like a swarming cloud of bumblebees
>
> that brighten the country with their bodies' bright maNDalas
>
> .
>
> ~vlm.62. His head was covered over by long and flowing jet black hairs, in
> the manner of the strings of black bees, fluttering about the tops of white
> lotuses; and the radiance of his, shed a lustre on the spot.
>
>
>

> *063*|*Ø*

>
> कुण्डला-भूषित-मुखम् नवम् अर्कम् इव .उदितम् ।
>
> kuNDalA-bhUSita-mukham navam arkam iva_uditam |
>
> शिखि-सम्प्रोत-मन्दारम् शृङ्ग.स्थ.इन्दुम् इव .अचलम् ॥६।८५।६३॥
>
> zikhi-samprota-mandAram zRGga.stha_indum iva_a-calam ||63||
>
> .
>
> kuNDalA-bhUSita=mukham - ring-adorned=face
>
> navam arkam iva_uditam - like a new sun arisen,
>
> crest-knotted-coral.blossom
>
> zRGga.stha_indum iva_a-calam
>
> like the Moon set on a mountain
>
> .
>
> ~vlm.63. His face ornamented with earrings, glowed as the rising sun with
> his lustre of rosy rays, and the knotted hair on the top of his head with
> the mandára flower fastened on it, appeared as pinnacle of a mountain with
> the rising moon above it.
>
>
>

> *064*|o/

>
> कान्त.उपशान्त-वपुषम् ऊर्जितम् विजितेन्द्रियम् ।
>
> kAnta_upazAnta-vapuSam Urjitam vijita_indriyam |
>
> हिमाभ-भस्म-तिलकम् भूषित.आलोक-सुन्दरम् ॥६।८५।६४॥
>
> himAbha-bhasma-tilakam bhUSita_Aloka-sundaram ||64||
>
> .
>
> his handsome body
>
> peaceful yet powerful
>
> with senses controlled
>
> with snowy-white tilaka.markings
>
> was a beautiful sight to see
>
> .
>
> ~vlm.64. The husband that sat quiet with his tall stature, and his limbs
> and senses under his subjection; appeared as a mount of ice with the ashes
> rubbed all over his body.
>
> ~sv.55-64 Here and now, I shall enable him to attain enlightenment. I
> shall approach him in a disguise." Afraid that Sikhidhvaja might once again
> spurn her teaching, considering that she was an ignorant girl, Cudala
> transformed herself into a young brahmana ascetic and descended right in
> front of her husband.
>
>
>

> *065*|*Ø*

>
> मेरु-हेम-तटी-लीन-पूर्णेन्दुम् इव चञ्चलम् ।
>
> meru-hema-taTI-lIna-pUrNa_indum iva caJcalam |
>
> तम् आलोक्य द्विज-सुतम् समुत्तस्थौ शिखिध्वज: ॥६।८५।६५॥
>
> tam Alokya dvija-sutam sam.uttasthau zikhidhvaja: ||65||
>
> .
>

> *like a meru-golden-slope-resting-full Moon *
>
> caJcalam * - stirring = *
>
> tam Alokya dvija-sutam
>
> *having seen that twiceborn son *
>
> samuttasthau zikhidhvaja:
>
> *Firecrest arose... *

>
> ~vlm.65. He saw the Brahman boy appearing before him, as the full moon,
> rising on the aureate mount of Meru; and rose before him with the respect.
> (Which is paid to that luminary by her worshippers).
>
> ~sv.65-68 Sikhidhvaja saw the young ascetic and was delighted. The two
> vied with each other in spiritual radiance. The young ascetic was in fact
> incomparably radiant, so that Sikhidhvaja took him to be a celestial.
>
> ली #lI -> #lIna‑ - lying or resting on, staying in, lurking, hiding MBh.
> • *meru-hema-taTI-lIna-pUrNendu – the full moon resting on meru's golden
> slope, fm6085.065 +
>
>
>

> *066*|*Ø*

>
> देव.पुत्र-आगम-धिया संपरित्यक्त-पादुक: ।
>
> deva.putra_agama-dhiyA samparityakta-pAduka: |
>
> देवपुत्र नमस्कार इदम् आसनम् आस्यताम् ॥६।८५।६६॥
>
> devaputra namaskAra idam Asanam AsyatAm ||66||
>
> .
>
> ...
>
> thinking that the son of some God had come to him
>
> he cast.off his sandals & said
>
> "Divine Youth, I greet you
>
> :
>
> take your seat here"
>
> .
>
> deva.putra_agama-dhiyA x
>

> samparityakta-pAduka: *- x = *
>
> devaputra namaskAra x
>
> idam Asanam AsyatAm *- x = *
>
> *\*

>
> इत्य् अस्य दर्शयाम्.आस पाणिना पत्र-विष्टरम् ।
>
> iti_ asya darzayAm.Asa pANinA patra-viSTaram |
>
> ददौ च द्विज-पुत्रस्य पुष्प-मुष्टिम् करोत्करे ॥६।८५।६७॥
>
> dadau ca dvija-putrasya puSpa-muSTim kara-utkare ||67||
>
> .
>

> *so he gestured with his hand toward a leafy seat *
>
> *and offered to the twiceborn boy*
>
> *the bunch of flowers in his hand *
>
> *. *
>
>
>
> *068*|o/

>
> चन्द्र: कुमुद-खण्डस्य प्रालेयम् इव पल्लवे ।
>
> हे राजर्षे नमस् तुभ्यम् इति द्विज-सुतो_अवदत् ॥६।८५।६८॥
>
> candra: kumuda-khaNDasya prAleyam iva pallave |
>
> he rAjarSe nama:_tubhyam iti dvija-suta:_avadat ||68||
>
> गृहीत्वा कुसुमान्यस्माद्विवेश पत्रविष्टरे ॥
>
> gRhItvA kusumAni_asmAt_viveza patra-viSTare ||
>
>
>
> candra: kumuda-khaNDasya x
>
> prAleyam iva pallave x
>
> he rAjarSe x
>
> nama:_tubhyam x
>
> iti dvija-suta:_avadat x
>
> gRhItvA kusumAni having grasped flowers
>
> asmAt_viveza patra-viSTare
>
> .
>
> ~vlm.68. The brahman boy responded to him saying: "I greet thee in return,
> O thou son of a king! that lookest like a dew drop or the beaming
> moon-light sparkling on a lotus leaf." He then received the flowers from
> his hand and sat upon the leafy bed.
>
> ~sv.65-68 Sikhidhvaja saw the young ascetic and was delighted. The two
> vied with each other in spiritual radiance. The young ascetic was in fact
> incomparably radiant, so that Sikhidhvaja took him to be a celestial.
>
>
>

> *FIRECREST said—*
>
> \

>
> देवपुत्र महाभाग कुत आगमनम् कृतम् ।
>
> devaputra mahAbhAga kuta* Agamanam kRtam |
>
> दिवस: सफलो मन्ये यत् त्वम् अद्य .अस्मि दृष्टवान् ॥६।८५।६९॥
>
> divasa: saphalo_ manye yat tvam adya _asmi dRSTavAn ||69||
>
> .
>

> *heavenly boy! illustrious!*
>
> *where do you come.from?*
>
> *it has to be a lucky day when I behold a vision such as you*
>
> *.*

>
> ~vlm.69. Sikhidhwaja said:--Tell me O thou heaven born boy, whence thon
> comest and whither thou goest, as for me it is lucky day that has brought
> thee to my sight.
>
> *jd.69 - deva.putra mahAbhAga - illustrious divine boy = kuta: Agamanam
> kRtam - from where is your coming done? = divasa: sa.phala: manye - I think
> it to be a fruitful day = yat_tvam adya_asmi dRSTavAn - in which I now have
> the vision of you.
>
>
>

> *070*|o/

>
> इदम् अर्घ्यम् इदम् पाद्यम् पुष्पाणि .इमानि मानद ।
>
> idam arghyam idam pAdyam puSpANi _imAni mAnada |
>
> इमा प्रग्रथिता माला गृह्यन्ताम् भद्रम् अस्तु ते ॥६।८५।७०॥
>
> imA pragrathitA mAlA gRhyantAm bhadram astu te ||70||
>
> .
>
> idam arghyam -
>

> *this water *
>
> idam pAdyam –
>
> *this washing of feet *
>
> puSpANi_imAni –
>
> *these flowers *
>
> mAnada –
>
> *honoring / your honor *
>
> imA pragrathitA mAlA –
>
> *these garlanded flowers *
>
> gRhyantAm –
>
> *being taken *
>
> bhadram astu te –
>
> *let them be a blessing on you*

>
> .
>
> ~vlm.70. Please accept this pure water, and fragrant flowers and this
> honorarium also; and receive this string of flowers, that I have strung
> with my hands; and so be all well with thee.
>
> ~sv.69-71 He worshipped the ascetic appropriately. Cudala appreciatively
> accepted the worship and remarked:
>
>
>

> *vasiShTha said—*
>
> \

>
> इत्य् उक्त्वा पाद्यम् अर्ध्यम् च मालाम् पुष्पाणि च_अनघ ।
>
> iti_uktvA pAdyam arghyam ca mAlAm puSpANi ca_anagha |
>
> शिखिध्वजस् तद्.इष्टायै ददौ देव्यै यथाखिलम् ॥६।८५।७१॥
>
> zikhidhvaja:_tat_iSTAyai dadau devyai yathAkhilam ||71||
>
> .
>

> *having said these words, dear boy, Firecrest offered*
>
> *water & washing & garlands of flowers to that Goddess*
>
> *plentifully*

>
> .
>
> ~vlm. ... offered the flowers, the wreathed blossoms, the honorariums and
> other offerings; as directed by the cerimonial law to his worshipful lady.
>
>
>

> *chUDAlA said—*
>
>
>
> *072*|*Ø*

>
> सु.बहूनि परिभ्रान्तो भू.तल.आयतनान्य् अहम् ।
>
> su.bahUni paribhrAnta: bhU.tala_ayatanAni_aham |
>
> त्वत्तस् पूजा यथा प्राप्ता मया .इयम् न तथा .अन्यत: ॥६।८५।७२॥
>
> tvat.tas pUjA yathA prAptA mayA _iyam na tathA_ anyata: ||72||
>
> .
>
> I've traveled here & traveled there
>
> on many journeys on the face of the whole earth
>
> but honors like these you offer
>
> I have not had from anyone before
>
> .
>
> su.bahUni paribhrAnta: x
>

> bhU.tala_ayatanAni_aham *- x = *

>
> tvat.tas pUjA yathA prAptA x
>

> mayA_iyam na tathA_anyata: *- x = *
>
>
>
> *073*|o/

>
> पेशलेन.अनुरूपेण प्रश्रयेण-अमुना_अनघ ।
>
> मन्ये ऽहम् नूनम् अत्यन्त-चिरंजीवी भविष्यति ॥६।८५।७३॥
>
> pezalena_anurUpeNa prazrayeNa_amunA_anagha |
>
> manye_aham nUnam atyanta-ciraMjIvI bhaviSyati ||73||
>
> .
>
> in keeping with such charming civility, dear boy, I expect
>
> you will be very long.lived
>
> .
>
> the Gods, and betoken thee to be attended with long life on earth.
> (Because the meek and gentle are said to be long lived on earth).
>
> ~vlm.p.73 Your humility, courtesy and complacence reveal you to be highly
> favored of the gods and indicate that you will have a long life on earth.
>
> #zri -> #prazri -> #prazraya -adj.- inclining forward i.e. respectful
> demeanour , modesty , humbleness , affection , respect , civility
> (personified as a son of *dharma धर्म and *hrI ह्री) MBh. &c.
>
> ~vlm. Thy humility, courtesy and complacence bespeak thee to be highly
> favoured of
>
>
>

> *074*|o/

>
> शान्तेन मनसा .उदारम् आराद् उन्मुक्त कल्पनम् ।
>
> निर्वाण.अर्थम् तप: साधो कच्चित् सम्भूतवान् असि ॥६।८५।७४॥
>
> zAntena manasA _udAram ArAt_ unmukta* kalpanam |
>
> nirvANa_artham tapa: sAdhat kat.cit sambhUtavAn_asi ||74||
>
> .
>

> zAntena manasA_udAram* - x = *
>
> ArAt x
>
> unmukta-kalpanam* - x = *
>
> nirvANa_artham tapa:* - x = *
>
> sAdha:* - x = *
>
> kac.cit sambhUtavAn_asi* – x. *

>
> ~vlm.74. Tell me O devotee, whether you have ever applied your mind
> towards the acquirement of your final liberation and extinotion; after the
> abandonment of all your earthly desires, by the magnamity and
> tranquilization of your soul for a long time. (It is true you have long
> forsaken the vanities of the world, but have you set your heart to seek the
> eternal emancipation of your soul?
>
> ~sv.73-74 I admire your tranquillity and your austerity.
>
> AB. ArAt dUre unmuktA: kalpanA: phala-saMkalpA yasmin | ata eva_udaram
> nirvANArtha... ||
>
> शान्तेन मनस-उदारम्-आराद्-उन्मुक्त-कल्पनम् ।
>
> निर्वाण-अर्थं तपः साधो कच्चित्-संभृतवान्-असि ।। ७४
>
> VA - O sadhu, by practicing peace of the mind for long time, have you
>
> become accomplished tapasvi for the great goal of notion-free nirvana?
>
> AS:
> मनस-उदारम् should break as मनसा उदारम्
> The meaning is:
> Have you, perhaps, undertaken tapas with a calm mind (शान्तेन मनसा) to
> attain the great nirvana free of all senses about nearby (worldly) things?
>

> *075*|o/

>
> असिधारा-समम् सौम्य शान्त-व्रतम् इदम् तव ।
>
> स्फीतम् यद् राज्यम् उत्सृज्य महा.वन-निषेवणम् ॥६।८५।७५॥
>
> asidhArA-samam saumya zAnta-vratam idam tava |
>
> sphItam yad rAjyam utsRjya mahA.vana-niSevaNam ||75||
>
> .
>
> it's like the edge of a sword, friend, this shAnta vow of peace of yours,
>
> leaving a prosperous kingdom to dwell in the Great Forest
>
> .
>
> ~sv.75 You have chosen to tread the razor's edge ..."
>
> ~vlm.p.75 You have vowed to undergo the hardship of this forest life and
> forsaken the care of your large kingdom. You have, my dear sage, chosen a
> very painful alternative for your final liberation.
>
>
>

> *shikhidhvaja.FIRECREST said–*
>
>
>
> *076*|*Ø*

> *077*|o/

>
> एतान्य् अङ्गानि ते चन्द्राद् घटितानि_इति मे मति: ।
>
> अथवा किम् समालोकाद् अमृतेन.इव सिञ्चसि ॥६।८५।७७॥
>
> etAni_aGgAni te candrAt_ghaTitAni_iti me mati: |
>
> athavA kim samAlokAt_amRtena_iva siJcasi ||77||
>
> .
>
> etAni_aGgAni te candrAt_ghaTitAni x
>
> iti me mati: - such is my mind =
>
> athavA kim samAlokAt x
>
> amRtena_iva siJcasi - x.
>
> ~vlm.77. Methinks these members of the body, are beduded with the
> ambrosial beam of moon light, or how coal thy very appearance shed such
> nectarious peace even at the first sight.
>
> ~sv.76-81 Sikhidhvaja replied: "Surely, you know everything, O son of the
> gods! By your very look you are showering nectar upon me. I have a lovely
> wife what is just now ruling my kingdom; you resemble her in some ways. And
> the flowers I have offered you in worship — may they be blessed.
>
>
>

> *078*|*Ø*

>
> अस्ति मे दयिता कान्ता पाति मद्.राज्यम् अद्य तत् ।
>
> asti me dayitA kAntA pAti mad.rAjyam adya tat |
>
> तव.इव तस्या दृष्टानि तान्य् अङ्गानि_इह सुन्दर ॥६।८५।७८॥
>
> tava_iva tasyA dRSTAni tAni_ aGgAni_ iha sundara ||78||
>
> .
>
> it is my lover girl that governs my kingdom now
>
> and
>
> you look like her
>
> with legs like those
>
> :
>
> I should call you beautiful
>
> !
>
> ~vlm.78. O handsome boy! I see in thy person a great resemblance of the
> features of, my beloved one, what is now reigning over my kingdom; (and
> whom perhaps I will see no more in this life).
>
>
>

> *079|Ø*

>
> उपशान्तम् च कान्तम् च वपुर् आपादम् अस्तकम् ।
>
> upazAntam ca kAntam ca vapu:_ ApAdam astakam |
>
> शृङ्गम् शुभ्र.अम्बुदेन .इव पुष्पेण_आच्छादया .अमुना ॥६।८५।७९॥
>
> zRGgam zubhra_ambudena _iva puSpeNa_AcchAdayA_amunA ||79||
>
> .
>
> upazAntam ca kAntam ca x
>
> vapu:_ ApAdam astakam x
>
> zRGgam zubhra_ambudena_iva - like a peak w/ a white raincloud =
>
> puSpeNa_acchAdayA_amunA – w this flowery clothing.
>
> #zubh -> #zubhra- - radiant, shining, beautiful, splendid • clear,
> spotless (as fame) • bright-coloured, white &c • -m.- white (the colour).
>
> #AcchAda
>
> ~vlm.79. Please now to refresh thy fair and fatigued frame, with wearing
> these flowery chaplet from the bead to foot; as the vest of a hoary cloud,
> invests a mountain from its top to bottom.
>
> ~sv.76-81 Sikhidhvaja replied: "Surely, you know everything, O son of the
> gods! By your very look you are showering nectar upon me. I have a lovely
> wife what is just now ruling my kingdom; you resemble her in some ways. And
> the flowers I have offered you in worship — may they be blessed.
>
> \
>
> निष्.कलङ्क.इन्दु-संकाशम् अङ्गम् आदित्य-तेजसा ।
>
> niS.kalaGka_indu-saMkAzam aGgam Aditya-tejasA |
>
> मन्ये ते ग्लानिम् आयाति सुमनःपत्र-पेलवम् ॥६।८५।८०॥
>
> manye te glAnim AyAti sumana:patra-pelavam ||80||
>
> .
>

> *your body*
>
> *that once seemed.to.be <http://seemed.to.be> a spotless moon*
>
> *beneath the heat of the sun*
>
> *has been stricken like a delicate flower-petal*
>
> *.*

>
> ~vlm. I see thy face as beautiful, as the stainless moon; and thy limbs as
> delicate, as tender petals of flowers; and I find them now waning and
> fading under the solar gleams.
>
>
>

> *081*|*Ø*

>
> देव.अर्चनाय .उपचितम् इदम् इत्थम् सितम् मया ।
>
> deva_arcanAya_upacitam idam ittham sitam mayA |
>
> अङ्ग त्वद् अङ्ग-सङ्गेन तत् प्रयातु कृत.अर्थताम् ॥६।८५।८१॥
>
> aGga tvat_aGga-saGgena tat prayAtu kRta_arthatAm ||81||
>
> .
>
> deva_arcanAya –
>

> *by God-worship *
>
> upacitam *- succeeding = *
>
> idam ittham sitam mayA *- this is so cool for me = *

>
> *Ott.part. #aGga - ind. - ind . a particle implying attention, assent or
> desire, and sometimes impatience, it may be rendered- by "well". VLM often
> takes it as a vocative ("pretty youth") to rAma, (e.g. y6080.019).
> vasiShTha often uses it when rAma gets too pert, too stupid, or too sassy.
> I have tried to note examples as they occur. + particle implying attention,
> assent or desire, and sometimes impatience, it may be rendered, by well."
> MW • OK ("okay", <auke'>) has these senses. As assent, cp. #aGgIkR = to

> give assent, nod in agreement •• #*aGga* – indeed *–* aGga in an

> intensifier, often used (like the verbal prefix <sam> as a metric filler,
> or in wordplay (aGga tvat_aGga-saGgena tat prayAtu kRta_arthatAm,
> FM.6.85.81) – MW: ind. a particle implying attention , assent or desire ,
> and sometimes impatience , it may be rendered , by well ; indeed , true ,
> please , rather quick ; kim aGga , how much rather!
>

> *with your body-attachment *
>
> tvat_aGga-saGgena *- x = *tat prayAtu kRtArthatAm *– proceed to that
> state of attainment = *

>
> ~vlm.81. Know pretty youth that I was for the service of the Gods, that I
> had wreathed the flowers together; and now I offer and bequeath them to
> thee, that art no less a god to me.
>

> #ci -> #cita -> #*upacita* - heaped up , increased • prospering ,

> succeeding • big , fat • covered over, possessing plentifully. •-• u.‑rasa
> - one whose (appetite or) desire is increased Megh. 115.
>
> the root >ci connotes a heap of stuff, cita
>
> the root >cit connotes the elements of the heap, citta
>
>
>

> *082*|*Ø*

>
> जीवितम् याति साफल्यम् स्वम् अभ्यागत-पूजया ।
>
> jIvitam yAti sAphalyam svam abhyAgata-pUjayA |
>
> देवाद् अप्य् अधिकम् पूज्य: सताम् अभ्यागतो जन: ॥६।८५।८२॥
>
> devAt_ api_ adhikam pUjya: satAm abhyAgata:_ jana: ||82||
>
> .
>
> what has been lived finds its fruition
>
> in honoring a guest like you.
>
> More even than a god
>
> a person is to be worshipped as a guest.
>

> jIvitam yAti *- what has been lived = *
>
> sAphalyam svam abhyAgata-pUjayA *- x = *
>
> devAt_api_adhikam pUjya: *- x = *
>
> satAm abhyAgato jana: *- x = *

>
> ~sv.82 One's life attains its fruition by the worship of the guest what
> arrives unsolicited; the worship of such a guest is superior even to the
> worship of the gods.
>
> ~vlm.82. My life is crowned to day with its best luck by its service of a
> guest like thyself, for it is said by the wise that attendance on guests is
> meritorius than the merit of attending, on the Gods. (Hence the law of
> Hospitality is not less binding on the Hindu that it is with the Beduian
> Arabs).
>
> You are my guest.
>
> I honor you with worship.
>
> That is my #pujA.
>
> for the person of a guest should be honored as a deity.
>
>
>

> *083*|*Ø*

> *The brAhmaNa said—*
>
> \

>
> राजन् मे शृणु वक्ष्यामि यथा-पृष्टम् अखण्डितम् ।
>
> rAjan me zRNu vakSyAmi yathA-pRSTam akhaNDitam |
>
> को नाम परिपृच्छन्तम् विनीतम् वञ्चयेत् पुमान् ॥६।८५।८४॥
>
> ko_ nAma paripRcchantam vinItam vaJcayet pumAn ||84||
>
> .
>

> *rAjA, hear me out*
>
> *:*
>
> *I'll tell you everything you ask, omitting nothing!*
>
> *what kind of person, being asked, would fail to answer your question*
>
> *?*

>
> ~vlm. ... what is there so uncivil, that will deceive and not comply to
> the request of his humble suppliant.
>
>
>

> *085*|o/

>
> अस्त्य्_अस्मिञ्_जगती-कोशे शुद्धात्मा नारदो मुनि: ।
>
> पुण्य-लक्ष्म्या मुखे कान्ते कर्पुर-तिलक-उपम: ॥६।८५।८५॥
>
> asti_asmiJ_jagatI-koze zuddhAtmA nArado muni: |
>
> puNya-lakSmyA mukhe kAnte karpura-tilaka_upama: ||85||
>
> .
>
> there is in this world
>
> a pure soul
>
> the muni known as narada.Mangift
>
> .
>
> with holy splendor in his face
>
> he's like the marks of the devout
>
> .
>
> ~vlm.85. There lives in this world, the well known the holy aunt Narada by
> name; what is the snowy spot of pure camphor, on the face of those that are
> famed for the purity of their lives.
>
> ~sv.84-85 THE BRÂHMANA (CUDALA) said:There is a holy sage in this universe
> known as Narada.
>
> *jd.85 - asti asmin jagatI-koze अस्ति_अस्मिन् जगती-कोशे There is among
> these worlds = zuddhAtmA nArado muni: शुद्ध-आत्मा नारदः मुनिः a pure
> soul, the Muni narada Mangift. = puNya-lakSmyA mukhe kAnte पुण्य-लक्ष्म्या
> मुखे कान्ते with holy splendor in his face he is = karpura-tilaka_upama:
> कर्पुर-तिलक-उपमः like an adornment camphor - like a white sectarian mark.
>
>
>

> *086*|*Ø*

>
> स कदाचिन् मुनिर् देवो गुहायाम् ध्यानम् आस्थित: ।
>
> sa kadAcit_ muni:_ devo_ guhAyAm dhyAnam Asthita: |
>
> तत्र हेम-तटे गङ्गा वहत्य् उरु-तरङ्गिणी ॥६।८५।८६॥
>
> tatra hema-taTe gaGgA vahati_ uru-taraGgiNI ||86||
>
> .
>
> sa kadAcin_muni:_deva: -
>

> *somewhen this divine Muni = *
>
> guhAyAm dhyAnam Asthita: -
>
> *was seated in meditation in a cave = *
>
> tatra hema-taTe
>
> *there on a snowy slope *
>
> gaGgA vahati_uru-taraGgiNI – *where **ganGA.River** waves splash the
> shore... *

>
> ~vlm.86· It was at one time that this godly saint sat in his devotion in a
> cavern of the golden mountain; where the holy river of gangá, fast flows
> with her running current and huge billows dashing against the shore.
>
> ~sv.86-87 Once he was engaged in meditation in a cave on the bank of the
> holy river Ganga.
>
>
>

> *087*|*Ø*

>
> मेरु-लक्ष्म्या स्फुरद् रूपा भान्ति हार-लता यथा ।
>
> meru-lakSmyA sphurad rUpA bhAnti hAra-latA yathA |
>
> एकदा नारद-मुनिर् ध्यानान्ते स सरित् तटे ॥६।८५।८७॥
>
> ekadA nArada-muni:_ dhyAnAnte sa sarit_taTe ||87||
>
> .
>
> ...
>

> meru-lakSmyA sphurat *- x = *
>
> rUpA: bhAnti - *forms appear *
>
> hAra-latA: yathA *- x = *
>
> ekadA nArada-muni: -
>
> *at.one.time the muni narada.Mangift = *
>
> dhyAnAnte sa sarit_taTe *– after meditation he on a river-slope... = *

>
> ~vlm.87. The saint stepped out once to the beach of the river, to see how
> it glided on in its course; like a necklace of gems torned down from the
> mountain on high
>
> ~sv.86-87 Once he was engaged in meditation in a cave on the bank of the
> holy river Ganga.
>
> \
>
> ध्वनद् वलयम् अश्रौषीत् लीला=कलकल-आरवम् ।
>
> dhvanat_ valayam azrauSId_ lIlA=kalakala_Aravam |
>
> किम् एतद् इत्य् असौ किम्चिज् जात-प्राय-कुतूहल: ॥६।८५।८८॥
>
> kim etat_ iti_ asau kim.cit_ jAta-prAya-kutUhala: ||88||
>
> .
>
> ...
>

> *he heard the tinkle of a bracelet*
>
> *a pleasant 'kala-kala" sound*
>
> *:*
>
> *"What might this be?"*
>
> *he was curious to know*
>
> *.*
>
> \

>
> हेलया .अलोकयत् नद्याम् अपश्यत् ललना-गणम् ।
>
> helayA_ a.lokayat_nadyAm apazyat_lalanA-gaNam |
>
> रम्भा-तिलोत्तमा-प्रायम् निर्यातम् जल-लीलया ॥६।८५।८९॥
>
> rambhA-tilottamA-prAyam niryAtam jala-lIlayA ||89||
>
> .
>

> *he looked with delight*
>
> *he saw in the river*
>
> *a playful bunch of girls*
>
> *the likes of rambhA and tilottamA*
>
> *come to play in the water*
>
> *.*

>
> * rambhA.Plantain, and tilottamA (tila-uttamA, freckle-top)
>
> the most beautiful of the many Nymphs in the paradise of indra the Crafty.
>
> ~vlm.89. He lightly looked towards the sacred stream and observed there an
> assemblage of young ladies, what equalled the celestial nymphs Rambhá and
> Tilottamá in the beauty of their persons; what had come out to sport by and
> bath in the clear waters of the holy river.
>
> *jd.89 - helayA_alokayat - looking with delight = nadyAm apazyat - seeing
> in the river = lalanA-gaNam - a playful bunch of girls =
> rambhA-tilottamA-prAyam - the likes of rambhA and tilottamA - two famous
> beauties prominent in kathA.sarit-sAgara (KSS) = niryAtam jala-lIlayA -
> come to play in the water.
>
>
>

> *090*|*Ø*

>
> क्रीडन्तम् त्यक्त-वसनम् देशे पुरुष-वर्जिते ।
>
> krIDantam tyakta-vasanam deze puruSa-varjite |
>
> काञ्चन.अम्भोज-मुकुल-संकाशै: स्तन-मण्डलै: ॥६।८५।९०॥
>
> kAJcana_ambhoja-mukula-saMkAzai: stana-maNDalai: ||90||
>
> .
>
> krIDantam –
>

> *they played = *
>
> tyakta-vasanam –
>
> *casting.off their clothes = *
>
> deze puruSa-varjite –
>
> *in a place where there were no men around = *
>
> kAJcana_ambhoja-mukula-saMkAzai: *- x = *
>
> stana-maNDalai: - *x. *

>
> ~vlm.90. They plunged and played in the waters removed from the sight of
> men, and were all naked with their uncovered breasts; blooming as the buds
> of golden lotuses in the lake.
>
> ~sv.89-100 Out of curiosity he looked in that direction and saw a few of
> the foremost celestial nymphs sporting in water, naked. They were
> indescribably beautiful.
>
>
>

> *091*|*Ø*

>
> परिवेल्लितम् अन्योन्यम् फल-कान्तम् द्रुमम् यथा ।
>
> parivellitam anyonyam phala-kAntam drumam yathA |
>
> द्रुत-हेम-रसापूर-निर्भर.आभोग-भासुरै: ॥६।८५।९१॥
>
> druta-hema-rasApUra-nirbhara_abhoga-bhAsurai: ||91||
>
> .
>
> parivellitam anyonyam –
>

> *mutually intertwined *
>
> phala-kAntam drumam yathA –
>
> *as a girl-fruit tree = *

>
> w/ druta-golden-rasApUra-nirbhara_abhoga-bhAsuras.
>
> #vell – to shake, toss -> #vellita‑ - shaken , trembling &c. ; bent ,
> curved , crooked MBh. &c. • entwined (as arms) • -n.- going , moving ,
> shaking W. ; the rolling of a horse L. •• #parivellita -
>
> #phalakAnta
>
> #drutahemarasApUranirbharAbhogabhAsurai: ||91||
>
> #drutahemarasApUranirbharAbhoga
>
> #bhAsura -
>
> ~vlm.91. These were jogging to and fro_ and dashing against one another
> like the ripened fruits of trees, and seemed to be filled with flavoured
> liquor for the gidding of their observers.
>
> ~sv.89-100 Out of curiosity he looked in that direction and saw a few of
> the foremost celestial nymphs sporting in water, naked. They were
> indescribably beautiful.
>
> वेल् #vel -> #vellita -> #parivellita – परिवेल्लित a. Surrounded; गुरुभिः
> परिवेल्लिता$पि Bv.2.18. • (arms mutually) entwined, y6085.091.
>
>
>

> *092*|*Ø*

>
> कुर्वन्तम् उरुभि: काम-मन्दिर-स्तम्भ-संचयम् ।
>
> kurvantam urubhi: kAma-mandira-stambha-saMcayam |
>
> निर्मली.कृत-चन्द्रेण व्याप्ताम् व्योम-विलासिनीम् ॥६।८५।९२॥
>
> nirmalI.kRta-candreNa vyAptAm vyoma-vilAsinIm ||92||
>
> .
>

> kurvantam * - x = *
>
> urubhi: * - x = *
>
> kAma-mandira-stambha-saMcayam * - x = *
>
> nirmalI.kRta-candreNa - *made spotless in the moonlight = *
>
> vyAptAm vyoma-vilAsinIm -* x. *

>
> ~vlm.92. Their swollen bosoms formed the sanctuary of the God of love, and
> were washed by the pure waters of the sacred river.
>
> ~sv.89-100 Out of curiosity he looked in that direction and saw a few of
> the foremost celestial nymphs sporting in water, naked. They were
> indescribably beautiful.
>
> Are there typos in 92 and 93?
>
> ९२ अपगा ~ आपगा?
>
> निर्मली-कृत-चन्द्रेण व्याप्तां व्योम-विलासिनीम् ।। ९२
>
> लावण्य-रस-पूरेण तर्जयन्तम्-इव-अपगाम् ।93a
>
> VA - washed with pure waters, reflecting moon (I thought, it was
>
> day-time?), the womens' beauty filled the space, threatening the
>
> beauty of Ganga flow???
>
> 93a. AS: The main clue to the meaning is to keep eye on the neuter gender
> acc. case noun which refers to the ललनागण mentioned in v. 89.
> Thus the meaning is:
> (he saw the group of women) as if putting to shame (तर्जयन्तम्) the river
> (आपगा and not अपगा as pointed out by Krishnanda) which travels in heavens
> (व्योम-विलासिनी)
> full of clear white images of moon, by (their own) abundance of splendor.
> The time is not really mentioned. But the traveler of heavens can have the
> moon images all the time(:-))
> The shame need not be related to current appearance of the river.
>

> *093*|*Ø*

>
> लावण्य-रस=पूरेण तर्जयन्तम् इव .अपगाम् ।
>
> lAvaNya-rasa=pUreNa tarjayantam iva .apagAm |
>
> प्राकारैर् अमर.उद्यान-रथ-चक्रैर् मनोभुव: ॥६।८५।९३॥
>
> prAkArai:_ amara_udyAna-ratha-cakrai:_ manobhuva: ||93||
>
> .
>
> because saltiness-flavor=full
>
> as.if threatening/mocking iva
>
> gone.to
>

> prAkArai: *- x = *
>
> amara_udyAna-ratha-cakrai: *- by chariotwheels in the Garden of the
> Immortals *manobhuva: - x.

> *095*|*Ø*

>
> प्रतिबिम्बित-सर्व.अङ्गम् अन्योन्यादर्शताम् गतम् ।
>
> pratibimbita-sarva_aGgam anyonya-AdarzatAm gatam |
>
> काल-कल्प.तरोर् वर्ष-विटपात् पक्ष-पल्लवात् ॥६।८५।९५॥
>
> kAla-kalpa.taro:_ varSa-viTapAt pakSa-pallavAt ||95||
>
> .
>
> pratibimbita-sarva_aGgam –
>

> *reflecting every limb = *

>
> anyonya-*AdarzatAm - mutually mirroring =
>

> gatam *- x = *
>
> kAla-kalpa.taro: -
>
> *of Time's kalpa.tree = *

>
> varSa-viTapAt
>
> pakSa-pallavAt - x.
>
> ~vlm.95. The shadow of one another's body was clearly visible to the-naked
> eye, on the limpid waters of the Gangá; like a Kalpatree in rainy season,
> with all its branches.
>
>
>

> *096*|*Ø*

>
> विविध.ऋतु.लता-जालाद् दिन.श्री-कलिक.आकुलात् ।
>
> vividha-Rtu.latA-jAlAt_ dina.zrI-kalika_akulAt |
>
> आलोक-पुष्प-रजसो जाताद् गगन-कानने ॥६।८५।९६॥
>
> Aloka-puSpa-rajaso_ jAtAt_ gagana-kAnane ||96||
>
> .
>

> vividha-Rrtu.latA-jAlAt *- @ the various seasonal vines = *
>
> dina.zrI-kalika_akulAt x
>
> Aloka-puSpa-rajasa: jAtAt
>
> *from worlds born like pollen.dust *
>
> gagana-kAnane –
>
> *in the sky-forest... *

>
> ~vlm.96. The thick verdure of the verdant season, had put to shade the
> light of the day; and the flying dust of flowers, had filled the forest air
> with fragrance.
>
> आलोक-पुष्प-रजसो जाताद्-गगन-कानने ।। ९६
> स्फुरज्-जल-खग-प्रोतात्-सप्त-अब्ध्य्-एकालवाडकात् ।
> VA - so, there is description of kalpa-tree with years as branches
> etc, which Narada saw in the space (as in non-visible forest).
> ~AS: No, this is the expansion of the idea that the group of women
> appeared grand like the विश्वरूप. The appearance is described as arising
> from the kalpataru called काल.
> The reference to काल is from the गीता reference as suggested by AB (
> कालोऽस्मि ...)
> There is no assertion that Narada saw it! This is the poet elaborating how
> it may have appeared!
>

> *097*|o/

>
> स्फुरज्.जल-खग-प्रोतात् सप्त.अब्ध्य्.एकालवाडकात् ।
>
> sphurat_jala-khaga-protAt sapta_abdhi_ekAlavADakAt |
>
> स्तन-स्तबक-वृन्देषु स्पर्धया .अतिरस.अन्वितम् ॥६।८५।९७॥
>
> stana-stabaka-vRndeSu spardhayA_ atirasa_anvitam ||97||
>
> .
>

> sphuraj-jala-khaga-protAt *- x = *
>
> sapta_abdhi_ekAlavADakAt -
>
> *seven.sea-ekAlavADakAt *= .Q.
>
> stana‑ *– the breast = *
>
> stabaka-vRndeSu *– with many blossoms =*
>
> spardhayA *- rivalling = *
>
> *succulent*-anvitam – in succulence.

>
> ~vlm.97. Water-fowls of various kinds were sporting on the banks, as they
> do by the sea side and about the watering places round the trees; while the
> budding breasts of these dames, had put to blush the blooming buds of
> lotuses.
>
> ~sv.89-100 Out of curiosity he looked in that direction and saw a few of
> the foremost celestial nymphs sporting in water, naked. They were
> indescribably beautiful.
>
> *AS: Now स्फुरज्-जल-खग-प्रोतात्-सप्त-अब्ध्य्-एकालवाडकात् is explained
> thus:
> सप्त-अब्ध्य्-एकालवाडकात् - (the tree) having a single water basin (आलवाल
> AlavAla - here आलवाड AlavADa - a common interpretive convention called
> डलयोः अभेदः Dalayo: abheda: {jd. indicating pronunciation in different
> dialects}) formed of the seven seas (which is) स्फुरज्-जल-खग-प्रोतात्
> full (प्रोत) shimmering water as well as birds (AB interprets* खग as
> gods). *jd. "bird" is also an interpretation. kha‑ga = sky-goer, which
> may be either a sky-flying bird or sky-roving Celestial.
>
>
>

> *098*|o/

>
> उद्धृत्य.उद्धृत्य सम्पूर्ण-दलित.अम्भोज-पल्लवम् ।
>
> uddhRtya_uddhRtya sampUrNa-dalita_ambhoja-pallavam |
>
> आलोla.aलक-केश.अक्षि.तारकादि-मधु-व्रतम् ॥६।८५।९८॥
>
> Alola_alaka-keza_akSi.tAraka_adi-madhu-vratam ||98||
>
> .
>
> uddhRtya_uddhRtya – raising & raising =
>
> overflowing-blooming-waterborn.lotus-shoot
>
> Alola_alaka-keza-eye.balls-&c-madhu-vratam.
>
> ~vlm.98. They held up their faces, which were as beautiful as a bud of
> lotuses; while their loosened hairs hang by them, like swarms of bees; and
> the loose glances of their eye-balls, were playing as the fluttering
> black-bees.
>
> ~sv.89-100 Out of curiosity he looked in that direction and saw a few of
> the foremost celestial nymphs sporting in water, naked. They were
> indescribably beautiful.
>
>
>

> *099*|o/

> *100*|o/

> *as.if all phases of the moon had come.together in one place*
>
> *the muni's Mind grew full*
>
> *as it beheld this bevy of beauty*
>
> *...*

>
> ~vlm.101. The saint saw the bevy of the young ladies, resembling the body
> of the full moon complete with all its digits; and his mind was ravished
> with their beauty.
>
> ~AS. First, the main idea is to present another metaphor for the bathing
> beauties.
> Here, they are described as a cache collected in one place (एकत्र-एव-
> उपसंहतम् ) of filled with (आपूरम्) parts of the face of the moon (चन्द्र+
> बिम्ब+कला) (line 5). More details about this cache appear in the earlier
> lines.
>

> *102*|o/

>
> अन्.आश्रित-विवेक-अंशम् बभूव_आनन्दितम् स्फुरत् ।
>
> आनन्द-वलिते चित्ते क्षुब्धे प्राण-अनिले स्थिते ॥६।८५।१०२॥
>
> an.Azrita-viveka_aMzam babhUva_Ananditam sphurat |
>
> Ananda-valite citte kSubdhe prANa_anile sthite ||102||
>
> .
>
> ...
>
> an.Azrita –
>

> *not having recourse to *
>
> viveka_aMzam *- x = *
>
> babhUva* - he was = *
>
> Ananditam sphurat - *vibrant with joy = *
>
> Ananda-valite citte
>
> *w his affective mind with abundant happiness *
>
> *his life-breath churning... *

>
> ~vlm.102. He lost the balance of his reason, and became elated with
> giddiness; and his breath of his life throbbed in his heart, by impulse of
> the delight that raged and boiled in his breast.
>
> ~sv.101-04 His heart experienced pleasure and his mind momentarily lost
> its equilibrium, overcome by lust.
>
> \
>
> बभूव तस्य हृष्टस्य मदन-स्खलितम् तदा ।
>
> फलम् रस.आपूर्णम् इव ग्रीष्म.अन्त* इव तोयद: ॥६।८५।१०३॥
>
> babhUva tasya hRSTasya madana-skhalitam tadA |
>
> phalam rasa_apUrNam iva grISma_anta:_ iva toya.da: ||103||
>
> .
>

> *he was aroused & sweating with passion*
>
> *until he became*
>
> *like a juicy piece of fruit or like a raincloud in the summer's heat*
>
> *.*

>
> ~vlm.p.103 At last the excess of his bliss made his passion pour out, just
> as the fullness of a summer cloud breaks out in water in rainy weather.
>
>
>

> *104*|*Ø*

>
> प्रत्यग्र-पादप-च्.छिन्न-लता-वृन्त.इव_उत्तम ।
>
> अवश्याय-कण-स्पन्दी शशाङ्क.इव वा मुनि: ॥६।८५।१०४॥
>
> विसम् द्विधापातम् इव गलत् साररसो ऽभवत् ॥
>
> pratyagra-pAdapa-chinna-latA-vRnta_ iva_uttama |
>
> avazyAya-kaNa-spandI zazAGka_ iva vA muni: ||104||
>
> visam dvidhApAtam iva galat sArarasa:_abhavat ||
>
> .
>
> pratyagra-tree-split-vine-vRnta iva
>
> uttama - o Highest =
>
> avazyAya-kaNa-spandI x
>
> zazAGka iva vA muni: - x.
>
> visam dvidhApAtam iva विसम् द्विधापातम् इव like a blossom split by
> misfortune =
>
> galat sArarasa:_abhavat गलत् सार-रसः_अभवत् dripping its essential sap he
> became =
>
> he became like a bud split by
>
> chance, dripping sap out.of its wound.
>
> *tpd. he sundara rAjan! ... ||
>
> *AB. ... uttameti rAja-sambodhanam ||
>
> ~vlm.104. The saint turned as wan waning moon, and as the pale moon-light
> in frost; and like a fading plant, torn from its supporting tree.
>
>
>

> *FIRECREST said—*
>
>
>
> *105*|o/

>
> तादृशो_अपि बहुज्ञो_अपि जीवन्मुक्तो_अप्य् असौ मुनि: ॥६।८५।१०५॥
>
> tAdRza:_api bahujJa:_api jIvanmukta:_api_asau muni: ||105||
>
> .
>
> that he was thus
>
> that knowing much
>
> a jIvanmukta Living.Free
>
> this Muni....
>
> ~vlm.l05. He faded as the stalk of a creeper parted in two, and withered
> away as a sapling after it has lost its juicy sap.
>
> *jd.105 - visam dvidhApAtam iva विसम् द्विधापातम् इव like a blossom split
> by misfortune = galat sArarasa:_abhavat गलत् सार-रसः_अभवत् dripping its
> essential sap he became = tAdRza: api तादृशः_अपि that he was thus =
> bahujJa: api बहु.ज्ञः अपि though much.knowing = jIvanmukta: api जीवन्.
> मुक्तः_अपि Living-Free even = asau muni: असौ मुनिः this Muni....
>
>
>

> *106*|o/

> *Topknot said—*
>
>
>
> *107*|o/

>
> सर्वस्या: एव राजर्षे भूत-जातेर् जगत्त्रये ॥६।८५।१०७॥
>
> sarvasyA: eva rAjarSe bhUta-jAte:_jagattraye ||107||
>
> .
>
> of all the beings in the three worlds with the title of rAjarSi, the Royal
> Sages....
>
> ~vlm.107. How is it that even he the holy Nárada himself, could loose his
> patience and contenance what leads his life of celibacy all allong?
>
> ~sv.107-08 THE BRÂHMANA (CUDALA) said: O royal sage, all beings in the
> three worlds, including the gods in heaven, have a body that is subject to
> the dual forces.
>
> *jd.107 - sarvasyA: eva rAjarSe bhUta-jAte:_ jagattraye सर्वस्याः एव
> राजर्षे भूत-जातेर् जगत्त्रये - of all the beings in the three worlds with
> the title of #rAjarSi, the Royal Sages,....
>
>
>

> *108*|o/

>
> देव.आदेर् अपि देहो ऽयम् द्वय.आत्मा.एव स्वभावत: ।
>
> अज्ञम् अस्त्व् अथ तज्ज्ञम् वा यावत् स्वान्तम् शरीरकम् ॥६।८५।१०८॥
>
> deva_Ade:_ api deha:_ ayam dvaya_AtmA_eva svabhAvata: |
>
> a-jJam astu_atha tat_jJam vA yAvat svAntam zarIrakam ||108||
>
> .
>

> deva_Ade:_ api * - even the Gods = *
>
> deha: ayam * - x = *
>
> dvaya_atmA_eva svabhAvata: x
>
> a-jJam astu_ atha taj-jJam vA * - whether unknowing or That-knowing = *

>
> yAvat svAntam zarIrakam x
>
> ~vlm.108. Chudálá replied:--Know, O princely sage! that all living beings
> in the three worlds not excepting even the Gods; have their bodies composed
> of both ingredients (of good and evil) by their very nature.
>
> ~sv.107-08 THE BRÂHMANA (CUDALA) said: O royal sage, all beings in the
> three worlds, including the gods in heaven, have a body that is subject to
> the dual forces.
>
> \
>
> सर्वम् एव जगत्य् अङ्ग सुख-दु:खमयम् स्मृतम् ।
>
> sarvam eva jagati_ aGga sukha-du:khamayam smRtam |
>
> तृप्त्यादिना पदार्थेन केन.चिद् वर्धते सुखम् ॥६।८५।१०९॥
>
> tRptyA_ AdinA padArthena kena.cit_ vardhate sukham ||109||
>
> .
>

> *indeed everything in this world*
>
> *is known as a construct of pleasure o**&**r sorrow*
>
> *as satisfaction and the like*
>
> *somehow pleasure is increased*
>
> *.*

>
> ~vlm.109. Some remain in ignorance, aad other in knowledge to the end of
> their lives; and some remaining in happiness, and others in misery to the
> end of their days.
>
> ~sv.109-10 Whether one is ignorant or one is wise, as long as one is
> embodied the body is subject to happiness and unhappiness, pleasure and
> pain. By enjoying satisfying objects, one experiences pleasure, and by
> deprivation (hunger, etc. ) one experiences pain. Such is nature.
>
> *jd.109 - sarvam eva jagaty aGga - indeed all in the world =
> sukha-du:kha-mayam smRtam - is known as a construct of pleasure/sorrow =
> tRpti-AdinA padArthena - in the sense of satisfaction and the like =
> kena.cid vardhate sukham - by whatever means increases pleasure.
>
>
>

> *110*|o/

>
> आलोक इव दीपेन महाम्बुधिर् इव_इन्दुना ।
>
> क्षुध-आदिना पदार्थेन दु:खम् केन.चिद् एव हि ॥६।८५।११०॥
>
> Aloka iva dIpena mahAmbudhi:_ iva_indunA |
>
> kSudha_adinA padArthena du:kham kena.cit_eva hi ||110||
>
> .
>

> Aloka iva dIpena * - like light w a lamp = *
>
> mahAmbudhi:_ iva_indunA * - like Ocean w Moon = *
>
> kSudha_adinA padArthena * - x = *
>
> du:kham kena.cit_eva hi * - trouble however it may be. *
>
>
>
> *light from a lamp projects.upon the darkness *
>
> *as Moon projects onto the waters of the sea *

>
>
>
> wherever there is hungry suffering
>
> du:kham kena.cid eva hi -+ by whatever means thus sorrow.
>
>
>
> ~vlm. ... are enlightened in their minds like a room by the light of the
> lamps; and as the bosom of the sea by the light of the luminaries of
> heaven. ~vlm.111. Some are tormented by their hunger and poverty, and are
> involved in misery....
>
> ~sv.109-10 Whether one is ignorant or one is wise, as long as one is
> embodied the body is subject to happiness and unhappiness, pleasure and
> pain. By enjoying satisfying objects, one experiences pleasure, and by
> deprivation (hunger, etc. ) one experiences pain. Such is nature.
>
> *jd.110 - Aloka iva dIpena - as the light with a lamp = mahAmbudhir iva
> indunA - is like the ocean with the moon = kSudha_adinA padArthena - in the
> sense of hunger and the like = du:kham kena.cid eva hi - by whatever means
> thus sorrow.
>

> *\*

>
> तमो मेघ-पटेन .इव स्वभावो ह्य् अत्र कारणम् ।
>
> tamo megha-paTena _iva svabhAvo_ hi_atra kAraNam |
>
> स्वरूपे निर्मले सत्ये निमेषम् अपि विस्मृते ॥६।८५।१११॥
>
> svarUpe nirmale satye nimeSam api vismRte ||111||
>
> .
>

> *as darkness comes from a covering of clouds*
>
> *self-nature is here the cause*
>
> *when its own immaculate reality*
>
> *in a moment*
>
> *is forgotten*
>
> *.*

>
> ~sv.111 If the self which is the reality and which is pure is forgotten
> even for a moment, the object of experience attains expansion.
>
> ~vlm.111. ... like the face of nature under the darkness of clouds.
> ~vlm.112. The true and pure reality of the soul (divine spirit), being once
> lost to one's sight ...
>
>
>

> *112*|*Ø*

>
> दृश्यम् उल्लासम् आप्नोति प्रावृषी .इव पयोधर: ।
>
> dRzyam ullAsam Apnoti prAvRSI_iva payodhara: |
>
> अनारत.अनुसंधानाद् अप्य् उन्मेषम् अविस्मृते ॥६।८५।११२॥
>
> anArata_anusaMdhAnAt_ api_ unmeSam avismRte ||112||
>
> .
>
> dRzyam ullAsam Apnoti –
>

> *the dRshya Percept gets *
>
> ullAsa
>
> *projection/manifestation *
>
> prAvRSi iva payo-dhara: -
>
> *as in the rains the nectar-ocean *
>
> anArata_anusaMdhAnAt –
>
> *from constant application *
>
> apy unmeSam avismRte –
>
> *yet unforgotten for a moment *

>
> ~vlm.112. The true and pure reality of the soul (divine spirit), being
> once lost to one's sight (the visible or phenomenal world): makes its
> appearance before him, like a dark and thick cloud of rainy weather.
>
> ~vlm.113. Though one may be employed in his continuous investigation into
> spirituality, yet a moments neglect of his spiritualism is sure to darken
> his spiritual light; as the apparition of the world appears to sight.
>
> ~sv.112-113 If there is unbroken awareness, this does not happen.
>
>
>

> *113*|*Ø*

>
> स्वरूपे न .उल्लसत्य् एष चित्ते दृश्य-पिशाचक: ।
>
> svarUpe na _ullasati_ eSa citte dRzya-pizAcaka: |
>
> यथा तमः-प्रकाशाभ्याम् अहोरात्रौ स्थितिम् गतौ ॥६।८५।११३॥
>
> yathA tama:prakAzAbhyAm ahorAtrau sthitim gatau ||113||
>
> .
>
> svarUpe na ullasati eSa –
>

> *natively does not appear = *
>
> citte dRzya-pizAca-ka: -
>
> *in the chitta a pishAcha-perception = *
>
> yathA tama:prakAzAbhyAm –
>
> *so of darkness and light = *
>
> ahorAtrau sthitim gatau –
>
> *day and night to the state are gone. *

>
> ~vlm.113. Though one may be employed in his continuous investigation into
> spirituality, yet a moments neglect of his spiritualism is sure to darken
> his spiritual light; as the apparition of the world appears to sight.
>
> ~vlm.114 As the succession of light and dark makes the course of days and
> nights, so the return of pain and pleasure indicates the progress of life.
>
> ~sv.112-113 If there is unbroken awareness, this does not happen.
>
> *jd.113 - svarUpe na ullasati eSa - natively does not appear = citte
> dRzya-pizAca-ka: - in the chitta a pishAcha-perception = yathA
> tama:prakAzAbhyAm - so of darkness and light = ahorAtrau sthitim gatau -
> day and night to the state are gone.
>
>
>

> *114*|*Ø*

>
> तथैव सुख-दु:खाभ्याम् शरीरम् स्थितिम् आगतम् ।
>
> tathA.eva sukha-du:khAbhyAm zarIram sthitim Agatam |
>
> एवम् हि सुख-दु:खे द्वे जन्म-कारण-दर्शनात् ॥६।८५।११४॥
>
> evam hi sukha-du:khe dve janma-kAraNa-darzanAt ||114||
>
> .
>
> so too when Body has got.to the state of Pleasure & Sorrow
>
> for so the pair of Pleasure & Sorrow are the appearance of the cause of
> birth
>
> .
>
> ~vlm. ... the two states of pleasure and pain, are known to accompany our
> lives from birth to death;
>
> as the results of our prior acts (of merit and demerit).
>
> ~sv.114-115 Even as darkness and light have come to be firmly associated
> with night and day, the experience of pleasure and pain has confirmed the
> existence of the body in the case of the ignorant.
>
>
>

> *115*|o/

>
> अज्ञस्य गाढताम् वाते पाटे कुङ्कुमवद् दृढम् ।
>
> तज्ज्ञस्य त्व् अङ्ग लगतो मनाग्.अपि न तद्वाशात् ॥६।८५।११५॥
>
> ajJasya gADhatAm vAte pATe kuGkumavat_ dRDham |
>
> tajjJasya tu_ aGga lagata: manAg.api na tadvAzAt ||115||
>
> .
>
> ajJasya –
>

> *of the unWise = *
>
> gADhatAm –
>
> *to density = *
>
> vAte pATe kuGkumavat_dRDham * - x = *
>
> tajjJasya tu aGga –
>
> *and yet of the That.knower = *
>
> lagata: - *sticking/clinging*
>
> manAg.api na tadvAzAt –
>
> *not even a bit from that force. *

>
> ~vlm.116. This impression of past life marks the lives of the ignorant
> entirely, as the red colouring sticks for ever in a cloth; but it is not so
> wish the intelligent, whose knowledge of truth wipes off the stigma of
> their pristine acts.
>
> ~sv.114-115 Even as darkness and light have come to be firmly associated
> with night and day, the experience of pleasure and pain has confirmed the
> existence of the body in the case of the ignorant.
>
> गाड् #gAD - to plunge, penetrate. -> #gADha -mfn.- dived into, bathed in
> • "deeply entered", close, fast (opposed to #zithila) • thick, dense Lex.
> • #gADham, in comp. • #agADham -ind.- tightly, closely, firmly, megh.&c •
> strongly, very much, excessively, mbh.&c. #agAdha - not shallow, deep,
> unfathomable • agAdha: - a hole, chasm. •• #gADhatA
>
>
>

> *116*|*Ø*

>
> यथा शुभ-अशुभौ रागाद् दिन.आक्रान्त-तरौ मणे: ।
>
> yathA zubha_a.zubhau rAgAt_dina_akrAntatarau maNe: |
>
> पुर:स्थ-वस्तु-भावेन रञ्जनाम् स्फटिको यथा ॥६।८५।११६॥
>
> pura:stha-vastu-bhAvena raJjanAm sphaTiko yathA ||116||
>
> .
>

> yathA zubha_a.zubhau *– as good and bad = *
>
> rAgAt *– thru affection = *
>
> dina_akrAnta-tarau maNe: *- x = *
>
> pura:stha-vastu-bhAvena *– thru its external substantiality = *
>
> raJjanAm sphaTika: yathA *- x. *

>
> ~vlm.117. As the eternal hue of a gem, whether it be good or bad, is
> exhibited on the outside of it; and also as a crystal stone however, clear
> it may be, takes the colour of the outward object in it; (so the ignorant
> exhibit their inherent nature in their outward conduct, and partake also
> the qualities of their surroundings).
>
> ~sv.116-18 In the wise, however, even if such an experience is reflected
> in consciousness, it does not produce an impression. As in the case of a
> crystal, the wise man is influenced only by the object when it is actually
> and physically present nearby.
>
>
>

> *117*|o/

> *118*|*Ø*

>
> गते ऽपि वस्तुनि दृढम् बुद्धिर् यत् परितापिता ।
>
> gate_ api vastuni dRDham buddhi:_ yat paritApitA |
>
> गते ऽपि कुङ्कुमे वस्त्रम् तदीयम् अनुरञ्जनम् ॥६।८५।११८॥
>
> gate_api kuGkume vastram tadIyam anuraJjanam ||118||
>
> .
>

> gate api vastuni *- when come into substantiality = *
>
> dRDham* - firmly = *
>
> buddhi: yat *– such an intellect is = *
>
> paritApitA *– set.afire = *
>
> gate api kuGkume *- when gone to sacrificial ash = *
>
> vastram* - clothing = *
>
> tadIyam anuraJjanam – *in that way is pleasing. *

>
> ~vlm.119. It is not only the contiguity or presence of things or
> pleasures, that taint the minds of the ignorant; but the absence and loss
> also are causes of great regret, from the stain they live in the memory; as
> it is not only a new paint that paints a thing, but also the vestiges that
> it leaves behind, give it also a colouring. (The remembrance of past
> things, gives a colouring to the character of man).
>

> तप् #tap -> #*paritap* - burn all round, set on fire, kindle; also = P.

> feel pain, suffer, do penance (#tapas). C. pain, afflict +
>

> #*tadIya *– relating to that +
>
>
>
> *119*|*Ø*

>
> न जहाति यथा मूढस् तथा विषय-रञ्जनम् ।
>
> na jahAti yathA mUDha:_ tathA viSaya-raJjanam |
>
> अनेन.एव क्रमेण .एतौ बन्ध-मोक्षौ व्यवस्थितौ ॥६।८५।११९॥
>
> anena_eva krameNa_etau bandha-mokSau vyavasthitau ||119||
>
> भावना-तानवम् मोक्षो बन्धो हि दृढ-भावना |
>
> bhAvanA-tAnavam mokSa:_ bandha:_ hi dRDha-bhAvanA |
>
> .
>
> na jahAti yathA mUDha: tathA viSaya-raJjanam -
>

> *as a fool does not thus remove sensory delight *
>
> anena_eva krameNa –
>
> *by this very process = *
>
> etau bandha-mokSau –
>
> *the pair of Bondage & Freedom *
>
> vyavasthitau –
>
> *settled dependently *
>
> bhAvanA-tAnavam mokSa: -
>
> *the thinning of bhAvanA.Feeling mokSha.Freedom = *
>
> bandha: hi dRDha-bhAvanA –
>
> *since bondage is a firm Feeling. *

>
> ~vlm.120. Thus as the minds of the ignorant are never cleansed from the
> taint of their favourite objects, so they are never from their bondage in
> this world; like the liberated sage by his want of earthly attachment.
> Because it is the parvitude of our desires that contributes to our
> liberation, while the amplitudes of our wishes lead us to our continued
> bondage in this world. (This passage presents us with the pains of memory,
> instead of the pleasures which some poets have portrayed on its face).
>
> ~vlm.119. It is not only the contiguity or presence of things or
> pleasures, that taint the minds of the ignorant; but the absence and loss
> also are causes of great regret, from the stain they live in the memory; as
> it is not only a new paint that paints a thing, but also the vestiges that
> it leaves behind, give it also a colouring. (The remembrance of past
> things, gives a colouring to the character of man).
>
> ~sv.119 But the ignorant person is so heavily influenced that he broods on
> the object even in its absence. Such are their characteristics: thinned out
> vulnerability is liberation, whereas dense colouring of the mind is bondage.
>

> * na jahAti yathA mUDha: tathA viSaya-raJjanam - *as a fool does not thus
> remove sensory delight *anena_eva krameNa – *by this very process = *etau
> bandha-mokSau – *the pair of Bondage & Freedom *vyavasthitau – *settled
> dependently *bhAvanA-tAnavam mokSa: - *the thinning of bhAvanA.Feeling
> mokSha.Freedom = *bandha: hi dRDha-bhAvanA – *since bondage is a firm
> Feeling. *
>
>
>
> *FIRECREST asked—*
>
>
>
> *120*|*Ø*

>
> स्व.उत्पत्ति-कारण-प्राप्तौ कथम् दु:खम् सुखम् च वा ॥६।८५।१२०॥
>
> sva_utpatti-kAraNa-prAptau katham du:kham sukham ca vA ||120||
>
> .
>

> sva_utpatti-kAraNa-prAptau - *i Ur-outfall.cause-getting = *

>
> katham du:kham sukham ca vA |
>

> *how are there pain & pleasure? *
>
> *\*

>
> अभ्युदेति .इति वद मे दूर-स्थानाम् अपि प्रभो ।
>
> abhyudeti_iti vada me dUra-sthAnAm api prabhat |
>
> अत्युदारम् अतीव-अच्छम् बह्व्.अर्थम् वचनम् तव ॥६।८५।१२१॥
>
> atyudAram atIva_accham bahu.artham vacanam tava ||121||
>
> श्रोतुम् तृप्तिम् न गच्छामि मयूरो ऽभ्र-रवेष्व्.इव ॥
>
> zrotum tRptim na gacchAmi mayUra: _abhra-raveSu_iva ||
>

> *so it happens : but tell me more*
>
> *for tho they are remote & very deep they're very clear*
>
> *there is much sense in your words, I cant get enuf of them*
>
> *just as a long-thirsting peacock loves the sound of thunder*

>
> .
>
> ~vlm.122. I find your words my lord to be as clear as they are petty {?}
> and full of meaning, and the more I hear them so much the more do I thirst
> to listen to them; as the peacock is insatiate with the roarings of clouds.
>

> * *so it happens: *vada me - *tell me* = *altho remote & very deep yet
> very clear there is much sense in your words *zrotum tRptim na gacchAmi - *I
> cant get enough of your words* = mayUra: abhra-raveSu iva - *just as a
> thirsty peacock loves the sound of thunder*
>
>
>
> *The Boy (Topknot) said—*
>
>
>
> *122*|o/

>
> bAla uvAca |
>
> स्व.उत्पत्ति-कारणम् हृद्यम् लब्ध्वा काय-अक्षि-पाणिभि: ॥६।८५।१२२॥
>
> sva_utpatti-kAraNam hRdyam labdhvA kAya_akSi-pANibhi: ||122||
>
> .
>
> sva_utpatti-kAraNam hRdyam x
>
> labdhvA having got
>
> kAya_akSi-pANibhi: - by the body's sight & hands.
>
> ~vlm.p.123 #cUDAlA (as the brAhmaNa boy) answered:—It is pleasant to
> inquire into the cause of our birth and how the soul with the body derives
> its knowledge through the senses, thereby feeling a delight which is
> obvious in babies.
>
> ~sv.122-26 The cause is the impression received by the heart through the
> body, the eyes, etc. Later this expands by itself.
>
>
>

> *123*|o/

>
> सुख-संविद् इयम् बाला नूनम् उल्लसति स्वत: ।
>
> हृद्.गता क्षोभम् आयाता जीवम् कुण्डलिणी-गतम् ॥६।८५।१२३॥
>
> sukha-saMvit_iyam bAlA nUnam ullasati svata: |
>
> hRd.gatA kSobham AyAtA jIvam kuNDaliNI-gatam ||123||
>
> .
>
> sukha-saMvit iyam
>
> this pleasure-awareness
>
> bAlA childish
>
> nUnam ullasati svata: x
>
> hRd.gatA kSobham AyAtA x
>
> jIvam kuNDaliNI-gatam
>
> to the Living.jIva's kuNDaliNI
>
> .
>
> ~vlm.p.123 #cUDAlA (as the brAhmaNa boy) answered:—It is pleasant to
> inquire into the cause of our birth and how the soul with the body derives
> its knowledge through the senses, thereby feeling a delight which is
> obvious in babies.
>
> ~vlm.124. But the living soul (or the vital principal {principle sp.}),
> which is contained in the heart and runs through the Kundaliní artery as
> the breath of life; is subject to pain and sorrow by its very birth. (Hence
> we see, new born child coming to cry out no sooner it comes to life after
> its birth).
>
>
>

> *124*|o/

>
> जीवस्य नियता नाड्य: पृथग्_देहे स्थितिम् गता: ।
>
> प्राणावपूरिता नडीर् जीव आक्रामति स्फुरन् ॥६।८५।१२४॥
>
> jIvasya niyatA nADya: pRthag_dehe sthitim gatA: |
>
> prANAvapUritA naDI:_ jIva AkrAmati sphuran ||124||
>
> .
>
> jIvasya
>
> of the Living.jIva
>
> niyatA nADya: led down the nADI.channels
>
> pRthag_dehe sthitim gatA: x
>
> ?prANAva-pUritA naDI: x
>
> jIva AkrAmati sphuran x
>
> ~vlm.124. But the living soul (or the vital principal), which is contained
> in the heart and runs through the Kundaliní artery as the breath of life;
> is subject to pain and sorrow by its very birth. (Hence we see, new born
> child coming to cry out no sooner it comes to life after its birth).
>
> ~vlm.125. The living soul or vital spirit (which is as free as air), comes
> to be confined in the arterial chains of the prison houses of the different
> bodies; by its entering into the lungs breathing with the breath of life.
> (The spirit of God was breathed into the nostrils of man).
>
> ~sv.122-26 The cause is the impression received by the heart through the
> body, the eyes, etc. Later this expands by itself.
>
>
>

> *125*|o/

>
> संस्पर्श-एक-प्रबुद्ध-आत्मा रसो_ द्रुम-लता.इव ।
>
> सुख-प्रबोध-संचारे दु:ख-बोध-आगमे तथा ॥६।८५।१२५॥
>
> saMsparza-eka-prabuddha_atmA rasa:_ druma-latA_ iva |
>
> sukha-prabodha-saMcAre du:kha-bodha_agame tathA ||125||
>
> .
>
> saMsparza-eka-prabuddha_atmA x
>
> rasa: druma-latA iva x
>
> sukha-prabodha-saMcAre x
>
> du:kha-bodha_agame tathA x
>
> ~vlm.125. The living soul or vital spirit (which is as free as air), comes
> to be confined in the arterial chains of the prison houses of the different
> bodies; by its entering into the lungs breathing with the breath of life.
> (The spirit of God was breathed into the nostrils of man).
>
> ~vlm.126. The breath of life circulating through the body, and touching
> its different parts or the organs of sense, raise their sensations in the
> soul; and as the moisture of the ground grows the trees and shrubs on
> earth, so doth our vitality produce the sensations of the pleasure and pain
> in the soul.
>
> ~sv.122-26 The cause is the impression received by the heart through the
> body, the eyes, etc. Later this expands by itself.
>
>
>

> *126*|o/

>
> जीवस्य नियता_ नाड्य: पृथग्-देह-स्थितिम् गता: ।
>
> सुखिन: प्रस्फुरत्य् एषा धीरता_आशु न दु:खिन: ॥६।८५।१२६॥
>
> jIvasya niyatA:_ nADya: pRthak-deha-sthitim gatA: |
>
> sukhina: prasphurati_eSA dhIratA_Azu na du:khina: ||126||
>
> .
>
> jIvasya -
>

> *of the Living.jIva *
>
> niyatA: nADya: -
>
> *led by the Channels *
>
> pRthag-deha=sthitim gatA: -
>
> *gone to its out.of.body-state = *
>
> sukhina: -
>
> *for the happy *
>
> prasphurati_eSA dhIratA_Azu –
>
> *this firmness is soon expanded *
>
> na du:khina: -
>
> *not for the sorrowful*

>
> .
>
> ~vlm.127. The living soul being confined in the arteries of different
> bodies, gives a degree of happiness and steadiness to some, which the
> miserable can never enjoy. (The poor are bereft to the comforts of high
> life).
>
> ~vlm.126. The breath of life circulating through the body, and touching
> its different parts or the organs of sense, raise their sensations in the
> soul; and as the moisture of the ground grows the trees and shrubs on
> earth, so doth our vitality produce the sensations of the pleasure and pain
> in the soul.
>
> ~sv.122-26 The cause is the impression received by the heart through the
> body, the eyes, etc. Later this expands by itself.
>
>
>

> *127*|*Ø*

>
> ये हि मार्गा: सु.वेषस्य कु.वेषस्य न ते शुभा: ।
>
> ye hi mArgA: su.veSasya ku.veSasya na te zubhA: |
>
> यावत् प्रमाणम् जीवो .अयम् संशाम्यत्य् अपरिस्फुरन् ॥६।८५।१२७॥
>
> yAvat pramANam jIva:_ayam saMzAmyati _aparisphuran ||127||
>
> .
>
> ye hi mArgA: -
>

> *for the.which roads *
>
> su.veSasya –
>
> *of one well-dressed *[cf. vAsanA]
>
> ku.veSasya –
>
> *of the ill-dressed *
>
> na te zubhA: -
>
> *not for them *
>
> yAvat pramANam *- x = *
>
> jIva:_ayam saMzAmyati *- x = *
>
> a-parisphuran *- x = *

>
> ~sv.127 When the heart is agitated, the memory agitates the jIva in its
> kundalini abode. The nadis which branch out throughout the body are
> affected. Pleasure-experiences and pain-experiences affect the nadis
> differently. The nadis expand and blossom, as it were, in pleasure, not in
> pain. When the jIva does not thus enter into the agitated nadis, it is
> liberated.
>
> ~vlm.127. The living soul being confined in the arteries of different
> bodies, gives a degree of happiness and steadiness to some, which the
> miserable can never enjoy. (The poor are bereft to the comforts of high
> life).
>
> #viS -> #veSa: - work, activity, management dress, apparel, ornament,
> artificial exterior, assumed appearance (often also = look, exterior,
> appearance in general) (tam with >kR or A->sthA, 'to assume a dress', with
> >gam or vi->dhA, 'to assume an appearance' with AcchAdya, 'concealing one's
> appearance', 'disguising one's self' pracchanna-veSeNa id.) often wR. for
> veza veSa adj. working, active, busy (cf. prAtar-v.) —y3019.003 #suveSa -
> #kuveSa
>
> #yAvatpramANa
>
> #aparisphuran
>
>
>

> *128*|*Ø*

>
> तावत् प्रमाणम् एव .एनम् मुक्तम् मुक्तिम् अवेहि वै ।
>
> tAvat pramANam eva_enam muktam muktim avehi vai |
>
> यावत् प्रमाणम् अधिकम् स्फुरति क्षुब्ध-मारुतम् ॥६।८५।१२८॥
>
> yAvat pramANam adhikam sphurati kSubdha-mArutam ||128||
>
> .
>
> tAvat
>
> pramANam eva_enam muktam
>
> muktim avehi vai x
>
> yAvat
>
> pramANam adhikam x
>
> sphurati kSubdha-mArutam – x.
>
> ~vlm.128. Know that the living soul, is said to be liberated in the same
> proportion as it manifests its tranquilized state; and know also that it is
> bounden bondage in the same degree, as it appears to be sorry in the face
> and choked in its breathing. (The
>
> dejected and depress spirit does not breathe out freely).
>
> ~sv.127-8. When the heart is agitated, the memory agitates the jIva in its
> kundalini abode. The nadis which branch out throughout the body are
> affected. Pleasure-experiences and pain-experiences affect the nadis
> differently. The nadis expand and blossom, as it were, in pleasure, not in
> pain. When the jIva does not thus enter into the agitated nadis, it is
> liberated.
>
>
>

> *129*|o/

>
> तावत् प्रमाणम् एव_एनम् बद्धम् बद्धम् अवेहि मे ।
>
> सुख-दु:ख-कल-आस्पदो_ बन्धो_ जीवस्य न.इतर: ॥६।८५।१२९॥
>
> tAvat pramANam eva_enam baddham baddham avehi me |
>
> sukha-du:kha-kala_aspada:_ bandhat jIvasya na_itara: ||129||
>
> .
>
> tAvat
>
> pramANam x
>
> eva_enam baddham x
>
> baddham avehi me x
>
> pleasure.pain-kala_aspado bandhat jIvasya x
>
> na itara: - x.
>
> ~vlm.130. As long as the deceptive senses, do not bring the false
> sensations of pain and pleasure unto the soul; so long does it rest in its
> state of sweet composure, and the calm tranquility of the positive rest.
>
> ~vlm.129. The alternate feeling of pain and pleasure, is likewise the
> bondage of the soul and no other, but this and it is the want of these
> alternations, that constitutes its liberation; and these are the two states
> of the living soul.
>
> ~sv.129-33 Bondage is none other than subjection of the jIva to pleasure
> and pain: when such subjection does not exist there is liberation. The jIva
> gets agitated at the very 'sight' of pleasure and pain.
>
> TPD baddhamavoheme
>
>
>

> *130*|*Ø*

>
> तद् अभावे हि मोक्ष: स्याद् इति द्वेधा व्यवस्थिता: ।
>
> tat_ a-bhAve hi mokSa: syAt_ iti dvedhA vyavasthitA: |
>
> सुख-दु:ख=देशे यावद् आनीते न.इन्द्रियै: शठै: ॥६।८५।१३०॥
>
> sukha-du:kha=deze yAvat_ AnIte na_indriyai: zaThai: ||130||
>
> .
>
> tat a-bhAve hi - for in the absence of that =
>
> mokSa: syAt - would be Freedom =
>
> iti dvedhA vyavasthitA: - so it is posited in two ways =
>
> sukha-du:kha=deze - in a pleasurely or painful place =
>
> yAvad - so long as =
>
> AnIte na_indriyai: zaThai: - it is not brought by the cheating senses.
>
> ~vlm.130. As long as the deceptive senses, do not bring the false
> sensations of pain and pleasure unto the soul; so long does it rest in its
> state of sweet composure, and the calm tranquility of the positive rest.
>
> ~sv.129-33 Bondage is none other than subjection of the jIva to pleasure
> and pain: when such subjection does not exist there is liberation. The jIva
> gets agitated at the very 'sight' of pleasure and pain.
>
> #zath -> #zaTh - to hurt • to laze • -> zaTha‑ deceitful, malignant,
> wicked • #zaTha: - a cheat, rogue (esp. a false husband or lover, what
> pretends affection for one female while his heart is fixed on another • one
> of the four classes into which husbands are divided) • a, fool, blockhead.
> y2013.027
>
> tt. #dvi -> #dvitrA: - pl. two or three, KAv. &c •• #dvidhA – twofold,

> divided (Rgv.) •• #*dvedhA* – in 2 parts or ways, twice (mbh.&c) +

>
> *jd.130 - tat a-bhAve hi - for in the absence of that = mokSa: syAt -
> would be Freedom = iti dvedhA vyavasthitA: - so it is posited in two ways =
> sukha-du:kha=deze - in a pleasurely or painful place = yAvad - so long as =
> AnIte na_indriyai: zaThai: - it is not brought by the cheating senses.
>
>
>

> *131*|*Ø*

>
> तावत् सुख.सम: सौम्यो जीवस् तिष्ठति शान्तवत् ।
>
> सुखम् आलोक्य वा दु:खम् अक्ष.अतीतश् चलद् वपु: ॥६।८५।१३१॥
>
> तावत् सुख.सम: सौम्यो जीवस् तिष्ठति शान्तवत् ।
>
> tAvat sukha.sama: saumyo_ jIva:_ tiSThati zAntavat |
>
> सुखम् आलोक्य वा दु:खम् अक्ष.अतीतश् चलद् वपु: ॥६।८५।१३१॥
>
> sukham Alokya vA du:kham akSa_atIta: calat_vapu: ||131||
>
> .
>
> tAvat –
>

> *to that extent - in that way = *
>
> sukha.sama: saumya: jIva: tiSThati –
>
> *the equanimous cool living.jIva rests = *
>
> zAntavat –
>
> *peacefully = *
>
> sukham Alokya vA du:kham –
>
> *whether it has seen pleasure or pain = *
>
> akSa_atIta: calat vapu: -
>
> *it is the vapus.body vibrant beyond the senses. *

>
> ~vlm.13l. The invisible soul coming in sight of some transient pleasure or
> want of pain, becomes as joyous us the cheerful sea passing the reflexion
> of the bright moon-beams in its bosom.
>
> ~sv.129-33 Bondage is none other than subjection of the jIva to pleasure
> and pain: when such subjection does not exist there is liberation. The jIva
> gets agitated at the very 'sight' of pleasure and pain.
>
> *jd.131 - tAvat - to that extent - in that way = sukha.sama: saumya: jIva:
> tiSThati - the equanimous cool living.jIva rests = zAntavat - pacefully =
> sukham Alokya vA du:kham - whether it has seen pleasure or pain =
> akSa_atIta: calat vapu: - it is the vapus.body vibrant beyond the senses.
>
>
>

> *132*|*Ø*

>
> समुल्लसति जीवो ऽन्तर्.दृष्ट-इन्दुम् इव तोयधि: ।
>
> sam.ullasati jIva:_antar.dRSTa_indum iva toya.dhi: |
>
> जीव: क्षुभ्यति दृष्टेन संविदा .अङ्ग सुख.आदिना ॥६।८५।१३२॥
>
> jIva: kSubhyati dRSTena saMvidA_aGga sukha_adinA ||132||
>
> .
>

> sam.ullasati jIva: *- gleams/sports the Living.jIva = *
>
> antar.dRSTa_indum iva –
>
> *like the moon seen within = *
>
> toya.dhi: *- the waters + *
>
> jIva: kSubhyati *- the jIva disturbs = *
>
> dRSTena saMvidA_aGga *- with perceptual awareness = *
>
> sukha_adinA – *w pleasures & pains... *

>
> ~vlm.132. The invisible soul coming in sight of some transient pleasure or
> want of pain, becomes as joyous us the cheerful sea passing the reflexion
> of the bright moon-beams in its bosom.
>
>
>

> *133*|o/

>
> आमिषेण.इव मार्जारो मौर्ख्यम् एव_अत्र कारणम् ।
>
> शुद्धेन बोध्य-बोधेन स्व.आत्म.ज्ञान-मय=आत्मना ॥६।८५।१३३॥
>
> AmiSeNa_iva mArjAro_ maurkhyam eva_atra kAraNam |
>
> zuddhena bodhya-bodhena sva_Atma.jJAna-maya_AtmanA ||133||
>
> .
>
> ...
>
> AmiSeNa_iva mArjAra: -
>

> *like the cat with its prey *
>
> maurkhyam eva_atra kAraNam –
>
> *only folly here is the cause *
>
> zuddhena *- x = *
>
> bodhya-bodhena *- x = *
>
> sva_Atma.jJAna-maya_AtmanA *- x. *

>
> ~vlm.133. The soul equally exults at the sight of pleasure, as it grieves
> at the knowledge of its unsteadiness; as a foolish cat rejoices to see of
> fish, which it has not the power to catch or hold fast in its clutches.
>
> ~vlm.133. When the soul, has the pure knowledge of the intelligibles and
> the cognition of itself; it comes to know, that there is no such thing as
> positive pain or pleasure; and has thereby its calm and quiet composure for
> ever, and under every circumstance.
>
>
>

> *134*|o/

> *for*
>
> *as the jIva is awakened*
>
> *it comes to nirvANa*
>
> *quieting*
>
> *with the inner realization that pleasures are insubstantial, not a form
> of That*
>
> *.*

>
> ~vlm.135. When the living soul comes to know by its internal intuition,
> that pain and pleasure are unreal in their nature; it is no longer
> concerned about them, but rests quiet by within itself.
>
>
>

> *136*|o/

>
> न तद् उन्मुखताम् याति जीव: शाम्यति केवलम् ।
>
> सर्वम् एव चिद्.आकाशम् ब्रह्मेति घन-निश्चये ॥६।८५।१३६॥
>
> na tat_unmukhatAm yAti jIva: zAmyati kevalam |
>
> sarvam eva cid.AkAzam brahmeti ghana-nizcaye ||136||
>
> .
>
> it does not come to realization
>
> —
>
> the Living.jIva subsides totally
>
> everything is its Conscious.Space
>
> it _i:_ the brahman.Immensity
>
> .
>
> ~sv. if it realises that these do not exist in itself nor does it exist in
> them, it realises total freedom.
>
>
>

> *137*|*Ø*

>
> स्थितिम् याते शमम् याति जीवो नि:स्नेह-दीपवत् ।
>
> sthitim yAte zamam yAti jIva:_ ni:sneha-dIpavat |
>
> दीपवच् छमम् आयाति सुख.आदि-स्नेह-संक्षये ॥६।८५।१३७॥
>
> dIpavat_zamam AyAti sukha_Adi-sneha-saMkSaye ||137||
>
> .
>

> *when it has come to a peaceful*
>
> *state, the jIva is like a lamp*
>
> *without oil, a lamp that dims when*
>
> *pleasures and pains are exhausted*
>
> *.*

>
> ~vlm. ... it gets its rest in its quietness, and becomes as cool as an
> oilless and extinguished lamp.
>
>
>

> *138*|*Ø*

>
> सर्वम् एवम् इति ज्ञानाज् जीवो ऽद्वित्व-विभावनात् ।
>
> sarvam evam iti jJAnAt_ jIva:_ a-dvitva-vibhAvanAt |
>
> सर्वम् आकाशम् एव .इति बुद्ध्वा क्षोभम् न गच्छति ॥६।८५।138||
>
> sarvam AkAzam eva_ iti buddhvA kSobham na gacchati ||138||
>
> .
>

> sarvam evam - *everything is so *
>
> iti jJAnAt -* from such wise knowledge *
>
> *the Living.jIva *

>
> advitva-vibhAvanAt x
>
> sarvam AkAzam eva_iti buddhvA - having realized everything as Space =
>
> kSobham na gacchati it does not go to disturbance
>
> .
>
> #vibhAvanA #advitvavibhAvanA
>
> ~vlm.138. The thoughts of pleasure and pain therefore are as false, as the
> false appearance of the world; and this error is inherited by the living
> soul from Brahmá the first of living beings in the world.
>
> ~sv.137-39 If it realises that all this is nothing but the one infinite
> consciousness, then again it attains equilibrium. Like a lamp without fuel,
> it does not get agitated again, for the jIva itself is then realised as a
> non-entity and it is re-absorbed in the consciousness of which it is but
> the first thought-emanation.
>
>
>

> *139*|o/

> *FIRECREST said—*
>
>
>
> *140*|o/

> *The brAhmaNa Boy said—*
>
>
>
> *141*|o/
>
> bAla uvAca*–*

>
> जीव: क्षोभयति क्षुब्ध: प्राणादि-पवनावलिम् ॥६।८५।१४१॥
>
> jIva: kSobhayati kSubdha: prANAdi-pavana_Avalim ||141||
>
> .
>
> jIva: kSobhayati – the vibrant Living.jIva vibrates =
>
> kSubdha: =
>
> prANa_adi-pavana_avalim the flow of prANic Air...
>
> ~vlm. The animal soul being excited, excites the living breath of prána to
> motion...
>
>
>

> *142*|o/

> *it soon releases its*
>
> *perfume & pollen & leaves & flowers*
>
> *that being stirred comes down*
>
> *like the sound of a thunder.cloud inthe kha.sky*
>
> *.*
>
> *thru Body's gross and subtle** Channel**s*
>
> *semen emerges from Urself*
>
> *.*

>
> ~vlm.143. The vital airs being put to motion, they move the internal sap
> and serum from their seats; as the blowing winds bear away the fragrance of
> flowers and the dust of leaves, and drop down the fruits and flowers and
> leaves of trees.
>
> ~vlm.144. The semen being put to motion falls downwards, as the clouds
> being driven together burst into the rain water.
>
> * tyajati Azu prasaugandhyam it soon releases its perfume, pollen, leaves,
> & flowers calitam tat tu adhas yAti that being stirred comes down garjAt
> iva ghana_adi khe like the sound of a thunder.cloud inthe kha.sky.
>
>
>

> *FIRECREST said—*
>
>
>
> *144*|o/

>
> zikhidhvaja uvAca |
>
> देवपुत्र महाज्ञो ऽसि वेत्सि पूर्वाम् च तत्स्थितिम् ॥६।८५।१४४॥
>
> ज्ञायसे वचनाद् एव स्वभावो हि किम् उच्यते |
>
> देवपुत्र महाज्ञो ऽसि वेत्सि पूर्वाम् च तत्स्थितिम् |
>
> devaputra mahAjJa:_asi vetsi pUrvAm ca tat sthitim ||144||
>
> ज्ञायसे वचनाद् एव स्वभावो हि किम् उच्यते |
>
> jJAyase vacanAt_eva svabhAvo_ hi kim ucyate |
>
> .
>

> *divine boy, you are very wise = *
>
> vetsi pUrvAm ca tat sthitim –
>
> *you understand that state from prior experience. *

>
> jJAyase vacanAt_eva svabhAvo hi kim ucyate x
>
> ~vlm.145. Sikhidhwaja said.--O thou divine boy! that knowest both the past
> and present states of things, as it appears from thy instructive
> discourse...
>
> ~sv.141-44 As I said, the jIva agitates the life-force. The movement of
> the life-force extracts the vital energy from the entire body. This energy
> then descends as the seminal energy which is discharged naturally.
>
> ~sv.144-47 (Asked what is nature, the brahmana said: ) Originally, Brahman
> alone existed as Brahman. In it innumerable substances appeared like
> ripples on the surface of the ocean. This is known as nature. It is not
> causally related to Brahman, but it happened like a cocoanut accidentally
> falling when a crow happened to alight on it. In that nature are found
> diverse creatures endowed with diverse characteristics.
>
> #praNAla : - a channel from a pond , watercourse , drain L.; (prob.) a row
> , series Ka1d.; f. a channel &c R.; ` PranAla Channel, y6085.144
>
>
>

> *The brAhmaNa Boy said—*
>
>
>
> *145*|146|o/

>
> आद्य-सर्गे यथा सद्य: स्फुरितम् ब्रह्म ब्रह्मणि ॥६।८५।१४५॥
>
> Adya-sarge yathA sat_ya: sphuritam brahma brahmaNi ||145||
>
> घट.अवट-पट.आद्य्=आत्म तथैव_आद्य-व्यवस्थितम् ।
>
> ghaTa_avaTa-paTa_Ady=Atma tathaiva_Adya-vyavasthitam |
>
> काकतालीयवद् वारि-बुद्बुद.उत्पत्ति-नाशवत् ।
>
> kAkatAlIyavad vAri-budbuda_utpatti-nAzavat |
>
> घुण .अक्षरवद् उच्छूनम् तम् विभावम् विदुर् अबुधा: ॥६।८५।१४६॥
>
> ghuNa_akSaravad ucchUnam tam vibhAvam vidu:_ abudhA: ||146||
>
> .
>
> Adya-sarge yathA
>

> *as in the primal creation *
>
> sat_ya: sphuritam
>
> *the BeingSo which is manifest *
>
> brahma brahmaNi
>
> *is the brahman in the brahman*

>
> .
>
> ~vlm. ... please to instruct me at present, what you mean by the nature of
> things by the Brahmic power of Brahma.
>
> ~vlm.145/6. Chudálá replied--Nature is that intrinsic character, which is
> implanted in the constitution of things at the beginning of their creation;
> and the same which continues to this day the essential part of the ghata,
> pata, and all other things.
>
> ~sv.144-47 (Asked what is nature, the brahmana said: ) Originally, Brahman
> alone existed as Brahman. In it innumerable substances appeared like
> ripples on the surface of the ocean. This is known as nature. It is not
> causally related to Brahman, but it happened like a cocoanut accidentally
> falling when a crow happened to alight on it. In that nature are found
> diverse creatures endowed with diverse characteristics.
>
>
>
> .
>
> ghaTa_avaTa.paTa_ady=Atma
>

> *pot or hole *

> *147*|*Ø*

>
> अस्मिन् स्वभाव-वशतो जगति प्ररूढे
>
> asmin svabhAva-vazato_ jagati prarUDhe
>
> देहा भ्रमन्ति परितो विविधा विकारा: ।
>
> dehA bhramanti parito vividhA vikArA: |
>
> प्रक्षीण-वासनतया न भवन्ति के.चिद्
>
> prakSINa-vAsanatayA na bhavanti ke.cid
>
> भूयो भवन्ति च पुनस् त्व् इतरे घन-आस्था: ॥६।८५।१४७॥
>
> bhUyo_ bhavanti ca puna:_tu_ itare ghana_asthA: ||147||
>
> .
>

> asmin - *here = *
>
> svabhAva-vazata: -
>
> *by force of its own nature *
>
> jagati prarUDhe
>
> *when the world has spread forth *
>
> dehA: bhramanti parita:
>
> *the bodies wander about *
>
> vividhA: vikArA:
>
> *various transformations *
>
> prakSINa-vAsanatayA
>
> *because its vAsanA-state has been removed *
>
> na bhavanti ke.cid
>
> *they do not become anything *
>
> bhUyas bhavanti ca
>
> *and again they become *
>
> *and yet again thick/visible states. *

>
> ~vlm.147. It is under the power of this nature, that all things move about
> in the world in the various forms; and with all their properties of change
> and persistence. It is only the indifferent and inappetent soul that is
> liberated from the subjection of nature, while the apparent is last bound
> to its chains and wander with their prurient nature in repeated
> transmigrations.
>
> ~vlm.145/6. Chudálá replied--Nature is that intrinsic character, which is
> implanted in the constitution of things at the beginning of their creation;
> and the same which continues to this day the essential part of the ghata,
> pata, and all other things.
>
> ~sv.144-47 (Asked what is nature, the brahmana said: ) Originally, Brahman
> alone existed as Brahman. In it innumerable substances appeared like
> ripples on the surface of the ocean. This is known as nature. It is not
> causally related to Brahman, but it happened like a cocoanut accidentally
> falling when a crow happened to alight on it. In that nature are found
> diverse creatures endowed with diverse characteristics.
>
> #rudh #prarudh #prarUDha
>
> #prakSINa
>

> * asmin - *here = *svabhAva-vazata: - *by force of its own nature *jagati
> prarUDhe *when the world has spread forth *dehA: bhramanti parita: *the
> bodies wander about *vividhA: vikArA: *various transformations *prakSINa-vAsanatayA
> *because its vAsanA-state has been removed *na bhavanti ke.cid *they do
> not become anything *bhUyas bhavanti ca *and again they become and yet
> again thick/visible states. *
>
>
>
>
>
>
>
> *o**ॐ**m*

>
>
>
> DAILY READINGS wd 22 November
>
>
>
> fm4020 1.nv22 MIND AND BODY .z9
>
>
> https://www.dropbox.com/s/ww9md120gocxuax/fm4020%201.nv22%20MIND%20AND%20BODY%20.z9.docx?dl=0
>
> fm6086 2.nv22 Birth of kumbha the Pot .z29
>
>
> https://www.dropbox.com/s/gn14wqia8wsk1ws/fm6086%202.nv22%20Birth%20of%20kumbha%20the%20Pot%20.z29.docx?dl=0
>
> fm7188 3.nv22 The Living.jIva .z29
>
>
> https://www.dropbox.com/s/e76vm0e110h5o3k/fm7188%203.nv22%20The%20Living.jIva%20.z29.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:
>
> संकल्पात्स मनो_ भवेत् ।
>

> saMkalpAt sa:_ man*a:_* bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>

> *O**ॐ*m
>
>
>
> +++
>
> --
> You received this message because you are subscribed to the Google Groups
> "yoga vasishtha" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to yoga-vasishth...@googlegroups.com.
> To post to this group, send email to yoga-va...@googlegroups.com.
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/yoga-vasishtha/0e887cc2-0cdd-4d98-a33b-08b047680d33%40googlegroups.com
> <https://groups.google.com/d/msgid/yoga-vasishtha/0e887cc2-0cdd-4d98-a33b-08b047680d33%40googlegroups.com?utm_medium=email&utm_source=footer>
> .
> For more options, visit https://groups.google.com/d/optout.
>

Jiva Das

unread,

Nov 22, 2021, 11:25:50 AM11/22/21

to yoga vasishtha

FM6085 2.NV14.21 CHUUDAALAA'S DECEPTION .z147

https://www.dropbox.com/s/a67o59kxo6y31tx/fm6085%202.nv14..21%20chUDAlA%27s%20DECEPTION%20.z147.docx?dl=0

FM.6.50.FM.6.99

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

*o*ॐ*m*

[image: http://srimadbhagavatam.org/images/caligraphy.gif]

*[image: image not displayed]*

FM.6.85

*CHUUDAALAA'S DECEPTION*

*VASISHTHA continued—*

एवम् शिखिध्वजः पूर्ण.मठिकायाम् वने स्थितः ।

evam zikhidhvaja: pUrNa.maThikAyAm vane sthita: |

इदानीम् शृणु छूडाला सा किम् कृतवती गृहे ॥६।८५।१॥

idAnIm zRNu chUDAlA sA kim kRtavatI gRhe ||6|85|1||

.

*so*

*Shikhidhvaja.Firecrest is settled in his forest.cabin*

*now *

*you may give your attention to *

*Chuudualaa.Topknot: what is she doing in her home*

*?*

*vlm.p.1. vasiShTha continued:—In this manner, King #zikhi.dhwaja remained
in his monastery in the forest *i*n his state of perfect joy. The queen

remained at home and did as you shall now hear from me.

#**evam* ind. (fr. pronom. base e BRD.

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#BRD> •
probably connected with eva), thus, *in this way*, in such a manner, such,
(in the oldest hymns of the veda = <eva>, especially in connection with
##vid, 'to know', e.g. <ya evam veda>, he who knows so • in classical
Samskrta *evam occurs very frequently, with the roots ##vac, 'to speak',
and ##zru, 'to hear', and refers to what precedes as well as to what

follows e.g. <evam uktvA>, having so said • evam eva etat, this is so •
evam astu, or evam bhavatu, be it so, I assent • asty evam, it is so • yady
evam, if this be so • kim evam, how so? what is the meaning of it? what
does this refer to? mA.evam, not so! evam yathA … evam, so … as) • (it is

also often used like an adjective, e.g. <evam te vacane rata:>, rejoicing

in such words of yours • where evam = evaM.vidhe) • sometimes evam is

merely an expletive • according to lexicographers evam may imply likeness
(so) • sameness of manner (thus) • assent (yes, verily) • affirmation
(certainly, indeed, assuredly) • command (thus, &c.) • and be used as an

expletive + *evam *thus/so. *

तत्‍रार्धरात्रसमये दूरम् याते शिखिध्वजे ।

tatra ardha.rAtra.samaye dUram yAte zikhidhvaje |

हरिणी ग्रामसुप्तैव चूडाला बुबुधे भयात् ॥६।८५।२॥

hariNI grAma.suptA iva cUDAlA bubudhe bhayAt ||6|85|2||

*.*

*there in **a midnight*.samaya.*meeting/contact/occasion*.e /

dUra.*far.away*.m *wh**in**.the* yAta*.*

*having.come from afar *

*was **Shikhidhvaja:*

like a *deer in Dream town, *

*Chuudaalaa.Topknot* *awoke with* *fear*

.

*there in **a* ardha.*half*.rAtra.*night*.samaya.*meeting/contact/occasion*.e
/

dUra.*far.away*.m *wh**in**.the* yAta*.having.come.to
<http://having.come.to>*.e *Shikhidhvaja*.e =

hari.*antelope/deer*.NI grAma.*town*.supta.*asleep*.a iva.*like/as.if* \

*Chuudaalaa.Topknot* bubudhe.*awoke* bhaya.*fear*.at

.

*vlm. ... as a timid fawn lying in the village, is startled by fear.

*vlm.2. After the prince had gone away from the palace a*t m*idnight,

chudálá started from her sleep; as a timid fawn lying in the village, is
startled by fear.

* tatra whin.the ardha.half.rAtra.night.samaya.meeting/contact/occasion.e /
dUra.far.away.m whin.the yAta.having.come.to.e Shikhidhvaja.e =
hari.antelope/deer.NI grAma.town.supta.asleep.a iva.like/as.if \
Chuudaalaa.Topknot bubudhe.awoke bhaya.fear.at

अपश्यत् पतिनिर्हीना शयनम् शून्यताम् गतम् ।

apazyat pati.nirhInA zayana.m zUnyatA.m gata.m |

अभास्करम् अपूर्णेन्दु शान्तशोभमिवाम्बरम् ॥६।८५।३॥

a.bhAskara.m a.pUrNa*indu zAnta.zobha.m iva ambara.m ||6|85|3||

.

*she saw their empty bed *

*no husband there *

*a great void where there's no light; *

*when there's no full.moon in the sky where's the splendor*

*? *

*AB. nirhInA tyaktA ||

#tt. #nirhIna not cited in google in apazyat pati.nirhInA zayana.m
zUnyatA.m gatam, y6085.003, ABComm. suggests nirhInA tyaktA ||6|85|

#zubh #zobha bright, brilliant, handsome; lustre (in comp. for #zobhA.
q.v). — #zobhA (end.comp. f. .A) splendour, brilliance, lustre, beauty,

grace, *loveliness* (kA zobhA with tasmin, "what beauty is there [in
that]", i.e."it has no beauty"; zobhAm na.kR, "to look bad or ugly";

*end*.comp.
often =*"splendid*, "excellent"e.g. zaurya.zobhA, "splendid heroism"; • #
*zobhanA*, zobhanI brilliant, splendid, beautiful (at end of comp.

="beautiful by reason of"); magnificent, distinguished in or by (tena or

comp); (end.comp) superior to, better than propitious, auspicious;
virtuous, moral; correct, right; #zobhA a beautiful woman (often in voc);
#zobha.m the *act* of *adorning*, causing to look beautiful; an ornament
(see #karNaz.); anything propitious or *auspicious*; moral good, virtue ib.
brilliance... •.•> bright, brilliant, handsome; m. lustre (in comp. for
#zobhA .f.. (ifc. f. .A) splendour, brilliance, lustre, beauty, grace,

loveliness (kA zobhA with loc, "what beauty is there [in that]?" = (it has
no beauty) • zobhAm na .kR, "to look bad or ugly"; ifc. often ="splendid,

"excellent"e.g. zaurya.zobhA, "splendid heroism"; *karmazobhA*, "a
masterpiece"); wish, desire.

* apazyat.saw/knew pati.lord/husband/protector.nirhIna**.a /
zayana.couch/bed\copulation.m zUnyatA.emptiness/void.m gata.gone.m =
a.non.bhAskara.shining.m a.non.pUrNa.full*indu.moon \
zAnta.quieted/calm.zobha.beauty/splendour\color\semblance

.m iva.like/as.if ambara.sky.m

उत्तस्थौ किम्चिद् आम्लान.वदना खेद.शालिनी ।

uttasthau kimcit AmlAna.vadanA kheda.zAlinI |

कु.सिक्‍तेव महावल्ली निरुत्साह.अङ्ग.पल्लवा ॥६।८५।४॥

ku.siktA iva mahAvallI nirutsAha*aGga.pallavA ||6|85|4||

.

*she stood up *

*grown somewhat pale.of.face from **distress/trouble*

:

ku*.bad/mis-*.sikta.*sprinkled.wetted\impregnated*.a iva.*like/as.if* mahA
*.great*.valli.*earth*,ifc.i \ nirutsAha*.aGga.*body/limb\clearly*.pallava
*.sprout/shoot/twig*.a

.

*= *nirutsAha.aGga.pallavA* – or one of its miserable twigs *

*she stood there somewhat faded in her looks*

*stricken by misery*

*a big dried.up vine that has withered to a twig*

*.*

*vlm.4. She rose up with a melancholy face, and with her heart full of
sorrow and sadness; and her limbs were as lank as the leaves of plants,
without being well watered in summer.

*sv.2.7 Cudala awoke with a fright when she discovered that her husband had
left the palace. She fel*t u*nhappy and decided that her place was by her

husband's side.

*AB. kutsitenA [???]...

* uttasthau she arose = kimcid AmlAna.vadanA with somewhat faded looks =
kheda.zAlinI stricken by misery = ku.siktA iva mahAvallI like a big
dried.up vine = nirutsAha.aGga.pallavA – or one of its miserable twigs

न प्रसन्ना न विमला बभूवाकुलताम् गता ।

na prasannA na vimalA babhUva AkulatA.m gatA |

दिनश्रीरिव नीहारधूसरा सा व्यतिष्ठत ॥६।८५।५॥

dina.zrI: iva nIhAra.dhUsarA sA vyatiSThata ||6|85|5||

.

na prasannA* na vimalA* /

babhUva.*was gne.to <http://gne.to>* *trouble*.tA.*ness*.m gatA =

dina.zrI: iva nIhAra.\dhUsarA sA vyatiSThata

.

un*easily *un*clear*

babhUva AkulatA.m gatA

*she became became in her troubled state *

*= *dina.zrI: iva *like the Lady of the Day = *

nIhAra.dhUsarA *foggy.grey = *

sA vy.atiSThata *she stood*

*. *

*vlm.5. Sorrow sat heavy in her heart, and drove the charm and cheerfulness

of her countenance; and she remained as a winter day, over cast by a cloud
or covered by a hoar.frost over its face.

क्षणम् शय्योपविष्टैव चिन्तयामास चिन्तया ।

kSaNam zayyA upaviSTA eva cintayAm.Asa cintayA |

कष्टम् राज्यम् प्रभुस्‍त्यक्त्वा वनम् यातो गृहादिति ॥६।८५।६॥

kaSTam rAjyam prabhu: tyaktvA vanam yAta: gRhAt iti ||6|85|6||

तन्मयेहाद्य किम् कार्यम् तत्समीपम् व्रजाम्यहम् ।

tat mayA iha adya kim kAryam tat.samIpam vrajAmi aham |

भर्तैव गतिरुद्दिष्टा विधिना प्रकृता स्त्रियः ॥६।८५।७॥

bhartA eva gati: uddiSTA vidhinA prakRtA striya: ||6|85|7||

.

*then *

*seated there on their bed*

*she thought in her care*

*:*

*"What next?!*

*the good.man has renounced his kingdom,*

*he has left home to live in the forest: *

*what do I do about this?*

*to be with him*

*I follow my husband for that is the path prescribed*

*by the rules of female conduct"*

*. *

इति संचिन्त्य भर्तारमनुगन्तुम् समुत्थिता ।

iti saMcintya bhartAram anugantum samutthitA |

चूडाला वातरन्ध्रेन निर्गत्‍याम्बरमाययौ ॥६।८५।८॥

cUDAlA vAta.randhrena nirgatya ambara.m Ayayau ||6|85|8||

बभ्रामाम्बरमार्गेण वातस्कन्धेन योगिनी ।

babhrAma ambara.mArgeNa vAta.skandhena yoginI |

कुर्वती सिद्धसार्धस्य मुखेनान्येन्दुविभ्रमम् ॥६।८५।९॥

kurvatI siddha.sArdhasya mukhena anya*indu.vibhramam ||6|85|9||

*. *

*so she thot about her husband*

*and rose.up to follow him:*

*Topknot went out a window and came.to <http://came.to> the sky*

.

*She traveled by Sky.Road, a Yoginii riding the shoulders of the wind *

kurvatI siddha.sArdha.*together.with.*sya \

mukhena anya*indu.vibhramam

.

babhrAma ambara.mArgeNa vAta.skandhena yoginI

the yoginI travelled Sky Road on the shoulders of the wind

kurvatI siddha.sArdhasya

mukhena anya indu=vibhramam

.

*vlm.9. She roamed in her aerial course, and by the force of her breath on
the wings of air; and appeared before the face of the aerial spirits
(siddhas), as a second moon moving in the skies.

*sv.8.9 Quickly she also got out of the palace through a small window and

flew in the sky, looking for her husband.

babhrAma ambara.mArgeNa vAta.skandhena yoginI

The yoginI travelled Sky Road on the shoulders of the wind

kurvatI siddha.sArdhasya

mukhena anya indu=vibhramam

*vlm.9. She roamed in her aerial course, and by the force of her breath on
the wings of air; and appeared before the face of the aerial spirits
(siddhas), as a second moon moving in the skies.

*sv.8.9 Quickly she also got out of the palace through a small window and

flew in the sky, looking for her husband.

ददर्शाथ यथायातम् रात्रौ खड्गधरम् पतिम् ।

dadarza atha yathA AyAtam rAtrau khaDga.dhara.m patim |

भ्रमन्तमेकमेकान्ते वेतालसमयोदितम् ॥६।८५।१०॥

bhramantam ekam ekAnte vetAla.samaya uditam ||6|85|10||

.

dadarza atha yathA AyAtam /

rAtrau khaDga.dhara.m patim =

bhramantam ekam ekAnte \

vetAla.samaya uditam

.

ददर्श अथ And then she saw =

यथायातं रात्रौ as the evening came.on =

खड्ग.धरं पतिम् her broadsword.bearing husband =

भ्रमन्तम् एकम् एकान्ते wandering alone in a lonely place =

वेताल.समय=उदितम् looking like a Zombie

.

evening drew.on.

And then she saw her husband,

looking something like a Zombie wandering alone

from lonely place to lonely place.

*sv.10 Soon she found him wandering in the forest.

*vlm.10. As she was passing at the night time, she happened to behold her
lord roving about with a sword in his hand; and appearing as a ghost of a
vetála or demon wondering in the solitary forest.

#AyAta #yathAyAta yathA AyAta as.it.comes

#khaDga #khaDgadhara broadsword.bearing.

#i #sami #samaya: समयः Time in general. • Occasion, opportunity; न तैः
समयमन्विच्छेत् पुरुषो धर्ममाचरन् Ms.1.53. • Righ*t m*oment; गन्तुं प्रवृत्ते

समयेन 'on condition, conditionally'.) .Comp. — #samayajJa .ज्ञ adj. knowing
the right time. .धर्मः covenant, stipulation. — s..#parIkSaNa .परिरक्षणम्

observance of a compact, treaty, or agreement; न समयपरिरक्षणं क्षमं ते

Ki.1.45. ... viabicArin .व्यभिचारिन् adj. breaking an agreement; निगृह्य
दापयेच्चैनं समयव्यभिचारिणम् Ms.8.22.221. —

तादृशम् पतिमालोक्य स्थित्वा गगनकोटरे ।

tAdRzam patim Alokya sthitvA gagana.koTare |

भविष्यच्चिन्तयामास सर्वम् भर्तुरखण्डितम् ॥६।८५।११॥

bhaviSyat cintayAm.Asa sarvam bhartu: akhaNDitam ||6|85|11||

यथा येन यदा यत्र यावत् कार्यम् यथोदयम् ।

yathA yena yadA yatra yAvat kAryam yathA udayam |

यथा च निर्वृतिः स्फारा गन्तव्या तेन राघव ॥६।८५।१२॥

yathA ca nirvRti: sphArA gantavyA tena rAghava ||6|85|12||

.

tAdRzam patim Alokya /

sthitvA gagana.koTare =

bhaviSyat cintayAm.Asa \

sarvam bhartu: akhaNDitam ||

yathA yena yadA yatra /

yAvat kAryam yathA udayam =

yathA ca nirvRti: sphArA \

gantavyA tena rAghava ||

.

tAdRzam patim Alokya *in that way her lord having seen = *

sthitvA gagana.koTare *seated in a hollow of the sky = *

bhaviSyat *about what will be = *

cintayAm.Asa *she was concerned = *

sarvam bhartu*: a*khaNDitam – *all.about *her *husband incessantly*

yathA yena *how why = *

yadA yatra *when where = *

yAvatkAryam *as i*t is *to be done = *

yathodayam *as.arisen = *

yathA ca nirvRti: sphArA gantavyA tena

*and as* nirvRti: sphArA gantavyA tena* = *

*, rAghava. *

#nirvRti

#akhaNDitam without a break.

*vlm.11. The princess seeing her husband in this manner from her aerial
seat, she began to reflect on the future state which awaited on her
husband; and which she foresaw by power of her yoga.

*vlm.12. It is certain, O Ráma! that whatever is alloted in the book of

fate to befall ou any body ab any time or place of manner, the same is sure
to take place at the very moment and spot and in the sam« way; (and all
this is well known to be holy seer and seeress by the prophetic power,
which they acquire by their knowledge and practice of yoga).

*sv.11.14 But, before alighting near him, she considered future events

through her psychic vision. She saw everything as it was destined to
happen, to the smallest detail.

अवश्यम् भवितव्यम् तद्भर्तुर्दृष्ट्वा पुरः स्थितम् ।

avazyam bhavitavyam tat bhartu: dRSTvA pura: sthitam |

तदेव संवदायितुम् गमनात् सा न्यवर्तत ॥६।८५।१३॥

tadeva saMvadAyitum gamanAt sA ni.avartata ||6|85|13||

.

avazyam bhavitavyam tat /

bhartu: dRSTvA pura: sthitam =

tadeva saMvadAyitum \

gamanAt sA ni.avartata

.

*what necessarily will.be <http://will.be>*

*for her husband, she has foreseen*

*.*

*to have some words with himabout that, she turned.back from her journey*

*.*

*vlm.13. The princess seeing plainly in her presence, whatever is to take
place on her husband; and knowing it to be averted by no means, she stopped
from going to him to communicate the same.

*vA having seen what will surely happen to her husband as if it were

in front of her, ... she returned. Second line, plz?

*AS: She stopped her travel (गमन) so that she can discuss it (संवादयितुम्).

Also, पुरः स्थितम् can alternatively be translated as "what is ahead".

#va: to will, WiS: #avazya,– a.vazya अवश्य .adj.. ungovernable; inevitable;
अथ मरणमवश्यमेव जन्तोः Ve.3.6. Indispensable, necessary. •.• Comp. #a.#putra
.पुत्रः a child impossible to teach. •• #Avazyaka आवश्यक .adj.. (.की f) [
अवश्य वुञ्] Inevitable, necesary; • #Avazyakam कम् Necessity, inevitable

act or duty. ˚कृ to do what nature compels one to do; •• #Avazya आवश्यम् [

अवश्य.अण्] Necessity, inevitable act or conclusion. •• #Avazyam
–ind..necessarily, certainly. •.• #avazyakarman –n.. any necessary action
or performance. • #avazyakArya .adj.. to be necessarily done R.2.96.8. •
avazyam #bhAvin .adj.. necessarily being mbh.1.6144. * #avazyA (>zyai)
hoar.frost, dew. • #avazyAya : hoar frost, dew mbh. 12.5334.

आस्ताम् ममाद्य गमनम् कालेनातिचिरेण हि ।

AstAm mama adya gamana.m kAle na aticireNa hi |

मयास्य पार्श्वे गन्तव्यम् नियत एष निश्चयः ॥६।८५।१४॥

mayA asya pArzve gantavyam niyata* eSa* nizcaya: ||6|85|14||

.

AstAm mama adya gamana.m /

kAle na aticireNa hi =

mayA asya pArzve gantavyam \

niyata* eSa* nizcaya:

.

AstAm mama adya gamana.m –

*my stopping travel now *

kAle na aticireNa hi –

*for the time is not far.off— = *

mayA bei mir (Yiddish) *according.to <http://according.to> me* =

asya pArzve gantavyam *approaching his mountain* =

niyate: eSa nizcaya: *this is the sureness of destiny. *

*vlm.14. Be my visit postponed to him to a future occasion, when it is

destined for me to be in his company again.

#yam #niyam #niyati .f.. the fixed order of things, necessity, destiny, =

svabhAva, #svabhAvasya niyateH, 'experience is destiny', y6021.024; fate,
Destiny (sometimes personified as a goddess, niyati and ayati being
regarded as daughters of meru and wives of dhAtR and vidhAtR); restraint,

restriction; religious duty or obligation; self.command, self.restraint.

••"The infinite consciousness becomes aware of its inherent power, even as
one becomes aware of the limbs of his body: such awareness is known as
niyati (the power of the absolute that determines nature). It is also known

as daiva or divine dispensation.". SV.

इति संचिन्त्य चूडाला प्रविश्‍यान्तःपुरम् पुनः ।

iti saMcintya cUDAlA pravizya anta:puram puna: |

सुष्वाप शयने शंभोः शिरसीवैन्दवी कला ॥६।८५।१५॥

suSvApa zayane zaMbho: zirasi iva aindavI kalA ||6|85|15||

.

iti saMcintya cUDAlA /

pravizya anta:puram puna: =

suSvApa zayane zaMbho: \

zirasi iva aindavI kalA

.

*so thinking, cUDAlA returned, back to the Inner City*

*:*

*she lay on her bed*

*(and she was like the crescent crown on #ziva's head)*

*.*

* iti saMcintya इति संचिन्त्य so considering = cUDAlA pravizya anta:puram

puna: चूडाला प्रविश्य अन्तःपुरं पुनः cUDAlA entered the anta:pura again. =
suSvApa zayane सुष्वाप शयने she slept on her bed = zaMbho: zirasi iva

aindavI kalA शंभोः शिरसि इव ऐन्दवी कला like the crescen*t m*oon on the head
of shambhu shiva.

iti saMcintya cUDAlA pravizya anta:puram puna: | suSvApa zayane zaMbho:
zirasi iva aindavI kalA

*. *

*sv.15 Bowing to the inevitable, she returned to the palace by the same
aerial route she had taken.

*vlm.15. Thinking so in her mind chudálá turned her course from him, and

returned to her inner apartment and reclined on her milk white pillow; as
the crescant of the moon lies recumbent on the hoary forehead of Hara.

* iti saMcintya इति संचिन्त्य so considering = cUDAlA pravizya anta:puram

aindavI kalA शंभोः शिरसि इव ऐन्दवी कला like the crescen*t m*oon on the head
of shambhu shiva.

केनचित्कारणेनासौ गतः सम्प्रति भूपतिः ।

kena.cit kAraNena asau gata: samprati bhUpati: |

इति पौरम् जनम् सर्वम् आश्वास्यातिष्ठसङ्गना ॥६।८५।१६॥

iti pauram jana.m sarvam AzvAsya atiSThat aGganA ||6|85|16||

राज्यम् ररक्ष भर्तुस्‍तद् रमेण समदर्शनात् ।

rAjyam rarakSa bhartu: tat rameNa sama.darzanAt |

यथा कालेन केदारम् पक्वम् कलम.गोपिका ॥६।८५।१७॥

yathA kAlena kedAram pakvam kalama.gopikA ||6|85|17||

.

kena.cit kAraNena asau /

gata: samprati bhUpati: =

iti pauram jana.m sarvam \

AzvAsya atiSThat aGganA ||

rAjyam rarakSa bhartu: tat /

rameNa sama.darzanAt =

yathA kAlena kedAram \

pakvam kalama.gopikA ||

.

she ruled her husband's kingdom

with the same attentive care as her beloved,

as the rice farmer tends his paddy in due season.

rAjyam rarakSa bhartu: राज्यम् ररक्ष भर्तुः she ruled her husband's kingdom
= ta*t r*ameNa sama.darzanAt तत्.रमेण सम.दर्शनात् with the same attention

as her beloved = yathA kAlena यथा कालेन as according with the season =

kedAram pakvam kalama.gopikA केदारम् पक्वम् कलम.गोपिका a rice harvester

(cares.for) the paddy.

*vlm.16. She proclaimed to her people, that the prince was gone on some
important occasion; and having been relieved with the consolation of his

quick return, she took the reins of the governmen*t i*n her own hands. 17.

She managed the state in the manner of her husband, according to the
Established rules of toleration; and with the same care and vIgilance, as

the husband.woman guards her ripening cornfields.

*sv.16 Cudala announced that the king had left the palace on an importan*t

m*ission. From then on, she herself conducted the affairs of the state.

17.20 For eighteen years she dwel*t i*n the palace and he in the forest,

without their seeing each other.

zgl#ptim. #kedAra –m.. a field or meadow , especially one under water [a
rice.paddy] MBh.R.&c.

#kal 1 #kalama, #kalAmaka –m.. a sort of rice (sown in May and June and

ripening in December or January) &c; a reed for writing with; [cf. Lat.

#calamus.] • #kalama.sthAna .n.. an ink.stand • #kara.ma –m.. a reed for
writing with. •• #kalamagopikA –f.. a rice harvester.

*jd.16 राज्यम् ररक्ष भर्तुः she ruled her husband's kingdom = ta*t r*ameNa
sama.darzanAt तत्.रमेण सम.दर्शनात् with the same attention as her beloved =

yathA kAlena यथा कालेन as according with the season = kedAram pakvam

kalama.gopikA केदारम् पक्वम् कलम.गोपिका a rice harvester (cares.for) the
paddy.

तयोस्‍तदावहत्कालो दंपत्योः स्थितयोस्‍तथा ।

tayo: tadA avahat kAla: daMpatyo: sthitayo: tathA |

अदृष्टान्योन्यमुखयो राज्यकाननपालयोः ॥६।८५।१८॥

adRSTa*anyonya.mukhaya: rAjya.kAnana.pAlayo: ||6|85|18||

.

tayo: tadA avahat kAla: /

daMpatyo: sthitayo: tathA =

adRSTa*anyonya.mukhaya: \

rAjya.kAnana.pAlayo:

.

tayo*: t*adA avahat kAla: for both of them then time flowed on = daMpatyo:

sthitayo*: t*athA – of the state of those spouses thus = a=dRSTa

anyonya.mukhaya: not seeing each.other's face = rAjya.kAnana.pAlayo:

governing Kingdom and Forest.

for both of them

then

time

flowed

on

&

the Lady and her Lord

did not see each.other's face

as they governed the Kingdom and Forest

.

*vlm.18. In this manner they passed their days without seeing one another,
and the conjugal pair lived separated from each other; in their respective
habitations of the royal palace and the solitary forest.

*sv.17.20 For eighteen years she dwel*t i*n the palace and he in the

forest, without their seeing each other.

*jd.18 tayo*: t*adA avahat kAla: for both of them then time flowed on =

daMpatyo: sthitayo*: t*athA – of the state of those spouses thus = a=dRSTa

anyonya.mukhaya: not seeing each.other's face = rAjya.kAnana.pAlayo:
governing Kingdom and Forest.

जगामाथ दिनम् पक्‍षो मासो ऽथर्तुवत्सरः ।

jagAma atha dinam pakSa: mAsa: atha Rtu.vatsara: |

शिखिध्वजस्य विपिने चूडालायाः स्व.मन्दिरे ॥६।८५।१९॥

zikhidhvajasya vipine cUDAlAyA: sva.mandire ||6|85|19||

.

jagAma atha dinam pakSa: /

mAsa: atha Rtu.vatsara: =

zikhidhvajasya vipine \

cUDAlAyA: sva.mandire

.

*so then there passed*

*days & weeks & months & seasons & years*

*for Fire.crest in the fores*t a*nd Topknot in her palace*

.

jagAma atha dinam pakSa: mAsa*: a*tha Rtu.vatsara: | zikhidhvajasya vipine

cUDAlAyA: sva.mandire

jagAma atha dinam pakSa: and then there passed a day, a week (half.month) =
mAsa*: a*tha Rtu.vatsara: then a month, a season, a year = zikhidhvajasya
vipine for zikhi.dhvaja.Fire.cres*t i*n the forest = cUDAlAyA: sva.mandire

for cUDAlA in her own palace.

*.*

*vlm.19. And in this manner passed on their days and nights, their weeks
and fortnights, their months and seasons in regular succession over one and
another; the one counting his days in the woods and the other in her
princely palace.

*sv.17.20 For eighteen years she dwel*t i*n the palace and he in the

forest, without their seeing each other.

*jd.19 jagAma atha dinam pakSa: and then there passed a day, a week
(half.month) = mAsa*: a*tha Rtu.vatsara: then a month, a season, a year =
zikhidhvajasya vipine for zikhi.dhvaja.Fire.cres*t i*n the forest =
cUDAlAyA: sva.mandire for cUDAlA in her own palace.

बहुनात्र किमुक्तेन वर्षाण्यष्टादशाङ्गना ।

bahunA atra kim uktena varSANi aSTAdaza aGganA |

चूडालोवास सदने वनगुच्छे शिखिध्वजः ॥६।८५।२०॥

cUDAlA uvAsa sadane vana.gucche zikhidhvaja: ||6|85|20||

.

bahunA atra kim uktena /

varSANi aSTAdaza aGganA =

cUDAlA uvAsa sadane /

vana.gucche zikhidhvaja:

.

bahunA atra kim uktena wha*t m*ore is there to say here? = varSA*Ni a*STAdaza
aGganA for eighteen years the woman = cUDAlA uvAsa sadane cUDAlA dwel*t i*n
the palace = vana.gucche zikhidhvaja: zikhi.dhvaja.Fire.cres*t i*n a forest
thicket.

*. *

wha*t m*ore is there to say

?

here

for eighteen years

the woman cUDAlA dwel*t i*n the palace

&

her man zikhi.dhvaja.Fire.cres*t i*n a forest thicket

.

*vlm.20. What is the use of a lengthy description of full eighteen years,

which glided on slowly over the seperated couple, the one dwelling in her
palatial dome, and the other in his woodland retreat.

*sv.17.20 For eighteen years she dwel*t i*n the palace and he in the

forest, without their seeing each other.

*jd.20 bahunA atra kim uktena wha*t m*ore is there to say here? = varSAN*i
a*STAdaza aGganA for eighteen years the woman = cUDAlA uvAsa sadane cUDAlA
dwel*t i*n the palace = vana.gucche zikhidhvaja: zikhi.dhvaja.Fire.cres*t i*n

a forest thicket.

अथ यातेषु बहुषु वर्षेषु जरसा वृते ।

atha yAteSu bahuSu varSeSu jarasA vRte |

शिखिध्वजे महाशैलतटकोटरवासिनी ॥६|८५|२१॥

zikhidhvaje mahAzaila.taTa.koTara=vAsinI ||21||

.

atha yAteSu bahuSu /

varSeSu jarasA vRte =

zikhidhvaje mahAzaila.\taTa.koTara=vAsinI

.

atha yAteSu bahuSu varSeSu jarasA vRte = zikhidhvaje
mahAzaila.taTa.koTara=vAsi.nI |

.

so

many years passed by

and zikhidhvaja Firecrest grew old

in his cave on that great mountain.peak

.

atha yAteSu bahuSu varSeSu so many years passed by = jarasA vRte
zikhidhvaje while Firecrest grew old = mahAzaila.taTa.koTara=vAsinI
dwelling in a cave on that great mountain.peak.

*vlm.21. Many more years elapsed in this manner, until the hermit prince
Sikhidhwaja was overtaken by the hoary old age; in his holy hermitage in a
cell of the great Mandára mountain.

*jd.21 atha yAteSu bahuSu varSeSu so many years passed by = jarasA vRte
zikhidhvaje while Firecrest grew old = mahAzaila.taTa.koTara=vAsinI
dwelling in a cave on that great mountain.peak.

भर्तुः कषायपाकम् तदालक्ष्य पालितम् चिरात् ।

bhartu: kaSAya.pAkam tat AlakSya pAlitam cirAt |

तदा तस्याथ यातेषु वर्षेषु जरसा वने ॥६।८५।२२॥

tadA tasya atha yAteSu varSeSu jarasA vane ||6|85|22||

.

bhartu: kaSAya.pAkam tat /

AlakSya pAlitam cirAt =

tadA tasya atha yAteSu \

varSeSu jarasA vane

.

bhartu: *of her husband *kaSAya.pAkam – *the puppyish simplicity *

tadAlakSya pAlitam cirAt

tadA tasya atha – *then for him next = *yAteSu varSeSu – *with the years

having come = *jarasA vane – *with getting.old in the woods*

*. *

*vlm.22. Knowing the passions of the prince to be on the wane, with his
declining age and grey hairs, and finding herself not yet too old to
overtake him in the distant forest.

*sv.22.24 At that time, Cudala 'saw' that her husband's mind had ripened
considerably and tha*t i*t was time for her to help him attain

enlightenment. Having thus determined, she left the palace at night and
flew to where he was.

#kaSAya astringent; fragrant; yellowish red (as the garment of a Buddhist
'bhikSu); • #kasAya:, kasAyam an astringent flavour • a yellowish colour •

a potion, an ointment or cosmetic • dirt, filth • impurity or sin cleaving

to the soul chup. • simplicity, #kaSAyapAkatrA, .ind.. in simplicity, in a

simple or honest way. dulness, stupidity vedAntas. • decay, degeneracy

(Buddhists name five marks, namely Ayus.k, dRSTi.k, kleza.k, sattva.k,
kalpa.k). • #aniSkaSAya full of impure passions.

#pAka a. very young; simple, ignorant, inartificial, honest; m. the young
of an animal (see #uluka, #kapata); a child, infant; N. of a daitya slain
by Indra; pAkatrA pAka m. cooking, baking, roasting, boiling (trans. and
intrans). — y1027.004

तदा तस्यात्मकार्यस्य भवितव्यतया तथा ।

tadA tasya Atma.kAryasya bhavitavyatayA tathA |

"भर्तुः समीपगमने मम कालो ऽयम्" इत्‍यथ ॥६।८५।२३॥

"bhartu: samIpa.gamane mama kAla: ayam" iti atha ||6|85|23||

.

tadA tasya Atma.kAryasya /

bhavitavyatayA tathA =

"bhartu: samIpa.gamane \

mama kAla: ayam" iti atha

.

*so then it was her duty to be done*

*:*

*"If I'mto approach my husband, now is the time!"*

*so*

*then*

*...*

*vlm.p.23 and believing tha*t i*t was the proper time for her to prevail on

him and bring him back to the palace, she thought of joining her husband
where he was.

#*bhavitavya *#*bhavitavyatA – *भवितव्यता Inevitable necessity, necessary

consequence, fate, destiny; भवितव्यता बलवती Ś.6

संचिन्त्य मन्दरोपान्तम् गन्तुम् बुद्धिम् चकार सा ।

saMcintya mandara*upAntam gantum buddhim cakAra sA |

चचा रा न्तःपुराद्रात्रौ ततार नभसः पथम् ॥६।८५।२४॥

cacAra anta:purAt rAtrau tatAra nabhasa: patham ||6|85|24||

.

saMcintya mandara*upAntam /

gantum buddhim cakAra sA =

cacAra anta:purAt rAtrau \

tatAra nabhasa: patham

.

*she thought & set her thinking*mind to go to *

*somewhere near Churnstick.Mountain*

*so*

*she left the Inner*City in the night*

*and followed Sky Road*

*. *

saMcintya mandara*upAntam gantum buddhim cakAra sA | cacAra anta:purA*t r*Atrau

tatAra nabhasa: patham

.

*vlm.p.24 With these thoughts, she made up her mind to go towards Mandara
Mountain. She left her home that night, mounting on the wings of air into
the upper sky.

*vlm. ... mounted on the wings of air to the upper sky.

* buddhi.Intellect is Thinking mind / chitta Affection is Feeling mind

* the anta:pura Inner.City, the Women's Quarter.

जगाम वात.स्कन्धेन गच्छन्ती खे ददर्श सा ।

jagAma vAta.skandhena gacchantI khe dadarza sA |

कल्पवृक्षांशुकछन्नरत्नस्तबकभूषिताः ॥६।८५।२५॥

kalpa.vRkSa*aMzuka*channa.ratna.stabaka.bhUSitA: ||6|85|25||

.

jagAma vAta.skandhena /

gacchantI khe dadarza sA =

kalpa.vRkSa*aMzuka*channa.\ratna.stabaka.bhUSitA:

.

jagAma vAta.skandhena *she rode the shoulders of the wind *

gacchantI khe dadarza sA *passing through the Kha sky she saw it *

kalpa.*Doomsday.Tree*.vakSa.*chest/breast**aMzuka.*garment*.channa.
*covered/hidden*.ratna.*jewel*.stabaka.*cluster*.bhUSita.*adorned.s*

.

*vlm.25. As she was moving onward on the pinions of air, she beheld in the
upper sky some Siddhawomen, wearing the thin bark of the kalpatree and girt
with jewels of clustering gems.

*sv. She beheld the celestials and the perfected sages in the heavens. She
flew through clouds, inhaling the heavenly perfume and looking forward with
great eagerness to her reunion with her husband. She was excited and her
mind was agitated. Becoming aware of this mental state, she said to
herself:

##stambh – to fix firmly, support #stamba #*stabaka: *#stavaka a cluster of

blossoms, bunch of flowers, nosegay *r. &c • a feather of a peacock's tail
bhp • a tassel hariv • a bunch of things, small multitude +

नन्दनोद्याननिलया रक्ताः सिद्धाभिसारिकाः ।

nandana*udyAna.nilayA* raktA: siddha*abhisArikA: |

परामृष्टेन्दुशकलान्प्रालेयकणवर्षिणः ॥६।८५।२६॥

parAmRSTa*indu.zakalAn prAleya.kaNa.varSiNa: ||6|85|26||

.

nandana*udyAna.nilayA* /

raktA: siddha*abhisArikA: =

parAmRSTa*indu.zakalAn /

prAleya.kaNa.varSiNa:

.

nandana udyAna.nilayA: raktA: *these indra.Garden.dwelling amorous *

siddha*abhisArikA: *siddha.lovers *

parAmRSTa*indu.zakalAn – *themaffected by the half.moon *

prAleya.kaNa.varSiNa: *drops of Doomsday rain... *

पृ #pR #para #parAmRSTa. laid hold of, grasped • handled, felt, violated,

afflicted (by disease &c) mbh.&c •• established thru the Affective

process: cit.svabhAva.parAmRSTA spanda.zaktir asanmayI | kalpanA cittam iti
uktyA kathyate zAstra.dRSTibhi y5013.051 •.• #aparAmRSTa unencumbered (by

the cognizable), sam.vedyena aparAmRSTam zAntam sarvAtmakam ca yat |

tat.sac.cid.AbhAsa.mayam asti iha kalanA ujjhitam, y6009.002 #parAmRza
taking hold of, y2011.025.

सृ #sR #abhisR #abhisArika. like a rendezvousing lover (also the name of a
Telugu sex.ed magazine—such are the revelations of google!)

#parAmRSTa indu

#parAmRSTa indu.zakala

#prAleya

#prAleya.kaNa

#prAleya.kaNa.varSin

*vlm.26. These were the inhabitants of the garden of paradise, and going
out to meet their Siddha husbands; and sprinkled over with perfumeries,

shedding their dews as brigh*t m*oon beams.

*vA resting in the pleasure.grooves, passionate she.siddhi.lovers,

(second line plz?)
*AS: (who appeared as) handling parts of the moon and showering (them like)

snowflakes. Also, I don't quite like "she.siddhi.lovers", I would say

"lovers of Siddhas".
Siddha is a category of residents of space. These are sometimes described
as सिद्धांगनाः also.

सिद्धोत्तमात्तसौगन्ध्यान्स्‍पर्शयामास मारुतान् ।

siddha*uttama*Atta.saugandhyAn ऽparzayAm.Asa mArutAn |

चन्द्रबिम्गामृताम्भोधेर्महावीचिपरम्पराम् ॥६।८५।२७॥

candra.bimba*amRta*ambhodhe: mahAvIci.para.mparAm ||6|85|27||

.

siddha*uttama*Atta.saugandhyAn /

ऽparzayAm.Asa mArutAn =

candra.bimba*amRta*ambhodhe: \

mahAvIci.para.mparAm

.

candra.bimba amRta ambhodhe: of the moon.bright nectar.ocean

mahA=vIci.para.mparAm the great wave.procession.

*vlm.27. She breathed the air perfumed by the flowers of the garden of
paradise, and worn by the Siddhas of Eden; find wallowed in the moon beams,
waving like the billows of the milky ocean.

AB. siddhottamebhya: AttAni gRhItAni ... ||6|85|

#lI #nilI #nilaya –m.. rest, resting.place (cf #anilaya); hiding. or
dwelling.place, den, lair, nest; house, residence, abode (often
.end.comp..= living in, inhabiting, inhabited by).

#dA #AdA #Atta .mfn.. ( pAN. 7.4, 47) taken, obtained, KSS; taken away or

off, withdrawn from, AitBr.&c; seized, grasped ChUp. &c; perceived, felt,
mAlav; undertaken, begun, mbh.13,3567.

#siddha uttama atta.saugandhya

#nandana udyAna.nila

सृ #sR #abhisR #abhisArika. like a rendezvousing lover (also the name of a
Telugu sex.ed magazine—such are the revelations of google!)

अपश्यन्निर्मलज्योत्स्नामम्बरान्तरताम् गता ।

apazyat nirmala.jyotsnAm ambara*antaratA.m gatA |

मेघान्तरेण गच्छन्ती मेघल ग्नाश्‍च विद्युतः ॥६।८५।२८॥

megha*antareNa gacchantI megha.lagnA: ca vidyuta: ||6|85|28||

.

apazyat nirmala.jyotsnAm /

ambara*antaratA.m gatA =

megha*antareNa gacchantI \

megha.lagnA: ca vidyuta:

.

apazyat nirmala.jyotsnAm –

*she saw a spotless moonlight = *

ambara antaratA.m gatA –

*come to the middle of the sky = *

within the clouds her going was like lightning in the clouds

.

*vlm.28. She felt a purer moon light, as she ascended the higher

atmosphere; and she passed amidst the clouds, as the flashing lightning
moves in their midst. (The fair princess flashed as the lightning).

*jd.28 apazyat nirmala.jyotsnAm she saw a clear sky = ambara antaratA.m
gatA gone within the sky = megha antareNa gacchantI w/ within the clouds
going = megha.lagnA*: c*a vidyuta: like lightning in the clouds.

मेघान्तरेण गच्छन्ती मेघ.लग्नाश्.च विद्युतः ।। २८ ... from/of lightning

अवियुक्ताः स्वभर्त्रा सा भूयो भूयो व्यलोकयत् ।

VA Here the line slips, as I understand?

She travelled in cloud and attached to cloud ....

She was enflamed expecting the meeting with her husband

AS:
Yes, the line joins to the next. However, the भर्ता here is not her
husband.
While traveling through the clouds, she observes lightenings joined with
the cloud, as if inseparable from their husband (the cloud).
This view of the joining of lightening with the cloud inspires her next
thoughts.
BTW here विद्युतः is actually the accusative plural form.

अवियुक्ताः स्वभर्त्रा सा भूयो भूयो व्यलोकयत् ।

a.viyuktA: sva.bhartrA sA bhUya: bhUya: vyalokayat |

उवाच चात्मनैवाहद् यावज्‍जीवम् शरीरिणाम् ॥६।८५।२९॥

uvAca ca AtmanA eva Ahat yAvat.jIvam zarIriNAm ||6|85|29||

न स्वभावः शमम् याति ममाप्युत्कण्ठितम् मनः ।

na svabhAva: zamam yAti mama api utkaNThitam mana: |

कदा मृगेन्द्रस्कन्धम् तम् प्रणयप्रवणम् पुनः ॥६।८५।३०॥

kadA mRgendra.skandham tam praNaya.pravaNam puna: ||6|85|30||

.

a.viyuktA: sva.bhartrA sA /

bhUya: bhUya: vyalokayat =

uvAca ca AtmanA eva Ahat \

yAvat.jIvam zarIriNAm ||

na svabhAva: zamam yAti /

mama api utkaNThitam mana: =

kadA mRgendra.skandham tam \

praNaya.pravaNam puna: ||

.

a.viyuktA: sva.bhartrA sA अवियुक्ताः स्व.भर्त्रा सा

*no*t a*part from her husband she = *

bhUyo bhUyo vyalokayat भूयो भूयो व्यलोकयत्

*again and again gave her regard = *

uvAca ca AtmanA eva उवाच च आत्मना एव

*and she said by the Self alone = *

Ahat yAvaj.jIvam zarIriNAm आहो यावज्.जीवं शरीरिणाम्

,

O as long as this body lives... her many thoughts were only for her
husband, and she said:

"As long as this body lives for myself alone, my own.nature finds no peace,

it is love.leaning again."

*vlm.29. She said, this flashing lightning though situated in the bosom of
her cloudy spouse, is yet looking at him repeatedly with the winkling of
her eyes; so must I look out for my absent lord, as I pass like the

lightning in the midway sky. *vlm.30. It is true, she said, that nature is

impossible during the life time of a person; hence it is impossible for my
disquieted mind, to have its quiet without the sight of my loving and lion
like lord.

*sv.29.30. "Ah, surely as long as there is life in the body, one's nature

does not cease to be active. Even my mind is agitated so much! Or, perhaps,
O mind, you are seeking your own consort.

#yuj #viyukta .adj.. disjoined, detached, separated or delivered from,

deprived or destitute of. deserted by (tena or comp); disunited (as husband

and wife); failing, deficient. •.•> #aviyukta.

#nI #praNI #praNaya affection , confidence in (loc.) , love , attachment ,
friendship , favour (ibc. ; °यात् ind. , °येन ind.and °यो*पे*तम् ind.

confidentially
, affectionately , openly , frankly) MBh. Ka1v. &c.

zgl#tt.afx. #vat #vana. #pravaNa(prob. fr. 1. #pra and suffix #.vana cf.

#vagvana "talkative", #satvana "warrior", #zuzukvana "resplendent"; but

according to pAN. 8.4 , 5 fr. #pra and #vana "wood" ; according to others
from #pru –m.. or .n.. (?) the side of a hill , abyss , depth RV.MBh. ••
#pravaNe .ind.. in a precipitous course , hurriedly , hastily MBh. • .mfn..
declining , bent , sloping down , steep , abrupt Mn. &c. • .end.comp..
directed towards (cf. #udak., #dakSiNA., #nimna. &c.) • inclined or
disposed or devoted to , inten*t u*pon , full of (loc. , dat. gen. inf. or
comp.) MBh.&c.

#skand? #skandha –m.. (accord. to uN.4.206, from #skand. in the sense of "

Rising"?) the shoulder, upper part of the back or region from the neck to

the shoulder.joint (in men and animals) av.&c. • the stem or trunk of a

tree (esp. that part of the stem where the branches begin) mbh. &c • a

troop, multitude, quantity, aggregate (cf. #kari., #narask.) mbh. bhp; a

part, division (esp. a division of an army or a form of military array)
mbh. kAv. &c. • region (esp. of the winds, said to be seven) mbh. • (in
phil.) the five objects of sense (see #viSaya) W; (with Buddhists) the five
constituent elements of being (viz. #rUpa, "bodily form"; #vedanA,
"sensation"; #saMjJA, "perception"; #saMskAra, "aggregate of formations";

#vijJAna, "consciousness or thought.faculty") — y1018006

*jd.29 a.viyuktA: sva.bhartrA sA अवियुक्ताः स्व.भर्त्रा सा not apart from

her husband she = bhUyo bhUyo vyalokayat भूयो भूयो व्यलोकयत् again and
again gave her regard = uvAca ca AtmanA eva उवाच च आत्मना एव and she said

by the Self alone = Ahat yAvaj.jIvam zarIriNAm आहो यावज्.जीवं शरीरिणाम् O
as long as this body lives... *jd.30 na svabhAva: zamam yAti न स्वभावः शमं
याति my own.nature does not come to peace = mama ap*i u*tkaNThitam mana: मम
अप्य् उत्कण्ठितम् मनः even my longing mind = kadA mRgendra.skandham tam कदा
मृगेन्द्र.स्कन्धं तम् when that lion.body is = praNaya.pravaNam puna: प्रणय.
प्रवणम् पुनः love.leaning again.

[image:
http://3.bp.blogspot.com/-6q_g3hkb2YU/UHQ-rPvLjlI/AAAAAAAADnU/o6HzU4M7rCs/s400/IMG_2913.JPG]

http://walkwithfathernature.blogspo*cc*a/2012/10/virginia.creeper.html
<http://walkwithfathernature.blogspot.ca/2012/10/virginia-creeper.html>

*CHUUDAALAA thought—*

पश्यामि कान्तम् इत्‍युक्तम्ममाप्युत्कण्ठते मनः ।

pazyAmi kAntam iti uktam mama api utkaNThate mana: |

मञ्जरीजालवलितास्‍तरुम् वल्ल्यः स्वकम् पतिम् ॥६।८५।३१॥

maJjarI.jAla.valitA: tarum vallya: svakam patim ||6|85|31||

.

pazyAmi kAntam iti uktam /

mama api utkaNThate mana: |

maJjarI.jAla.valitA: \

tarum vallya: svakam patim ||6|85|31||

.

pazyAmi kAntam* – I see my beautiful darling = *

iti uktam mama api* – so having said even for me = *

utkaNThate mana:* longs the Mind = *

maJjarI.jAla.valit*A: t*arum *a tree wrapped in vines = *

vallya: svakam patim

.

*vlm.31. My mind roves and runs mad, when I say, I will see my lord, and
when I will see these creepers turning round and clasping their supporting
tree.

*sv.31.39 On the other hand my husband has surely forgotten all about his

kingdom and me, after all these years of asceticism. In that case it is
futile on your part, O mind, to get excited at the prospect of meeting him
once again....

न मुञ्चन्ति क्षणम् इति मम अ*py उ*त्कण्ठते मनः ।

na muJcanti kSaNam iti mama ap*i u*tkaNThate mana: |

यथा इयम् अग्रजा कान्तिम् एति सिद्ध.अभिसारिका ॥६।८५।३२॥

yathA iyam agrajA kAntim eti siddha*abhisArikA ||6|85|32||

.

"na muJcanti kSaNam"

iti mama api *so even for me = *

utkaNThate mana: *Mind looks.up/longs *=

yathA iyam agrajA

kAntim eti siddha abhisArikA

#siddhAbhisArika

` AbhisArika

An #abhisAra is a rendezvousing lover. (It is also the name of a Telugu

sex.ed magazine.)

nIla abhra=vastras tvam AbhisArikayA sama:, y6105.012.

*vlm.32. My mind loses its patience to see the contract of these senseless
creepers, and the excursion of the superior siddha females in quest of
their consorts. (All animated nature from the vegetable to the immortal are
bound by conjugal love).

*sv.31.39 .... In that case it is futile on your part, O mind, to get

excited at the prospect of meeting him once again....

#kaNTh #utkanth #utkaNThate #utkaNThita .p.p.. lift the neck, long for
(tasmai). C. utkaNThayati make a person (acc) lift his neck; also =
#protkaNTh प्रोत्कण्ठ् pra utkaNT: C. excite longing in (acc), samutkaNTh
समुत्कण्ठ् sam.utkaNTh long for, regret, remember.

तथा कदा अहम् एष्यामि मम अपि इति मनः स्थितम् ।

tathA kadA aham eSyAmi mama api iti mana: sthitam |

इमे म*न्दाः च* मरुत* ए*ते च शशिनः कराः ॥६।८५।३३॥

ime mand*A: c*a maruta* ete ca zazina: karA: ||6|85|33||

.

tathA – *thus = *kadA aham eSyAmi – *when will I go = *

mama api iti mana: sthitam – *even seated so my Mind = *

ime mandA: ca maruta: *and these slow winds breezes = *

ete ca zazina: karA: *and these beams of moonlight*

*... *

*vlm.33. How then and when, shall I like them come to meet the man that is
situated in my heart.

*vlm.34. These gentle breezes, and these cooling moon.beams and those
plants of the forest, do all continue to disquie*t m*y heart and se*t i*t

on fire; (instead of cooling its fervour).

*sv.31.39 On the other hand my husband has surely forgotten all about his

kingdom and me, after all these years of asceticism. In that case it is
futile on your part, O mind, to get excited at the prospect of meeting him
once again....

*jd.33 tathA thus = kadA aham eSyAmi when will I go = mama api iti mana:
sthitam even seated so my Mind = ime mandA: ca maruta: and these slow winds
breezes = ete ca zazina: karA: and these beams of moonlight....

वन.राजय ए*ताः च* मम अ*py उ*त्कण्ठयन्ति अहो ।

vana.rAjaya* etA: ca mama ap*i u*tkaNThayant*i a*ho |

हे चित्त.अज्ञ मुधा एव अन्तः किम् त्वम् ताण्डवितम् स्थितम् ॥६।८५।३४॥

he citta*ajJa mudhA eva anta: kim tvam tANDavitam sthitam ||6|85|34||

*.*

...

*and *

*these forest trails *

*o *

*how they excite my longing*

*but *

*O *

*my feeling mind *

*you're unWise*

*gone silly within*

*—*

*are you going to do the Doomsday Dance*

*? *

.

vana.rAjaya* etA: ca mama ap*i u*tkaNThayant*i a*ho | he citta*ajJa mudhA
eva anta:

kim tvam tANDavitam sthitam

.

*vlm.34. These gentle breezes, and these cooling moon.beams and those
plants of the forest, do all continue to disquie*t m*y heart and se*t i*t

on fire; (instead of cooling its fervour).

*vlm.p.34 "These gentle breezes, these cooling moonbeams, and those plants

of the forest all continue to disturb my heart and se*t i*t on fire.

#tt. #taNDava Dance of Death, Doomsday Dance; "The taNDava nRtya expresses

the completion of the five kRtyas: sRSTi creation, sthiti preservation,
samAhAra destruction, tirodhAna illusion, and anugraha or mokSa." Akhil

Chandra. •• #tANDavita .adj.. 'moving round in a wild dance', the dance of

Shiva on Doomsday, the end of the universe

#muh #mudhA .ind.. ( √ मुह्) in vain , uselessly , to no purpose MBh.&c.

#van #vana #vanAlI #vanarAjI .f.., .adj.. row of trees, a long track of
forest or a path in a forest mbh.&c; .mfn.. embellishing or beautifying a
forest W.

#kaNTh #utkanth #utkaNThate #utkaNThita .p.p.. lift the neck, long for
(tasmai). C. #utkaNThayati makes a person (acc) lift his neck; also = >
#protkaNTh प्रोत्कण्ठ् pra utkaNT: C. excite longing in (acc), #samutkaNTh
समुत्कण्ठ् sam.utkaNTh long for, regret, remember.

*jd.34 vana.rAjaya: etA: ca and these forest trails = mama api utkaNThayant*i
a*hat o how they excite my longing = he citta ajJa – O my affection youre
unWise = mudhA eva anta: gone silly within = kim tvam tANDavitam sthitam

are you going to do the Doomsday Dance?

सा व्योम.निर्मला साधो क्व ते याता विवेकिता ।

sA vyoma.nirmalA sAdho kva te yAtA vivekitA |

अथवा चित्त भर्तारम् स्वम् प्र*ति.उ*त्कण्ठसे सखे ॥६।८५।३५॥

athavA citta bhartAram svam prat*i.u*tkaNThase sakhe ||6|85|35||

.

sA vyoma.nirmalA

*, sAdhu, *

kva te yAtA vivekitA –

*where has your Discernment gone? *=

athavA citta

otherwise your own husband will be affected by you

bhartAram svam pratyutkaNThase

sakhe – my friend.

*vlm.35. O my simple heart, why dost thou throb in vain and thrill at every

vein within me? and oh my faithful mind, that art pure as air, why dost
thou loose thy reason and right discretions?

*sv.31.39 On the other hand my husband has surely forgotten all about his

kingdom and me, after all these years of asceticism. In that case it is
futile on your part, O mind, to get excited at the prospect of meeting him
once again....

अथवा चित्त भर्तारं स्वं प्रत्युत्कण्ठसे सखे ।। ३५

तिष्ठोत्कण्ठ.अभिवलितं किं समुत्कण्ठितेन मे

VA why athavA?

or, o mind.friend, you long for the husband

.... ?

AS: In the previous line she is criticizing her mind by saying "where did

your sky.clear judgmen*t g*o?" Then she suggests another explanation: or

kim samutkaNThitena me* – whaddo I get by longing? = *

kim vRthA utkaNThase* – who do you long fruitlessly? = *

vAme bhartA yAta: jarAm bhavet

*. *

*vlm.36. It is thou O faithless mind! that dost excite my heart to ran
after its spouse; better remain with thy yarnings in thyself, then tormen*t

m*y quiet spirit with thy longings.

*sv.31.39 On the other hand my husband has surely forgotten all about his

kingdom and me, after all these years of asceticism. In that case it is
futile on your part, O mind, to get excited at the prospect of meeting him
once again....

#vR #vRthA .ind.. at will , at pleasure , a*t r*andom , easily , lightly ,

wantonly, frivolously RV.MBh. • in vain , vainly , uselessly , fruitlessly
, idly TBr. &c. &c. (with >#kR, "to make useless", disappoint , frustrate •
with #bhU , "to be useless", be disappointed or frustrated) • wrongly ,
falsely , incorrectly , unduly MBh. Ka1v. &c.c

#vAma — adj. — left, no*t r*ight, being or situated on the left side (the

quivering of the left eye or arm is supposed to be a good omen in women and
of the left arm a bad omen in men); reverse, adverse; crooked, oblique

(vAmam ind. sideways); refractory, *coy (in love)*; acting in the opposite

way or differently; hard, cruel; vile, wicked, base, low, bad; m, n. — the
left side (#vAmAd dakSiNam."from the left to the right"; #vAmena, on the
left side); m. the left hand; vAma n. — adversity, misfortune; the

left.hand practices of the followers of the Tantras (= #vAmAcAra. q.v) —

#abhivalita. no*t i*n dix. covered over

*AB. ... vAme he strI.zarIra, yad AliGganAdyartha samutkaNThase sa* te
bhartA ... ||

तपस्वी कृश.गा*त्रः च* भवे*त् नि*र्वासनः तथा ।

tapasvI kRza.gAtra: ca bhavet nirvAsana*: t*athA |

मनोराज्य.आदि अ.भोगे*भ्यः म*न्ये अस्य अ.मूलताम् गतम् ॥६।८५।३७॥

manorAjya.Ad*i a*.bhogebhya*: m*anye asya a.mUlatA.m gata.m ||6|85|37||

.

tapasvI kRza.gAtra*: c*a *– *

*ascetic & skinny.legged = *

bhave*t *nirvAsana*: t*athA* – he becomes Affectionless = *

manorAjya.Ady a.bhogebhya:

manye asya a.mUlatA.m gata.m –

#tapasvin – an ascetic yogin of tapas Heat/Energy.

#kRza.gAtra withered go.tools skinny.legged

#manorAjya Mind.Kingdom.

Adya fuzzy #sandhi in mano.rAjya Ady.abhoga / .rAjya adya.bhoga.mUlatA.m

#gam #*gAtra* .n.. "instrument of moving", a limb or member of the body;

the body; the forequarter of an elephant.

#vas #*vAsanA* वासना — [the imprint of experience on #citta Affective Mind;

#vAsanA Habituation/Conditioning, habit of mind; Engram, Imprint; fr.

#vasana "clothing, dwelling"] #nirvAsana in the religious sense of "wicked"

wish/desire, without #vAsanA attachment (but YV extends the sense
philosophically to include desiring even socially desirable things). ••

nirvAsana Atmakam jJasya sa* jJAnI ity abhidhIyate ||6|85| y7022.002. •
tapasvI kRza.gAtra*: c*a bhaven nirvAsana*: t*athA|| y6085.037. •• <kriyA

nirvAsanA putra phalam phalati no...> y6087.021b, vwv.2186 •• #nirvAsana

.adj.. "barren of need or wish, wishless (bu*t i*mplying #nirvasana,

without clothing, naked)" – vAsanA is not what.is.wished, but the Affection
which infects buddhi and evolves into wish.

*vlm.37. Or why is it, O silly woman! that thou dost long in vain after thy
husband, what possibly become too old (to require thee any more); he is now
an ascelic and too weak in his bodily frame, and devoid of all his earthly
desires.

*sv.31.39 On the other hand my husband has surely forgotten all about his

kingdom and me, after all these years of asceticism. In that case it is
futile on your part, O mind, to get excited at the prospect of meeting him
once again....

वासना.लतिका प्रवृट्.नदी नद.गता यथा ।

vAsanA.latikA pravRT.nadI nada.gatA yathA |

एक.अन्तर.त एक.आत्मा नीरसः शान्त.वासनः ॥६।८५।३८॥

eka*antara.ta* eka*AtmA nIrasa: zAnta.vAsana: ||6|85|38||

.

vAsanA.latikA vAsanA.Trace.vinelet =

pravRN.nadI stream in the Rains =

nada.gatA yathA as gone to the river =

ekAntara.tas ekAtmA

nI.rasa: without flavor

zAnta.vAsana: subdued.conditioning.

*vlm.38. I think thee, desires of the enjoyment of his princely honors and
pleasures, have now been utterly rooted out of his mind; and the plant of
his fondness for sensual gratifications, is now as dry as a channel that
pours forth its waters into a large river or sea.

*sv.31.39 On the other hand my husband has surely forgotten all about his

kingdom and me, after all these years of asceticism. In that case it is
futile on your part, O mind, to get excited at the prospect of meeting him
once again....

#vAsanAlatikA

#pravRNnadI

#nadagatA

#eka #ekAntara. separated by one intermediate (caste) Gaut. iv , 16 • next

but one, one removed from.

#ekAtmA

#ras #rasa #nIrasa. nir.rasa .without juice, sapless, dried up, withered

(#tva. n) hariv. &c • flavourless, tasteless bhartR.3.16 • insipid, without

charm, dull (#tA. f), paJc. &c • .m.. the pomegranate.

मन्ये भवति मे भर्ता शुष्क.वृक्ष.समस्थितिः ।

manye bhavati me bhartA zuSka.vRkSa.samasthiti: |

तथा अपि, चित्त, का उत्कण्ठा भवता उत्कण्ठया अन्वितम् ॥६।८५।३९॥

tathA api, citta, kA utkaNThA bhavatA utkaNThayA anvitam ||6|85|39||

.

manye bhavati me bhartA zuSka.vRkSa.samasthiti:

I think my husband is to me set like a dry tree =

tathA api –

even thus =

chitta Affection =

kA utkaNThA

bhavatA x

utkaNThayA x

anvitam .

#zuSkavRkSasamasthiti

#utkaNTha

*vlm.39. I think my husband, who was as fond of me as to form one soul with
myself; has become as callous to soft passions, as a dried and withered
tree.

*sv.31.39 On the other hand my husband has surely forgotten all about his

kingdom and me, after all these years of asceticism. In that case it is
futile on your part, O mind, to get excited at the prospect of meeting him
once again....

*AB. ... bhavatA saha ... ||

मतिम् उद्बोध्य योगेन श्लेषयिष्या*my अ*हम् पतिम् ।

matim udbodhya yogena zleSayiSyAm*i a*ham patim |

प्रमृष्ट*.**क*लनम् भर्तुः समी.कृत्य म*नः मु*नेः ॥६।८५।४०॥

pramRSTa.kalana.m bhartu: samI.kRtya ma*na: m*une: ||6|85|40||

.

* matim udbodhya – *his though*t a*wakened *yogena *thru yoga *zleSayiSyAmi
aham patim *I shall connect with my lord *pramRSTa.*x*.kalanA.*Impulse*.*x.*m

bhartu: *of the husband = *samI.kRtya manas mune: *made the same as a

muni's Mind. *

*vlm.40. Or I will try the power of my yoga to waken his mind to sense) and

infuse the eager longings and throbbings of my hear*t i*nto his.

*sv.40.43 I shall restore equilibrium to the heart of my husband in such a

way that he will return to the kingdom, where we shall dwell together
happily for a long time. That delight which is had in a state of utter
equilibrium is superior to all other happiness."

मृज् #mRj pramRj #pramRSTa. rubbed off, cleaned, polished MBh.&c. • rubbed

with (instr.) *rAm. • wiped away, removed, expelled *ragh. • given up, left
*hariv.

matim udbodhya – *his though*t a*wakened *yogena *thru yoga *zleSayiSyAmi
aham patim *I shall connect with my lord *pramRSTa.*x*.kalanA.*Impulse*.*x.*m
bhartu: *of the husband = *samI.kRtya manas mune: *made the same as a

muni's Mind. *

राज्य* ए*व नियोक्ष्यामि निवत्स्यावः सुखम् चिरम् ।

rAjya* eva niyokSyAmi nivatsyAva: sukham ciram |

अहो नु चिर.कालेन मनोरथम् इमम् शुभम् ॥६।८५।४१॥

aho nu cira.kAlena manoratham imam zubha.m ||6|85|41||

.

rAjye eva niyokSyAmi

nivatsyAva: sukham ciram

aho nu cira.kAlena 0 not for a very long time =

manoratham imam zubha.m

*vlm.41. I will collect the thoughts of the ascetic devotee to one focus,
and employ them towards the government of his realm; where we may be
settled for ever to our hearts content.

*sv.40.43 I shall restore equilibrium to the heart of my husband in such a

way that he will return to the kingdom, where we shall dwell together
happily for a long time. That delight which is had in a state of utter
equilibrium is superior to all other happiness."

#yuj #niyuj P. Atm. niyunakti, #niyuGkte. — to bind on, tie or fasten to

(tasmin) av; (with #dhuri) to tie to the pole of a carriage i.e. yoke,

harness R; (met) to place in fron*t i*.e. employ in the hardest work ib.
(also #guru.dhUrSu. mbh); to join, put together (esp. the hands in a

certain position; to attach to i.e. make dependent on (tasmai or tasmin)
av; to command, coerce, appoint, instal (double tam), trust or charge with,
direct or authorize to (tasmin, tasmai, #artham. ifc, or infin); to confer

or intrust anything (tam) upon or to (tasmin); to place at, pu*t i*n the

commit or intrust anything (tam) to (tasmin); to pu*t i*n any place or

state (tasmin); to confer or bestow upon (tasmin); to use, employ (reason
&c); to endow or furnish with, cause to partake of (tena). — y2009.023 —

अहम् आसादयिष्यामि य*त् भ*र्ता शम.चिन्तितः ।

aham AsAdayiSyAmi yat bhartA zama.cintita: |

समग्र.आनन्द.वृन्दानाम् एतत् एव उपरि स्थितम् ॥६।८५।४२॥

samagra*Ananda.vRndAnAm etat eva upari sthitam ||6|85|42||

.

aham AsAdayiSyAmi *I will melt into *

ya*t *bhartA zama.cintita: a husband what is peacefully.considering =

samagra Ananda.vRndAnAm of total.bliss=multitudes =

eta*t *eva upari sthitam

*vlm.42. O I have after long discovered the way to my object, and it is by

infusing my very thoughts into the mind of thy husband.

*sv.40.43 I shall restore equilibrium to the heart of my husband in such a

way that he will return to the kingdom, where we shall dwell together
happily for a long time. That delight which is had in a state of utter
equilibrium is superior to all other happiness."

#sad (to SiT, preSiDe as Chairman) #Asad sit near, sit down, si*t i*n siege
• meet, encounter •• Caus. #AsAdayati, future #AsAdayiSyAmi – I'll cause to
sit or be • I'll approach, meet with, obtain. #AsAdayitavya .mfn..
accessible , attainable • to be attacked or encountered R.,Ragh. •.•>

यत् समान.मनःवृत्ति.सङ्गम् आस्वादेन सुखम् ।

yat samAna.mana:vRtti.saGgam AsvAdena sukham |

इति चिन्तयती व्योम्ना चूडाला उल्लङ्घ्य पर्वतान् ॥६।८५।४३॥

iti cintayatI vyomnA cUDAlA ullaGghya parvatAn ||6|85|43||

.

yat that which

samAna.mano.vRtti=saGgam

AsvAdena sukham

iti cintayatI so having thought

vyomnA thru the sky

cUDAlA ullaGghya parvatAn Topknow overleapt the mountains

.

*vlm.43. The unanimity of the minds of the wedded pair, and the pleasure of

their constan*t u*nion; contribute to the highest happiness of human beings
on earth.

*sv.40.43 I shall restore equilibrium to the heart of my husband in such a

way that he will return to the kingdom, where we shall dwell together
happily for a long time. That delight which is had in a state of utter
equilibrium is superior to all other happiness."

#svAd to taste well (SWeeT) #Asvad unto #AsvAda: eating with a relish,

tasting, enjoying (also metaphorically); flavour, taste. • #AsvAdavat

.adj.. tasting.good, palatable; delicious in flavour. • #AsvAdaka a.
tasting, enjoying. • #AsvAdana .n.. the act of eating, tasting, enjoying. •
#AsvAdita .adj.. tasted, enjoyed, eaten. •Ø• #svAdya a. to be eaten; to be

tasted or enjoyed mbh; having a good taste, palatable delicious. ••

#anAsvAda: want of taste, insipidity; a. without taste, insipid. •
#anAsvAdita a. not tasted; .pUrva never before tasted.

देशान् अब्दान् दिगन्तान् च प्राप मन्दर.कन्दरम् ।

dezAn abdAn digantAn ca prApa mandara.kandara.m |

अदृश्या एव नभःस्था एव प्र.विवेश.वन.अन्तरम् ॥६।८५।४४॥

adRzyA eva nabha:sthA eva pra.viveza.vana*antara.m ||6|85|44||

.

*to many countries*

*thru the clouds*

*she journeyed*

*till at.last she saw the Churnstick.Mountain Cave*

*then*

*from her place in the sky she landed in the middle of the forest*

*.*

dezAn abdAn digantAn ca prApa mandara.kandara.m | adRzyA eva nabha:sthA eva
pra.viveza.vana*antara.m

.

*vlm.p.44 Revolving in this manner, Queen #cUDAlA continued on her aerial
journey, now over mountains and clouds, then passing the boundaries of
lands and visible horizons. She reached the sight of Mandara and found the
glen and cavern in it.

वा*ty ए*व पादप.लता स्पन्द.वेद्य.गमागमा ।

vAti eva pAdapa.latA spanda.vedya.gamAgamA |

वन*एकदेशे क*smiMz.चि*त् कृत.पर्ण.उटजे पतिम् ॥६।८५।४५॥

vana*ekadeze kasmin.cit kRta.parNa*uTaje patim ||6|85|45||

.

vAti eva pAdapa.latA spanda.vedya.gamAgamA vana*eka.deze kasmiMz.cit
kRta.parNa uTaje patim

.

*vlm.45. She entered the grove as an aerial spiri*t i*nvisible to sight,
and passed as the air amids*t i*t known by the shaking of the leaves of

trees. (The spirits like winds have motion and the power of moving other
bodies).

*sv.44.46 Thinking thus, Cudala reached the Mandara mountain.

दृष्ट्वा योगेन बुबुधे देह.अन्तरम् इव आस्थितम् ।

dRSTvA yogena bubudhe deha.antara.m iva Asthitam |

हार.केयूर.कटक.कुण्डल.आदि.विभूषितः ॥६।८५।४६॥

hAra.keyUra.kaTaka.kuNDala.Adi.vibhUSita: ||6|85|46||

.

dRSTvA yogena having seen (him) thru yoga = bubudhe deha antara.m iva
Asthitam she seemed to know him located in a different body =
hAra.keyUra.kaTaka.kuNDala Adi+vibhUSita:
necklace/pearls.bracelet.armlet.earring=&c+adorned... =

dRSTvA yogena having seen (him) thru yoga = bubudhe deha antara.m iva
Asthitam she seemed to know him located in a different body

:

the body which had been

necklace/pearls.bracelet.armlet.earring=&c+adorned... =

*vlm.46. She beheld a leafy hu*t i*n one corner of the wood, and knew her

husband by the power of her yoga; though appeared to be transformed to
another person.

*sv.44.46 Thinking thus, Cudala reached the Mandara mountain.

*jd.46 dRSTvA yogena having seen (him) thru yoga = bubudhe deha antara.m
iva Asthitam she seemed to know him located in a different body =
hAra.keyUra.kaTaka.kuNDala Adi+vibhUSita:
necklace/pearls.bracelet.armlet.earring=&c+adorned... =

अभव*त् मे*रु.कान्तिः यः तम् एव अत्र ददर्श सा ।

abhava*t m*eru.kAnti: ya*: t*am eva atra dadarza sA |

कृश.अङ्गम् कृष्ण.वर्णम् च जीर्ण.पर्णम् इव स्थितम् ॥६।८५।४७॥

kRza*aGgam kRSNa.varNam ca jIrNa.parNam iva sthitam ||6|85|47||

.

*it was as lovely as Mount.meru*

*but now she saw instead a skinny.bodied and dark.colored form*

*in a state like a withered leaf*

*.*

abhavat meru.kAnti: ya*: t*am eva atra dadarza sA | kRza*aGgam kRSNa.varNam
ca jIrNa.parNam iva sthitam

.

*vlm.p.47 She found that his body, previously decorated with royal clothes
and jewels glittering like Mount Meru with its gold, had grown lean and
thin, dark and dry as a withered, dried leaf.

कज्जल.अम्बु.भर.स्नातम् भृङ्गीशम् इव निस्पृहम् ।

kajjala*ambu.bhara.snAtam bhRGgIzam iva nispRham |

चीर.अम्बर.धरम् शान्तम् एकाकिनम् अवस्थितम् ॥६।८५।४८॥

cIra*ambara.dhara.m zAntam ekAkinam avasthitam ||6|85|48||

.

kajjala ambubhara.snAtam – *ink.cloud.dipped = *

bhRGgIzam iva nispRham

cIra ambara.dhara.m – *wearing sky for his robe = *

zAntam – *at.peace = *

ekAkinam avasthitam

*. *

*vlm.48. He wore a vest of rays, and seemed as if he bad dipped in a

fountain of ink; he sat alone in one spot, and appeared as the god Siva to
be wholly devoid of all desire.

*sv.47.49 Still remaining in the sky, she saw her husband as if he were

another person, for the king what was always clothed in royal robes now
appeared as an emaciated ascetic.

स्थली.निषण्णम् पुष्पाणि ग्रथयन्तम् जट.अङ्कितम् ।

sthalI.niSaNNam puSpANi grathayantam jaTa*aGkitam |

तम् आलोक्य अन्.अवद्य.अङ्गी चूडाला पीवर.स्तनी ॥६।८५।४९॥

tam Alokya an.avadya*aGgI cUDAlA pIvara.stanI ||6|85|49||

.

sthalI.niSaNNam puSpANi grathayantam jaTa*aGkitam | tam Alokya
an.avadya*aGgI

cUDAlA pIvara.stanI

.

*Topknot could see hiM seated there upon the ground*

*before her beautifully busty body*

*with flowers braiding his crown of hair*

*.*

*AB. "jaTAbhir aGkitam |

*vlm.49. He was sitting on the barren ground, and stringing the flowers to
his braided hairs; when the beautious princess approached before him.

*sv.47.49 Still remaining in the sky, she saw her husband as if he were

another person, for the king what was always clothed in royal robes now
appeared as an emaciated ascetic.

#sad #niSad lying.upon, sinking.into #niSaNNa. seated.upon (loc. or comp)

VR.&c • • sat.upon (as a seat) VR • •• sunk.down, afflicted, distressed MW.

पी #pI #*pIvara *#*pIvarA/*#*pIvarI* *fat*, stout, thick, dense, full of or
abounding with (comp) •• #pIvara m. a tortoise • N. of pIvara the Stout,
one of the #sapta.RSis under manu #tAmasa the Dark. •• #a.pIvara not
fat • #*pIvarA
*N. of a daughter of the गन्धर्व gandharva huhu हुहु KSS. •.• *pIvara*stAnI

– *having large breasts, "busty".

** *sthalI.niSaNNam – *seated on the ground = *puSpANi – *flowers =
*grathayantam
*braiding = *jaTa aGkitam *his crown of hair = *tam *him = *Alokya – *having
seen = *anavadya aGgI cUDAlA pIvarastanI – *the flawless busty body of
Topknot. *

किम्चि*त् जा*त.विषादा एवम् उवाच आत्मनि चेतसा ।

kimc*it j*Ata.viSAdA evam uvAca Atmani cetasA |

अहो नु विषमम् मौर्ख्यम् त*d अ*नात्म.ज्ञत.आत्मकम् ॥६।८५।५०॥

aho nu viSamam maurkhyam tat anAtma.jJata*Atmakam ||6|85|50||

.

kimcit jAta.viSAdA evam

so grown somewhat dejected

uvAca

she spoke

Atmani cetasA

affected in herself

ahat nu

O now

viSamam maurkhyam

tat anAtma.jJata* Atm*akam

*sv.50 Cudala was depressed at this heartbreaking sight of her husband clad

in coarse garment, with matted locks, quiet and lonely, with his colour
darkened considerably as if he had had a bath in a river of ink.

*vlm.50. She was moved to sorrow at the sight of his miserable plight, and
thus bespoke to herself in audibly in her mind. Alas, how painful is it to
behold this pitious sight!

एवम्.विधाः समायान्ति दशा मौर्ख्य.प्रसादतः ।

evam.vidhA: samAyAnti dazA* maurkhya.prasAdata: |

अयम् स राजा लक्ष्मी इव अन्य*to मे* अति.प्रियः पतिः ॥६।८५।५१॥

ayam sa* rAjA lakSmI iva anya*ta: m*e ati.priya: pati: ||6|85|51||

.

evam.vidhA: *in such a way = *samAyAnti dazA: *proceed our states (of life)
=*

maurkhya.prasAdata: *by grace of folly! = *ayam sa* rAjA *this the King *

lakSmI iva anya.tas me ati.priya: pati:

.

*vlm.51. O! the great stupidity tha*t r*ises from ignorance of spiritual

knowledge, and which has brought on this miserable condition on this

self.deluded prince.

*sv. For a moment she thought: "Alas, the fruit of foolishness! For only

the foolish reach such a condition as the king has reached. Surely, it is
on account of his own delusion that he has thus secluded himself in this
hermitage.

हृदि मोह.घन.क्षुण्णाम् इमाम् अभि.आगते दशाम् ।

hRdi moha.ghana.kSuNNAm imAm abhi.Agate dazAm |

त*d **अ*वश्यम् इह अद्य एव नाथम् विदित.वेद्यताम् ॥६।८५।५२॥

ta*t a*vazyam iha adya eva nAtham vidita.vedyatA.m ||6|85|52||

.

hRdi – *in the Heart = *

moha.ghana.kSuNNAm imAm – *this delusion.thick.kSuNNa = *

abhyAgate dazAm *when come into a state *

tat avazyam – *him/that necessarily = *

iha adya eva *even here & now *

nAtham vidita.vedyatAm

.

*vlm.52. I must not call him unfortunate, as long as he is my husband;
though the deep darkness of his mind (ignorance) hath brought to this
miserable plight. (The living husband however miserable, is always to be
called true fortunate by the faithful wife.)

*sv. For a moment she thought: "Alas, the fruit of foolishness! For only

the foolish reach such a condition as the king has reached. Surely, it is
on account of his own delusion that he has thus secluded himself in this
hermitage.

क्षुद् #kSud #kSuNNa. stamped or trampled upon MBh. • pounded, pulverised •

shattered , pierced MBh. • violated (as a vow) R. • reflected on again and

again •• *akSuNNa. अक्षुण्ण Unbroken, uncurtailed • undefeated, successful
• inexperienced, not expert • akSuNNatA uncurtailed condition •
inexperience.

नया*my अ*त्र न संदे*हः भो*ग.मोक्ष.श्रियम् तथा ।

nayAmi atra na saMdeh*a: b*hoga.mokSa.zriyam tathA |

इदम् रूपम् परित्यज्य रूपेण अन्येन केनचित् ॥६।८५।५३॥

idam rUpam parityajya rUpeNa anyena kenacit ||6|85|53||

.

*I can bring him here*

*(have no doubt)*

*to the abundant enjoyment of Freedom*

*by his abandoning this form for some other one*

*.*

nayAmi atra na saMdeha: bhoga.mokSa.zriyam tathA | idam rUpam parityajya
rUpeNa anyena kenacit

.

*vlm.53. I must try my best to bring him to the knowledge of truth, which

will no doub*t r*estore him to his sense of enjoyment here, and of his

liberation hereafter; and change his figure to his another form altogether.

सकाशम् अस्य गच्छामि बोधम् दातुम् अनुत्तमम् ।

sakAzam asya gacchAmi bodham dAtum anuttamam |

बाला इयम् मम कान्ता इति म*d.उ*क्तम् न करो*ty अ*लम् ॥६।८५।५४॥

bAlA iyam mama kAntA iti mat.uktam na karot*i a*lam ||6|85|54||

.

sakAzam asya gacchAmi – *I go into his presence *

bodham dAtum anuttamam

*to put me down = *

bAlA iyam mama kAntA iti mad.uktam

*"You're my little girl!" he says to me *

na karot*i a*lam *. as.if that was not enuf... = *

*vlm.54. I must advance nearer to him to instil understanding in his mind,
or else my words will make no effec*t i*n him; what treats me always as his

young and silly wife,

*sv. For a moment she thought: "Alas, the fruit of foolishness! For only

the foolish reach such a condition as the king has reached. Surely, it is
on account of his own delusion that he has thus secluded himself in this
hermitage.

कश् #kaz #kAza #sakAza: presence {cp. *AkAza} • *sakAzam towards, to •
*sakAze before, near, at • *sakAzAt, *sakAzatas from; lit. to, in, & from

the presence of (gen. or cpd.) +

तस्मात् तापस.रूपेण बोधयामि पतिम् क्षणात् ।

भर्ता कषाय.पाकेन परिपक्व.मतिः स्थितः ॥६।८५।५५॥

tasmAt tApasa.rUpeNa bodhayAmi patim kSaNAt |

bhartA kaSAya.pAkena paripakva.mati: sthita: ||6|85|55||

.

tasmAt

tApasa.rUpeNa –

*w an ascetic form = *

bodhayAmi patim kSaNAt –

*I shall quickly awaken my lord = *

bhartA –

*husband = *

kaSAya.pAkena

paripakva.mati: sthita:

#tApasarUpa

#paripakvamati:

*vlm.55. I will therefore admonish my husband in the figure of a devotee,

and it is possible tha*t m*y admonition delivered in this manner, will make
its effec*t i*n him; what is now grown hoary with age: (old age must have

abated the ardour of youth).

*sv.55.64 Here and now, I shall enable him to attain enlightenment. I shall

approach him in a disguise." Afraid that Sikhidhvaja might once again spurn

her teaching, considering that she was an ignoran*t g*irl, Cudala
transformed herself into a young brahmana ascetic and descended righ*t i*n
front of her husband.

कष् #kaSAya astringent • fragrant • yellowish red (as the garment of a
Buddhist 'bhikSu) • • कस् #kasAya kasAyam an astringent flavour • a

yellowish colour • a potion, an ointment or cosmetic • dirt, filth •
impurity or sin cleaving to the soul chup. • dulness, stupidity vedAntas. •

decay, degeneracy (Buddhists name five marks, namely Ayus.k, dRSTi.k,
kleza.k, sattva.k, kalpa.k). • #aniSkaSAya full of impure passions.

चेत*सि अ*स्य अद्य विमले त्वम् तत्त्वम् प्रतिबिम्बति ।

cetasi asya adya vimale tvam tattvam pratibimbati |

इति संचिन्त्य चूडाला बभूव द्विज.दारकः ॥६।८५।५६॥

iti saMcintya cUDAlA babhUva dvija.dAraka: ||6|85|56||

.

cetas*i a*sya adya vimale when his awareness is now pure = tvam ta*t *tvam
/ tvam tat.tvam / tvam tattvam pratibimbati as you that you / you That.ness
/ you Truth he projects = iti saMcintya cUDAlA babhUva dvija.dAraka: so

thinking cUDAlA became a twiceborn boy.

cetas*i a*sya adya vimale –

*when awareness of i*t is *now pure = *

tvam ta*t *tvam / tvam tat.tvam / tvam tattvam pratibimbati –

as you that you / you That.ness / you Truth he projects =

*so thinking cUDAlA became a twiceborn boy*

*. *

*vlm.56. It is possible tha*t g*ood senses may dawn in the clear

understanding, which is not perverted from its nature; saying so the
princess chudálá took the shape of a Brahman boy on herself.

*sv.55.64 Here and now, I shall enable him to attain enlightenment. I shall

approach him in a disguise." Afraid that Sikhidhvaja might once again spurn

her teaching, considering that she was an ignoran*t g*irl, Cudala
transformed herself into a young brahmana ascetic and descended righ*t i*n
front of her husband.

*jd.56 cetas*i a*sya adya vimale when his awareness is now pure = tvam ta*t
*tvam / tvam tat.tvam / tvam tattvam pratibimbati as you that you / you

That.ness / you Truth he projects = iti saMcintya cUDAlA babhUva

dvija.dAraka: so thinking cUDAlA became a twiceborn boy.

ईषत्.ध्याना*त् ग*त.अन्यत्वम् क्षणा*d अ*म्बु.तरङ्गवत् ।

ISat.dhyAnA*t g*ata*anyatvam kSaNAt ambu.taraGgavat |

पपात विपिने तस्मिन् द्विज.पुत्रक=रूपिणी ॥६।८५।५७॥

papAta vipine tasmin dvija.putraka=rUpiNI ||6|85|57||

.

*after a little meditative thought*

*suddenly becoming different*

*as sudden as an ocean wave splashing.down in that forest grove*

*she took the form of a twiceborn youth*

*.*

*after a little meditation/thought = *gata anyatvam kSaNAt *– suddenly
becoming different = *ambu.taraGgavat *– like an ocean wave = *papAta
vipine tasmin *– splashing.down in that grove = *dvija.putraka=rUpiNI – *she

took the form of a twiceborn youth. *

*vlm.57. She reflected at little on the Ágni.soma.mantra, and changed her

form as the water turns to a wave; and then alighted on the earth, in the
shape of a Brahman's lad.

*sv. ...Cudala transformed herself into a young brahmana ascetic and

descended righ*t i*n front of her husband.

* ISad.dhyAnAt *after a little meditation/thought = *gata anyatvam kSaNAt *–
suddenly becoming different = *ambu.taraGgavat *– like an ocean wave = *papAta
vipine tasmin *– splashing.down in that grove = *dvija.putraka=rUpiNI – *she

took the form of a twiceborn youth. *

भ*tur अ*धि.आजगाम अग्रम् मन्द.स्मित.लसन्.मुखी ।

bhartu*: a*dhi.AjagAma agram manda.smita.lasan.mukhI |

ददर्श द्विज.पुत्रम् तम् पु*रो या*तम् शिखि.ध्वजः ॥६।८५।५८॥

dadarza dvija.putram tam pura*: y*Atam zikhi.dhvaja: ||6|85|58||

.

she came unto his presence

and her face gave him a modest smile

.

but what did Fire.Crest see

?

he

saw a Twiceborn boy come before him

.

*vlm.58. She advanced toward her lord with a smiling countenance, and the
prince Sikidkwaja beheld the Brahman boy advancing towards him.

*jd.58 bhartur adhyAjagAma agram भ*tur अ*ध्याजगाम अग्रम् She entered his
presence = manda.smita.lasan.mukhI मन्द.स्मित.लसन्.मुखी her face loosing a
gentle smile = dadarza dvija.putram tam pur*a: y*Atam zikhi.dhvaja: ददर्श
द्विज.पुत्रम् तम् पुरः यातम् शिखि.ध्वजः zikhi.dhvaja saw a twiceborn boy
come before him.

वन.अन्तरात् उपायातम् त*poमू*र्तिम् इव आस्थितम् ।

vana*antarA*t u*pAyAtam tapa*:m*Urtim iva Asthitam |

द्रवत्.कनक.गौर.अङ्गम् मुक्ताहार.विभूषितम् ॥६।८५।५९॥

dravat.kanaka.gaura*aGgam muktAhAra.vibhUSitam ||6|85|59||

.

vana antarA*t u*pAyAtam from the midforest emerged = tapo.mUrtim iva
Asthitam established as a tapas.form = dravat.kanaka.gaura aGgam a body
like flowing gold = muktAhAra.vibhUSitam adorned with a strand of pearls.

out from the fores*t i*t emerged

aglow with Tapas.energy

—

a body bright as flowing gold

adorned with a necklace of pearls

.

*vlm.59. He appeared to come from some other forest, and stood before him

in the form of devotion itself; his body was as bright as the molten gold,
and his person was ornamented with a string of pearls.

*jd.59 vana antarA*t u*pAyAtam from the midforest emerged = tapo.mUrtim iva
Asthitam established as a tapas.form = dravat.kanaka.gaura aGgam a body
like flowing gold = muktAhAra.vibhUSitam adorned with a strand of pearls.

शुक्ल.यज्ञ.उपवीत.अङ्गम् शुक्ल.अम्बर.युगावृत्तम् ।

zukla.yajJa*upavIta*aGgam zukla*ambara.yugAvRttam |

कमण्डलु.धरम् कान्तम् पुरो यातम् शिखिध्वजः ॥६।८५।६०॥

kamaNDalu.dhara.m kAntam pura: yAtam zikhidhvaja: ||6|85|60||

.

*his body with the Sacred Cord*

*was covered in white cloth, and bore the sacred waterpot*

*:*

*this beautiful boy came before Firecrest*

*...*

*vlm.60. The white sacrificial thread graced his neck, and his body was
covered with two pieces of milk white vests; he held the sacred water pot
on one hand, and with his pupils staff in the other, he made his approach
to the prince.

* zukla.yajJa upavIta aGgam – *M body with white sacred cord = *zukla
ambara.yuga avRttam *m covered with white cloth = *kamaNDalu.dhara.m – *bearing

the sacred waterpot = *kAntam – *a beautiful boy = *pura: yAtam

zikhidhvaja: *came before Firecrest. *

व्याप्त.प्रकोष्ठ.द्वि.गुणेन अक्ष.सूत्रेण चारुणा ।

vyApta.prakoSTha.dvi.guNena akSa.sUtreNa cAruNA |

भूम.अवलग्न.गात्रेण किष्कु.मात्रेण च स्थितम् ॥६।८५।६१॥

bhUma*avalagna.gAtreNa kiSku.mAtreNa ca sthitam ||6|85|61||

.

vyApta.prakoSTha.dvi.guNena

*w *vyApta.*forearm*.*double = *

akSa.sUtreNa cAruNA *w beautiful rudra beads = *

bhUma avalagna.gAtreNa

kiSku.mAtreNa ca sthitam* – *

*vlm.61. His wrist was entwined by a string of beads, and a long and double
chain of rosary hang from his neck to the ground, (Double and trible
threads of sacred seeds worn about the necks of sninta).

#kiSku .m.. fore.arm, handle (of an axe).

कुन्तल.व्याप्त.मूर्धानम् स.आलि.मालम् इव अम्बुजम् ।

kuntala.vyApta.mUrdhAnam sa.Ali.mAlam iva ambujam |

भासयन्तम् प्रदेशम् तम् शरीरैर् दीप्ति.मण्डलैः ॥६।८५।६२॥

bhAsayantam pradezam tam zarIra*i: d*Ipti.maNDalai: ||6|85|62||

.

kuntala.vyApta.mUrdhAnam sa.Ali.mAlam iva ambujam | bhAsayantam pradezam
tam

zarIrai: dIpti.maNDalai:

.

the hair upon his head is like a swarming cloud of bumblebees

that brighten the country with their bodies' brigh*t m*aNDalas

.

*vlm.62. His head was covered over by long and flowing jet black hairs, in
the manner of the strings of black bees, fluttering about the tops of white
lotuses; and the radiance of his, shed a lustre on the spot.

कुण्डला.भूषित.मुखम् नवम् अर्कम् इव उदितम् ।

kuNDalA.bhUSita.mukham navam arkam iva uditam |

शिखि.सम्प्रोत.मन्दारम् शृङ्ग.स्थ.इन्दुम् इव अचलम् ॥६।८५।६३॥

zikhi.samprota.mandAram zRGga.stha*indum iva acalam ||6|85|63||

.

kuNDalA.bhUSita=mukham *ring.adorned=face *navam arkam iva uditam *like a
new sun arisen, *zikhi.samprota.mandAram *crest.knotted.coral.blossom
*zRGga.stha
indum iva a.calam *like the Moon set on a mountain*

.

*vlm.63. His face ornamented with earrings, glowed as the rising sun with
his lustre of rosy rays, and the knotted hair on the top of his head with
the mandára flower fastened on it, appeared as pinnacle of a mountain with
the rising moon above it.

कान्त.उपशान्त.वपुषम् ऊर्जितम् विजित.इन्द्रियम् ।

kAnta*upazAnta.vapuSam Urjitam vijita*indriyam |

हिम.आभ.भस्म.तिलकम् भूषित.आलोक.सुन्दरम् ॥६।८५।६४॥

hima*Abha.bhasma.tilakam bhUSita*Aloka.sundara.m ||6|85|64||

.

*his handsome body *

*peaceful yet powerful *

*with senses controlled *

*with snowy.white tilaka.markings *

*was a beautiful sight to see*

*. *

kAnta*upazAnta.vapuSam Urjitam vijita*indriyam | hima*Abha.bhasma.tilakam

bhUSita*Aloka.sundara.m

.

*vlm.64. The husband that sat quiet with his tall stature, and his limbs
and senses under his subjection; appeared as a mount of ice with the ashes
rubbed all over his body.

*sv.55.64 Here and now, I shall enable him to attain enlightenment. I shall

approach him in a disguise." Afraid that Sikhidhvaja might once again spurn
her teaching, considering that she was an ignorant girl, Cudala transformed

herself into a young brahmana ascetic and descended righ*t i*n front of her

husband.

मेरु.हेम.तटी.लीन.पूर्ण.इन्दुम् इव चञ्चलम् ।

meru.hema.taTI.lIna.pUrNa*indum iva caJcalam |

तम् आलोक्य द्विज.सुतम् सम्.उत्तस्थौ शिखिध्वजः ॥६।८५।६५॥

tam Alokya dvija.sutam sam.uttasthau zikhidhvaja: ||6|85|65||

.

meru.hema.taTI.lIna.pUrNa*indum iva* like a meru.golden.slope.resting.full
Moon *caJcalam *stirring = *tam Alokya dvija.sutam *having seen that
twiceborn son *samuttasthau zikhidhvaja:

*Firecres*t* aros**e*

*... *

*vlm.65. He saw the Brahman boy appearing before him, as the full moon,
rising on the aureate mount of Meru; and rose before him with the respect.
(Which is paid to that luminary by her worshippers).

*sv.65.68 Sikhidhvaja saw the young ascetic and was delighted. The two vied

with each other in spiritual radiance. The young ascetic was in fac*t

i*ncomparably
radiant, so that Sikhidhvaja took him to be a celestial.

##lI #lIna. lying or resting on, staying in, lurking, hiding MBh. •
*meru.hema.taTI.lIna.pUrNendu – the full moon resting on meru's golden
slope, fm6085.065 +

देव.पुत्र.अगम.धिया सम्परित्यक्त.पादुकः ।

deva.putra*agama.dhiyA samparityakta.pAduka: |

देवपुत्र नमस्कार इदम् आसनम् आस्यताम् ॥६।८५।६६॥

devaputra namaskAra idam Asana.m AsyatA.m ||6|85|66||

.

...

*thinking that the son of some God had come to him*

*he cast.off his sandals & said*

*"Divine Youth, I greet you*

*:*

*take your seat here"*

deva.putra agama.dhiyA samparityakta.pAduka: devaputra namaskAra idam
Asana.m AsyatA.m

.

*vlm.66 Thinking his guest was the son of some god, Sikhidkwaja stood with
his bare feet before him and addressed him saying, "Obeisance to you, O you

son of a god! Take this seat and sit yourself here."

इ*ty अ*स्य दर्शयाम्.आस पाणिना पत्र.विष्टरम् ।

ददौ च द्विज.पुत्रस्य पुष्प.मुष्टिम् कर.उत्करे ॥६।८५।६७॥

it*i a*sya darzayAm.Asa pANinA patra.viSTara.m |

dadau ca dvija.putrasya puSpa.muSTim kara.utkare ||6|85|67||

.

*so he gestured with his hand toward a leafy seat *

*and offered to the twiceborn boy*

*the bunch of flowers in his hand *

*. *

iti asya darzayAm.Asa pANinA patra.viSTara.m | dadau ca dvija.putrasya
puSpa.muSTim kara.utkare

.

*vlm.67 With his hand, Sikhidkwaja pointed to the leafy bed that spread
before him and offered a handful of flowers which he poured into the boy’s
hands.

चन्द्रः कुमुद.खण्डस्य प्रालेयम् इव पल्लवे ।

candra: kumuda.khaNDasya prAleyam iva pallave |

हे राजर्षे न*मः तु*भ्यम् इति द्विज.सु*to '*वदत् ॥६।८५।६८॥

he rAjarSe nama*: t*ubhyam iti dvija.suta*: a*vadat ||6|85|68||

गृहीत्वा कुसुमा*ny अ*स्मात् विवेश पत्र.विष्टरे ।

gRhItvA kusumAn*i a*smAt viveza patra.viSTare |

candra: kumuda.khaNDasya prAleyam iva pallave he rAjarSe nama: tubhyam iti
dvija.suta: avadat

gRhItvA kusumAni *having grasped flowers *

asmAt viveza patra.viSTare

.

*vlm.68. The brahman boy responded to him saying: "I greet thee in return,
O thou son of a king! that lookest like a dew drop or the beaming

moon.light sparkling on a lotus leaf." He then received the flowers from
his hand and sa*t u*pon the leafy bed.

*sv.65.68 Sikhidhvaja saw the young ascetic and was delighted. The two vied

with each other in spiritual radiance. The young ascetic was in fac*t

i*ncomparably
radiant, so that Sikhidhvaja took him to be a celestial.

*FIRECREST said—*

देवपुत्र महाभाग कुत आगमनम् कृतम् ।

devaputra mahAbhAga kuta* Agamana.m kRtam |

दिवसः सफ*lo म*न्ये यत् त्वम् अद्य अस्मि दृष्टवान् ॥६।८५।६९॥

divasa: saphala*: m*anye yat tvam adya asmi dRSTavAn ||6|85|69||

.

*heavenly boy! illustrious!*

*where do you come.from?*

*it has to be a lucky day when I behold a vision such as you*

*.*

devaputra mahAbhAga kuta* Agamana.m kRtam | divasa: saphala*: m*anye yat
tvam adya asmi dRSTavAn

.

*vlm.69. Sikhidhwaja said:..Tell me O thou heaven born boy, whence thon

comest and whither thou goest, as for me it is lucky day that has brought
thee to my sight.

*jd.69 deva.putra mahAbhAga illustrious divine boy = kuta: Agamana.m kRtam
from where is your coming done? = divasa: sa.phala: manye I think it to be
a fruitful day = ya*t *tvam adya asmi dRSTavAn in which I now have the
vision of you.

इदम् अर्घ्यम् इदम् पाद्यम् पुष्पाणि इमानि मानद ।

idam arghyam idam pAdyam puSpANi imAni mAnada |

इमा प्रग्रथिता माला गृह्यन्ताम् भद्रम् अस्तु ते ॥६।८५।७०॥

imA pragrathitA mAlA gRhyantAm bhadram astu te ||6|85|70||

.

idam arghyam *this water *idam pAdyam – *this washing of feet *puSpANi

imAni –

*these flowers *mAnada – *honoring / your honor *imA pragrathitA mAlA – *these
garlanded flowers *gRhyantAm – *being taken *bhadram astu te –

*let them be a blessing on you*

.

*vlm.70. Please accept this pure water, and fragrant flowers and this
honorarium also; and receive this string of flowers, that I have strung
with my hands; and so be all well with thee.

*sv.69.71 He worshipped the ascetic appropriately. Cudala appreciatively

accepted the worship and remarked:

*VASISHTHA said—*

.

*having said these words, dear boy, Firecrest offered*

*water & washing & garlands of flowers to that Goddess*

*plentifully*

.

iti uktvA pAdyam arghyam ca mAlAm puSpANi ca anagha | zikhidhvaja: tat

iSTAyai

dadau devyai yathAkhilam

.

*vlm. ... offered the flowers, the wreathed blossoms, the honorariums and
other offerings; as directed by the cerimonial law to his worshipful lady.

*CHUUDAALAA said—*

सु.बहूनि परिभ्रा*न्तः भू*.तल.अयतना*ny अ*हम् ।

su.bahUni paribhrAnt*a: b*hU.tala*ayatanAn*i a*ham |

त्वत्.तः पूजा यथा प्राप्ता मया इयम् न तथा अन्यतः ॥६।८५।७२॥

tvat.ta: pUjA yathA prAptA mayA iyam na tathA anyata: ||6|85|72||

.

*I've traveled here & traveled there *

*on many journeys on the face of the whole earth*

*but honors like these you offer*

*I have not had from anyone before*

*. *

su.bahUni paribhrAnta: bhU.tala ayatanAni aham tvat.tas pUjA yathA prAptA
mayA iyam na tathA anyata:

*vlm.p.72 #cUDAlA (as the brAhmaNa boy) said:— I have travelled far and
wide over many countries on the surface of this earth. I have never met
with such a hearty reception and such honors as I have now received from
you.

पेशलेन अनुरूपेण प्रश्रयेण अमुना अनघ ।

pezalena anurUpeNa prazrayeNa amunA anagha |

मन्ये अहम् नूनम् अत्यन्त.चिरंजीवी भविष्यति ॥६।८५।७३॥

manye aham nUnam atyanta.ciraMjIvI bhaviSyati ||6|85|73||

.

*in keeping with such charming civility, dear boy, I expect*

*you will be very long.lived*

*.*

pezalena anurUpeNa prazrayeNa amunA anagha | manye aham nUnam
atyanta.ciraMjIvI bhaviSyati

.

the Gods, and betoken thee to be attended with long life on earth. (Because
the meek and gentle are said to be long lived on earth).

*vlm.p.73 Your humility, courtesy and complacence reveal you to be highly
favored of the gods and indicate that you will have a long life on earth.

#zri #prazri #prazraya .adj.. inclining forward i.e. respectful demeanour ,

modesty , humbleness , affection , respect , civility (personified as a son
of *dharma धर्म and *hrI ह्री) MBh. &c.

*vlm. Thy humility, courtesy and complacence bespeak thee to be highly
favoured of

शान्तेन मनसा उदारम् आरात् उन्मुक्त कल्पनम् ।

zAntena manasA udAram ArA*t u*nmukta kalpana.m |

निर्वाण.अर्थम् तपः साधो क*cचि*त् सम्भूतवान् असि ॥६।८५।७४॥

nirvANa*artham tapa: sAdho ka*cc*it sambhUtavAn asi ||6|85|74||

.

zAntena manasA udAram ArAt unmukta.kalpana.m nirvANa artham tapa:* sAdho *

kac.cit sambhUtavAn asi

*. *

*vlm.74. Tell me O devotee, whether you have ever applied your mind towards
the acquirement of your final liberation and extinotion; after the
abandonment of all your earthly desires, by the magnamity and

tranquilization of your soul for a long time. (It is true you have long
forsaken the vanities of the world, but have you set your heart to seek the
eternal emancipation of your soul?

*sv.73.74 I admire your tranquillity and your austerity.

AB. ArAt dUre unmuktA: kalpanA: phala.saMkalpA yasmin | ata eva udara.m
nirvANArtha... ||

*VA O sadhu, by practicing peace of the mind for long time, have you

become accomplished tapasvi for the grea*t g*oal of notion.free nirvana?

*AS: मनस.उदारम् should break as मनसा उदारम्

The meaning is:
Have you, perhaps, undertaken tapas with a calm mind (शान्तेन मनसा) to
attain the great nirvana free of all senses about nearby (worldly) things?

असि.धारा.समम् सौम्य शान्त.व्रतम् इदम् तव ।

asi.dhArA.samam saumya zAnta.vrata.m idam tava |

स्फीतम् य*त् रा*ज्यम् उत्सृज्य महा.वन.निषेवणम् ॥६।८५।७५॥

sphItam ya*t r*Ajyam utsRjya mahA.vana.niSevaNam ||6|85|75||

.

*it's like the edge of a sword, friend, this shAnta vow of peace of yours,*

*leaving a prosperous kingdom to dwell in the Great Forest*

*.*

asi.dhArA.samam saumya zAnta.vrata.m idam tava | sphItam yat rAjyam utsRjya
mahA.vana.niSevaNam

.

*sv.75 You have chosen to tread the razor's edge ..."

*vlm.p.75 You have vowed to undergo the hardship of this forest life and
forsaken the care of your large kingdom. You have, my dear sage, chosen a
very painful alternative for your final liberation.

*FIRECREST said–*

.

jAnAsi bhagavan ऽarvam *Lord.bhagavan you know everything *

deva: tvam *you're a God *

ka*: *atra vismaya: zriyA eva loka uttarayA

jJAyase cihna.rUpayA *you are known by a particular form*

*. *

*vlm.76. Sikhidhwaja replied:..I wonder not that thou must know all things,

being a God thyself and thou wearest this form Brahmana boy, yet the

supernatural beauty of thy person, bespeaks thee to be an all.knowing deity.

*sv.76.81 Sikhidhvaja replied: "Surely, you know everything, O son of the

gods! By your very look you are showering nectar upon me. I have a lovely
wife what is just now ruling my kingdom; you resemble her in some ways. And
the flowers I have offered you in worship — may they be blessed.

mark/sign/symptom/aim/characteristic ...

*vA second line? You are known by brightness (zriyA) and sign.

लोक.उत्तरया ?

*AS: Again the break in the second line would be श्रिया इव
Thus the meaning is: you appear to be (ज्ञायसे) a God (देव in the first

line) indicated (literally having the form of a mark चिह्न.रूपया) by your

exceptional (लोकोत्तरया) brilliance (श्रिया)

एता*ny अ*ङ्गानि ते चन्द्रात् घटितानि इति मे मतिः ।

etAn*i a*GgAni te candrA*t g*haTitAni iti me mati: |

अथवा किम् समालोका*d अ*मृतेन इव सिञ्चसि ॥६।८५।७७॥

athavA kim samAlokAt amRtena iva siJcasi ||6|85|77||

.

etAn*i a*GgAni te candrA*t g*haTitAni

iti me mati: such is my mind =

athavA kim samAlokAt amRtena iva siJcasi

.

*vlm.77. Methinks these members of the body, are beduded with the ambrosial
beam of moon light, or how coal thy very appearance shed such nectarious
peace even at the first sight.

*sv.76.81 Sikhidhvaja replied: "Surely, you know everything, O son of the

अस्ति मे दयिता कान्ता पाति मत्.राज्यम् अद्य तत् ।

asti me dayitA kAntA pAti mat.rAjyam adya tat |

तव इव तस्या* दृष्टानि ता*ny अ*ङ्गानि इह सुन्दर ॥६।८५।७८॥

tava iva tasyA* dRSTAni tAn*i a*GgAni iha sundara ||6|85|78||

.

*i*t is *my lover girl that governs my kingdom now*

*and*

*you look like her *

*with legs like those*

*: *

*I should call you beautiful*

*! *

asti me dayitA kAntA pAti mat.rAjyam adya tat | tava iva tasyA* dRSTAni
tAni aGgAni iha sundara

.

*vlm.78. O handsome boy! I see in thy person a grea*t r*esemblance of the

features of, my beloved one, what is now reigning over my kingdom; (and
whom perhaps I will see no more in this life).

उपशान्तम् च कान्तम् च वपुः आपादम् अस्तकम् ।

upazAntam ca kAntam ca vapu: ApAdam astakam |

शृङ्गम् शुभ्र.अम्बुदेन इव पुष्पेण आच्छादया अमुना ॥६।८५।७९॥

zRGgam zubhra*ambude*na *iva puSpeNa AcchAdayA amunA ||6|85|79||

.

upazAntam ca kAntam ca

vapu: ApAdam astakam

zRGgam zubhra ambudena iva like a peak w/ a white raincloud =

puSpeNa acchAdayA amunA – w this flowery clothing.

#zubh #zubhra. radiant, shining, beautiful, splendid • clear, spotless (as
fame) • bright.coloured, white &c • .m.. white (the colour).

#AcchAda

*vlm.79. Please now to refresh thy fair and fatigued frame, with wearing
these flowery chaplet from the bead to foot; as the vest of a hoary cloud,
invests a mountain from its top to bottom.

*sv.76.81 Sikhidhvaja replied: "Surely, you know everything, O son of the

निष्.कलङ्क.इन्दु.संकाशम् अङ्गम् आदित्य.तेजसा ।

niS.kalaGka*indu.saMkAzam aGgam Aditya.tejasA |

मन्ये ते ग्लानिम् आयाति सुमनःपत्र.पेलवम् ॥६।८५।८०॥

manye te glAnim AyAti sumana:patra.pelavam ||6|85|80||

*. *

*your body*

*that once seemed.to.be <http://seemed.to.be> a spotless moon*

*beneath the heat of the sun*

*has been stricken like a delicate flower.petal*

*.*

niS.kalaGka*indu.saMkAzam aGgam Aditya.tejasA | manye te glAnim AyAti
sumana:patra.pelavam

.

*vlm. I see thy face as beautiful, as the stainless moon; and thy limbs as
delicate, as tender petals of flowers; and I find them now waning and
fading under the solar gleams.

देव.अर्चनाय उपचितम् इदम् इत्थम् सितम् मया ।

deva*arcanAya upacitam idam ittham sitam mayA |

अङ्ग त्व*d अ*ङ्ग.सङ्गेन तत् प्रयातु कृत.अर्थताम् ॥६।८५।८१॥

aGga tvat aGga.saGgena tat prayAtu kRta*arthatA.m ||6|85|81||

.

deva arcanAya – *by God.worship *upacitam *succeeding = *

idam ittham sitam mayA *this is so cool for me = *

*Ott.part. #aGga ind. ind a particle implying attention, assent or desire,
and sometimes impatience, i*t m*ay be rendered. by "well". VLM often takes

it as a vocative ("pretty youth") to rAma, (e.g. y6080.019). vasiShTha
often uses it when rAma gets too pert, too stupid, or too sassy. I have
tried to note examples as they occur. + particle implying attention, assent

or desire, and sometimes impatience, i*t m*ay be rendered, by well." MW •

OK ("okay", <auke'>) has these senses. As assent, cp. #aGgIkR = to give
assent, nod in agreement •• #*aGga* – indeed *–* aGga in an intensifier,
often used (like the verbal prefix <sam> as a metric filler, or in wordplay

(aGga tvat aGga.saGgena tat prayAtu kRta arthatAm, FM.6.85.81) – MW: ind. a

particle implying attention , assent or desire , and sometimes impatience ,

i*t m*ay be rendered , by well ; indeed , true , please , rather quick ;

kim aGga , how much rather!

*with your body.attachment *

tvat aGga.saGgena tat prayAtu kRtArthatA.m *– proceed to that state of

attainment = *

*vlm.81. Know pretty youth that I was for the service of the Gods, that I
had wreathed the flowers together; and now I offer and bequeath them to

thee, that art no less a god to me.

#ci #cita #*upacita* heaped up , increased • prospering , succeeding • big
, fat • covered over, possessing plentifully. •.• u..rasa one whose

(appetite or) desire is increased Megh. 115.

the root >ci connotes a heap of stuff, cita

the root >cit connotes the elements of the heap, citta

जीवितम् याति साफल्यम् स्वम् अभ्यागत.पूजया ।

jIvitam yAti sAphalyam svam abhyAgata.pUjayA |

देवा*d अ*पि अधिकम् पूज्यः सताम् अभ्यागतः जनः ॥६।८५।८२॥

devAt ap*i a*dhikam pUjya: satA.m abhyAgata: jana: ||6|85|82||

.

jIvitam yAti *what has been lived = *

sAphalyam svam abhyAgata.pUjayA

devAt ap*i a*dhikam pUjya:

satA.m abhyAgato jana:

*sv.82 One's life attains its fruition by the worship of the guest what

arrives unsolicited; the worship of such a guest is superior even to the
worship of the gods.

*vlm.82. My life is crowned to day with its best luck by its service of a

guest like thyself, for it is said by the wise that attendance on guests is
meritorius than the merit of attending, on the Gods. (Hence the law of

Hospitality is not less binding on the Hindu tha*t i*t is with the Beduian
Arabs).

what has been lived finds its fruition

in honoring a guest like you.

More even than a god

a person is to be worshipped as a guest.

You are my guest.

I honor you with worship.

That is my #pujA.

for the person of a guest should be honored as a deity.

तत् कः त्वम् कस्य पुत्रः त्वम् किम् आया*to 'सि अ*नुग्रहात् ।

tat ka*: t*vam kasya putra*: t*vam kim AyAta*: a*s*i a*nugrahAt |

एत*त् मे* संशयम् छिन्धि विमल.इन्दु.सम.आनन ॥६।८५।८३॥

eta*t m*e saMzayam chindhi vimala*indu.sama*Anana ||6|85|83||

.

ta*t *ka*: t*vam kasya putra*: t*vam kim AyAta*: a*s*i a*nugrahAt |

eta*t m*e saMzayam chindhi vimala indu.sama Anana |

तत् कः त्वम्

Sa: what are you?

कस्य पुत्रस्

whose son?

त्वम् किम् आया*to '*सि

how are you come here?

अनुग्रहात्

By your grace

एतन् मे संशयं छिन्धि

thus remove/reveal this (dark) doubt from me,

विमल.इन्दु.सम.अनन

o full.moon.like.face for your face is like the full moon.

*sv.83 Pray, tell me what you are and to what I owe this blessing of your
visit to me?"

*vlm.83. Now deign O moon faced deva (deity) to reveal unto me what God
thou art, and the progeny of what deity that dost deign to dignify me with
thy visit; please tell me all this and remove the doubts that disturb my
breast.

*THE BRAHMANA said—*

राजन् मे शृणु वक्ष्यामि यथापृष्टम् अखण्डितम् ।

rAjan me zRNu vakSyAmi yathApRSTam akhaNDitam |

कः नाम परिपृच्छन्तम् विनीतम् वञ्चयेत् पुमान् ॥६।८५।८४॥

ka: nAma paripRcchantam vinItam vaJcayet pumAn ||6|85|84||

.

*rAjA, hear me out*

*:*

*I'll tell you everything you ask, omitting nothing!*

*what kind of person, being asked, would fail to answer your question*

*?*

rAjan me zRNu vakSyAmi yathApRSTam akhaNDitam | ka: nAma paripRcchantam
vinItam vaJcayet pumAn

.

*vlm. ... what is there so uncivil, that will deceive and not comply to the

request of his humble suppliant.

अस्ति अस्मिन् जगती.कोशे शुद्ध.आत्मा नारदः मुनिः ।

ast*i a*smin jagatI.koze zuddha.AtmA nArada: muni: |

पुण्य.लक्ष्म्या मुखे कान्ते कर्पुर.तिलक.उपमः ॥६।८५।८५॥

puNya.lakSmyA mukhe kAnte karpura.tilaka*upama: ||6|85|85||

.

*sectarian mark. *

*there is in this world*

*a pure soul*

*the muni known as narada.Mangift*

*.*

*with holy splendor in his face*

*he's like the marks of the devout*

*.*

asti asmin jagatI.*earth*.koze अस्ति अस्मिन् जगती.कोशे There is among these

worlds = zuddhAtmA nArado muni: शुद्ध.आत्मा नारदः मुनिः a pure soul, the

Muni narada Mangift. = puNya.lakSmyA mukhe kAnte पुण्य.लक्ष्म्या मुखे कान्ते
with holy splendor in his face he is = karpura.tilaka upama: कर्पुर.तिलक.
उपमः like an adornment camphor like a white

*vlm.85. There lives in this world, the well known the holy aunt Narada by

name; what is the snowy spot of pure camphor, on the face of those that are
famed for the purity of their lives.

*sv.84.85 THE BRAAHMANA (CUDALA) said:There is a holy sage in this universe
known as Narada.

*jd.85 asti asmin jagatI.koze अस्ति अस्मिन् जगती.कोशे There is among these

worlds = zuddhAtmA nArado muni: शुद्ध.आत्मा नारदः मुनिः a pure soul, the

*स* कदाचित् मुनिः देवः गुहायाम् ध्यानम् आस्थितः ।

sa* kadAci*t m*un*i: d*eva: guhAyAm dhyAnam Asthita: |

तत्र हेम.तटे गङ्गा वह*tyux *रु.तरङ्गिणी ॥६।८५।८६॥

tatra hema.taTe gaGgA vahat*i u*ru.taraGgiNI ||6|85|86||

.

sa kadAcin muni: deva:

*somewhen this divine Muni = *

guhAyAm dhyAnam Asthita:

*was seated in meditation in a cave = *

tatra hema.taTe

*there on a snowy slope *

gaGgA vahat*i u*ru.taraGgiNI – *where ganGA.River waves splash the shore...
*

*vlm.86· It was at one time that this godly saint sa*t i*n his devotion in

a cavern of the golden mountain; where the holy river of gangá, fast flows
with her running current and huge billows dashing against the shore.

*sv.86.87 Once he was engaged in meditation in a cave on the bank of the

holy river Ganga.

मेरु.लक्ष्म्या स्फुरत् रूपा भान्ति हार.लता यथा ।

meru.lakSmyA sphura*t r*UpA bhAnti hAra.latA yathA |

एकदा नारद.मुनिः ध्यानान्ते *स* सरित्.तटे ॥६।८५।८७॥

ekadA nArada.mun*i: d*hyAnAnte sa* sarit.taTe ||6|85|87||

.

...

meru.lakSmyA sphurat

rUpA: bhAnti *forms appear *

hAra.latA: yathA

ekadA nArada.muni:

*at.one.time the muni narada.Mangift = *

dhyAnAnte sa* sari*t *taTe *– after meditation he on a river.slope... = *

*vlm.87. The saint stepped out once to the beach of the river, to see how i*t

g*lided on in its course; like a necklace of gems torned down from the
mountain on high

*sv.86.87 Once he was engaged in meditation in a cave on the bank of the

holy river Ganga.

ध्वनत् वलयम् अश्रौषीत् लीला=कलकल.आरवम् ।

.

...

*he heard the tinkle of a bracelet*

*a pleasant 'kalakala" sound*

*:*

*"What might this be?"*

*he was curious to know*

*.*

dhvanat valayam azrauSIt lIlA=kalakala*Aravam | kim eta*t i*t*i a*sau
kimcit jAta.prAya.kutUhala:

.

*vlm.p.88 He heard the tinkling sound of trinkets and bracelets and a mixed
murmur of voices. He was curious to know what it was and from where it came.

हेलया अलोकयत् नद्याम् अपश्यत् ललना.गणम् ।

helayA alokayat nadyAm apazyat lalanA.gaNam |

रम्भा.तिलोत्तमा.प्रायम् निर्यातम् जल.लीलया ॥६।८५।८९॥

rambhA.tilottamA.prAyam niryAtam jala.lIlayA ||6|85|89||

.

*he looked with delight*

*he saw in the river*

*a playful bunch of girls*

*the likes of rambhA and tilottamA*

*come to play in the water*

*.*

helayA alokayat looking with delight = nadyAm apazyat seeing in the river =
lalanA.gaNam a playful bunch of girls = rambhA.tilottamA.prAyam the likes
of rambhA and tilottamA two famous beauties prominen*t i*n
kathA.sarit.sAgara (KSS) = niryAtam jala.lIlayA come to play in the water.

* rambhA.Plantain, and tilottamA (tila.uttamA, freckle.top)

the most beautiful of the many Nymphs in the paradise of indra the Crafty.

*vlm.89. He lightly looked towards the sacred stream and observed there an
assemblage of young ladies, what equalled the celestial nymphs Rambhá and
Tilottamá in the beauty of their persons; what had come out to sport by and
bath in the clear waters of the holy river.

*jd.89 helayA alokayat looking with delight = nadyAm apazyat seeing in the
river = lalanA.gaNam a playful bunch of girls = rambhA.tilottamA.prAyam the
likes of rambhA and tilottamA two famous beauties prominen*t i*n
kathA.sarit.sAgara (KSS) = niryAtam jala.lIlayA come to play in the water.

क्रीडन्तम् त्यक्त.वसनम् देशे पुरुष.वर्जिते ।

krIDantam tyakta.vasana.m deze puruSa.varjite |

काञ्चन.अम्भोज.मुकुल.संकाशैः स्तन.मण्डलैः ॥६।८५।९०॥

kAJcana*ambhoja.mukula.saMkAzai: stana.maNDalai: ||6|85|90||

.

krIDantam –

*they played = *

tyakta.vasana.m –

*casting.off their clothes = *

deze puruSa.varjite –

*in a place where there were no men around = *

kAJcana ambhoja.mukula.saMkAzai:

stana.maNDalai: *. *

*vlm.90. They plunged and played in the waters removed from the sight of
men, and were all naked with their uncovered breasts; blooming as the buds
of golden lotuses in the lake.

*sv.89.100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

परिवेल्लितम् अन्योन्यम् फल.कान्तम् द्रुमम् यथा ।

parivellitam anyonyam phala.kAntam drumam yathA |

द्रुत.हेम.रसापूर.निर्भर.अभोग.भासुरैः ॥६।८५।९१॥

druta.hema.rasApUra.nirbhara*abhoga.bhAsurai: ||6|85|91||

.

parivellitam anyonyam –

*mutually intertwined *

phala.kAntam drumam yathA –

*as a girl.fruit tree = *

w/ druta.golden.rasApUra.nirbhara abhoga.bhAsuras.

#vell – to shake, toss #vellita. shaken , trembling &c. ; bent , curved ,
crooked MBh. &c. • entwined (as arms) • .n.. going , moving , shaking W. ;

the rolling of a horse L. •• #parivellita

#phalakAnta

#drutahemarasApUranirbharAbhogabhAsurai: ||6|85|91||

#drutahemarasApUranirbharAbhoga

#bhAsura

*vlm.91. These were jogging to and fr*a: a*nd dashing against one another

like the ripened fruits of trees, and seemed to be filled with flavoured
liquor for the gidding of their observers.

*sv.89.100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

वेल् #vel #vellita #parivellita – परिवेल्लित a. Surrounded; गुरुभिः

परिवेल्लिता$पि Bv.2.18. • (arms mutually) entwined, y6085.091.

कुर्वन्तम् उरुभिः काम.मन्दिर.स्तम्भ*.**सं*चयम् ।

kurvantam urubhi: kAma.mandira.stambha.saMcayam |

निर्मली.कृत.चन्द्रेण व्याप्ताम् व्योम.विलासिनीम् ॥६।८५।९२॥

nirmalI.kRta.candreNa vyAptAm vyoma.vilAsinIm ||6|85|92||

.

kurvantam

urubhi:

kAma.mandira.stambha.saMcayam

nirmalI.kRta.candreNa *made spotless in the moonlight = *

vyAptAm vyoma.vilAsinIm *. *

*vlm.92. Their swollen bosoms formed the sanctuary of the God of love, and
were washed by the pure waters of the sacred river.

*sv.89.100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

Are there typos in 92 and 93?

९२ अपगा * आपगा?

निर्मली.कृत.चन्द्रेण व्याप्तां व्योम.विलासिनीम् ।। ९२

लावण्य.रस.पूरेण तर्जयन्तम्.इव.अपगाम् ।93a

VA washed with pure waters, reflecting moon (I thought, it was

day.time?), the womens' beauty filled the space, threatening the

beauty of Ganga flow???

93a. AS: The main clue to the meaning is to keep eye on the neuter gender
acc. case noun which refers to the ललनागण mentioned in v. 89.
Thus the meaning is:
(he saw the group of women) as if putting to shame (तर्जयन्तम्) the river (
आपगा and not अपगा as pointed out by Krishnanda) which travels in heavens (
व्योम.विलासिनी)
full of clear white images of moon, by (their own) abundance of splendor.

The time is no*t r*eally mentioned. But the traveler of heavens can have
the moon images all the time(:.))

The shame need not be related to current appearance of the river.

लावण्य.रस=पूरेण तर्जयन्तम् इव अपगाम् ।

lAvaNya.rasa=pUreNa tarjayantam iva apagAm |

प्राकारैः अमर.उद्यान.रथ.चक्रैः मनःभुवः ॥६।८५।९३॥

prAkArai: amara*udyAna.ratha.cakrai: mana:bhuva: ||6|85|93||

.

lAvaNya.rasa=pUreNa

tarjayantam iva apagAm |

prAkArai:

amara*udyAna.ratha.cakrai:

mana:bhuva:

*. *

because saltiness.flavor=full

as.if threatening/mocking iva

gone.to

prAkArai:

amara udyAna.ratha.cakrai: *by chariotwheels in the Garden of the Immortals
*manobhuva: .

#lAvaNyarasapUra

#apaga

#manobhuva:

*vlm.93. Their fullness with luscious liquor, put to blush the sweet waters
of the sacred river of Gangá; they were as mound in the garden of paradise,
and as the wheels of the car for the God Káma to ride upon.

*vA as chariots and tents clog the divine gardens of Kama (on big divine

holidays),

women's buttocks were clogging waters of Ganga...

*AS: (he saw the group of women) causing the water of the गङ्गा to overflow
by bridges formed with their buttocks as sides, (the buttocks which
function as) great chariot wheels of Kama in the Gardens of Gods.
BTW, चत्रैर् should be चक्रैर्

Also note the long compound word उत्पथा.अर्पित.गङ्ग.अम्बु this is an

adjective of the group of women hence neut. acc. and means "one who has
caused the Ganga water to overflow". The break of the first two words
should be उत्पथ+अर्पित

[image: http://www.historyofbridges.com/images/40/arch-bridge-1.jpg]

http://www.historyofbridges.com/facts.about.bridges/arch.bridges/
<http://www.historyofbridges.com/facts-about-bridges/arch-bridges/>

उत्पथ.अर्पित.गङ्गा.अम्बु.नितम्ब.तट.सेतुभिः ।

utpatha*arpita.gaGgA.ambu.nitamba.taTa.setubhi: |

सर्वत्र दृष्ट.सर्वाङ्गम् विश्व.रूपम् इव स्थितम् ॥६।८५।९४॥

sarvatra dRSTa.sarvAGgam vizva.rUpam iva sthitam ||6|85|94||

.

utpatha arpita.gaGgA ambu.nitamba.taTa.setubhi:

with error.built.gaGgA.water.buttocks.curved.bridges =

sarvatra everywhere =

dRSTa.sarva aGgam vizva.rUpam iva sthitam

all her limbs are seen to be like the Universal Form.

#path #utpath #utpatha –m.. wrong road, bad way; error, evil r; — adj. one
what is come off from the right way, lost, stray. u..gAmin upstarts;
u..gata going astray from the righteous path; u..nAzana annihilating the
upstarts • #utpathaga what is proceeding on the wrong path. • utpata#vArika
.mfn.. keeping back or preserving from the bad way Nr2isUp.

*vlm.94. Their buttocks were as pillars of the bridge in water, obstructing
and dividing the free passage of the waters of the Ganges; and their upper
part of the body, gives a lustre of world's beauty.

*vA as chariots and tents clog the divine gardens of Kama (on big divine

Also note the long compound word उत्पथा.अर्पित.गङ्ग.अम्बु this is an

adjective of the group of women hence neut. acc. and means "one who has
caused the Ganga water to overflow". The break of the first two words
should be उत्पथ+अर्पित

*jd.94 utpatha arpita.gaGgA ambu.nitamba.taTa.setubhi: with
error.built.gaGgA.water.buttocks.curved.bridges = sarvatra everywhere =
dRSTa.sarva aGgam vizva.rUpam iva sthitam all her limbs are seen to be like

the Universal Form.

प्रतिबिम्बित.सर्व.अङ्गम् अन्योन्य.आदर्शताम् गतम् ।

*reflecting every limb = *

anyonya.*AdarzatA.m mutually mirroring =

gata.m

kAla.kalpa.taro:

*of Time's kalpa.tree = *

varSa.viTapAt

pakSa.pallavAt .

*vlm.95. The shadow of one another's body was clearly visible to the.naked

eye, on the limpid waters of the Gangá; like a Kalpatree in rainy season,
with all its branches.

विविध.ऋतु.लता.जालात् दिन.श्री*.**क*लिक.आकुलात् ।

vividha.Rtu.latA.jAlAt dina.zrI.kalika*AkulAt |

आलोक.पुष्प.रजसः जाता*त् ग*गन.कानने ॥६।८५।९६॥

Aloka.puSpa.rajasa: jAtA*t g*agana.kAnane ||6|85|96||

.

vividha.Rrtu.latA.jAlAt *@ the various seasonal vines = *

dina.zrI.kalika akulAt

Aloka.puSpa.rajasa: jAtAt

*from worlds born like pollen.dust *

gagana.kAnane –

*in the sky.forest... *

*vlm.96. The thick verdure of the verdant season, had put to shade the

light of the day; and the flying dust of flowers, had filled the forest air
with fragrance.

आलोक.पुष्प.रजसो जाताद्.गगन.कानने ।। ९६
स्फुरज्.जल.खग.प्रोतात्.सप्त.अब्ध्य्.एकालवाडकात् ।
*VA so, there is description of kalpa.tree with years as branches
etc, which Narada saw in the space (as in non.visible forest).

*AS: No, this is the expansion of the idea that the group of women appeared
grand like the विश्वरूप. The appearance is described as arising from the
kalpataru called काल.
The reference to काल is from the गीता reference as suggested by AB (
कालोऽस्मि ...)
There is no assertion that Narada saw it! This is the poet elaborating how i*t

m*ay have appeared!

स्फुरत् जल.खग.प्रोतात् सप्त.अब्धि*एक.आलवालकात् ।

sphurat jala.khaga.protAt sapta*abdhi*eka*AlavAlakAt |

स्तन.स्तबक.वृन्देषु स्पर्धया अतिरस.अन्वितम् ॥६।८५।९७॥

stana.stabaka.vRndeSu spardhayA atirasa*anvitam ||6|85|97||

.

sphuraj.jala.khaga.protAt

sapta abdhi eka*AlavADakAt

*seven.sea*ekAlavAlakAt *=

stana. *– the breast = *

stabaka.vRndeSu *– with many blossoms =*

spardhayA *rivalling = *

*succulent*.anvitam – in succulence.

*vlm.97. Water.fowls of various kinds were sporting on the banks, as they

do by the sea side and about the watering places round the trees; while the
budding breasts of these dames, had put to blush the blooming buds of
lotuses.

*sv.89.100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

*AS: Now स्फुरज्.जल.खग.प्रोतात्.सप्त.अब्ध्य्.एकालवाडकात् is explained thus:
सप्त.अब्ध्य्.एकालवाडकात् (the tree) having a single water basin (आलवाल
AlavAla here आलवाड AlavADa a common interpretive convention called डलयोः

अभेदः Dalayo: abheda: {jd. indicating pronunciation in different dialects})

formed of the seven seas (which is) स्फुरज्.जल.खग.प्रोतात् full (प्रोत)

shimmering water as well as birds (AB interprets* खग as gods). *jd. "bird"

is also an interpretation. kha.ga = sky.goer, which may be either a
sky.flying bird or sky.roving Celestial.

उद्धृत्य उद्धृत्य सम्पूर्ण.दलित.अम्भोज.पल्लवम् ।

uddhRtya uddhRtya sampUrNa.dalita*ambhoja.pallavam |

आलोल.अलक.केश.अक्षि.तारक.आदि.मधु.व्रतम् ॥६।८५।९८॥

Alola*alaka.keza*akSi.tAraka.Adi.madhu.vrata.m ||6|85|98||

.

uddhRtya uddhRtya

sampUrNa.dalita*ambhoja.pallavam |

Alola*alaka.keza*akSi.tAraka.Adi.madhu.vrata.m

*. *

uddhRtya uddhRtya – raising & raising =

overflowing.blooming.waterborn.lotus.shoot

Alola alaka.kez*a*e*ye.balls.&c.madhu.vratam.

*vlm.98. They held up their faces, which were as beautiful as a bud of
lotuses; while their loosened hairs hang by them, like swarms of bees; and

the loose glances of their eye.balls, were playing as the fluttering
black.bees.

*sv.89.100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

अमृत.आपत्.विघाताय कोश.संचय.कारिभिः ।

amRta*Apat.vighAtAya koza.saMcaya.kAribhi: |

दुष्.प्रापे भूत.संघानाम् विकसत्*.**क*नक.अम्बुजे ॥६।८५।९९॥

duS.prApe bhUta.saMghAnAm vikasat.kanaka*ambuje ||6|85|99||

.

amRta*Apat.vighAtAya koza.saMcaya.kAribhi: | duS.prApe bhUta.saMghAnAm
vikasat.kanaka*ambuje

.

*sv.89.100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

*vlm.99. Their swollen breasts resembling the aureate lotoses, which were
used by the Gods as golden cups to hide their ambrosial nectar; therein for

fear of its being ravashed by the demons and demi.Gods.

*AS: Line 1 tells why it was collected: To prevent (विघाताय ) calamities
falling on the nectar (अमृत+आपत् )
By whom:
By gods (सुरैः in line 4) as they were collecting the nectar together
(कोश+संचय+कारिभिः line 1 end)
Where:

In a place not accessible {rather, "hard to access". jd} (दुष्प्रापे) of
living beings (भूतसंघानाम्),

in a blooming golden lotus (विकसत्+कनक+अम्बुजे) (line 2)

#kozasaMcayakArin

inside of a protected (गुप्ते) cave (गुहा+अन्तरे) , covered (आच्छन्ने)
by lotus blossoms (पद्मिनी+पल्लव) (line 3)
More details of the storage:
on the cool (शीतले ) bank of the heavenly river (स्वर्धुनी+तीरे) washed

clean (उन्मृष्ट.मले) by water (तोय) (line 4).
Of course, the reasons for the metaphor are the moon like splendor
gathered and being washed in the heavenly river!

I do not know any corroboratory story attesting to this action(:.))

1. अमृतापद् विघाताय कोश+संचय+कारिभिः ।
2. दुष्प्रापे भूतसंघानां विकसत्+कनक+अम्बुजे ।।
3. पद्मिनी+पल्लव+आच्छन्ने गुप्ते मेरोर् गुहान्तरे ।
4. शीतले स्वर्धुनी+तीरे तोय+उन्मृष्ट.मले सुरैः ।।

5. चन्द्र+बिम्ब+कला+आपूरम् एकत्र.एव.उपसंहतम् ।

The extended metaphors are now done with and Narada's excited state is now
being described.

पद्मिनी.पल्लवात् छन्ने गुप्ते मेरोः गुह.अन्तरे ।

padminI.pallavAt channe gupte mero: guha*antare |

शीतले स्वर्धुनी.तीरे तोय.उन्मृष्ट.मले सुरैः ॥६।८५।१००॥

zItale svardhunI.tIre toya*unmRSTa.male surai: ||6|85|100||

.

padminI.pallavAt channe gupte mero: guha antare zItale svardhunI.tIre toya

unmRSTamale surai:

.

*vlm.100. They were now seen to be hide themselves in the secret bowers and
caverns of the mountain, like lotuses hidden under foliage; and now
hastening to the cooling beach of the river, to leave their lovely limbs in
its limpid stream.

*sv.89.100 Out of curiosity he looked in that direction and saw a few of

the foremost celestial nymphs sporting in water, naked. They were
indescribably beautiful.

*vA Like Narada, I am also dizzy with these descriptions :o(((. Don't

understand what's going on. Is that what happens when men look at

bathing women? If so, my condolences. Is this right Sanskrit at

all??!! Last dozen verses gave me pain. Why kalpa.vriksha at all?

*AS: Actually, AB is giving plenty of hints! Here, the group of women is
compared to a secret cache established by the gods (सुरैः) to keep the
nectar safe from the possible dangers of robbery (अमृत.आपद्.विनाशाय)

पद्मिनी.पल्लव.अच्छन्ने should be पद्मिनी.पल्लव.आच्छन्ने This is describing

where and how the cache was stored "enveloped in lotus blossoms".

Do you wan*t m*e to explain each adjective? Le*t m*e know and I will do it.

This, in my opinion, has little to do with looking at naked beauties.
Narada certainly lost control of his mind and body and ejaculated!

The whole preamble was no*t r*eally necessary for the story, but the poet
took his chance:.)

Now it leaves the question in everybody's mind about how such an exemplary
sage failed so suddenly. The question and its resolution by Chudala is
coming next

चन्द्र.बिम्ब*.**क*लापूरम् एकत्र एव उप.संहृतम् ।

candra.bimba.kalApUram ekatra eva upa.saMhRtam |

स्त्रैणम् आलोक्य तत् कान्तम् सहसा एव म*नः मु*नेः ॥६।८५।१०१॥

straiNam Alokya tat kAntam sahasA eva ma*na: m*une: ||6|85|101||

.

*as.if all phases of the moon had come.together in one place*

*the muni's Mind grew full*

*as it beheld this bevy of beauty*

*...*

candra.bimba.kalApUram ekatra eva upa.saMhRtam | straiNam Alokya tat kAntam
sahasA eva mana: mune:

.

*vlm.101. The saint saw the bevy of the young ladies, resembling the body
of the full moon complete with all its digits; and his mind was ravished
with their beauty.

*AS. First, the main idea is to present another metaphor for the bathing
beauties.
Here, they are described as a cache collected in one place (एकत्र.एव.

उपसंहतम् ) of filled with (आपूरम्) parts of the face of the moon (चन्द्र+
बिम्ब+कला) (line 5). More details about this cache appear in the earlier
lines.

अन्.आश्रित.विवेक*अंशम् बभूव आनन्दितम् स्फुरत् ।

an.Azrita.viveka*aMzam babhUva Ananditam sphurat |

आनन्द.वलिते चित्ते क्षुब्धे प्राण.अनिले स्थिते ॥६।८५।१०२॥

Ananda.valite citte kSubdhe prANa*anile sthite ||6|85|102||

.

...

an.Azrita –

*not having recourse to *

viveka aMzam

babhUva* he was = *

Ananditam sphurat *vibrant with joy = *

Ananda.valite citte

*w his affective mind with abundant happiness *

*his life.breath churning... *

*vlm.102. He lost the balance of his reason, and became elated with
giddiness; and his breath of his life throbbed in his heart, by impulse of

the delight tha*t r*aged and boiled in his breast.

*sv.101.04 His heart experienced pleasure and his mind momentarily los*t i*ts
equilibrium, overcome by lust.

*

बभूव तस्य हृष्टस्य मदन.स्खलितम् तदा ।

babhUva tasya hRSTasya madana.skhalitam tadA |

फलम् रस.अपूर्णम् इव ग्रीष्म.अन्त* इव तोय.दः ॥६।८५।१०३॥

phalam rasa*apUrNam iva grISma*anta* iva toya.da: ||6|85|103||

.

*he was aroused & sweating with passion*

*until he became*

*like a juicy piece of fruit or like a raincloud in the summer's heat*

*.*

babhUva tasya hRSTasya madana.skhalitam tadA | phalam rasa*apUrNam iva
grISma*anta* iva toya.da:

.

*vlm.p.103 At last the excess of his bliss made his passion pour out, just
as the fullness of a summer cloud breaks ou*t i*n water in rainy weather.

*

प्रत्यग्र.पादप.छिन्न.लता.वृन्त इव उत्तम ।

pratyagra.pAdapa.chinna.latA.vRnta* iva uttama |

अवश्याय.कण.स्पन्दी शशाङ्क इव वा मुनि: ॥६।८५।१०४॥

avazyAya.kaNa.spandI zazAGka* iva vA muni: ||6|85|104||

विसम् द्विधापातम् इव गलत् साररस: अभवत् ।

visam dvidhApAtam iva galat sArarasa*: a*bhavat |

.

pratyagra.tree.split.vine.vRnta iva

uttama o Highest =

avazyAya.kaNa.spandI

zazAGka iva vA muni: .

visam dvidhApAtam iva विसम् द्विधापातम् इव like a blossom split by
misfortune =

galat sArarasa*: a*bhavat गलत् सार.रसः अभवत् dripping its essential sap he

became =

he became like a bud split by

chance, dripping sap out.of its wound.

*tpd. he sundara rAjan! ... ||6|85|

*AB. ... uttameti rAja.sambodhana.m ||6|85|

*vlm.104. The saint turned as wan waning moon, and as the pale moon.ligh*t

i*n frost; and like a fading plant, torn from its supporting tree.

*

*FIRECREST said—*

तादृशो ऽपि बहुज्ञो ऽपि जीवन्मुक्तो ऽप्य् असौ मुनिः ॥६।८५।१०५॥

tAdRza*: a*pi bahujJa*: a*pi jIvanmukta*: a*p*i a*sau muni: ||6|85|105||

.

tAdRza*: a*pi bahujJa*: a*pi

jIvanmukta*: a*p*i a*sau muni:

*. *

that he was thus

that knowing much

a jIvanmukta Living.Free

this Muni....

*vlm.l05. He faded as the stalk of a creeper parted in two, and withered

away as a sapling after it has los*t i*ts juicy sap.

*jd.105 visam dvidhApAtam iva विसम् द्विधापातम् इव like a blossom split by
misfortune = galat sArarasa*: a*bhavat गलत् सार.रसः अभवत् dripping its
essential sap he became = tAdRza: api तादृशः अपि that he was thus =

bahujJa: api बहु.ज्ञः अपि though much.knowing = jIvanmukta: api जीवन्.मुक्तः

अपि Living.Free even = asau muni: असौ मुनिः this Muni....

*

निरिच्छः अपि निरागः अपि न किम्चित् उपमः अपि अलम् ।

niriccha: api nirAga: api na kimcit upama: api alam |

स.बाह्याभ्यन्तरम् नित्यम् आकाश.विशदः अपि च ॥६।८५।१०६॥

sa.bAhyAbhyantara.m nityam AkAzavizada: api ca ||6|85|106||

.

niriccha*: a*pi nirAga*: a*pi

na kimci*t u*pama*: a*p*i a*lam |

sa.bAhyAbhyantara.m nityam

AkAza.vizada*: a*pi ca

*. *

nArada*: a*pi katham brahman madana.skhalita*: a*bhavat |

niricchatapi ... desireless even = nirAga*: a*pi passionless even = na *kim*
ci*t u*pama*: a*p*i a*lam nothing.like.him for tha*t m*atter = sa.bAhya
abhyantara.m nityam inside.and.out ever = AkAza.vizada*: a*pi ca quite as
clear as Space. = nArada: api नारदः अपि even narada! = katham brahman
madana.skhalita*: a*bhavat कथम् ब्रह्मन् मदन.स्खलि*to '*भवत् how, brAhmaNa,

did he become tainted by such madness?

*vlm.106. Sikhidhwaja asked:..How is it that the pure and pureless saint,

what is liberated in his life time and acquainted with all knowledge; what
is void of desires and devoid of passions, and what is as pure as the clear
air both in the in side as well as out side of his body.

*sv.105.06 Sikhidhvaja asked:Holy one, though he was a sage of great

learning and a liberated one at that, though he was free from desire and
from attachment and though his consciousness was as limitless as the sky,
how was it that he was overcome by lust?

*jd.106 niricchatapi ... desireless even = nirAga*: a*pi passionless even =
na *kim*ci*t u*pama*: a*p*i a*lam nothing.like.him for tha*t m*atter =
sa.bAhya abhyantara.m nityam inside.and.out ever = AkAza.vizada*: a*pi ca
quite as clear as Space. = nArada: api नारदः अपि even narada! = katham
brahman madana.skhalita*: a*bhavat कथम् ब्रह्मन् मदन.स्खलि*to '*भवत् how,

brAhmaNa, did he become tainted by such madness?

*

*TOPKNOT said—*

सर्वस्या* ए*व राजर्षे भूत.जातेः जगत्.त्रये ॥६।८५।१०७॥

sarvasyA* eva rAjarSe bhUta.jAte: jagat.traye ||6|85|107||

.

sarvasyA* eva rAjarSe

bhUta.jAte: jagat.traye

*. *

of all the beings in the three worlds with the title of rAjarSi, the Royal
Sages....

*vlm.107. How is it that even he the holy Nárada himself, could loose his
patience and contenance what leads his life of celibacy all allong?

*sv.107.08 THE BRAAHMANA (CUDALA) said: O royal sage, all beings in the

three worlds, including the gods in heaven, have a body that is subject to
the dual forces.

*jd.107 sarvasyA: eva rAjarSe bhUta.jAte*: j*agattraye सर्वस्याः एव राजर्षे
भूत.जातेर् जगत्त्रये of all the beings in the three worlds with the title

of #rAjarSi, the Royal Sages,....

*

देव.आदेः अपि देहः अयम् द्वय.आत्मा एव स्वभावतः ।

deva.Ade: api deha*: a*yam dvaya*AtmA eva svabhAvata: |

अ.ज्ञम् अस्तु अथ तत्.ज्ञम् वा यावत् स्वान्तम् शरीरकम् ॥६।८५।१०८॥

a.jJam astu atha tat.jJam vA yAvat svAntam zarIrakam ||6|85|108||

.

deva Ade*: a*pi *even the Gods = *

deha: ayam

dvaya* Atm*A eva svabhAvata:

a.jJam astu atha taj.jJam vA *whether unknowing or Thatknowing = *

yAvat svAntam zarIrakam

*vlm.108. Chudálá replied:..Know, O princely sage! that all living beings

in the three worlds not excepting even the Gods; have their bodies composed
of both ingredients (of good and evil) by their very nature.

*sv.107.08 THE BRAAHMANA (CUDALA) said: O royal sage, all beings in the

three worlds, including the gods in heaven, have a body that is subject to
the dual forces.

*

सर्वम् एव जग*ty अ*ङ्ग सुख.दुःखमयम् स्मृतम् ।

sarvam eva jagat*i a*Gga sukha.du:khamayam smRtam |

तृप्त्या आदिना पदार्थेन केन.चित् वर्धते सुखम् ॥६।८५।१०९॥

tRptyA AdinA padArthena kena.cit vardhate sukham ||6|85|109||

.

*indeed everything in this world*

*is known as a construct of pleasure o&r sorrow*

*as satisfaction and the like*

*somehow pleasure is increased*

*.*

sarvam eva jagaty aGga indeed all in the world = sukha.du:kha.mayam smRtam
is known as a construct of pleasure/sorrow = tRpti.AdinA padArthena in the
sense of satisfaction and the like = kena.cid vardhate sukham by whatever

means increases pleasure.

*vlm.109. Some remain in ignorance, aad other in knowledge to the end of
their lives; and some remaining in happiness, and others in misery to the
end of their days.

*sv.109.10 Whether one is ignorant or one is wise, as long as one is

*jd.109 sarvam eva jagaty aGga indeed all in the world = sukha.du:kha.mayam
smRtam is known as a construct of pleasure/sorrow = tRpti.AdinA padArthena
in the sense of satisfaction and the like = kena.cid vardhate sukham by

whatever means increases pleasure.

*

आलोक* इव दीपेन महाम्बुधिः इव इन्दुना ।

Aloka* iva dIpena mahAmbudhi: iva indunA |

क्षुध.आदिना पदार्थेन दुःखम् केन.चित् एव हि ॥६।८५।११०॥

kSudha*AdinA padArthena du:kham kena.cit eva hi ||6|85|110||

.

Aloka iva dIpena *like light w a lamp = *

mahAmbudhi:* iva* indunA *like Ocean w Moon = *

kSudha adinA padArthena

du:kham kena.ci*t *eva hi *trouble however it may be. *

*

*light froma lamp projects.upon the darkness *

*as Moon projects onto the waters of the sea *

wherever there is hungry suffering

du:kham kena.cid eva hi .+ by whatever means thus sorrow.

*vlm. ... are enlightened in their minds like a room by the light of the
lamps; and as the bosom of the sea by the light of the luminaries of
heaven. *vlm.111. Some are tormented by their hunger and poverty, and are
involved in misery....

*sv.109.10 Whether one is ignorant or one is wise, as long as one is

*jd.110 Aloka iva dIpena as the light with a lamp = mahAmbudhir iva indunA
is like the ocean with the moon = kSudha adinA padArthena in the sense of
hunger and the like = du:kham kena.cid eva hi by whatever means thus
sorrow.

*

तमः मेघ.पटेन इव स्वभावः हि अत्र कारणम् ।

tama: megha.paTena iva svabhAva: h*i a*tra kAraNam |

स्वरूपे निर्मले सत्ये निमेषम् अपि विस्मृते ॥६।८५।१११॥

svarUpe nirmale satye nimeSam api vismRte ||6|85|111||

.

*as darkness comes froma covering of clouds*

*self.nature is here the cause*

*when its own immaculate reality*

*in a moment*

*is forgotten*

*.*

tama: megha.paTena iva svabhAva: hi atra kAraNam | svarUpe nirmale satye
nimeSam api vismRte

.

*sv.111 If the self which is the reality and which is pure is forgotten
even for a moment, the object of experience attains expansion.

*vlm.111. ... like the face of nature under the darkness of clouds.
*vlm.112. The true and pure reality of the soul (divine spirit), being once
lost to one's sight ...

*

दृश्यम् उल्लासम् आप्नोति प्रावृषी इव पयोधरः ।

dRzyam ullAsam Apnoti prAvRSI iva payodhara: |

अनारत अनुसंधाना*d अpy उ*न्मेषम् अ.विस्मृते ॥६।८५।११२॥

anArata anusaMdhAnAt ap*i u*nmeSam a.vismRte ||6|85|112||

.

dRzyam ullAsam Apnoti –

*the dRshya Percept gets *

ullAsa

*projection/manifestation *

prAvRSi iva payo.dhara:

*as in the rains the nectar.ocean *

anArata anusaMdhAnAt –

*from constan*t a*pplication *

apy unmeSam avismRte –

*yet unforgotten for a moment *

*vlm.112. The true and pure reality of the soul (divine spirit), being once
lost to one's sight (the visible or phenomenal world): makes its appearance
before him, like a dark and thick cloud of rainy weather.

*vlm.113. Though one may be employed in his continuous investigation into

spirituality, yet a moments neglect of his spiritualism is sure to darken
his spiritual light; as the apparition of the world appears to sight.

*sv.112.113 If there is unbroken awareness, this does not happen.

*

स्वरूपे न उल्लस*ty ए*ष चित्ते दृश्य.पिशाचकः ।

svarUpe na ullasati eSa citte dRzya.pizAcaka: |

यथा तमःप्रकाशाभ्याम् अहोरात्रौ स्थितिम् गतौ ॥६।८५।११३॥

yathA tama:prakAzAbhyAm ahorAtrau sthitim gatau ||6|85|113||

.

svarUpe na ullasati eSa –

*natively does no*t a*ppear = *

citte dRzya.pizAca.ka:

*in the chitta a pishAcha.perception = *

yathA tama:prakAzAbhyAm –

*so of darkness and light = *

ahorAtrau sthitim gatau –

*day and night to the state are gone. *

*vlm.113. Though one may be employed in his continuous investigation into

spirituality, yet a moments neglect of his spiritualism is sure to darken
his spiritual light; as the apparition of the world appears to sight.

*vlm.114 As the succession of light and dark makes the course of days and

nights, so the return of pain and pleasure indicates the progress of life.

*sv.112.113 If there is unbroken awareness, this does not happen.

*jd.113 svarUpe na ullasati eSa natively does not appear = citte
dRzya.pizAca.ka: in the chitta a pishAcha.perception = yathA
tama:prakAzAbhyAm so of darkness and light = ahorAtrau sthitim gatau day

and night to the state are gone.

*

तथा एव सुख.दुःखाभ्याम् शरीरम् स्थितिम् आगतम् ।

tathA eva sukha.du:khAbhyAm zarIram sthitim Agata.m |

एवम् हि सुख.दुःखे द्वे जन्म.कारण.दर्शनात् ॥६।८५।११४॥

evam hi sukha.du:khe dve janma.kAraNa.darzanAt ||6|85|114||

.

tathA eva sukha.du:khAbhyAm zarIram sthitim Agata.m | evam hi sukha.du:khe
dve

janma.kAraNa.darzanAt

.

so too when Body has got.to the state of Pleasure & Sorrow

for so the pair of Pleasure & Sorrow are the appearance of the cause of
birth

.

*vlm. ... the two states of pleasure and pain, are known to accompany our
lives from birth to death;

as the results of our prior acts (of merit and demerit).

*sv.114.115 Even as darkness and light have come to be firmly associated

with night and day, the experience of pleasure and pain has confirmed the
existence of the body in the case of the ignorant.

*

अज्ञस्य गाढताम् वाते पाटे कुङ्कुमवत् दृढम् ।

ajJasya gADhatA.m vAte pATe kuGkumavat dRDham |

तज्ज्ञस्य तु अङ्ग लगतः मनाक्.अपि न तत्.वाशात् ॥६।८५।११५॥

tajjJasya tu aGga lagata: manAk.api na tat.vAzAt ||6|85|115||

.

ajJasya –

*of the unWise = *

gADhatA.m –

*to density = *

vAte pATe kuGkumava*t *dRDham

tajjJasya tu aGga –

*and yet of the That.knower = *

lagata: *sticking/clinging*

manAg.api na tadvAzAt –

*not even a bit fromthat force. *

*vlm.116. This impression of past life marks the lives of the ignorant

entirely, as the red colouring sticks for ever in a cloth; bu*t i*t is not

so wish the intelligent, whose knowledge of truth wipes off the stigma of
their pristine acts.

*sv.114.115 Even as darkness and light have come to be firmly associated

with night and day, the experience of pleasure and pain has confirmed the
existence of the body in the case of the ignorant.

गाड् #gAD to plunge, penetrate. #gADha .mfn.. dived into, bathed in •

"deeply entered", close, fast (opposed to #zithila) • thick, dense Lex. •

#gADham, in comp. • #agADham .ind.. tightly, closely, firmly, megh.&c •
strongly, very much, excessively, mbh.&c. #agAdha not shallow, deep,
unfathomable • agAdha: a hole, chasm. •• #gADhatA

*

यथा शुभ.अशुभौ रागात् दिनाक्रान्त.तरौ मणेः ।

yathA zubha*azubhau rAgAt dinAkrAnta.tarau maNe: |

पुरःस्थ.वस्तु.भावेन रञ्जनाम् स्फटिकः यथा ॥६।८५।११६॥

pura:stha.vastu.bhAvena raJjanAm sphaTika: yathA ||6|85|116||

.

yathA zubha a.zubhau *– as good and bad = *

rAgAt *– thru affection = *

dina akrAnta.tarau maNe:

pura:stha.vastu.bhAvena *– thru its external substantiality = *

raJjanAm sphaTika: yathA *. *

*vlm.117. As the eternal hue of a gem, whether it be good or bad, is
exhibited on the outside of it; and also as a crystal stone however, clear i*t

m*ay be, takes the colour of the outward objec*t i*n it; (so the ignorant

exhibit their inherent nature in their outward conduct, and partake also
the qualities of their surroundings).

*sv.116.18 In the wise, however, even if such an experience is reflected in

consciousness, it does not produce an impression. As in the case of a
crystal, the wise man is influenced only by the object when it is actually
and physically present nearby.

*

तज्ज्ञः तथा न एति बोधात् जीवन्मुक्त.मतिः मुनिः ।

tajjJa*: t*athA na eti bodhAt jIvanmukta.mati: muni: |

वस्तुनः श्लेष.मात्रेण घन.रञ्जितम् एति धीः ॥६।८५।११७॥

vastuna: zleSa.mAtreNa ghana.raJjitam eti dhI: ||6|85|117||

.

*a That.Knower *

*thus *

*not leaving his bodha.Realization *

*is a muni minded to live Free = *

*vastuna: *

*zleSa.mAtreNa *

*ghana.raJjitam eti dhI: *

*to thickly.affected goes hir thought*

*. *

tajjJa*: t*athA na eti bodhAt

jIvanmukta.mati: muni: |

vastuna: zleSa.mAtreNa

ghana.raJjitam eti dhI:

.

tajjJa

bodha bodhAt

jIvanmukta

mati

jIvanmukta.mati

muni

vastu

zleSa

mAtra

zleSa.mAtra

ghana

raJjita

ghana.raJjita

dhI

.

*vlm.118. Bu*t i*t is not so with the intelligent knower of truth

*sv.116.18 In the wise, however, even if such an experience is reflected in

consciousness, it does not produce an impression. As in the case of a
crystal, the wise man is influenced only by the object when it is actually
and physically present nearby.

*

गते अपि वस्तुनि दृढम् बुद्धिः यत् परितापिता ।

gate api vastuni dRDham buddhi: yat paritApitA |

गते अपि कुङ्कुमे वस्त्रम् तदीयम् अनुरञ्जनम् ॥६।८५।११८॥

gate api kuGkume vastram tadIyam anuraJjana.m ||6|85|118||

.

gate api vastuni *when come into substantiality = *

dRDham* firmly = *

buddhi: yat *– such an intellec*t is *= *

paritApitA *– set.afire = *

gate api kuGkume *when gone to sacrificial ash = *

vastram* clothing = *

tadIyam anuraJjana.m – *in that way is pleasing. *

*vlm.119. It is not only the contiguity or presence of things or pleasures,

that taint the minds of the ignorant; but the absence and loss also are

causes of grea*t r*egret, from the stain they live in the memory; as it is
not only a new paint that paints a thing, but also the vestiges tha*t i*t

leaves behind, give it also a colouring. (The remembrance of past things,
gives a colouring to the character of man).

तप् #tap #*paritap* burn all round, set on fire, kindle; also = P. feel

pain, suffer, do penance (#tapas). C. pain, afflict +

#*tadIya *– relating to that +

न जहाति यथा मूढः तथा विषय.रञ्जनम् ।

na jahAti yathA mUDha*: t*athA viSaya.raJjana.m |

अनेन एव क्रमेण एतौ बन्ध.मोक्षौ व्यवस्थितौ ॥६।८५।११९॥

anena eva krameNa etau bandha.mokSau vyavasthitau ||6|85|119||

भावना.तानवम् मोक्षः बन्धः हि दृढ.भावना ।

bhAvanA.tAnavam mokS*a: b*andha: hi dRDha.bhAvanA |

.

na jahAti yathA mUDha*: t*athA viSaya.raJjana.m

*as a fool does not thus remove sensory delight *

anena eva krameNa –

*by this very process = *

etau bandha.mokSau –

*the pair of Bondage & Freedom *

vyavasthitau –

*settled dependently *

bhAvanA.tAnavam mokSa:

*the thinning of bhAvanA.Feeling mokSha.Freedom = *

bandha: hi dRDha.bhAvanA –

*since bondage is a firm Feeling. *

*vlm.120. Thus as the minds of the ignorant are never cleansed from the

taint of their favourite objects, so they are never from their bondage in
this world; like the liberated sage by his want of earthly attachment.
Because it is the parvitude of our desires that contributes to our
liberation, while the amplitudes of our wishes lead us to our continued
bondage in this world. (This passage presents us with the pains of memory,
instead of the pleasures which some poets have portrayed on its face).

*vlm.119. It is not only the contiguity or presence of things or pleasures,

that taint the minds of the ignorant; but the absence and loss also are

causes of grea*t r*egret, from the stain they live in the memory; as it is
not only a new paint that paints a thing, but also the vestiges tha*t i*t

leaves behind, give it also a colouring. (The remembrance of past things,
gives a colouring to the character of man).

*sv.119 But the ignorant person is so heavily influenced that he broods on
the object even in its absence. Such are their characteristics*: t*hinned
out vulnerability is liberation, whereas dense colouring of the mind is
bondage.

* na jahAti yathA mUDha*: t*athA viSaya.raJjana.m *as a fool does not thus
remove sensory deligh*t anena eva krameNa – *by this very process = *etau
bandha.mokSau – *the pair of Bondage & Freedom *vyavasthitau – *settled
dependently *bhAvanA.tAnavam mokSa: *the thinning of bhAvanA.Feeling
mokSha.Freedom = *bandha: hi dRDha.bhAvanA – *since bondage is a firm
Feeling. *

*

*FIRECREST asked—*

स्व.उत्पत्ति.कारण.प्राप्तौ कथम् दुःखम् सुखम् च वा ॥६।८५।१२०॥

sva.utpatti.kAraNa.prAptau katham du:kham sukham ca vA ||6|85|120||

.

sva utpatti.kAraNa.prAptau *i Ur.outfall.cause.getting = *

katham du:kham sukham ca vA |

*how are there pain & pleasure? *

*

अभ्युदेति इति वद मे दूर.स्थानाम् अपि प्रभो ।

abhyudeti iti vada me dUra.sthAnAm api prabho |

अ*ति.उ*दारम् अतीव.अच्छम् बहु.अर्थम् वचनम् तव ॥६।८५।१२१॥

.

*so it happens : but tell me more*

*for tho they are remote & very deep they're very clear*

*there is much sense in your words, I cant get enuf of them*

*jus*t a*s a long.thirsting peacock loves the sound of thunder*

.

abhyudeti iti vada me

dUra.sthAnAm api prabho +

ati.udAram atIva*accham

bahu.artham vacana.m tava

zrotum tRptim na gacchAmi

mayUra: abhra.raveSu iva

.

*vlm.122. I find your words my lord to be as clear as they are petty {?}
and full of meaning, and the more I hear them so much the more do I thirst
to listen to them; as the peacock is insatiate with the roarings of clouds.

* *so it happens: *vada me *tell me* = *altho remote & very deep yet very
clear there is much sense in your words *zrotum tRptim na gacchAmi *I cant
get enough of your words* = mayUra: abhra.raveSu iva *jus*t a*s a thirsty

peacock loves the sound of thunder*

*

*THE BOY (Topknot) said—*

स्व.उत्पत्ति.कारणम् हृद्यम् लब्ध्वा काय.अक्षि.पाणिभिः ॥६।८५।१२२॥

sva.utpatti.kAraNam hRdyam labdhvA kAya*akSi.pANibhi: ||6|85|122||

.

sva utpatti.kAraNam hRdyam

labdhvA having got

kAya akSi.pANibhi: by the body's sight & hands.

*vlm.p.123 #cUDAlA (as the brAhmaNa boy) answered:—It is pleasant to

inquire into the cause of our birth and how the soul with the body derives
its knowledge through the senses, thereby feeling a delight which is
obvious in babies.

*sv.122.26 The cause is the impression received by the heart through the

body, the eyes, etc. Later this expands by itself.

*

सुख*.**सं*वि*त् इ*यम् बाला नूनम् उल्लसति स्वतः ।

sukha.saMvi*t i*yam bAlA nUnam ullasati svata: |

हृत्.गता क्षोभम् आयाता जीवम् कुण्डलिणी.गतम् ॥६।८५।१२३॥

hRt.gatA kSobha.m AyAtA jIvam kuNDaliNI.gata.m ||6|85|123||

.

sukha.saMvi*t i*yam

this pleasure.awareness

bAlA childish

nUnam ullasati svata:

hRd.gatA kSobha.m AyAtA

jIvam kuNDaliNI.gata.m

to the Living.jIva's kuNDaliNI

.

*vlm.p.123 #cUDAlA (as the brAhmaNa boy) answered:—It is pleasant to

inquire into the cause of our birth and how the soul with the body derives
its knowledge through the senses, thereby feeling a delight which is
obvious in babies.

*vlm.124. But the living soul (or the vital principal {principle sp.}),

which is contained in the heart and runs through the Kundaliní artery as
the breath of life; is subject to pain and sorrow by its very birth. (Hence
we see, new born child coming to cry out no sooner it comes to life after
its birth).

*

जीवस्य नियता* नाड्यः पृथक् देहे स्थितिम् गताः ।

jIvasya niyatA* nADya: pRthak dehe sthitim gatA: |

प्राणौ अपूरिता नडीः जीव आक्रामति स्फुरन् ॥६।८५।१२४॥

prANau apUritA naDI: jIva AkrAmati sphuran ||6|85|124||

.

jIvasya

of the Living.jIva

niyatA nADya: led down the nADI.channels

pRthag dehe sthitim gatA:

?prANau a.pUritA naDI:

jIva AkrAmati sphuran

*vlm.124. But the living soul (or the vital principal), which is contained

in the heart and runs through the Kundaliní artery as the breath of life;
is subject to pain and sorrow by its very birth. (Hence we see, new born
child coming to cry out no sooner it comes to life after its birth).

*sv.122.26 The cause is the impression received by the heart through the

body, the eyes, etc. Later this expands by itself.

*

संस्पर्श*एक.प्रबुद्ध आत्मा रसः द्रुम.लता इव ।

saMsparza*eka.prabuddha AtmA rasa: druma.latA iva |

सुख.प्रबोध*.**सं*चारे दुःख.बोध.आगमे तथा ॥६।८५।१२५॥

sukha.prabodha.saMcAre du:kha.bodha*Agame tathA ||6|85|125||

.

saMsparz*a*e*ka.prabuddha* Atm*A

rasa: druma.latA iva

sukha.prabodha.saMcAre

du:kha.bodha agame tathA

*vlm.125. The living soul or vital spirit (which is as free as air), comes
to be confined in the arterial chains of the prison houses of the different
bodies; by its entering into the lungs breathing with the breath of life.
(The spirit of God was breathed into the nostrils of man).

*vlm.126. The breath of life circulating through the body, and touching its
different parts or the organs of sense, raise their sensations in the soul;
and as the moisture of the ground grows the trees and shrubs on earth, so
doth our vitality produce the sensations of the pleasure and pain in the
soul.

*sv.122.26 The cause is the impression received by the heart through the

body, the eyes, etc. Later this expands by itself.

*

जीवस्य नियता* नाड्यः पृथक्.दे*ह.*स्थितिम् गताः ।

jIvasya niyatA* nADya: pRthak.deha.sthitim gatA: |

सुखिनः प्रस्फुर*ty ए*षा धीरता आशु न दुःखिनः ॥६।८५।१२६॥

sukhina: prasphurati eSA dhIratA Azu na du:khina: ||6|85|126||

.

jIvasya *of the Living.jIva *niyatA: nADya: *led by the Channels
*pRthag.deha=sthitim
gatA: *gone to its out.of.body.state = *sukhina: *for the happy *

prasphurati eSA dhIratA Azu – *this firmness is soon expanded *na du:khina:

*not for the sorrowful*

.

*vlm.127. The living soul being confined in the arteries of different
bodies, gives a degree of happiness and steadiness to some, which the
miserable can never enjoy. (The poor are bereft to the comforts of high
life).

*vlm.126. The breath of life circulating through the body, and touching its
different parts or the organs of sense, raise their sensations in the soul;
and as the moisture of the ground grows the trees and shrubs on earth, so
doth our vitality produce the sensations of the pleasure and pain in the
soul.

*sv.122.26 The cause is the impression received by the heart through the

body, the eyes, etc. Later this expands by itself.

ये हि मार्गाः सु.वेषस्य कु.वेषस्य न ते शुभाः ।

ye hi mArgA: su.veSasya ku.veSasya na te zubhA: |

यावत् प्रमाणम् जीवः अयम् संशाम्य*ty अ*परिस्फुरन् ॥६।८५।१२७॥

yAvat pramANam jIva*: a*yam saMzAmyat*i a*parisphuran ||6|85|127||

.

ye hi mArgA: *for the.which roads *su.veSasya – *of one well.dressed *[cf.
vAsanA]

ku.veSasya – *of the ill.dressed *na te zubhA: *not for them *

yAvat pramANam

jIva*: a*yam saMzAmyati

a.parisphuran

.

*sv.127 When the heart is agitated, the memory agitates the jIva in its

kundalini abode. The nadis which branch out throughout the body are

affected. Pleasure.experiences and pain.experiences affect the nadis
differently. The nadis expand and blossom, as it were, in pleasure, no*t i*n

pain. When the jIva does not thus enter into the agitated nadis, it is
liberated.

*vlm.127. The living soul being confined in the arteries of different
bodies, gives a degree of happiness and steadiness to some, which the
miserable can never enjoy. (The poor are bereft to the comforts of high
life).

#viS #veSa: work, activity, management dress, apparel, ornament, artificial

exterior, assumed appearance (often also = look, exterior, appearance in

general) (tam with >kR or A.sthA, 'to assume a dress', with >gam or vi.dhA,

'to assume an appearance' with AcchAdya, 'concealing one's appearance',

'disguising one's self' pracchanna.veSeNa id.) often wR. for veza veSa adj.
working, active, busy (cf. prAtar.v.) —y3019.003 #suveSa #kuveSa

#yAvatpramANa

#aparisphuran

*

तावत् प्रमाणम् एव एनम् मुक्तम् मुक्तिम् अवेहि वै ।

tAvat pramANam eva enam muktam muktim avehi vai |

यावत् प्रमाणम् अधिकम् स्फुरति क्षुब्ध.मारुतम् ॥६।८५।१२८॥

yAvat pramANam adhikam sphurati kSubdha.mArutam ||6|85|128||

.

tAvat pramANam eva enam muktam muktim avehi vai yAvat pramANam adhikam

sphurati kSubdha.mArutam

.

*vlm.128. Know that the living soul, is said to be liberated in the same

proportion as i*t m*anifests its tranquilized state; and know also tha*t i*t

is bounden bondage in the same degree, as it appears to be sorry in the
face and choked in its breathing. (The

dejected and depress spirit does not breathe out freely).

*sv.127.8. When the heart is agitated, the memory agitates the jIva in its

kundalini abode. The nadis which branch out throughout the body are

affected. Pleasure.experiences and pain.experiences affect the nadis
differently. The nadis expand and blossom, as it were, in pleasure, no*t i*n

pain. When the jIva does not thus enter into the agitated nadis, it is
liberated.

*

तावत् प्रमाणम् एव एनम् बद्धम् बद्धम् अवेहि मे ।

tAvat pramANam eva enam baddham baddham avehi me |

सुख.दुःख*.**क*ल अस्पदः बन्धो जीवस्य न इतरः ॥६।८५।१२९॥

sukha.du:kha.kala aspad*a: b*andho jIvasya na itara: ||6|85|129||

.

tAvat pramANam eva enam baddham baddham avehi me

pleasure.pain.kala aspado ban*dho *jIvasya

na itara: .

*vlm.129. The alternate feeling of pain and pleasure, is likewise the

bondage of the soul and no other, but this and it is the want of these
alternations, that constitutes its liberation; and these are the two states
of the living soul.

*vlm.130. As long as the deceptive senses, do not bring the false

sensations of pain and pleasure unto the soul; so long does i*t r*es*t i*n

its state of sweet composure, and the calm tranquility of the positive rest.

*sv.129.33 Bondage is none other than subjection of the jIva to pleasure

and pain: when such subjection does not exist there is liberation. The jIva
gets agitated at the very 'sight' of pleasure and pain.

TPD baddhamavoheme

*

त*d अ*भावे हि मोक्षः स्या*त् इ*ति द्वेधा व्यवस्थिताः ।

tat abhAve hi mokSa: syA*t i*ti dvedhA vyavasthitA: |

सुख.दुःख.देशे याव*त् आ*नीते न इन्द्रियैः शठैः ॥६।८५।१३०॥

sukha.du:kha.deze yAva*t A*nIte na indriyai: zaThai: ||6|85|130||

.

tat a.bhAve hi for in the absence of that =

mokSa: syAt would be Freedom =

iti dvedhA vyavasthitA: so it is posited in two ways =

sukha.du:kha=deze in a pleasurely or painful place =

yAvad so long as =

AnIte na indriyai: zaThai: it is not brought by the cheating senses.

*vlm.130. As long as the deceptive senses, do not bring the false

sensations of pain and pleasure unto the soul; so long does i*t r*es*t i*n

its state of sweet composure, and the calm tranquility of the positive rest.

*sv.129.33 Bondage is none other than subjection of the jIva to pleasure

and pain: when such subjection does not exist there is liberation. The jIva
gets agitated at the very 'sight' of pleasure and pain.

#zath #zaTh to hurt • to laze • zaTha. deceitful, malignant, wicked •
#zaTha: a cheat, rogue (esp. a false husband or lover, what pretends

affection for one female while his heart is fixed on another • one of the
four classes into which husbands are divided) • a, fool, blockhead.
y2013.027

tt. #dvi #dvitrA: pl. two or three, KAv. &c •• #dvidhA – twofold, divided

(Rgv.) •• #*dvedhA* – in 2 parts or ways, twice (mbh.&c) +

*jd.130 tat a.bhAve hi for in the absence of that = mokSa: syAt would be
Freedom = iti dvedhA vyavasthitA: so it is posited in two ways =
sukha.du:kha=deze in a pleasurely or painful place = yAvad so long as =
AnIte na indriyai: zaThai: it is not brought by the cheating senses.

*

तावत् सुख.समः सौम्यः जीवः तिष्ठति शान्तवत् ।

tAvat sukha.sama: saumya: jIva*: t*iSThati zAntavat |

सुखम् आलोक्य वा दुःखम् अक्ष.अतीतः चलत् वपुः ॥६।८५।१३१॥

sukham Alokya vA du:kham akSa*atIta: calat vapu: ||6|85|131||

.

tAvat – *to that extent in that way = *sukha.sama: saumya: jIva*: t*iSThati

–

*the equanimous cool living.jIva rests = *zAntavat – *peacefully = *

sukham Alokya vA du:kham – *whether it has seen pleasure or pain = *

akSa atIta: calat vapu: *i*t is *the vapus.body vibrant beyond the senses*

*. *

*vlm.13l. The invisible soul coming in sight of some transient pleasure or
want of pain, becomes as joyous us the cheerful sea passing the reflexion

of the brigh*t m*oon.beams in its bosom.

*sv.129.33 Bondage is none other than subjection of the jIva to pleasure

and pain: when such subjection does not exist there is liberation. The jIva
gets agitated at the very 'sight' of pleasure and pain.

*jd.131 tAvat to that extent in that way = sukha.sama: saumya: jIva*: t*iSThati
the equanimous cool living.jIva rests = zAntavat pacefully = sukham Alokya
vA du:kham whether it has seen pleasure or pain = akSa atIta: calat vapu:

it is the vapus.body vibrant beyond the senses.

*

सम्.उल्लसति जीवः अन्तर्.दृष्ट इन्दुम् इव तोय.धिः ।

sam.ullasati jIva*: a*ntar.dRSTa indum iva toya.dhi: |

जीवः क्षुभ्यति दृष्टेन संविदा अङ्ग सुख.आदिना ॥६।८५।१३२॥

jIva: kSubhyati dRSTena saMvidA aGga sukha.AdinA ||6|85|132||

.

sam.ullasati jIva: *gleams/sports the Living.jIva = *

antar.dRSTa indum iva –

*like the moon seen within = *

toya.dhi: *the waters + *

jIva: kSubhyati *the jIva disturbs = *

dRSTena saMvidA aGga *with perceptual awareness = *

sukha adinA – *w pleasures & pains... *

*vlm.132. The invisible soul coming in sight of some transient pleasure or
want of pain, becomes as joyous us the cheerful sea passing the reflexion

of the brigh*t m*oon.beams in its bosom.

*

आमिषेण इव मार्जारः मौर्ख्यम् एव अत्र कारणम् ।

AmiSeNa iva mArjAra: maurkhyam eva atra kAraNam |

शुद्धेन बोध्य.बोधेन स्व.आत्म.ज्ञान.मय आत्मना ॥६।८५।१३३॥

zuddhena bodhya.bodhena sva.Atma.jJAna.maya AtmanA ||6|85|133||

.

...

AmiSeNa iva mArjAra:

*like the cat with its prey *

maurkhyam eva atra kAraNam –

*only folly here is the cause *

zuddhena

bodhya.bodhena

sva Atma.jJAna.maya AtmanA *. *

*vlm.133. The soul equally exults at the sight of pleasure, as i*t g*rieves
at the knowledge of its unsteadiness; as a foolish ca*t r*ejoices to see of
fish, which it has not the power to catch or hold fas*t i*n its clutches.

*vlm.133. When the soul, has the pure knowledge of the intelligibles and
the cognition of itself; it comes to know, that there is no such thing as
positive pain or pleasure; and has thereby its calm and quiet composure for
ever, and under every circumstance.

*

"सुख.दुःखादि नास्ति" इति तेनासौ याति सौम्यताम् ।

"sukha.du:khAdi nAsti" iti tenAsau yAti saumyatA.m |

न तत् सुखादि नो तन् मे मुधा च अयम् अहम् स्थितः ॥६।८५।१३४॥

na tat sukhAdi no tan me mudhA ca ayam aham sthita: ||6|85|134||

.

"sukha.du:kha adi –

"Pleasure.sorrow.&c = na asti" –

there is not" = iti tena asau yAti saumyatA.m –

so thus it comes to moonlike tranquility

na tat sukha adi

that is not pleasure.&c

na u tan me mudhA ca

nor is that the folly situate as "I"

.

ayam aham sthita:

*vlm.134. When it comes to know tha*t i*t has no concern with any pain or
pleasure, and tha*t i*ts living is to no purpose at all; it is then said to
be awakened in itself, and to res*t i*n its quietude of nirván*a*e*xtinction;

(unconsciousness of one's self or its

consciousness of itself as a cypher, is termed the state of its nirvána

annihilation).

*sv.134.35 However, if through self.knowledge i*t r*ealises that pain and
pleasure do not exis*t i*n truth, then i*t r*egains its equilibrium.

#su #soma #saumya, #saumyI mf(/ई or आ)n. mf(/ई later आ; once in RV.

स्/औम्या)n. (once
in AV. स्/औम्य) relating or belonging to सोम (the juice or the sacrifice or

the moon.god); " Resembling the moon", placid, gentle, mild (सौम्य voc. ="O
gentle Sir!" "O good Sir!" "O excellen*t m*an!"as the proper mode of
addressing a Brahman Mn. ii, 125) Sbr.&c &c; cool; auspicious.

*

इति जीवः प्रबुद्धः हि निर्वाणम् याति शाम्यति ।

iti jIva: prabuddha: hi nirvANam yAti zAmyati |

सुख.आदि.अ.वस्तु=अ.तत्.रूपम् इ*ty अ*न्तर्.बोध*.**सं*विदा ॥६।८५।१३५॥

sukha.Adi.a.vastu=a.tat.rUpam it*i a*ntar.bodha.saMvidA ||6|85|135||

.

*for*

*as the jIva is awakened*

*it comes to nirvANa*

*quieting*

*with the inner realization thatpleasures are insubstantial, no*t a* form

of That*

*.*

iti jIva: prabuddha: hi nirvANam yAti zAmyati |

sukha.Adi.a.vastu=a.tat.rUpam

it*i a*ntar.bodha.saMvidA

.

*vlm.135. When the living soul comes to know by its internal intuition,

that pain and pleasure are unreal in their nature; it is no longer

concerned about them, bu*t r*ests quiet by within itself.

*

न तत् उन्मुखताम् याति जीवः शाम्यति केवलम् ।

na ta*t u*nmukhatA.m yAti jIva: zAmyati kevalam |

सर्वम् एव चित्.आकाशम् ब्रह्मेति घन.निश्चये ॥६।८५।१३६॥

sarvam eva cit.AkAzam brahmeti ghana.nizcaye ||6|85|136||

.

*it does not come to realization*

*—*

*the Living.jIva subsides totally*

*everything is its Conscious.Space*

*it i: the brahman.Immensity*

*.*

na tat unmukhatA.m yAti jIva: zAmyati kevalam | sarvam eva cit.AkAzam

brahmeti ghana.nizcaye

.

*vlm.p.136 When the soul comes to believe that the visible world is nothing

but the emptiness of Consciousness or brahman himself, i*t g*ets its res*t

i*n its stillness and becomes as cool as a lamp that has gone out because
it lacks oil.

*sv. if i*t r*ealises that these do not exis*t i*n itself nor does it exis*t
i*n them, i*t r*ealises total freedom.

*

स्थितिम् याते शमम् याति जीवः निःस्ने*ह.*दीपवत् ।

sthitim yAte zamam yAti jIva: ni:sneha.dIpavat |

दीपवत् शमम् आयाति सुख.आदि.स्ने*ह.*संक्षये ॥६।८५।१३७॥

dIpavat zamam AyAti sukha.Adi.sneha.saMkSaye ||6|85|137||

.

*when it has come to a peaceful*

*state, the jIva is like a lamp*

*without oil, a lamp thaddims when*

*pleasures and pains are exhausted*

*.*

sthitim yAte zamam yAti jIva: ni:sneha.dIpavat | dIpavat zamam AyAti
sukha.Adi.sneha.saMkSaye

.

*vlm.p.137 What leads the soul to becoming unconsciousness of pain and

pleasure is the belief that all nature is emptiness, that all existence is

the one unity, and the thought of an infinite emptiness.

*vlm. ... i*t g*ets its res*t i*n its quietness, and becomes as cool as an
oilless and extinguished lamp.

*

सर्वम् एवम् इति ज्ञानात् जीवः अ.द्वित्व.विभावनात् ।

sarvam evam iti jJAnAt jIva*: a*.dvitva.vibhAvanAt |

सर्वम् आकाशम् एव इति बुद्ध्वा क्षोभम् न गच्छति ॥६।८५।१३८॥

sarvam AkAzam eva iti buddhvA kSobha.m na gacchati ||6|85|138||

.

sarvam evam *everything is so *

iti jJAnAt *from such wise knowledge *

*the Living.jIva *

advitva.vibhAvanAt

sarvam AkAzam eva iti buddhvA having realized everything as Space =

kSobha.m na gacchati it does no*t g*o to disturbance

.

#vibhAvanA #advitvavibhAvanA

*vlm.138. The thoughts of pleasure and pain therefore are as false, as the
false appearance of the world; and this error is inherited by the living
soul from Brahmá the first of living beings in the world.

*sv.137.39 If i*t r*ealises that all this is nothing but the one infinite

consciousness, then again it attains equilibrium. Like a lamp without fuel,

it does no*t g*et agitated again, for the jIva itself is then realised as a
non.entity and it is re.absorbed in the consciousness of which it is but
the first thought.emanation.

*

जीवस्य अनेन शून्यस्य कः किल क्षोभ.विभ्रमः ।

jIvasya anena zUnyasya ka: kila kSobha.vibhrama: |

जीवेन ईदृक्.विधेन एव यथा प्रथम.सर्गतः ॥६।८५।१३९॥

jIvena IdRk.vidhena eva yathA prathama.sargata: ||6|85|139||

.

jIvasya of the Living.jIva =

anena by this =

zUnyasya of its emptiness =

ka: kila what then

kSobha.vibhrama: disturbing delusion

jIvena IdRg.vidhena eva by whatever sort of Living.jIva

yathA prathama.sargata: as from the primal Creation

svayam itself

saMvidita: / saMvi*t i*ta:

mArga*: t*he road/way

tena eva by that alone

adya api gacchati even now going.

.

*vlm.138. The thoughts of pleasure and pain therefore are as false, as the
false appearance of the world; and this error is inherited by the living
soul from Brahmá the first of living beings in the world. *vlm.139.

Whatever was thought and ordained by the first creative power in the

beginning, the same has taken roo*t i*n the living soul; and is going on

even to the present time as its nature.

*sv.137.39 If i*t r*ealises that all this is nothing but the one infinite

consciousness, then again it attains equilibrium. Like a lamp without fuel,

it does no*t g*et agitated again, for the jIva itself is then realised as a
non.entity and it is re.absorbed in the consciousness of which it is but
the first thought.emanation.

*

*FIRECREST said—*

सुख*.**सं*चार.योग्यासु जीवे सरति जाडिषु ॥६।८५।१४०॥

sukha.saMcAra.yogyAsu jIve sarati jADiSu ||6|85|140||

देव.पुत्र, भवति एव तत् वीर्य.च्यवनम् कथम् ।

deva.putra, bhavati eva tat vIrya.cyavana.m katham |

.

sukha.saMcAra.yogyAsu

jIve sarati nADiSu the Living.jIva moving in the nADI.Channels,

deva.putra – divine boy, =

bhavati eva – indeed becomes

tad vIrya.cyavana.m katham –

that heroic chyavana the Shaker, son of the fiery.bhRgu

:

how?

*vlm.139. Whatever was thought and ordained by the first creative power in
the beginning, the same has taken roo*t i*n the living soul; and is going

on even to the present time as its nature.

*vlm.140. Sikhidhwaja asked...It is only whan one feels some pleasure in
his mind, tha*t it r*uns in the blood through his veins and arteries; but

the holy Nárada could not be affected by the sight, nor drop his semen from
him.

*sv.140.41 (Asked by Sikhidhvaja to elaborate on how the
pleasure.experience leads to the loss of energy, the brahmana said: )

च्यु #cyu to shake, stir #cyavana. moving, moved • causing to move, shaking
• promoting delivery (a mantra) • #cyavana: one what causes to move, shaker

• • chyavana the Shaker, an *RSi (son of bhRgu) • falling from any divine

existence for being re.born as a man.

*

*THE BRAAHMANA BOY said—*

जीव: क्षोभयति क्षुब्ध: प्राणादि.पवन आवलिम् ॥६।८५।१४१॥

jIva: kSobhayati kSubdha: prANAdi.pavana Avalim ||6|85|141||

.

jIva: kSobhayati – the vibrant Living.jIva vibrates =

kSubdha: =

prANa adi.pavana avalim the flow of prANic Air...

*vlm. The animal soul being excited, excites the living breath of prána to
motion...

*

संविदा ज्ञांशमात्रेण सेनामिव महीपतिः ।

saMvidA jJa*aMza.mAtreNa senAm iva mahIpati: |

वातस्पन्देन मेदो ऽन्तर् मज्जासा rashx च संस्थितः ॥६।८५।१४२॥

vAta.spandena meda: antar majjAsAra: ca saMsthita: ||6|85|142||

.

saMvidA thru saMvid.Awareness

jJa aMza.mAtreNa

senAm iva mahIpati:

vAta.spandena by the vibration of the Air

meda*: a*ntar within the marrow

majjAsAra*: c*a saMsthita: sap is established in the blossom

.

*AB. ... medo 'ntargata: sAr*a: m*ajjAsAra*: c*a Azu prakRSTa.saugandhyam

...

*vlm.142. The vital airs being put to motion, they move the internal sap
and serum from their seats; as the blowing winds bear away the fragrance of
flowers and the dust of leaves, and drop down the fruits and flowers and
leaves of trees.

*sv.141.44 As I said, the jIva agitates the life.force. The movement of the
life.force extracts the vital energy from the entire body. This energy then

descends as the seminal energy which is discharged naturally.

*vA by the movement of the wind, essence is collected from the

tissues of the body, like aromatic juice emanated by leaves, fruits

etc.

*AS: I would translate thus, after adding the next line: चलितं तत्त्वधो याति
गर्जादिव घनादि खे calitaM tattvadho yAti garjAdiva ghanAdi khe ।।

By the vibration of the wind (व्यान) residing inside fa*t i*mmediately

expels its fragrant semen just as leaves fruit etc. fall down by shaking,
or like clouds
in the sky (shedding water) due to rumbling.

*

त्यजत्याशु प्रसौगन्ध्यम् रजः पत्रफलादिकम् ।

tyajati Azu pra.saugandhyam raja: patra.phala*Adikam |

चलितम् तत् tva धो याति गर्जादिव घनादि खे ॥६।८५।१४३॥

calitam tat tu adha: yAti garjAt iva ghana.Adi khe ||6|85|143||

देहनाडीप्रणालेन याति शुक्रम् बहिः स्वतः ॥६।८५।

deha.nADI.praNAlena yAti zukram bahi: svata: |

.

tyajati Azu pra.saugandhyam /

raja: patra.phala*Adikam |

calitam tat tu adha: yAti \

garjAt iva ghana.Adi khe ||

deha.nADI.praNAlena /

yAti zukram bahi: svata: |

.

*it soon releases its*

*perfume & pollen & leaves & flowers*

*that being stirred comes down*

*like the sound of a thunder.cloud inthe kha.sky*

*.*

*thru Body's gross and subtle Channels*

*semen emerges from Urself*

*.*

*vlm.143. The vital airs being put to motion, they move the internal sap
and serum from their seats; as the blowing winds bear away the fragrance of
flowers and the dust of leaves, and drop down the fruits and flowers and
leaves of trees.

*vlm.144. The semen being put to motion falls downwards, as the clouds

being driven together burs*t i*nto the rain water.

* tyajati Azu prasaugandhyam it soon releases its perfume, pollen, leaves,

& flowers calitam tat tu adhas yAti that being stirred comes down garjA*t i*va
ghana adi khe like the sound of a thunder.cloud inthe kha.sky.

*

*FIRECREST said—*

देवपुत्र, महा ज्ञो ऽसि वेत्सि पूर्वाम् च तत् स्थितिम् ॥६।८५।१४४॥

devaputra, mahAjJa: asi vetsi pUrvAm ca tat sthitim ||6|85|144||

ज्ञायसे वचनाद् एव स्वभावो हि किम् उच्यते ।

jJAyase vacanAt eva svabhAva: hi kim ucyate |

.

devaputra, mahAjJa: asi \

vetsi pUrvAm ca tat sthitim ||

jJAyase vacanAt eva /

svabhAva: hi kim ucyate =

.

*divine boy, you are very wise = *

vetsi pUrvAm ca tat sthitim –

*you understand that state from prior experience. *

jJAyase vacanA*t *eva svabhAvo hi kim ucyate

*vlm.145. Sikhidhwaja said...O thou divine boy! that knowest both the past

and present states of things, as it appears from thy instructive
discourse...

*sv.141.44 As I said, the jIva agitates the life.force. The movement of the
life.force extracts the vital energy from the entire body. This energy then

descends as the seminal energy which is discharged naturally.

*sv.144.47 (Asked what is nature, the brahmana said: ) Originally, Brahman
alone existed as Brahman. In i*t i*nnumerable substances appeared like

ripples on the surface of the ocean. This is known as nature. It is not

causally related to Brahman, bu*t i*t happened like a cocoanut accidentally

falling when a crow happened to alight on it. In that nature are found
diverse creatures endowed with diverse characteristics.

#praNAla : a channel from a pond , watercourse , drain L.; (prob.) a row ,

series Ka1d.; f. a channel &c R.; ` PranAla Channel, y6085.144

*

*The BRAHMIN BOY said—*

आद्य.सर्गे यथा सत् यः स्फुरितम् ब्रह्म ब्रह्मणि ॥६।८५।१४५॥

Adya.sarge yathA sat ya: sphuritam brahma brahmaNi ||6|85|145||

घट.अवट.पट.आदि=आत्म तथैव आद्य.व्यवस्थितम् ।

ghaTa*avaTa.paTa.Adi=Atma tathaiva Adya.vyavasthitam |

काकतालीयवत् वारि.बुद्बुद.उत्पत्ति.नाशवत् ।

kAkatAlIyavat vAri.budbuda*utpatti.nAzavat |

घुण.अक्षरवद् उच्छूनम् तम् विभावम् विदुर् अबुधाः ॥६।८५।१४६॥

ghuNa*akSaravat ucchUnam tam vibhAvam vidu: abudhA: ||6|85|146||

.

Adya.sarge yathA sat ya:

sphuritam brahma brahmaNi

ghaTa*avaTa.paTa.Adi=Atma

tathaiva Adya.vyavasthitam |

kAkatAlIyavat

vAri.budbuda*utpatti.nAzavat |

ghuNa*akSaravat ucchUnam

tam vibhAvam vidu: abudhA:

.

Adya.sarge yathA

*as in the primal creation *

sa*t *ya: sphuritam

*the BeingSo which is manifest *

brahma brahmaNi

*is the brahman in the brahman*

.

*vlm. ... please to instruc*t m*e at present, what you mean by the nature

of things by the Brahmic power of Brahma.

*vlm.145/6. Chudálá replied..Nature is tha*t i*ntrinsic character, which is

implanted in the constitution of things at the beginning of their creation;
and the same which continues to this day the essential part of the ghata,
pata, and all other things.

*sv.144.47 (Asked what is nature, the brahmana said: ) Originally, Brahman
alone existed as Brahman. In i*t i*nnumerable substances appeared like

ripples on the surface of the ocean. This is known as nature. It is not

causally related to Brahman, bu*t i*t happened like a cocoanut accidentally

falling when a crow happened to alight on it. In that nature are found
diverse creatures endowed with diverse characteristics.

.

ghaTa avaTa.paTa ady=Atma

*pot or hole *

tathaiva

thus too the nature of a pot, a well, a cloth

is established in the beginning

randomly like the Coconut Crow

vAri.budbuda utpatti.nAzavat like a bubble of water blown and burst =

ghuNa akSaravad ucchUnam

tam vibhAvam vidur abudhA: .

#ghuNa: a kind of insect found in timber a woodlouse (= वज्र.कीट) +

#ucchUna. swollen up , swollen , bloated Megh. Katha1s. &c; increased

Sarvad., y6085.146.

*vlm.146. It comes on by a kákátálya or accidental course of its own, as it
compared by the learned with the rise and fall of waves and bubbles in the
water; and the marks of the lacuna in wood and iron. (The fortuitous
combination of the atomic principles, is the cause of the formation of
concrete bodies; according to the Atomic philosophy of Leucippus,
Democritus and the Epicureans of old).

*sv.144.47 (Asked what is nature, the brahmana said: ) Originally, Brahman
alone existed as Brahman. In i*t i*nnumerable substances appeared like

ripples on the surface of the ocean. This is known as nature. It is not

causally related to Brahman, bu*t i*t happened like a cocoanut accidentally

falling when a crow happened to alight on it. In that nature are found
diverse creatures endowed with diverse characteristics.

*Ott.geog. #avaTa: a hole (in the ground, a well), cavity (in a tooth) •.•

Comp. avaTa.kuccha: कच्छपः a tortoise in a hole • (fig.) someone without
experience, who has seen nothing of the world •• saMsAra avaTa.vAsin,

dweller in the saMsAra.hole, y5024.022

** *

अस्मिन्स्वभाववशतो जगति प्ररूढे

asmin svabhAva.vazata: jagati prarUDhe

देहा भ्रमन्ति परि tox विविधा विकाराः ।

dehA* bhramanti parita: vividhA* vikArA: |

प्रक्षीणवासनतया न भवन्ति केचिद्

prakSINa.vAsanatayA na bhavanti ke.cid

भूयो भवन्ति च पुनस्‍ त्व् इतरे घनास्थाः ॥६।८५।१४७॥

bhUya: bhavanti ca puna: tu itare ghana*AsthA: ||6|85|147||

.

asmin svabhAva.vazata: jagati prarUDhe

dehA* bhramanti parita: vividhA* vikArA: |

prakSINa.vAsanatayA na bhavanti ke.cid

bhUya: bhavanti ca puna: tu itare ghana*AsthA:

.

asmin svabhAva.vazata: jagati prarUDha.*spread.forth.*e /

*here thru the force of the world's own nature when it has spread forth *

dehA* bhramanti parita: vividhA* vikArA: =

*the bodies wander all.around as various transformations *

prakSINa.vAsanatayA na bhavanti ke.cid \

*because the Vaasanaa.track.state has been removed they do not become
anything *

bhUya: bhavanti ca puna: tu itare ghana*AsthA:

.

bhUyas bhavanti ca

*and again they become *

*and ye*t a*gain thick/visible states*

*. *

*vlm.147. It is under the power of this nature, that all things move abou*t
i*n the world in the various forms; and with all their properties of change

and persistence. It is only the indifferent and inappetent soul that is
liberated from the subjection of nature, while the apparent is last bound
to its chains and wander with their prurient nature in repeated
transmigrations.

*vlm.145/6. Chudálá replied..Nature is tha*t i*ntrinsic character, which is

implanted in the constitution of things at the beginning of their creation;
and the same which continues to this day the essential part of the ghata,
pata, and all other things.

*sv.144.47 (Asked what is nature, the brahmana said: ) Originally, Brahman
alone existed as Brahman. In i*t i*nnumerable substances appeared like

ripples on the surface of the ocean. This is known as nature. It is not

causally related to Brahman, bu*t i*t happened like a cocoanut accidentally

falling when a crow happened to alight on it. In that nature are found
diverse creatures endowed with diverse characteristics.

#rudh #prarudh #prarUDha

#prakSINa

* asmin *here = *svabhAva.vazata: *by force of its own nature *jagati

prarUDhe *when the world has spread forth *dehA: bhramanti parita*: t**he
bodies wander about *vividhA: vikArA: *various transformations

*prakSINa.vAsanatayA
*because its vAsanA.state has been removed *na bhavanti ke.cid *they do not
become anything *bhUyas bhavanti ca *and again they become and ye*t a*gain
thick/visible states. *

*

@@@

DN6085 2.NV14.21 CHUUDAALAA'S DECEPTION

सर्ग ६.८५

sarga 6.85

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् शिखिध्वजः पूर्ण.मठिकायाम् वने स्थितः ।

evam zikhidhvajaH pUrNa.maThikAyAm vane sthitaH |

इदानीम् शृणु छूडाला सा किम् कृतवती गृहे ॥६।८५।१॥

idAnIm zRNu chUDAlA sA kim kRtavatI gRhe ||6|85|1||

तत्र अर्ध.रात्र.समये दूरम् याते शिखिध्वजे ।

tatra ardha.rAtra.samaye dUram yAte zikhidhvaje |

हरिणी ग्राम.सुप्ता इव चूडाला बुबुधे भयात् ॥६।८५।२॥

hariNI grAma.suptA iva cUDAlA bubudhe bhayAt ||6|85|2||

अपश्यत् पति.निर्हीना शयनम् शून्यताम् गतम् ।

apazyat pati.nirhInA zayana.m zUnyatA.m gata.m |

अ.भास्करम् अ.पूर्ण.इन्दु शान्त.शोभम् इव अम्बरम् ॥६।८५।३॥

a.bhAskara.m a.pUrNa*indu zAnta.zobha.m iva ambara.m ||6|85|3||

उत्तस्थौ किम्चि*त् आ*म्लान.वदना खेद.शालिनी ।

uttasthau kimci*t A*mlAna.vadanA kheda.zAlinI |

कु.सिक्ता इव महावल्ली निरुत्साह.अङ्ग.पल्लवा ॥६।८५।४॥

ku.siktA iva mahAvallI nirutsAha*aGga.pallavA ||6|85|4||

न प्रसन्ना न विमला बभूव आकुलताम् गता ।

na prasannA na vimalA babhUva AkulatA.m gatA |

दिन.श्रीः इव नीहार.धूसरा सा व्यतिष्ठत ॥६।८५।५॥

dina.zrI: iva nIhAra.dhUsarA sA vyatiSThata ||6|85|5||

क्षणम् शय्य उपविष्टा एव चिन्तयाम्.आस चिन्तया ।

kSaNam zayya upaviSTA eva cintayAm.Asa cintayA |

कष्टम् राज्यम् प्रभुः त्यक्त्वा वनम् यातः गृहा*त्* *इ*ति ॥६।८५।६॥

kaSTam rAjyam prabhu*: t*yaktvA vana.m yAta: gRhA*t i*ti ||6|85|6||

तत् मया इह अद्य किम् कार्यम् तत्.समीपम् व्रजा*my **अ*हम् ।

ta*t m*ayA iha adya kim kAryam tat.samIpam vrajAm*i a*ham |

भर्ता एव गतिः उद्दिष्टा विधिना प्रकृता स्त्रियः ॥६।८५।७॥

bhartA eva gati: uddiSTA vidhinA prakRtA striya: ||6|85|7||

इति संचिन्त्य भर्तारम् अनुगन्तुम् समुत्थिता ।

iti saMcintya bhartAram anugantum samutthitA |

चूडाला वात.रन्ध्रेन निर्गत्य अम्बरम् आययौ ॥६।८५।८॥

cUDAlA vAta.randhrena nirgatya ambara.m Ayayau ||6|85|8||

बभ्राम अम्बर.मार्गेण वात.स्कन्धेन योगिनी ।

babhrAma ambara.mArgeNa vAta.skandhena yoginI |

कुर्वती सिद्ध.सार्धस्य मुखेन अन्य.इन्दु.विभ्रमम् ॥६।८५।९॥

kurvatI siddha.sArdhasya mukhena anya*indu.vibhramam ||6|85|9||

ददर्श अथ यथा आयातम् रात्रौ खड्ग.धरम् पतिम् ।

dadarza atha yathA AyAtam rAtrau khaDga.dhara.m patim |

भ्रमन्तम् एकम् एकान्ते वेताल.समय.उदितम् ॥६।८५।१०॥

bhramantam ekam ekAnte vetAla.samaya*uditam ||6|85|10||

तादृशम् पतिम् आलोक्य स्थित्वा गगन.कोटरे ।

tAdRzam patim Alokya sthitvA gagana.koTare |

भविष्य*त् चि*न्तयाम्.आस सर्वम् भर्तुः अखण्डितम् ॥६।८५।११॥

bhaviSyat cintayAm.Asa sarvam bhartu: akhaNDitam ||6|85|11||

यथा येन यदा यत्र यावत् कार्यम् यथा उदयम् ।

yathA yena yadA yatra yAvat kAryam yathA udayam |

यथा च निर्वृतिः स्फारा गन्तव्या तेन राघव ॥६।८५।१२॥

yathA ca nirvRti: sphArA gantavyA tena rAghava ||6|85|12||

अवश्यम् भवितव्यम् त*त् भर्तुः दृ*ष्ट्वा पुरः स्थितम् ।

avazyam bhavitavyam tat bhartu: dRSTvA pura: sthitam |

तदेव संवदायितुम् गमनात् सा नि.अवर्तत ॥६।८५।१३॥

tadeva saMvadAyitum gamanAt sA ni.avartata ||6|85|13||

आस्ताम् मम अद्य गमनम् काले न अतिचिरेण हि ।

AstAm mama adya gamana.m kAle na aticireNa hi |

मया अस्य पार्श्वे गन्तव्यम् निय*तेः ए*ष निश्चयः ॥६।८५।१४॥

mayA asya pArzve gantavyam niyate: eSa* nizcaya: ||6|85|14||

इति संचिन्त्य चूडाला प्रविश्य अन्तःपुरम् पुनः ।

iti saMcintya cUDAlA pravizya anta:puram puna: |

सुष्वाप शयने शंभोः शिरसि इव ऐन्दवी कला ॥६।८५।१५॥

suSvApa zayane zaMbho: zirasi iva aindavI kalA ||6|85|15||

केन.चित् कारणेन असौ गतः सम्प्रति भूपतिः ।

kena.cit kAraNena asau gata: samprati bhUpati: |

इति पौरम् जनम् सर्वम् आश्वास्य अतिष्ठ*d अ*ङ्गना ॥६।८५।१६॥

iti pauram jana.m sarvam AzvAsya atiSThat aGganA ||6|85|16||

राज्यम् ररक्ष भ*र्तुः त*त् रमेण सम.दर्शनात् ।

rAjyam rarakSa bhartu*: t*a*t r*ameNa sama.darzanAt |

यथा कालेन केदारम् पक्वम् कलम.गोपिका ॥६।८५।१७॥

yathA kAlena kedAram pakvam kalama.gopikA ||6|85|17||

त*योः त*दा अवहत् कालः दंपत्योः स्थित*योः त*था ।

tayo*: t*adA avahat kAla: daMpatyo: sthitayo*: t*athA |

अदृष्ट.अन्योन्य.मुखयः राज्य.कानन.पालयोः ॥६।८५।१८॥

adRSTa*anyonya.mukhaya: rAjya.kAnana.pAlayo: ||6|85|18||

जगाम अथ दिनम् प*क्षः मा*सः अथ ऋतु.वत्सरः ।

jagAma atha dinam pakSa: mAsa*: a*tha Rtu.vatsara: |

शिखिध्वजस्य विपिने चूडालायाः स्व.मन्दिरे ॥६।८५।१९॥

zikhidhvajasya vipine cUDAlAyA: sva.mandire ||6|85|19||

बहुना अत्र किम् उक्तेन वर्षा*णि अ*ष्टादश अङ्गना ।

bahunA atra kim uktena varSA*Ni a*STAdaza aGganA |

चूडाला उवास सदने वन.गुच्छे शिखिध्वजः ॥६।८५।२०॥

cUDAlA uvAsa sadane vana.gucche zikhidhvaja: ||6|85|20||

अथ यातेषु बहुषु वर्षेषु जरसा वृते ।

atha yAteSu bahuSu varSeSu jarasA vRte |

शिखिध्वजे महाशैल.तट.कोटर=वासिनी॥२१॥

zikhidhvaje mahAzaila.taTa.koTara=vAsinI||21||

भर्तुः कषाय.पाकम् त*त् आ*लक्ष्य पालितम् चिरात् ।

bhartu: kaSAya.pAkam ta*t A*lakSya pAlitam cirAt |

तदा तस्य अथ यातेषु वर्षेषु जरसा वने ॥६।८५।२२॥

tadA tasya atha yAteSu varSeSu jarasA vane ||6|85|22||

तदा तस्य आत्म.कार्यस्य भवितव्यतया तथा ।

tadA tasya Atma.kAryasya bhavitavyatayA tathA |

"भर्तुः समीप.गमने मम का*लः अ*यम्" इ*ty अ*थ ॥६।८५।२३॥

"bhartu: samIpa.gamane mama kAla*: a*yam" it*i a*tha ||6|85|23||

संचिन्त्य मन्दर.उपान्तम् गन्तुम् बुद्धिम् चकार सा ।

saMcintya mandara*upAntam gantum buddhim cakAra sA |

चचार अन्तःपुरा*त् रा*त्रौ ततार नभसः पथम् ॥६।८५।२४॥

cacAra anta:purA*t r*Atrau tatAra nabhasa: patham ||6|85|24||

जगाम वात.स्कन्धेन गच्छन्ती खे ददर्श सा ।

jagAma vAta.skandhena gacchantI khe dadarza sA |

कल्प.वृक्ष.अंशुक.छन्न.रत्न.स्तबक.भूषिताः ॥६।८५।२५॥

kalpa.vRkSa*aMzuka*channa.ratna.stabaka.bhUSitA: ||6|85|25||

नन्दन.उद्यान.निलया रक्ताः सिद्ध.अभिसारिकाः ।

nandana*udyAna.nilayA* raktA: siddha*abhisArikA: |

परामृष्ट.इन्दु.शकलान् प्रालेय.कण.वर्षिणः ॥६।८५।२६॥

parAmRSTa*indu.zakalAn prAleya.kaNa.varSiNa: ||6|85|26||

सिद्ध.उत्तम.आत्त.सौगन्ध्यान् ऽपर्शयाम्.आस मारुतान् ।

siddha*uttama*Atta.saugandhyAn ऽparzayAm.Asa mArutAn |

चन्द्र.बिम्ब.अमृत.अम्भो*धेः म*हावीचि.परम्पराम् ॥६।८५।२७॥

candra.bimba*amRta*ambhodhe: mahAvIci.para.mparAm ||6|85|27||

अपश्य*त् नि*र्मल.ज्योत्स्नाम् अम्बर.अन्तरताम् गता ।

apazyat nirmala.jyotsnAm ambara*antaratA.m gatA |

मेघ.अन्तरेण गच्छन्ती मेघ.ल*ग्नाः च* विद्युतः ॥६।८५।२८॥

megha*antareNa gacchantI megha.lagnA: ca vidyuta: ||6|85|28||

अ.वियुक्ताः स्व.भर्त्रा सा भू*यः भू*यः व्यलोकयत् ।

a.viyuktA: sva.bhartrA sA bhUy*a: b*hUya: vyalokayat |

उवाच च आत्मना एव आह*त् या*वत्.जीवम् शरीरिणाम् ॥६।८५।२९॥

uvAca ca AtmanA eva Ahat yAvat.jIvam zarIriNAm ||6|85|29||

न स्वभावः शमम् याति मम अ*py उ*त्कण्ठितम् मनः ।

na svabhAva: zamam yAti mama ap*i u*tkaNThitam mana: |

कदा मृगेन्द्र.स्कन्धम् तम् प्रणय.प्रवणम् पुनः ॥६।८५।३०॥

kadA mRgendra.skandham tam praNaya.pravaNam puna: ||6|85|30||

पश्यामि कान्तम् इ*tyux *क्तम् मम अ*py उ*त्कण्ठते मनः ।

pazyAmi kAntam it*i u*ktam mama ap*i u*tkaNThate mana: |

मञ्जरी.जाल.वलि*ताः त*रुम् वल्ल्यः स्वकम् पतिम् ॥६।८५।३१॥

maJjarI.jAla.valit*A: t*arum vallya: svakam patim ||6|85|31||

न मुञ्चन्ति क्षणम् इति मम अ*py उ*त्कण्ठते मनः ।

na muJcanti kSaNam iti mama ap*i u*tkaNThate mana: |

यथा इयम् अग्रजा कान्तिम् एति सिद्ध.अभिसारिका ॥६।८५।३२॥

yathA iyam agrajA kAntim eti siddha*abhisArikA ||6|85|32||

तथा कदा अहम् एष्यामि मम अपि इति मनः स्थितम् ।

tathA kadA aham eSyAmi mama api iti mana: sthitam |

इमे म*न्दाः च* मरुत* ए*ते च शशिनः कराः ॥६।८५।३३॥

ime mand*A: c*a maruta* ete ca zazina: karA: ||6|85|33||

वन.राजय* ए**ताः च* मम अ*py उ*त्कण्ठयन्ति अहो ।

vana.rAjaya* etA: ca mama ap*i u*tkaNThayant*i a*ho |

हे चित्त.अज्ञ मुधा एव अन्तः किम् त्वम् ताण्डवितम् स्थितम् ॥६।८५।३४॥

he citta*ajJa mudhA eva anta: kim tvam tANDavitam sthitam ||6|85|34||

सा व्योम.निर्मला साधो क्व ते याता विवेकिता ।

sA vyoma.nirmalA sAdho kva te yAtA vivekitA |

अथवा चित्त भर्तारम् स्वम् प्र*ति.उ*त्कण्ठसे सखे ॥६।८५।३५॥

athavA citta bhartAram svam prat*i.u*tkaNThase sakhe ||6|85|35||

तिष्ठ उत्कण्ठ.अभिवलितम् किम् सम्.उत्कण्ठितेन मे ।

tiSTha utkaNTha*abhivalitam kim sam.utkaNThitena me |

किम् वृथा उत्कण्ठसे वामे भर्ता या*तः ज*राम् भवेत् ॥६।८५।३६॥

kim vRthA utkaNThase vAme bhartA yAta: jarAm bhavet ||6|85|36||

तपस्वी कृश.गा*त्रः च* भवे*त् नि*र्वासनः तथा ।

tapasvI kRza.gAtra: ca bhavet nirvAsana*: t*athA |

मनोराज्य.आदि अ.भोगे*भ्यः म*न्ये अस्य अ.मूलताम् गतम् ॥६।८५।३७॥

manorAjya.Ad*i a*.bhogebhya*: m*anye asya a.mUlatA.m gata.m ||6|85|37||

वासना.लतिका प्रवृट्.नदी नद.गता यथा ।

vAsanA.latikA pravRT.nadI nada.gatA yathA |

एक.अन्तर.त* ए*क.आत्मा नीरसः शान्त.वासनः ॥६।८५।३८॥

eka*antara.ta* eka*AtmA nIrasa: zAnta.vAsana: ||6|85|38||

मन्ये भवति मे भर्ता शुष्क.वृक्ष.समस्थितिः ।

manye bhavati me bhartA zuSka.vRkSa.samasthiti: |

तथा अपि, चित्त, का उत्कण्ठा भवता उत्कण्ठया अन्वितम् ॥६।८५।३९॥

tathA api, citta, kA utkaNThA bhavatA utkaNThayA anvitam ||6|85|39||

मतिम् उद्बोध्य योगेन श्लेषयिष्या*my अ*हम् पतिम् ।

राज्य* ए*व नियोक्ष्यामि निवत्स्यावः सुखम् चिरम् ।

rAjya* eva niyokSyAmi nivatsyAva: sukham ciram |

अहो नु चिर.कालेन मनोरथम् इमम् शुभम् ॥६।८५।४१॥

aho nu cira.kAlena manoratham imam zubha.m ||6|85|41||

अहम् आसादयिष्यामि य*त् भ*र्ता शम.चिन्तितः ।

aham AsAdayiSyAmi yat bhartA zama.cintita: |

समग्र.आनन्द.वृन्दानाम् एतत् एव उपरि स्थितम् ॥६।८५।४२॥

samagra*Ananda.vRndAnAm etat eva upari sthitam ||6|85|42||

यत् समान.मनःवृत्ति.सङ्गम् आस्वादेन सुखम् ।

yat samAna.mana:vRtti.saGgam AsvAdena sukham |

इति चिन्तयती व्योम्ना चूडाला उल्लङ्घ्य पर्वतान् ॥६।८५।४३॥

iti cintayatI vyomnA cUDAlA ullaGghya parvatAn ||6|85|43||

देशान् अब्दान् दिगन्तान् च प्राप मन्दर.कन्दरम् ।

dezAn abdAn digantAn ca prApa mandara.kandara.m |

अदृश्या एव नभःस्था एव प्र.विवेश.वन.अन्तरम् ॥६।८५।४४॥

adRzyA eva nabha:sthA eva pra.viveza.vana*antara.m ||6|85|44||

वा*ty ए*व पादप.लता स्पन्द.वेद्य.गमागमा ।

vAti eva pAdapa.latA spanda.vedya.gamAgamA |

वन*एकदेशे क*smiMz.चि*त् कृत.पर्ण.उटजे पतिम् ॥६।८५।४५॥

vana*ekadeze kasmin.cit kRta.parNa*uTaje patim ||6|85|45||

दृष्ट्वा योगेन बुबुधे देह.अन्तरम् इव आस्थितम् ।

dRSTvA yogena bubudhe deha.antara.m iva Asthitam |

हार.केयूर.कटक.कुण्डल.आदि.विभूषितः ॥६।८५।४६॥

hAra.keyUra.kaTaka.kuNDala.Adi.vibhUSita: ||6|85|46||

अभव*त् मे*रु.कान्तिः यः तम् एव अत्र ददर्श सा ।

abhava*t m*eru.kAnti: ya*: t*am eva atra dadarza sA |

कृश.अङ्गम् कृष्ण.वर्णम् च जीर्ण.पर्णम् इव स्थितम् ॥६।८५।४७॥

kRza*aGgam kRSNa.varNam ca jIrNa.parNam iva sthitam ||6|85|47||

कज्जल.अम्बु.भर.स्नातम् भृङ्गीशम् इव निस्पृहम् ।

kajjala*ambu.bhara.snAtam bhRGgIzam iva nispRham |

चीर.अम्बर.धरम् शान्तम् एकाकिनम् अवस्थितम् ॥६।८५।४८॥

cIra*ambara.dhara.m zAntam ekAkinam avasthitam ||6|85|48||

स्थली.निषण्णम् पुष्पाणि ग्रथयन्तम् जट.अङ्कितम् ।

sthalI.niSaNNam puSpANi grathayantam jaTa*aGkitam |

तम् आलोक्य अन्.अवद्य.अङ्गी चूडाला पीवर.स्तनी ॥६।८५।४९॥

tam Alokya an.avadya*aGgI cUDAlA pIvara.stanI ||6|85|49||

किम्चि*त् जा*त.विषादा एवम् उवाच आत्मनि चेतसा ।

kimc*it j*Ata.viSAdA evam uvAca Atmani cetasA |

अहो नु विषमम् मौर्ख्यम् त*d अ*नात्म.ज्ञत.आत्मकम् ॥६।८५।५०॥

aho nu viSamam maurkhyam tat anAtma.jJata*Atmakam ||6|85|50||

एवम्.विधाः समायान्ति द*शा* मौर्ख्य.प्रसादतः ।

evam.vidhA: samAyAnti dazA* maurkhya.prasAdata: |

अयम् *स* राजा लक्ष्मी इव अन्य*to मे* अति.प्रियः पतिः ॥६।८५।५१॥

ayam sa* rAjA lakSmI iva anya*ta: m*e ati.priya: pati: ||6|85|51||

हृदि मो*ह.*घन.क्षुण्णाम् इमाम् अभि.आगते दशाम् ।

hRdi moha.ghana.kSuNNAm imAm abhi.Agate dazAm |

त*d अ*वश्यम् इह अद्य एव नाथम् विदित.वेद्यताम् ॥६।८५।५२॥

tat avazyam iha adya eva nAtham vidita.vedyatA.m ||6|85|52||

नया*my अ*त्र न संदे*हः भो*ग.मोक्ष.श्रियम् तथा ।

nayAm*i a*tra na saMdeh*a: b*hoga.mokSa.zriyam tathA |

इदम् रूपम् परित्यज्य रूपेण अन्येन केनचित् ॥६।८५।५३॥

idam rUpam parityajya rUpeNa anyena kenacit ||6|85|53||

सकाशम् अस्य गच्छामि बोधम् दातुम् अनुत्तमम् ।

sakAzam asya gacchAmi bodham dAtum anuttamam |

बाला इयम् मम कान्ता इति म*d.उ*क्तम् न करो*ty अ*लम् ॥६।८५।५४॥

bAlA iyam mama kAntA iti mat.uktam na karot*i a*lam ||6|85|54||

तस्मात् तापस.रूपेण बोधयामि पतिम् क्षणात् ।

tasmAt tApasa.rUpeNa bodhayAmi patim kSaNAt |

भर्ता कषाय.पाकेन परिपक्व.मतिः स्थितः ॥६।८५।५५॥

bhartA kaSAya.pAkena paripakva.mati: sthita: ||6|85|55||

चेत*सि अ*स्य अद्य विमले त्वम् तत्त्वम् प्रतिबिम्बति ।

cetas*i a*sya adya vimale tvam tattvam pratibimbati |

इति संचिन्त्य चूडाला बभूव द्विज.दारकः ॥६।८५।५६॥

iti saMcintya cUDAlA babhUva dvija.dAraka: ||6|85|56||

ईषत्.ध्याना*त् ग*त.अन्यत्वम् क्षणा*d अ*म्बु.तरङ्गवत् ।

ISat.dhyAnA*t g*ata*anyatvam kSaNAt ambu.taraGgavat |

पपात विपिने तस्मिन् द्विज.पुत्रक=रूपिणी ॥६।८५।५७॥

papAta vipine tasmin dvija.putraka=rUpiNI ||6|85|57||

भ*tur अ*धि.आजगाम अग्रम् मन्द.स्मित.लसन्.मुखी ।

bhartu*: a*dhi.AjagAma agram manda.smita.lasan.mukhI |

ददर्श द्विज.पुत्रम् तम् पु*रो या*तम् शिखि.ध्वजः ॥६।८५।५८॥

dadarza dvija.putram tam pura*: y*Atam zikhi.dhvaja: ||6|85|58||

वन.अन्तरात् उपायातम् त*poमू*र्तिम् इव आस्थितम् ।

vana*antarA*t u*pAyAtam tapa*:m*Urtim iva Asthitam |

द्रवत्*.**क*नक.गौर.अङ्गम् मुक्ताहार.विभूषितम् ॥६।८५।५९॥

dravat.kanaka.gaura*aGgam muktAhAra.vibhUSitam ||6|85|59||

शुक्ल.यज्ञ.उपवीत.अङ्गम् शुक्ल.अम्बर.युगावृत्तम् ।

zukla.yajJa*upavIta*aGgam zukla*ambara.yugAvRttam |

कमण्डलु.धरम् कान्तम् पु*रो या*तम् शिखिध्वजः ॥६।८५।६०॥

kamaNDalu.dhara.m kAntam pura*: y*Atam zikhidhvaja: ||6|85|60||

व्याप्त.प्रकोष्ठ.द्वि.गुणेन अक्ष.सूत्रेण चारुणा ।

vyApta.prakoSTha.dvi.guNena akSa.sUtreNa cAruNA |

भूम.अवलग्न.गात्रेण किष्कु.मात्रेण च स्थितम् ॥६।८५।६१॥

bhUma*avalagna.gAtreNa kiSku.mAtreNa ca sthitam ||6|85|61||

कुन्तल.व्याप्त.मूर्धानम् स.आलि.मालम् इव अम्बुजम् ।

kuntala.vyApta.mUrdhAnam sa.Ali.mAlam iva ambujam |

भासयन्तम् प्रदेशम् तम् शरी*रैर् दी*प्ति.मण्डलैः ॥६।८५।६२॥

bhAsayantam pradezam tam zarIra*i: d*Ipti.maNDalai: ||6|85|62||

कुण्डला.भूषित.मुखम् नवम् अर्कम् इव उदितम् ।

kuNDalA.bhUSita.mukham navam arkam iva uditam |

शिखि.सम्प्रोत.मन्दारम् शृङ्ग.स्थ.इन्दुम् इव अचलम् ॥६।८५।६३॥

zikhi.samprota.mandAram zRGga.stha*indum iva acalam ||6|85|63||

कान्त.उपशान्त.वपुषम् ऊर्जितम् विजित.इन्द्रियम् ।

kAnta*upazAnta.vapuSam Urjitam vijita*indriyam |

हिम.आभ.भस्म.तिलकम् भूषित.आलोक.सुन्दरम् ॥६।८५।६४॥

hima*Abha.bhasma.tilakam bhUSita*Aloka.sundara.m ||6|85|64||

मेरु.हेम.तटी.लीन.पूर्ण.इन्दुम् इव चञ्चलम् ।

meru.hema.taTI.lIna.pUrNa*indum iva caJcalam |

तम् आलोक्य द्विज.सुतम् सम्.उत्तस्थौ शिखिध्वजः ॥६।८५।६५॥

tam Alokya dvija.sutam sam.uttasthau zikhidhvaja: ||6|85|65||

देव.पुत्र.अगम.धिया सम्परित्यक्त.पादुकः ।

deva.putra*agama.dhiyA samparityakta.pAduka: |

देवपुत्र नमस्कार इदम् आसनम् आस्यताम् ॥६।८५।६६॥

devaputra namaskAra idam Asana.m AsyatA.m ||6|85|66||

इ*ty अ*स्य दर्शयाम्.आस पाणिना पत्र.विष्टरम् ।

it*i a*sya darzayAm.Asa pANinA patra.viSTara.m |

ददौ च द्विज.पुत्रस्य पुष्प.मुष्टिम् कर.उत्करे ॥६।८५।६७॥

dadau ca dvija.putrasya puSpa.muSTim kara.utkare ||6|85|67||

चन्द्रः कुमुद.खण्डस्य प्रालेयम् इव पल्लवे ।

गृहीत्वा कुसुमा*ny अ*स्मात् विवेश पत्र.विष्टरे ।

gRhItvA kusumAn*i a*smAt viveza patra.viSTare |

शिखि.ध्वज उवाच ।

zikhi.dhvaja uvAca |

देवपुत्र महाभाग कुत आगमनम् कृतम् ।

devaputra mahAbhAga kuta* Agamana.m kRtam |

दिवसः सफ*lo म*न्ये यत् त्वम् अद्य अस्मि दृष्टवान् ॥६।८५।६९॥

divasa: saphala*: m*anye yat tvam adya asmi dRSTavAn ||6|85|69||

इदम् अर्घ्यम् इदम् पाद्यम् पुष्पाणि इमानि मानद ।

idam arghyam idam pAdyam puSpANi imAni mAnada |

इमा प्रग्रथिता माला गृह्यन्ताम् भद्रम् अस्तु ते ॥६।८५।७०॥

imA pragrathitA mAlA gRhyantAm bhadram astu te ||6|85|70||

वसिष्ठ उवाच ।

vasiSTha uvAca |

इ*tyux *क्त्वा पाद्यम् अर्घ्यम् च मालाम् पुष्पाणि च अनघ ।

it*i u*ktvA pAdyam arghyam ca mAlAm puSpANi ca anagha |

शिखिध्वजः त*त् इ*ष्टायै ददौ देव्यै यथाखिलम् ॥६।८५।७१॥

zikhidhvaja*: t*a*t i*STAyai dadau devyai yathAkhilam ||6|85|71||

चुडाला उवाच ।

cuDAlA uvAca |

सु.बहूनि परिभ्रा*न्तः भू*.तल.अयतना*ny अ*हम् ।

su.bahUni paribhrAnt*a: b*hU.tala*ayatanAn*i a*ham |

त्वत्.तः पूजा यथा प्राप्ता मया इयम् न तथा अन्यतः ॥६।८५।७२॥

tvat.ta: pUjA yathA prAptA mayA iyam na tathA anyata: ||6|85|72||

पेशलेन अनुरूपेण प्रश्रयेण अमुना अनघ ।

pezalena anurUpeNa prazrayeNa amunA anagha |

मन्ये अहम् नूनम् अत्यन्त.चिरंजीवी भविष्यति ॥६।८५।७३॥

manye aham nUnam atyanta.ciraMjIvI bhaviSyati ||6|85|73||

शान्तेन मनसा उदारम् आरात् उन्मुक्त* कल्पनम् ।

zAntena manasA udAram ArA*t u*nmukta* kalpana.m |

निर्वाण.अर्थम् तपः साधो क*cचि*त् सम्भूतवान् असि ॥६।८५।७४॥

nirvANa*artham tapa: sAdho ka*cc*it sambhUtavAn asi ||6|85|74||

असि.धारा.समम् सौम्य शान्त.व्रतम् इदम् तव ।

शिखि.ध्वज उवाच ।

zikhi.dhvaja uvAca |

जानासि भगवन् ऽअर्वम् दे*वः त्व*म् *ko '*त्र विस्मयः ।

jAnAsi bhagavan ऽarvam deva*: t*vam ka*: a*tra vismaya: |

श्रिया एव लोक.उत्तरया ज्ञायसे चिह्न.रूपया ॥६।८५।७६॥

zriyA eva loka*uttarayA jJAyase cihna.rUpayA ||6|85|76||

एता*ny अ*ङ्गानि ते चन्द्रात् घटितानि इति मे मतिः ।

etAn*i a*GgAni te candrA*t g*haTitAni iti me mati: |

अथवा किम् समालोका*d अ*मृतेन इव सिञ्चसि ॥६।८५।७७॥

athavA kim samAlokAt amRtena iva siJcasi ||6|85|77||

अस्ति मे दयिता कान्ता पाति मत्.राज्यम् अद्य तत् ।

asti me dayitA kAntA pAti mat.rAjyam adya tat |

तव इव तस्या* दृष्टानि ता*ny अ*ङ्गानि इह सुन्दर ॥६।८५।७८॥

tava iva tasyA* dRSTAni tAn*i a*GgAni iha sundara ||6|85|78||

उपशान्तम् च कान्तम् च वपुः आपादम् अस्तकम् ।

upazAntam ca kAntam ca vapu: ApAdam astakam |

शृङ्गम् शुभ्र.अम्बुदेन इव पुष्पेण आच्छादया अमुना ॥६।८५।७९॥

zRGgam zubhra*ambudena iva puSpeNa AcchAdayA amunA ||6|85|79||

निष्.कलङ्क.इन्दु*.**सं*काशम् अङ्गम् आदित्य.तेजसा ।

niS.kalaGka*indu.saMkAzam aGgam Aditya.tejasA |

मन्ये ते ग्लानिम् आयाति सुमनःपत्र.पेलवम् ॥६।८५।८०॥

manye te glAnim AyAti sumana:patra.pelavam ||6|85|80||

देव.अर्चनाय उपचितम् इदम् इत्थम् सितम् मया ।

deva*arcanAya upacitam idam ittham sitam mayA |

अङ्ग त्व*d अ*ङ्ग.सङ्गेन तत् प्रयातु कृत.अर्थताम् ॥६।८५।८१॥

aGga tvat aGga.saGgena tat prayAtu kRta*arthatA.m ||6|85|81||

जीवितम् याति साफल्यम् स्वम् अभ्यागत.पूजया ।

jIvitam yAti sAphalyam svam abhyAgata.pUjayA |

देवा*d अ*पि अधिकम् पूज्यः सताम् अभ्यागतः जनः ॥६।८५।८२॥

devAt ap*i a*dhikam pUjya: satA.m abhyAgata: jana: ||6|85|82||

तत् कः त्वम् कस्य पुत्रः त्वम् किम् आया*to 'सि अ*नुग्रहात् ।

tat ka*: t*vam kasya putra*: t*vam kim AyAta*: a*s*i a*nugrahAt |

एत*त् मे* संशयम् छिन्धि विमल.इन्दु.सम.आनन ॥६।८५।८३॥

eta*t m*e saMzayam chindhi vimala*indu.sama*Anana ||6|85|83||

ब्राह्मण उवाच ।

brAhmaNa uvAca |

राजन् मे शृणु वक्ष्यामि यथापृष्टम् अखण्डितम् ।

rAjan me zRNu vakSyAmi yathApRSTam akhaNDitam |

कः नाम परिपृच्छन्तम् विनीतम् वञ्चयेत् पुमान् ॥६।८५।८४॥

ka: nAma paripRcchantam vinItam vaJcayet pumAn ||6|85|84||

अस्ति अस्मिन् जगती.कोशे शुद्ध.आत्मा नारदः मुनिः ।

ast*i a*smin jagatI.koze zuddha.AtmA nArada: muni: |

पुण्य.लक्ष्म्या मुखे कान्ते कर्पुर.तिलक.उपमः ॥६।८५।८५॥

puNya.lakSmyA mukhe kAnte karpura.tilaka*upama: ||6|85|85||

*स* कदाचित् मुनिः देवः गुहायाम् ध्यानम् आस्थितः ।

sa* kadAci*t m*un*i: d*eva: guhAyAm dhyAnam Asthita: |

तत्र हेम.तटे गङ्गा वह*tyux *रु.तरङ्गिणी ॥६।८५।८६॥

tatra hema.taTe gaGgA vahat*i u*ru.taraGgiNI ||6|85|86||

मेरु.लक्ष्म्या स्फुरत् रूपा भान्ति हार.लता यथा ।

meru.lakSmyA sphura*t r*UpA bhAnti hAra.latA yathA |

एकदा नारद.मुनिः ध्यानान्ते *स* सरित्.तटे ॥६।८५।८७॥

ekadA nArada.mun*i: d*hyAnAnte sa* sarit.taTe ||6|85|87||

ध्वनत् वलयम् अश्रौषीत् लीला=कलकल.आरवम् ।

dhvanat valayam azrauSIt lIlA=kalakala*Aravam |

किम् एत*त् इty अ*सौ किम्चि*त् जा*त.प्राय.कुतूहलः ॥६।८५।८८॥

kim eta*t i*t*i a*sau kimc*it j*Ata.prAya.kutUhala: ||6|85|88||

हेलया अलोकयत् नद्याम् अपश्यत् ललना.गणम् ।

helayA alokayat nadyAm apazyat lalanA.gaNam |

रम्भा.तिलोत्तमा.प्रायम् निर्यातम् जल.लीलया ॥६।८५।८९॥

rambhA.tilottamA.prAyam niryAtam jala.lIlayA ||6|85|89||

क्रीडन्तम् त्यक्त.वसनम् देशे पुरुष.वर्जिते ।

krIDantam tyakta.vasana.m deze puruSa.varjite |

काञ्चन.अम्भोज.मुकुल.संकाशैः स्तन.मण्डलैः ॥६।८५।९०॥

kAJcana*ambhoja.mukula.saMkAzai: stana.maNDalai: ||6|85|90||

परिवेल्लितम् अन्योन्यम् फल.कान्तम् द्रुमम् यथा ।

कुर्वन्तम् उरुभिः काम.मन्दिर.स्तम्भ*.**सं*चयम् ।

kurvantam urubhi: kAma.mandira.stambha.saMcayam |

निर्मली.कृत.चन्द्रेण व्याप्ताम् व्योम.विलासिनीम् ॥६।८५।९२॥

nirmalI.kRta.candreNa vyAptAm vyoma.vilAsinIm ||6|85|92||

लावण्य.रस=पूरेण तर्जयन्तम् इव अपगाम् ।

lAvaNya.rasa=pUreNa tarjayantam iva apagAm |

प्राकारैः अमर.उद्यान.रथ.चक्रैः मनःभुवः ॥६।८५।९३॥

prAkArai: amara*udyAna.ratha.cakrai: mana:bhuva: ||6|85|93||

उत्पथ.अर्पित.गङ्गा.अम्बु.नितम्ब.तट.सेतुभिः ।

utpatha*arpita.gaGgA.ambu.nitamba.taTa.setubhi: |

सर्वत्र दृष्ट.सर्वाङ्गम् विश्व.रूपम् इव स्थितम् ॥६।८५।९४॥

sarvatra dRSTa.sarvAGgam vizva.rUpam iva sthitam ||6|85|94||

प्रतिबिम्बित.सर्व.अङ्गम् अन्योन्य.आदर्शताम् गतम् ।

pratibimbita.sarva.aGgam anyonya*AdarzatA.m gata.m |

काल*.**क*ल्प.तरोः वर्ष.विटपात् पक्ष.पल्लवात् ॥६।८५।९५॥

kAla.kalpa.taro: varSa.viTapAt pakSa.pallavAt ||6|85|95||

विविध.ऋतु.लता.जालात् दिन.श्री*.**क*लिक.आकुलात् ।

vividha.Rtu.latA.jAlAt dina.zrI.kalika*AkulAt |

आलोक.पुष्प.रजसः जाता*त् ग*गन.कानने ॥६।८५।९६॥

Aloka.puSpa.rajasa: jAtA*t g*agana.kAnane ||6|85|96||

स्फुरत् जल.खग.प्रोतात् सप्त.अब्धि*एक.आलवालकात् ।

sphurat jala.khaga.protAt sapta*abdhi*eka*AlavAlakAt |

स्तन.स्तबक.वृन्देषु स्पर्धया अतिरस.अन्वितम् ॥६।८५।९७॥

stana.stabaka.vRndeSu spardhayA atirasa*anvitam ||6|85|97||

उद्धृत्य उद्धृत्य सम्पूर्ण.दलित.अम्भोज.पल्लवम् ।

uddhRtya uddhRtya sampUrNa.dalita*ambhoja.pallavam |

आलोल.अलक.केश.अक्षि.तारक.आदि.मधु.व्रतम् ॥६।८५।९८॥

Alola*alaka.keza*akSi.tAraka.Adi.madhu.vrata.m ||6|85|98||

अमृत.आपत्.विघाताय कोश.संचय.कारिभिः ।

amRta*Apat.vighAtAya koza.saMcaya.kAribhi: |

दुष्.प्रापे भूत.संघानाम् विकसत्*.**क*नक.अम्बुजे ॥६।८५।९९॥

duS.prApe bhUta.saMghAnAm vikasat.kanaka*ambuje ||6|85|99||

पद्मिनी.पल्लवात् छन्ने गुप्ते मेरोः गुह.अन्तरे ।

padminI.pallavAt channe gupte mero: guha*antare |

शीतले स्वर्धुनी.तीरे तोय.उन्मृष्ट.मले सुरैः ॥६।८५।१००॥

zItale svardhunI.tIre toya*unmRSTa.male surai: ||6|85|100||

चन्द्र.बिम्ब*.**क*लापूरम् एकत्र एव उप.संहृतम् ।

candra.bimba.kalApUram ekatra eva upa.saMhRtam |

स्त्रैणम् आलोक्य तत् कान्तम् सहसा एव म*नः मु*नेः ॥६।८५।१०१॥

straiNam Alokya tat kAntam sahasA eva ma*na: m*une: ||6|85|101||

अन्.आश्रित.विवेक*अंशम् बभूव आनन्दितम् स्फुरत् ।

an.Azrita.viveka*aMzam babhUva Ananditam sphurat |

आनन्द.वलिते चित्ते क्षुब्धे प्राण.अनिले स्थिते ॥६।८५।१०२॥

Ananda.valite citte kSubdhe prANa*anile sthite ||6|85|102||

बभूव तस्य हृष्टस्य मदन.स्खलितम् तदा ।

babhUva tasya hRSTasya madana.skhalitam tadA |

फलम् रस.अपूर्णम् इव ग्रीष्म.अन्त* इव तोय.दः ॥६।८५।१०३॥

phalam rasa*apUrNam iva grISma*anta* iva toya.da: ||6|85|103||

प्रत्यग्र.पादप.छिन्न.लता.वृन्त* इव उत्तम ।

pratyagra.pAdapa.chinna.latA.vRnta* iva uttama |

अवश्याय.कण.स्पन्दी शशाङ्क* इव वा मुनिः ॥६।८५।१०४॥

avazyAya.kaNa.spandI zazAGka* iva vA muni: ||6|85|104||

विसम् द्विधापातम् इव गलत् साररसः अभवत् ॥६।८५।

visam dvidhApAtam iva galat sArarasa*: a*bhavat ||6|85|

शिखिध्वज* उवाच ।

zikhidhvaja* uvAca |

तादृशः अपि बहुज्ञः अपि जीवन्मुक्तः अपि असौ मुनिः ॥६।८५।१०५॥

tAdRza*: a*pi bahujJa*: a*pi jIvanmukta*: a*p*i a*sau muni: ||6|85|105||

निरिच्छः अपि निरागः अपि न किम्चित् उपमः अपि अलम् ।

niriccha*: a*pi nirAga*: a*pi na kimci*t u*pama*: a*p*i a*lam |

स.बाह्याभ्यन्तरम् नित्यम् आकाश.विशदः अपि च ॥६।८५।१०६॥

sa.bAhyAbhyantara.m nityam AkAza.vizada*: a*pi ca ||6|85|106||

नारदो ऽपि कथम् ब्रह्मन् मदनस्खिलो ऽभवत् ।

nArado ऽpi katham brahman madanaskhilo ऽbhavat |

चुडाला उवाच ।

cuDAlA uvAca |

सर्वस्या* ए*व राजर्षे भूत.जातेः जगत्.त्रये ॥६।८५।१०७॥

sarvasyA* eva rAjarSe bhUta.jAte: jagat.traye ||6|85|107||

देव.आदेः अपि देहः अयम् द्वय.आत्मा एव स्वभावतः ।

deva.Ade: api deha*: a*yam dvaya*AtmA eva svabhAvata: |

अ.ज्ञम् अस्तु अथ तत्.ज्ञम् वा यावत् स्वान्तम् शरीरकम् ॥६।८५।१०८॥

a.jJam astu atha tat.jJam vA yAvat svAntam zarIrakam ||6|85|108||

सर्वम् एव जग*ty अ*ङ्ग सुख.दुःखमयम् स्मृतम् ।

sarvam eva jagat*i a*Gga sukha.du:khamayam smRtam |

तृप्त्या आदिना पदार्थेन केन.चित् वर्धते सुखम् ॥६।८५।१०९॥

tRptyA AdinA padArthena kena.cit vardhate sukham ||6|85|109||

आलोक* इव दीपेन महाम्बुधिः इव इन्दुना ।

Aloka* iva dIpena mahAmbudhi: iva indunA |

क्षुध.आदिना पदार्थेन दुःखम् केन.चित् एव हि ॥६।८५।११०॥

kSudha*AdinA padArthena du:kham kena.cit eva hi ||6|85|110||

तमः मेघ.पटेन इव स्वभावः हि अत्र कारणम् ।

tama: megha.paTena iva svabhAva: h*i a*tra kAraNam |

स्वरूपे निर्मले सत्ये निमेषम् अपि विस्मृते ॥६।८५।१११॥

svarUpe nirmale satye nimeSam api vismRte ||6|85|111||

दृश्यम् उल्लासम् आप्नोति प्रावृषी इव पयोधरः ।

dRzyam ullAsam Apnoti prAvRSI iva payodhara: |

अनारत अनुसंधाना*d अpy उ*न्मेषम् अ.विस्मृते ॥६।८५।११२॥

anArata anusaMdhAnAt ap*i u*nmeSam a.vismRte ||6|85|112||

स्वरूपे न उल्लस*ty ए*ष चित्ते दृश्य.पिशाचकः ।

svarUpe na ullasati eSa citte dRzya.pizAcaka: |

यथा तमःप्रकाशाभ्याम् अहोरात्रौ स्थितिम् गतौ ॥६।८५।११३॥

yathA tama:prakAzAbhyAm ahorAtrau sthitim gatau ||6|85|113||

तथा एव सुख.दुःखाभ्याम् शरीरम् स्थितिम् आगतम् ।

tathA eva sukha.du:khAbhyAm zarIram sthitim Agata.m |

एवम् हि सुख.दुःखे द्वे जन्म.कारण.दर्शनात् ॥६।८५।११४॥

evam hi sukha.du:khe dve janma.kAraNa.darzanAt ||6|85|114||

अज्ञस्य गाढताम् वाते पाटे कुङ्कुमवत् दृढम् ।

यथा शुभ.अशुभौ रागात् दिनाक्रान्त.तरौ मणेः ।

yathA zubha*azubhau rAgAt dinAkrAnta.tarau maNe: |

पुरःस्थ.वस्तु.भावेन रञ्जनाम् स्फटिकः यथा ॥६।८५।११६॥

pura:stha.vastu.bhAvena raJjanAm sphaTika: yathA ||6|85|116||

तज्ज्ञः तथा न एति बोधात् जीवन्मुक्त.मतिः मुनिः ।

tajjJa*: t*athA na eti bodhAt jIvanmukta.mati: muni: |

वस्तुनः श्लेष.मात्रेण घन.रञ्जितम् एति धीः ॥६।८५।११७॥

vastuna: zleSa.mAtreNa ghana.raJjitam eti dhI: ||6|85|117||

गते अपि वस्तुनि दृढम् बुद्धिः यत् परितापिता ।

gate api vastuni dRDham buddhi: yat paritApitA |

गते अपि कुङ्कुमे वस्त्रम् तदीयम् अनुरञ्जनम् ॥६।८५।११८॥

gate api kuGkume vastram tadIyam anuraJjana.m ||6|85|118||

न जहाति यथा मूढः तथा विषय.रञ्जनम् ।

शिखिध्वज* उवाच ।

zikhidhvaja* uvAca |

स्व.उत्पत्ति.कारण.प्राप्तौ कथम् दुःखम् सुखम् च वा ॥६।८५।१२०॥

sva.utpatti.kAraNa.prAptau katham du:kham sukham ca vA ||6|85|120||

अभ्युदेति इति वद मे दूर.स्थानाम् अपि प्रभो ।

abhyudeti iti vada me dUra.sthAnAm api prabho |

अ*ति.उ*दारम् अतीव.अच्छम् बहु.अर्थम् वचनम् तव ॥६।८५।१२१॥

at*i.u*dAram atIva*accham bahu.artham vacana.m tava ||6|85|121||

श्रोतुम् तृप्तिम् न गच्छामि मयूरः अभ्र.रवेषु इव ॥६।८५।

zrotum tRptim na gacchAmi mayUra*: a*bhra.raveSu iva ||6|85|

चुडाला उवाच ।

cuDAlA uvAca |

स्व.उत्पत्ति.कारणम् हृद्यम् लब्ध्वा काय.अक्षि.पाणिभिः ॥६।८५।१२२॥

sva.utpatti.kAraNam hRdyam labdhvA kAya*akSi.pANibhi: ||6|85|122||

सुख*.**सं*वि*त् इ*यम् बाला नूनम् उल्लसति स्वतः ।

sukha.saMvi*t i*yam bAlA nUnam ullasati svata: |

हृत्.गता क्षोभम् आयाता जीवम् कुण्डलिणी.गतम् ॥६।८५।१२३॥

hRt.gatA kSobha.m AyAtA jIvam kuNDaliNI.gata.m ||6|85|123||

जीवस्य नियता* नाड्यः पृथक् देहे स्थितिम् गताः ।

jIvasya niyatA* nADya: pRthak dehe sthitim gatA: |

प्राणौ अपूरिता नडीः जीव आक्रामति स्फुरन् ॥६।८५।१२४॥

prANau apUritA naDI: jIva AkrAmati sphuran ||6|85|124||

संस्पर्श*एक.प्रबुद्ध आत्मा रसः द्रुम.लता इव ।

saMsparza*eka.prabuddha AtmA rasa: druma.latA iva |

सुख.प्रबोध*.**सं*चारे दुःख.बोध.आगमे तथा ॥६।८५।१२५॥

sukha.prabodha.saMcAre du:kha.bodha*Agame tathA ||6|85|125||

जीवस्य नियता* नाड्यः पृथक्.दे*ह.*स्थितिम् गताः ।

jIvasya niyatA* nADya: pRthak.deha.sthitim gatA: |

सुखिनः प्रस्फुर*ty ए*षा धीरता आशु न दुःखिनः ॥६।८५।१२६॥

sukhina: prasphurati eSA dhIratA Azu na du:khina: ||6|85|126||

ये हि मार्गाः सु.वेषस्य कु.वेषस्य न ते शुभाः ।

ye hi mArgA: su.veSasya ku.veSasya na te zubhA: |

यावत् प्रमाणम् जीवः अयम् संशाम्य*ty अ*परिस्फुरन् ॥६।८५।१२७॥

yAvat pramANam jIva*: a*yam saMzAmyat*i a*parisphuran ||6|85|127||

तावत् प्रमाणम् एव एनम् मुक्तम् मुक्तिम् अवेहि वै ।

tAvat pramANam eva enam muktam muktim avehi vai |

यावत् प्रमाणम् अधिकम् स्फुरति क्षुब्ध.मारुतम् ॥६।८५।१२८॥

yAvat pramANam adhikam sphurati kSubdha.mArutam ||6|85|128||

तावत् प्रमाणम् एव एनम् बद्धम् बद्धम् अवेहि मे ।

tAvat pramANam eva enam baddham baddham avehi me |

सुख.दुःख*.**क*ल अस्पदः बन्धो जीवस्य न इतरः ॥६।८५।१२९॥

sukha.du:kha.kala aspad*a: b*andho jIvasya na itara: ||6|85|129||

त*d अ*भावे हि मोक्षः स्या*त् इ*ति द्वेधा व्यवस्थिताः ।

tat abhAve hi mokSa: syA*t i*ti dvedhA vyavasthitA: |

सुख.दुःख.देशे याव*त् आ*नीते न इन्द्रियैः शठैः ॥६।८५।१३०॥

sukha.du:kha.deze yAva*t A*nIte na indriyai: zaThai: ||6|85|130||

sukham Alokya vA du:kham akSa*atIta: calat vapu: ||6|85|131||

सम्.उल्लसति जीवः अन्तर्.दृष्ट इन्दुम् इव तोय.धिः ।

sam.ullasati jIva*: a*ntar.dRSTa indum iva toya.dhi: |

जीवः क्षुभ्यति दृष्टेन संविदा अङ्ग सुख.आदिना ॥६।८५।१३२॥

jIva: kSubhyati dRSTena saMvidA aGga sukha.AdinA ||6|85|132||

आमिषेण इव मार्जारः मौर्ख्यम् एव अत्र कारणम् ।

AmiSeNa iva mArjAra: maurkhyam eva atra kAraNam |

शुद्धेन बोध्य.बोधेन स्व.आत्म.ज्ञान.मय आत्मना ॥६।८५।१३३॥

zuddhena bodhya.bodhena sva.Atma.jJAna.maya AtmanA ||6|85|133||

"सुख.दुःखादि नास्ति" इति तेनासौ याति सौम्यताम् ।

"sukha.du:khAdi nAsti" iti tenAsau yAti saumyatA.m |

न तत् सुखादि नो तन् मे मुधा च अयम् अहम् स्थितः ॥६।८५।१३४॥

na tat sukhAdi no tan me mudhA ca ayam aham sthita: ||6|85|134||

इति जीवः प्रबुद्धः हि निर्वाणम् याति शाम्यति ।

iti jIva: prabuddha: hi nirvANam yAti zAmyati |

न तत् उन्मुखताम् याति जीवः शाम्यति केवलम् ।

na ta*t u*nmukhatA.m yAti jIva: zAmyati kevalam |

सर्वम् एव चित्.आकाशम् ब्रह्मेति घन.निश्चये ॥६।८५।१३६॥

sarvam eva cit.AkAzam brahmeti ghana.nizcaye ||6|85|136||

स्थितिम् याते शमम् याति जीवः निःस्ने*ह.*दीपवत् ।

sthitim yAte zamam yAti jIva: ni:sneha.dIpavat |

दीपवत् शमम् आयाति सुख.आदि.स्ने*ह.*संक्षये ॥६।८५।१३७॥

dIpavat zamam AyAti sukha.Adi.sneha.saMkSaye ||6|85|137||

सर्वम् एवम् इति ज्ञानात् जीवः अ.द्वित्व.विभावनात् ।

sarvam evam iti jJAnAt jIva*: a*.dvitva.vibhAvanAt |

सर्वम् आकाशम् एव इति बुद्ध्वा क्षोभम् न गच्छति ॥६।८५।१३८॥

sarvam AkAzam eva iti buddhvA kSobha.m na gacchati ||6|85|138||

जीवस्य अनेन शून्यस्य कः किल क्षोभ.विभ्रमः ।

jIvasya anena zUnyasya ka: kila kSobha.vibhrama: |

जीवेन ईदृक्.विधेन एव यथा प्रथम.सर्गतः ॥६।८५।१३९॥

jIvena IdRk.vidhena eva yathA prathama.sargata: ||6|85|139||

स्वयम् संविदितो मार्गस् तेन एव अद्य अपि गच्छति ।

svayam saMvidito mArgas tena eva adya api gacchati |

शिखिध्वज* उवाच ।

zikhidhvaja* uvAca |

सुख*.**सं*चार.योग्यासु जीवे सरति जाडिषु ॥६।८५।१४०॥

sukha.saMcAra.yogyAsu jIve sarati jADiSu ||6|85|140||

देव.पुत्र, भव*ty ए*व तत् वीर्य.च्यवनम् कथम् ॥६।८५।

deva.putra, bhavati eva tat vIrya.cyavana.m katham ||

चुडाला उवाच ।

cuDAlA uvAca |

जीवः क्षोभयति क्षुब्धः प्राणादि.पवन आवलिम् ॥६।८५।१४१॥

jIva: kSobhayati kSubdha: prANAdi.pavana Avalim ||6|85|141||

संविदा ज्ञ*अंश.मात्रेण सेनाम् इव महीपतिः ।

saMvidA jJa*aMza.mAtreNa senAm iva mahIpati: |

वात.स्पन्देन मेदः अन्तर् मज्जासारः च संस्थितः ॥६।८५।१४२॥

vAta.spandena meda*: a*ntar majjAsAra: ca saMsthita: ||6|85|142||

त्यजति आशु प्र.सौगन्ध्यम् रजः पत्र.फल.आदिकम् ।

tyajati Azu pra.saugandhyam raja: patra.phala*Adikam |

चलितम् तत् तु अधः याति गर्जा*त् इ*व घन.आदि खे ॥६।८५।१४३॥

calitam tat tu adha: yAti garjA*t i*va ghana.Adi khe ||6|85|143||

दे*ह.*नाडी.प्रणालेन याति शुक्रम् बहिः स्वतः ॥

deha.nADI.praNAlena yAti zukram bahi: svata: ||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

देवपुत्र, महाज्ञः असि वेत्सि पूर्वाम् च तत् स्थितिम् ॥६।८५।१४४॥

devaputra, mahAjJa: asi vetsi pUrvAm ca tat sthitim ||6|85|144||

ज्ञायसे वचनात् एव स्वभावः हि किम् उच्यते ।

jJAyase vacanAt eva svabhAva: hi kim ucyate |

चुडाला उवाच ।

cuDAlA uvAca |

आद्य.सर्गे यथा सत् यः स्फुरितम् ब्रह्म ब्रह्मणि ॥६।८५।१४५॥

Adya.sarge yathA sat ya: sphuritam brahma brahmaNi ||6|85|145||

घट.अवट.पट.आदि=आत्म तथैव आद्य.व्यवस्थितम् ।

ghaTa*avaTa.paTa.Adi=Atma tathaiva Adya.vyavasthitam |

काकतालीयवत् वारि.बुद्बुद.उत्पत्ति.नाशवत् ।

kAkatAlIyavat vAri.budbuda*utpatti.nAzavat |

घुण.अक्षरवत् उच्छूनम् तम् विभावम् विदुः अबुधाः ॥६।८५।१४६॥

ghuNa*akSarava*t u*cchUnam tam vibhAvam vidu*: a*budhA: ||6|85|146||

अस्मिन् स्वभाव.वशतः जगति प्ररूढे

asmin svabhAva.vazata: jagati prarUDhe

देहा भ्रमन्ति परितः विविधा* विकाराः ।

dehA* bhramanti parita: vividhA* vikArA: |

प्रक्षीण.वासनतया न भवन्ति के.चिद्

prakSINa.vAsanatayA na bhavanti ke.cid

bhUy*a: b*havanti ca puna*: t*u itare ghana*AsthA: ||6|85|147||

भूयः भवन्ति च पुनः तु इतरे घन.आस्थाः ॥६।८५।१४७॥

॥

*.*

*o*ॐ*m*

.

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>

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: b*havet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM6086 BIRTH OF KUMBHA THE POT 2.NV22 .z29

https://www.dropbox.com/s/gn14wqia8wsk1ws/fm6086%202.nv22%20Birth%20of%20kumbha%20the%20Pot%20.z29.docx?dl=0

FM.6.50.FM.6.99

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

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

+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

Reply all

Reply to author

Forward

0 new messages