fm5051 2.ap19-20 uddAlaka.Honeytongue .z54

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Apr 20, 2017, 9:07:05 PM4/20/17

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fm5051 2.ap19-20 uddAlaka.Honeytongue .z54

work in progress .v17

work in progress .v15,16

latest update:

https://www.dropbox.com/s/0w5n4be9j78nsr0/fm5051%202.ap19-20%20uddAlaka%20the%20Honeyed%20.z54.docx?dl=0

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uddAlaka.Honeytongue

vasiShTha said—

परिदीर्घासु तन्वीषु सुतीक्ष्णासु सितासु च । क्षुर.धार-उपमानासु चित्त.वृत्तिषु तिष्ठ मा ॥५।५१।१॥

paridIrghAsu tanvISu sutIkSNAsu sitAsu ca | kSura.dhAra-upamAnAsu citta.vRttiSu tiSTha mA ||5|51|01||
.

paridIrghAsu

all.around-long

tanvISu

slender girls

sutIkSNAsu

sharp

sitAsu ca

& bright

kSura.dhAra-upamAnAsu –

in razor.edge=comparable

citta-vRttiSu –

in their emotive ideas, affective-ideations – <yogaz citta.vRtti-nirodha:> y.sUtra #1.

*jd. VLM is reading some other text. ~Rely no confidence, O Ráma! in the course of the mind, which is sometimes continuous and sometimes momentary, now even and flat and then sharp and acute, and often as treacherous as the edge of a razor.

कालेन महता क्षेत्रे जातेयम् बुद्धि-वल्लरी । वृद्धिम् विवेक-सेकेन नय ताम् नयकोविद ॥२॥

kAlena mahatA kSetre jAtA_iyam buddhi-vallarI | vRddhim viveka-sekena naya tAm naya.kovida ||2||
.

after a long time

a plant stirs in the field

the creeper Intellect when watered with Discernment

grows

feed it, Leader

!
*jd. – kAlena mahatA kSetre - after a long time planted in the field = jAtA iyam buddhi-vallarI – is born the creeper Intellect = vRddhim viveka-sekena – to growth with a sprinkling of Discernment = naya tAm - lead it = o nayakovida – Leader!
~vlm. 2. As it occurs in the course of a long time, that the germ of intelligence comes to sprout forth in the field of the mind; so do you, O Ráma! who are a moralist, grow it by sprinkling the cold water of reason over its tender blades.

यावन् म्लायति न.उ काय-लतिका काल-भास्वता । भूतले ऽपतिताम् तावद् एनाम् उद्धृत्य धारय ॥३॥

yAvat_ mlAyati na.u kAya-latikA kAla-bhAsvatA | bhUtale_a-patitAm tAvat_ enAm uddhRtya dhAraya ||3||
.

as.long.as it never fades

this body-vine

in the sun's own time not fallen to earth

that.long

enAm uddhRtya - having raised.excepted this =

dhAraya – be firm/patient.

typo in KG, < bhUtale'titAm>

~vlm.3. As long as the body of the plant does not fade away in course of time, nor roll upon the ground as the decayed and dead body of man; so long should you hold it up upon the prop of reason (i. e. cultivate your knowledge in your youth).

~sv.1-3 VASISTHA continued: … the mind has been put together by time and it has gained great strength in course of time. Bring it under control by wisdom, before time fells this creeper known as the body.

मद्.वाक्य-अर्थ-एक-तत्त्वज्ञ मद्वाक्य-अर्थ-एक-भावनात् ।

mad.vAkya-artha-eka-tattvajJa madvAkya-artha-eka-bhAvanAt |

सुखम् आप्नोषि सर्प-अरि: यथा अभ्र-रव-भावनात् ॥४॥

sukham ApnoSi sarpa-ari: yathA abhra-rava-bhAvanAt ||04||
.

you who know

the one truth in the meaning of my words

hear them with pleasure

as the thirsty serpent.killing peacock thrills to hear the rumble of a cloud

~vlm. Knowing the truth of my sayings, and pondering on the deep sense of these sayings of mine ...

#sarpArAti, #sarpAri -m.- serpent-foe, a peacock, subh.

उद्दालकवद् आलूनम् विशीर्णम् भूत-पञ्चकम् । कृत्वा कृत्वा धिया धीर धीरया अन्तर्-विचारय ॥५॥

uddAlakavad AlUnam vizIrNam bhUta-paJcakam | kRtvA kRtvA dhiyA dhIra dhIrayA antar-vicAraya ||5||
.

you're just like uddAlaka.Honeytongue

who cut loose the five elements and and scattered them one by one

doing so by means of thought, thoughtful boy, with thoughtful inner enquiry

~vlm. ... shake off your knowledge of quintuple materiality as the cause of all creation, and accustom yourself to think deeper, and on the prime cause of causes by your patient inquiry and reasoning.

rAma asked—

केन क्रमेण भगवन् मुनिना उद्दालकेन तत् । भूत-पञ्चकम् आलूनम् कृत्वा अन्त: प्रविचारितम् ॥६॥

kena krameNa bhagavan muninA uddAlakena tat | bhUta-paJcakam AlUnam kRtvA anta: pravicAritam ||06||
.

kena krameNa

by what method, Lord.bhagavan,

by the muni uddAlaka

tat – that, =

bhUta-paJcakam - the quintad of Elements =

AlUnam kRtvA – having cut.off-from =

anta: pravicAritam – he enquired within.

~vlm.6. Ráma requested:—Tell me sir, in what way the sagely Uddálaka got rid of his thoughts of the quintessential creation, and penetrated deeper into the original cause of all, by the force and process of his reasoning.

vasiShTha replied—

श्र्णु राम यथा.पूर्वम् भूत-वृन्द=विचारणात् । उद्दालकेन संप्राप्ता परमा दृष्टि: अक्षता ॥७॥

zrNu rAma yathA.pUrvam bhUta-vRnda=vicAraNAt | uddAlakena saMprAptA paramA dRSTi: akSatA ||7||

pay.attention now, rAma!

long ago

thru the investigation of the multitude of materiality

uddAlaka.Honeytongue got the Supreme Vision

the Shatterless

~vlm.7. Vasishtha replied:—Learn Ráma, how the sage Uddálaka of old, rose higher from his investigation of quintuple matter to his inquiry into their cause, and the manner in which that transcendent light dawned upon his mind.

जगज्-जीर्ण-गृहस्य अस्य कोणे कस्मिन्.चिद् आतते । भूमेर् अनिल-दिग्-नाम्नि भूभृद्-भाण्ड-समाकुले ॥८॥

jagaj-jIrNa-gRhasya asya koNe kasmin.cit_ Atate | bhUme:_ anila-dik-nAmni bhUbhRt-bhANDa-samAkule ||8||
.

somewhere, in some corner of this ratty old shack, this world

someplace called anala.dik Wind.Point,

the Potty Mountain Range

somewhere

...

~vlm.8. It was in some spacious corner of the old mansion of this world, and on the northwest side of this land, a spot of rugged hills and overtopping it as a shed.

*jd. - jagaj-jIrNa-gRhasya asya of this ratty old shack the world = koNe kasmin-cit_ Atate in a corner somewhere in its extent bhUme: anila-dig-nAmni in a place by-the-name.of Wind.point bhUbhRd-bhANDa-samAkule in the Potty Mountain-range …

गन्ध.मादन-शैल.इन्द्र-नाम्नि का.चित्-कल स्थली । विद्यते कीर्ण-कुसुमा द्रुम-कर्पूर-केसरा ॥९॥

gandha.mAdana-zaila.indra-nAmni kA.cit-kala sthalI | vidyate kIrNa-kusumA druma-karpUra-kesarA ||09||
.

...

somewhere

on the peak of gandha.mAdana, the Mount of Maddening Perfume

somewhere on the tableland

is a place covered with blossoms & scented with camphor

...

*vlm. ... camphor arbours, that shed the odours of their flowers and pistils continually on the ground.

विचित्र-वर्ण-विहगा नाना-वल्ली-विलासिनी । वने.चर- व्याप्त-तटी पुष्प-केसर-भासिनी ॥१०॥

vicitra-varNa-vihagA nAnA-vallI-vilAsinI | vane.cara-vyApta-taTI puSpa-kesara-bhAsinI ||10||
.

...

with many.colored birds

vines tangled in play

slopes with forest.rovers

blossoms with shining lotus.hair

...

क्व.चित् स्फीत-महारत्ना क्व.चिल् लोल-अम्बुज-उत्पला । क्व.चिन् नीहार-कबरी सरसी-दर्पणा क्व.चित् ॥११॥

kva.cit sphIta-mahAratnA kva.cil lola-ambuja-utpalA | kva.cin nIhAra-kabarI sarasI-darpaNA kva.cit ||11||
.

...

somewhere

swelling with huge jewels

somewhere

playing white lotuses & blue lotuses somewhere

tufted with snow

mirroring rivers

somewhere

~vlm.11. There were the bright swelling gems in some part of it, and the blooming and full blown lotuses on another; some parts of it were veiled by tufts of snow, and crystal streams gliding as glassy mirrors on others.

तत्र कस्मिंश्*चिद् उदिते सानौ सरल-पादपे । आ.गुल्फाकीर्ण-कुसुमे स्निग्धच्*छाय-महाद्रुमे ॥१२॥

tatra kasmin*cit_ udite sAnau sarala-pAdape | A.gulphÂkIrNa-kusume snigdha*chAya-mahAdrume ||12||
.

tatra

there

kasmin*cit_

somewhen

udite sAnau

when there arose on a peak

sarala-pAdape

a tall pine-tree

A.gulphAkIrNa-kusume

snigdha-cchAya-mahAdrume

...

~vlm.12. Here on the elevated top a big cliff of this hill, which was studded with sarala trees, and strewn over with flowers up to the heels, and shaded by the cooling umbrage of lofty trees:—

~sv.12-13 On one of its peaks there was a great tree. In that region there lived the sage uddAlaka.

उद्दालक: नाम मुनि: मौनी मानी महा.मति: । अप्राप्र-यौवन: पूर्वम् उवास उद्दाम-तापस: ॥१३॥

uddAlaka: nAma muni: maunI mAnI mahA.mati: | aprApta-yauvana: pUrvam uvAsa uddAma-tApasa: ||13||
.

there

a muni called uddAlaka.Honeytongue,

mute-mannered, with a mighty mind,

even before he was a youth

dwelt in fierce austerity

...

*vlm. ... He had not yet attained his maturity...

*uddAlaka.Honeytongue, a teacher in chhandogya Upanishad www.swami-krishnananda.org/chhand/ch 2.html], the father of zvetAketu — the central character in the Tale of uddAlaka.Honeytongue, y5050ff., FM.5.50

प्रथमम् तु बभुव असौ अल्प-प्रज्ञ: विचारवान् । अप्राप्र-पदवि-श्रान्ति: अ.प्रबुद्ध: शुभ-आशय: ॥१४॥

prathamam tu babhuva asau alpa-prajJa: vicAravAn | aprApta-padavi-zrAnti: a.prabuddha: zubha-Azaya: ||14||
.

but at first he was only a half.wise enquirer

not having found the Path of Repose

unawakened

but in an auspicious place

~vlm.14. On the first development of his intellect, he had the light of reason dawning upon his mind; and he was awakened to noble aims and expectations, instead of arriving at the state of rest and quietude.

तत: क्रमेण तपसा शास्त्र-अर्थ-नियमै: क्रमै: । विवेक आजगाम एनम् नव-ऋतुर् इव भूतलम् ॥१५॥

tata: krameNa tapasA zAstra-artha-niyamai: kramai: | viveka AjagAma enam nava-Rtur iva bhUtalam ||15||
.

after that

thru the process of tapas.Austerity

& the obervances of shAstra

he came unto Discernment as the earth comes into season

* nava-Rtu – a new/fresh season, or ~vlm. ... as the new year presents itself ...

अथ इमम् चिन्तयाम्.आस संसारामय-भीरु-धी: । एकान्ते एव निवसन् कदा.चित् klAnta-मानस: ॥१६॥

atha imam cintayAm.Asa saMsArAmaya-bhIru-dhI: | ekAnte eva nivasan kadAcit klAnta-mAnasa: ||16||
.

so he gave his consideration to

the fearsome thought of the saMsAra plague

he dwelt alone and often with a weary* Mind

* my 3 eds. all have <kAnta> "girl".

(evid. w.r.for #klAnta, unless his mind is on girls).

~AB. ... "klAnta-mAnasa:" iti pAThe spaSTam ||

~vlm.16. He then began to cogitate in himself in the following manner, sitting aside as he was in his solitude, weary with thoughts and terrified at the ever changing state of the world.

#klam=#zram -> #(= √श्रम् q.v.) cl.1.4. क्लामति , क्लाम्यति ( Pa1n2. 3-1 , 70 ; vii , 3 , 74 f.) , to be or become fatigued , be weary or exhausted Bhat2t2. v , xii , xiv , xvii , 10 and 102 Ka1d. : Caus. क्लामयति , to fatigue S3iraUp. • -> #klAnta -adj.- mfn. tired , fatigued , exhausted , languishing , wearied, MBh.&c

किम् तत् प्राप्यम् प्रधानम् स्याद् यद् विश्रान्तौ न शोच्यते ।

kim tat prApyam pradhAnam syAt_ yat_ vizrAntau na zocyate |

तत् प्राप्य जन्मना भूय: संबन्धो न उपजायते ॥१७॥

tat prApya janmanA bhUya: saMbandha:_ na_upajAyate ||17||
.

kim tat prApyam pradhAnam syAt

what is that essential to be got

yat vizrAntau na zocyate

which in repose is not aggrieved

tat prApya janmanA bhUya:

saMbandha: na upajAyate

~vlm.17. What is that best of gains, said he, which being once obtained, there is nothing more to be expected to lead us to our rest, and which being once had, we have no more to do with our transmigrations in this world?

~sv.16-17 While sitting alone one day, the SAGE UDDALAKA reflected thus: What is liberation, which is said to be the foremost among the objects to be attained, upon attaining which one does not experience sorrow and is not born again?

#dhA -> #pradhA -> #pradhAna -n.- a chief thing or person, the most important or essential part of anything; (‑beg.comp.‑) the principal or first, chief, head of, e.g. #indrapradhAna, (a hymn) having Indra as the chief object or person addressed; "the Originator", primary germ, original source of the visible or material universe (in sAMkhya #prakRti, q.v.); primary or unevolved matter or nature; supreme or universal soul; intellect, understanding; the first attendant of a king; (in gram.) the principal member of a compound (opp. to #upasarjana, q.v.); -adj.- chief, main, principal, most important; pre-eminent in (tena); better than or superior to (tasmAt). •• -> #prAdhAnya-m predominance, prevalence; ‑beg.comp.‑; -> #prAdhAnyena, -> #prAdhAnyAt, and -> #prAdhAnyatas -ind.- in regard to the highest object or chief matter, chiefly. mainly, summarily (#pradhAnastuti-: . chiefly praised); m. a chief or most distinguished person.

कदा अहम् त्यक्त-मनने पदे परम-पावने । चिरम् विश्रान्तिम् एष्यामि मेरु-शृङ्गे इव अम्बुद: ॥१८॥

kadA aham tyakta-manane pade parama-pAvane | ciram vizrAntim eSyAmi meru-zRGge iva ambuda: ||18||
.

kadA aham

when will I

tyakta-manane

having abandoned mentation

pade parama-pAvane

in a state of absolute purity

ciram vizrAntim eSyAmi

after long, come to repose

meru-zRGge iva ambuda:

like a cloud on the peak of Mount Meru

~sv.18 When shall I rest permanently in that state?

~vlm.18. When shall I find my permanent rest in that state of holy and transcendent thoughtlessness, and remain above all the rest, as a cloud rests over the top of the Sumeru mountain, or as the polar star stands above the pole without changing its pace.

*jd. – kadA aham - when (will) I = tyakta-manane - having abandoned mentation =pade parama-pAvane - in a state of absolute purity =ciram vizrAntim eSyAmi - after long, come to repose = meru-zRGge iva ambuda: - like a cloud on the peak of Mount Meru?

कदा शमम् उपैष्यन्ति मम-अन्तर्=भोग-संविद: । आलोल-कल्लोल=रवा ऊर्मयो ऽम्बु-निधाव् इव ॥१९॥

kadA zamam upaiSyanti mama-antar=bhoga-saMvida: | Alola-kallola=ravA Urmaya:_ ambu-nidhau_ iva ||19||
.

when will they come to rest, all these inner enjoyments of what.is.mine

the clamor of their tossing and their turning

is like waves that swell & burst from the gathered water

इदम् कृत्वा इदम् अपि अन्यत् कर्तव्यम् इति कल्पनाम् । कदा अन्तर्-विहसिष्यामि यद् विश्रान्तया धिया ॥२०॥

idam kRtvA idam api anyat kartavyam iti kalpanAm | kadA antar-vihasiSyAmi yat_ vizrAntayA dhiyA ||20||
.

do this, this too, & this also

whatever I imagine

when will I come to laugh at this with repose of thought

*sv. When will I be freed from thoughts like 'This I have done' and This I should do'?

*vlm.20. When will the placid and unstirred composure of my mind, smile in secret within myself, to reflect on the wishes of mankind, that they will do this thing after they have done the other, which leads them interminably in the circuit of their misery.

कदा विकल्प-जालम् मे न लघिष्यति चेतसि । स्थितम् अप्य् उज्झित-असङ्गम् पय: पद्म-लते यथा ॥२१॥

kadA vikalpa-jAlam me na laghiSyati cetasi | sthitam apy ujjhita-asaGgam paya: padma-late yathA ||21||
.

when

vikalpa-jAlam

the net of thought

me na laghiSyati cetasi

will not lessen my Affectivity +

sthitam api ujjhita-asaGgam

paya: padma-late yathA

laghiSyati cetasi

ujjhitAsaGga

*jd. a saMkalpa.Concept funcyions with vikalpa.thoughts or ideas.

~sv.21 When will my mind cease to undergo perversities though living in relationship here, even as the lotus though lying on water is not tainted by it?

~vlm.21. When will my mind be loosened from its noose of desire and when shall I remain unattached to all, as a dew drop on the lotus-leaf? (It is called anasanga sango or intangible connection).

कदा बहुल-काल्लोलाम् नावा परमया धिया । परितीर्णो भविष्यामि मत्ताम् तृष्णा-तरङ्गिणीम् ॥२२॥

kadA bahula-kAllolAm nAvA paramayA dhiyA | paritIrNa:_ bhaviSyAmi mattAm tRSNA-taraGgiNIm ||22||
.

kadA bahula-kAllolAm

nAvA paramayA dhiyA

x +

paritIrNa: bhaviSyAmi

mattAm tRSNA-taraGgiNIm

.
~sv.22 When will I, with the help of the boat of supreme wisdom, cross to the other shore of liberation?

~vlm.22. When shall I get over the boisterous sea of my fickle desires, by means of the raft of my good understanding?

कदा इमाम् जागतैर् भूमै: क्रियमाणाम् असन्.मयीम् । क्रियाम् अप.हसिष्यामि बाल-लीलाम् इव आकुलाम् ॥२३॥

kadA imAm jAgatair bhUmai: kriyamANAm asan.mayIm | kriyAm apa.hasiSyAmi bAla-lIlAm iva AkulAm ||23||
.

when

imAm

this

jAgatai: bhUmai:

kriyamANAm asan.mayIm

x +

kriyAm apa.hasiSyAmi

bAla-lIlAm iva AkulAm

like the silly play of children

.
~vlm.23. When shall I laugh to scorn, the foolish actions of worldly people, as the silly play of children?

~sv.23-28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

कदा विकल्प-पर्यस्तम् मनो दोलाव् अदोलनम् । शमम् एष्यति मे शान्त-वात-ओजस इव भ्रम: ॥२४॥

kadA vikalpa-paryastam mano dolau_ adolanam | zamam eSyati me zAnta-vAta-ojasa iva bhrama: ||24||
.

when

vikalpa-paryastam manas

dolau a-dolanam

zamam eSyati me

will it come to peace for me

zAnta-vAta-ojasa iva

bhrama:

.
~vlm.24. When will my mind get rid of its desire and dislike and cease to swing to and fro in the cradle of its option and caprice; and return to its steadiness, as a madman is calmed after the fit of his delirium has passed away.

~sv.23-28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

कदा उदित-वपुर्-भासा विहसन् जागतीर् गती: ।

kadA udita-vapur-bhAsA vihasan jAgatIr gatI: |

अन्त: संतोषम् एष्यामि विराट्-आत्मा इव पूर्ण-धी: ॥५।५1।२५॥

anta: saMtoSam eSyAmi virAT-AtmA iva pUrNa-dhI: ||25||

when

udita-vapur-bhAsA

vihasan jAgatI: gatI:

will I be content within

like virAj.brahmA

the creative Self

full of thought

~vlm.25. When shall I receive my spiritual and luminous body and deride the course of the world; and have my internal satisfaction within myself, like the all knowing and all sufficient spirit of Virát.

~sv.23-28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

अन्त: सम.सम-आकार: सौम्य: सर्व-अर्थ-निस्पृह: । कदा उपशमम् एष्यामि मन्थ-मुक्त-अमृत-अब्धिवत् ॥२६॥

anta: sama.sama-AkAra: saumya: sarva-artha-nispRha: | kadA upazamam eSyAmi mantha-mukta-amRta-abdhivat ||26||
.

anta:

within

sama.sama-AkAra:

saumya:

sarva-artha-nispRha:

x +

when

will I come to Quiescence

mantha-mukta-amRta-abdhivat

.
*AB. samena paramAtmanA sama_ eka.rasa:, samena samAhitena viSnunA sama: sazrikazva AkAro yasya | ...

#samasama

#spRha

#mantha

~vlm.26. With internal equanimity and serenity of the soul, and indifference to external objects, when shall I obtain my calm quietness, like the sea after its release from churning.

~sv.23-28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

कदा इमाम् अचलाम् दृश्य.श्रियम् आशा-शत-आत्मिकाम् । सर्वाम् सुषुप्तवत् पश्यन् भविष्यामि अन्तरातत: ॥२७॥

kadA imAm acalAm dRzya.zriyam AzA-zata-AtmikAm | sarvAm suSuptavat pazyan bhaviSyAmi antarAtata: ||27||
.

?when

imAm acalAm dRzya.zriyam

this mountain full of things

AzA-zata-AtmikAm

x +

sarvAm suSuptavat pazyan

bhaviSyAmi antarAtata:

#antarAtata

~vlm.27. When shall I behold the fixed scene of the world before me, as it is visible in my dream, and keep myself aloof from the same? (as no part of it).

~sv.23-28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

स-बाह्याभ्यन्तरम् सर्वम् शान्त-कल्पनया धिया ।

sa-bAhya-abhyantaram sarvam zAnta-kalpanayA dhiyA |

पश्यंश्*चिन्.मात्रम् अखिलम् भावयिष्याम्य् अहम् कदा ॥२८॥

pazyan* cit.mAtram akhilam bhAvayiSyAmi_ aham kadA ||28||
.

sa-bAhyAbhyantaram

inside & out

everything

zAnta-kalpanayA dhiyA

pazyan cin.mAtram akhilam

bhAvayiSyAmi_ aham

when

~vlm.28. When shall I view the inner and outer worlds, in the light of a fixed picture, in the sight of my imagination; and when shall I meditate on the whole in the light of an intellectual system?

~sv.23-28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

कदा उपशान्त-चित्त=आत्मा चित्ताम् उपगत: पराम् । परमालोकम् एष्यामि जाति.अन्ध-विगमात् इव ॥२९॥

kadA upazAnta-citta=AtmA cittAm upagata: parAm | paramAlokam eSyAmi jAti.andha-vigamAt iva ||29||
.

when

quieted-Affection=self

cittAm upagata: parAm

having become supremely affected)

paramAlokam eSyAmi

will I come to Absolute Light

as someone born blind comes to see

~vlm.29. Ah! when shall I have the calmness of my mind and soul, and become a perfectly intellectual being myself; when shall I have that supernatural light in me, which enlightens the internal eye of those that are born blind?

~sv.29-32 When will the mind attain utter quiescence? When will the illusory division between the subjective and the objective experiences cease through the experience of the infinite consciousness? When will I be able to behold this concept, known as time, without being involved in it?

कदा अभ्यास-उपलभ्येन चित्-प्रकाशेन च अरुणा । दूराद् आलोकयिष्यामि तन्वीम् काल-कलाम् इमाम् ॥३०॥

kadA abhyAsa-upalabhyena cit-prakAzena ca aruNA | dUrAt_ AlokayiSyAmi tanvIm kAla-kalAm imAm ||30||
.

when

abhyAsa-upalabhyena

with the (productive, getting-into) experience of practice

cit-prakAzena cAruNA

with the delightful light of Consciousness

dUrAt AlokayiSyAmi

from afar will I illumine

tanvIm kAla-kalAm imAm

this body made of bits of time

~vlm.30. When will the sunshine of my meditation, show unto me the pure light of my intellect, whereby I may see the objects at a distance, as I perceive the parts of time in myself.

~VA When reached by practice and the rise of the light of the
consciousness, I will see far to the smallest units of time?

~AS: When (kadA) will I view (AlokayiSyami) the small (tanvIm) leftover part of my (life)time (kAlakalAm) as distant (dUrAt), in the pleasing glow of my cit which is acquired only by practice (abhyAsa+upalabhyena)

#labh to get -> #upalabh -> #upalabhya- उपलभ्य upa>labhya obtainable; perceivable, to be understood, ~ (productively) experienced, kadA abhyAsa-upalabhyena cit-prakAzena ca aruNA | dUrAt AlokayiSyAmi tanvIm kAla-kalAm imAm || y5051.030. •• -ind.- having obtained; having perceived &c.

#can to delight, satisfy -> #cAru -adj.- agreeable, approved, esteemed, beloved, endeared, (Lat.) carus, dear (with dat. or loc. of the person) SAGkhŚr. i, 5, 9 • pleasing, lovely, beautiful, pretty • ind. so as to please, agreeably (with dat.) • beautifully Caurap.

ईहितानि ईहितैर् मुक्तो हेयोपादेय-वर्जित: । कदा अन्तस् तोषम् एष्यामि स्व.प्रकाश-पदे स्थित: ॥३१॥

IhitAni Ihitai:_ mukta:_ heya.upAdeya-varjita: | kadA anta:_ toSam eSyAmi sva.prakAza-pade sthita: ||31||
.

IhitAni

Ihitai: mukta:

heyopAdeya-varjita:

kadA anta: toSam eSyAmi

when will I come to be content within

sva.prakAza-pade sthita:

seated in my own state of illumination

?
~vlm.31 When shall I be freed from my exertion and inertness, towards the objects of my desire and dislike; and when shall I get my self-satisfaction in my state of self-illumination.

~sv.29-32 When will the mind attain utter quiescence? When will the illusory division between the subjective and the objective experiences cease through the experience of the infinite consciousness?

कदा आशा-कौशिकी-कीर्णा जड्य-जीर्ण-हृद्.अम्बुजा । क्षयम् एष्यति कृष्णा इयम् कदा मे दोष-यामिनी ॥३२॥

kadA AzA-kauzikI-kIrNA jaDya-jIrNa-hRd.ambujA | kSayam eSyati kRSNA iyam kadA me doSa-yAminI ||32||
.

when

AzA-kauzikI-kIrNA

jaDya-jIrNa-hRd.ambujA

it is dark

when for me will this wicked night come to an end

~vlm.32. When will this long and dark night of my ignorance come to its end? It is infested by my faults fluttering as the boding birds of night, and infected with frost withering the lotus of my heart (hrid-padma),

कदा_उपशान्त-मननो धरणी-धर=कन्दरे । समेष्यामि शिlA-साम्यम् निर्विकल्प-समाधिना ॥३३॥

kadA upazAnta-manano dharaNI-dhara=kandare | sameSyAmi zila-asAmyam nirvikalpa-samAdhinA ||33||
.

when

upazAnta-manana:

quiescent thought

dharaNI-dhara=kandare

in a mountain cavern

sameSyAmi

zila-asAmyam

comparable to a stone

nirvikalpa-samAdhinA

.
~vlm.33. When shall I become like a cold clod of stone, in the cavern of a mountain, and have the calm coolness of my mind by an invariable samadhi-comatoslty.

~sv.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

कदा मे मान-मातङ्ग: स्व.अभिमान-महामद: । तत्त्व-अवबोध-हरिणा हतो नाशम् उपैष्यति ॥३४॥

kadA me mAna-mAtaGga: sva.abhimAna-mahAmada: | tattva-avabodha-hariNA hato nAzam upaiSyati ||34||
.

when

me mAna-mAtaGga:

my Mind-elephant

sva.abhimAna-mahAmada:

x +

tattva-avabodha-hariNA

hata:

nAzam upaiSyati

.
~vlm.34. When will the elephant of my pride, which is ever giddy with its greatness, become a prey to the lion of right understanding.

~sv.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

निरंश-ध्यान-विश्रान्तेर् मूकस्य मम मूर्धनि । कदा तार्णम् करिष्यन्ति कुलायाम् वन-घूर्णिका: ॥३५॥

niraMza-dhyAna-vizrAnte:_ mUkasya mama mUrdhani | kadA tArNam kariSyanti kulAyAm vana-ghUrNikA: ||35||
.

niraMza-dhyAna-vizrAnte:

mUkasya

mama mUrdhani

on/in my head +

when

tArNam kariSyanti

they make of grass

kulAyAm vana-ghUrNikA:

a hospitable home for their family

.
~vlm.35. When will the little birds of the forest, build their nest of grass in the braids of hair upon my head; when I remain fixed in my unalterable meditation, in my state of silence and torpidity.

~sv.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

कदा नि:शङ्कम् उरसि ध्यान-धीर-धिय: खगा: । मम विश्रान्तिम् एष्यन्ति शैल.स्थाण्व्-अचल-स्थिते: ॥३६॥

kadA ni:zaGkam urasi dhyAna-dhIra-dhiya: khagA: | mama vizrAntim eSyanti zaila.sthANu-acala-sthite: ||36||
.

when

ni:zaGkam urasi

dhyAna-dhIra-dhiya: khagA:

x +

mama vizrAntim eSyanti

zaila.sthANu-acala-sthite:

of the state of a stone pillar on the mountain

.
~vlm.36. And when will the birds of the air rest fearlessly on my bosom, as they do on the tops of fixed rocks, upon finding me sitting transfixed in my meditation, and as immovable as a rock.

~sv.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

तृष्णा-करञ्ज-जटिलाम् जन्म-जर्जर-गुल्मिकाम् । संसार-अरण्य-सरसीम् त्यक्त्वा यास्याम्य् अहम् कदा ॥३७॥

tRSNA-karaJja-jaTilAm janma-jarjara-gulmikAm | saMsAra-araNya-sarasIm tyaktvA yAsyAmy aham kadA ||37||

yAsyAmy aham kadA

when will I come to

tRSNA-karaJja-jaTilAm

the tangled brambles of Thirst?

janma-jarjara-gulmikAm

x +

saMsAra-araNya-sarasIm

tyaktvA

and abandon them?

~vlm.37. Ah! when shall I pass over this lake of the world, wherein my desires and passions, are as the weeds and thorny brambles, and obstructing my passage to its borders of felicity.

~sv.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

#karaJja‑: करञ्ज the Crabfruit tree Pongamia Glabra (used medicinally): [This plant is mentioned by Suśruta and the older Sanskrt writers, it must therefore have long been in use as a medicine among the Hindus; they describe two varieties, namely, red and white-seeded. The seeds are said to be poisonous, and are used internally in affections of the nervous system, and externally in skin diseases, ulcers, and as an application to fistulas to excite inflammatory action. The root is described as emetic.] http://iu.ff.cuni.cz/pandanus/database/details.php?plantno=800015&enc=utf&sort=ka&display=50&reswind=this&lat=&skt=on&pkt=&tam=&start=0; -I f. Galedupa Piscidia, a poisonous vine — y2014.013

#jaTila- जटिल hairy; twisted together.

इति चिन्ता-परवश:_ वन_ उद्दालक:_ द्विज: । पुन: पुनस्_त्व्_उपविशत् ध्यान-अभ्यासम् चकार ह ॥३८॥

iti cintA-paravaza:_ vana_ uddAlaka:_ dvija: | puna: punas_tv_upavizat dhyAna-abhyAsam cakAra ha ||38||

so impelled by Care

in the forest

the Twiceborn uddAlaka.Honeytongue again once more

sat

practicing dhyAna.Meditation

~sv.38 Thus reflecting, uddAlaka continued his practice of meditation.

~vlm.38. Immerged in these and the like reflections, the twice-born Uddálaka sat in his meditation amidst the forest.

#paravaza para-vaza subject to another's will, subdued or ruled by (comp.), subservient, obedient. ~ para-praiSa.karI nityam para-saMcAra-cAriNI | param kArpaNyam AyAtA jAtA paravazA asmi alam || y3071.014

विषयैर् नीयमाने तु चित्ते मर्कट-चञ्चले । न स: लेभे समाधान-प्रतिष्ठाम् प्रीति-दायिनीम् ॥३९॥

viSayai:_ nIyamAne tu citte markaTa-caJcale | na sa: lebhe samAdhAna-pratiSThAm prIti-dAyinIm ||39||
.

viSayai:

with sense-objects

nIyamAne tu citte markaTa-caJcale

however leading the Affection like a jiggling monkey

na sa lebhe

he did not get

samAdhAna-pratiSThAm

prIti-dAyinIm

giving pleasure

~vlm.39. But as his apish ficklemindedness turned towards sensible objects in different ways, he did not obtain the state of habitation which could render him happy.

#dhA -> #dhAna -> #AdhA -> #AdhAna -> #samAdhA -> #samAdhAna-m putting together; composing, reconciliation; • intentness, attention (tam with >kR, "to attend"), eagerness; fixing the mind in abstract contemplation (as on the true nature of spirit), religious meditation, profound absorption or contemplation; justification of a statement, proof (cf. <-rUpaka>); (in logic) replying to the 'pUrva-pakSa; (in dram.) fixing the germ or leading incident (which gives rise to the whole plot); s.-mAtra n. mere contemplation or meditation; s.-rUpaka n. a kind of metaphor (used for the justification of a bold assertion).

कदा.चिद् बाह्य.संस्पर्श-परित्यागाद् अन्नन्तरम् । तस्य आगच्छच् चित्तकै: प्रोद्वेगम् सत्त्व-संस्थितौ ॥४०॥

kadAcit_ bAhya.saMsparza-parityAgAt_ annantaram | tasya Agacchat_ cittakai: prodvegam sattva-saMsthitau ||40||
.

kadAcit – somewhen =

bAhya.saMsparza-parityAgAt_ annantaram

x +

tasya Agacchat cittakai:

prodvegam sattva-saMsthitau

.
~sv.40 Some days, however, his mind abandoned external objects and remained in a state of purity.

~vlm.40. Sometimes his apish mind turned away from leaning to external objects, and pursued with eagerness the realities of the internal world or intellectual verities (known as sátwikas).

कदा.चिद् आन्तरान् स्पर्शान् परित्यज्य मन:-कपि: । लोलत्वात् तस्य संयातो विषयम् विष-दग्धवत् ॥४१॥

kadAcit_ AntarAn sparzAn parityajya mana:-kapi: | lolatvAt tasya saMyAto viSayam viSa-dagdhavat ||41||
.

kadAcit – somewhen =

AntarAn sparzAn

parityajya

mana:-kapi:

x +

lolatvAt tasya saMyAta:_

viSayam viSa-dagdhavat

~vlm.41. At others his fickle mind, departed from the intangible things of the inner or intellectual world; and, returned with fondness to outer objects, which are mixed with poison.

~sv.41-44 At other times it was greatly disturbed.

कदा.चिद् उदित-अर्क-आभम् तेजो दृष्ट्वा अन्तरे मन: । विषयोन्मुखताम् यातम् तस्य तामर-सेक्षण ॥४२॥

kadAcit_ udita-arka-Abham teja:_ dRSTvA_antare mana: | viSaya-unmukhatAm yAtam tasya tAmara-sekSaNa ||42||
.

somewhen

udita-arka-Abham

the radiance of sunrise

teja: dRSTvA antare mana:

x +

viSaya-unmukhatAm yAtam

tasya tAmara-sekSaNa

~vlm.42. He often beheld the sunlight of spirituality rising within himself, and as often turned away his mind from that golden prospect, to the sight of gross objects.

आन्तर-अन्ध्यतमस् त्यागम् कृत्वा विषय-लम्पटम् । तस्य उड्डीय मनो याति कदा.चित् त्रस्त-पक्षिवत् ॥४३॥

Antara-andhyatamas tyAgam kRtvA viSaya-lampaTam | tasya uDDIya mano yAti kadAcit trasta-pakSivat ||43||
.

Antara-andhyatama:

darkest inner blindness

tyAgam kRtvA

viSaya-lampaTam

x +

tasya uDDIya mana: yAti

somewhen

trasta-pakSivat

.
~vlm.43. Leaving the soul in the gloom of internal darkness, the licentious mind flies as fast as a bird, to the objects of sense abroad.

बाह्यान् आभ्यन्तरान् स्पर्शांस् त्यक्त्वा निद्राम् च तन्.मन: ।

bAhyAn AbhyantarAn sparzAMs tyaktvA nidrAm ca tan.mana: |

तमस् तेजो-अन्तिके लेभे कदा.चिच् छाश्वतीम् स्थितिम् ॥४४॥

tama:_ teja:-antike lebhe kadAcit_ zAzvatIm sthitim ||44||
.

bAhyAn AbhyantarAn sparzAn

tyaktvA nidrAm ca

tan.mana:

x +

dark tamas in tejas.Radiance

teja:-antike

lebhe

he got

somewhen

zAzvatIm sthitim

the eternal state

~vlm.44. Thus turning by turns from the inner to the outer world, and then from this to that again; his mind found its rest in the intermediate space, lying between the light of the one and darkness of the other, (i. e. in the twilight of indifference to both).

इति पर्याकुलस्य अन्त: स खलु ध्यान-वृत्तिषु । दरीष्व् अन्वहम् उग्रासु वात-मग्न इव द्रुम: ॥४५॥

iti paryAkulasya anta: sa khalu dhyAna-vRttiSu | darISv anvaham ugrAsu vAta-magna iva druma: ||45||
.

iti paryAkulasya anta:

sa khalu dhyAna-vRttiSu

x +

darISu anvaham ugrAsu

vAta-magna iva druma:

like a wind-shaken tree

~sv.45-46 Greatly distressed by such changing moods, he roamed the forest.

~vlm.45. Being thus perplexed in his mind, the meditative Bráhman remained in his exalted cavern, like a lofty tree shaken to and fro by the beating tempest.

#kRR. -> paryAkula -adj.- full of , filled with (comp.) • disordered , confused , excited , bewildered • turbid (as water) MW.

#dRR -> #dara -mfn.- ifc. , cleaving , breaking see #puraMdara, #bhagaMdara • -m.- a conch-shell • the navel • "stream" see #asRgdara • -n.- poison • #darI -f.- a hole in the ground, cave MBh.&c. • #daram -ind.- a little Bhartr2.iii,24.

zgl#tt.part. #ahar day. -> #anvaham अन्वहम् -ind.- Day after day, every day.

अतिष्ठत् ध्यान-संरूढ-मनन: संकटे यथा । दोलायित-वपुस्-तुच्छ-तृष्णा-अतिरत-रङ्गकै: ॥४६॥

atiSThat dhyAna-saMrUDha-manana: saMkaTe yathA | dolAyita-vapus-tuccha-tRSNA-atirata-raGgakai: ||46||
.

atiSThat dhyAna-saMrUDha-manana:

saMkaTe yathA

dolAyita-vapus-tuccha-tRSNA-atirata-raGgakai:

with dolAyita-body-tuccha-Craving-atirata-raGgaka s

~vlm.46. He continued in his meditation as a man of fixed attention, at the time of an impending danger; and his body shook to and fro, as it was moved forward and backward by the tiny waves splashing on the bank.

~sv.45-46 Greatly distressed by such changing moods, he roamed the forest.

अथ पर्याकुल-मना निजहार मुनिर् गिरौ । प्रत्यहम् दिवसा अधीशो महामेराव् इव एकक: ॥४७॥

atha paryAkula-manA nijahAra munir girau | pratyaham divasA adhIzo mahAmerau_ iva ekaka: ||47||
.

atha paryAkula-manA

and so, unsettled in his Mind,

nijahAra munir girau

the muni explored the mountain

pratyaham

daily

divasA adhIza:

as thru the sky the solitary OverLord on mighty Mount.meru

.
~sv.47 One day he reached a lonely spot in the forest which had not been visited by anyone else.

~vlm.47. Thus unsettled in his mind, the sage sauntered about the hill; as the god of day makes His daily round, about the polar mountain in his lonely course.

समस्त-भूत-दुष्प्रापाम् एकदा प्राप कन्दराम् ।

samasta-bhUta-duSprApAm ekadA prApa kandarAm |

संशान्त-सर्व.संचाराम् मुनि: मोक्ष-दशाम् इव ॥४८॥

saMzAnta-sarva.saMcArAm muni: mokSa-dazAm iva ||48||
.

he once found a cave that was hard for anyone to reach

there

entirely quieted in his ways

he was like a silent Muni in the state of mokSha.Freedom

अपर्याकुलिनाम् वातैर् अप्राप्त-मृग-पक्षिणीम् । अदृष्टाम् देव-गन्धर्वै: परमाकाश-शोभनाम् ॥४९॥

aparyAkulinAm vAtair aprApta-mRga-pakSiNIm | adRSTAm deva-gandharvai: paramAkAza-zobhanAm ||49||
.

aparyAkulinAm vAtai:

aprApta-mRga-pakSiNIm

adRSTAm deva-gandharvai:

paramAkAza-zobhanAm

.
~vlm.49. It was not disturbed by the winds, nor frequented by birds and beasts; it was unseen by the gods and Gandharvas, and was as lightsome as the bright concave of heaven.

~sv.48-53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace.

पुष्प-प्रकर-संछन्नाम् मृदु-शाद्वल-कोमलाम् ।

puSpa-prakara-saMchannAm mRdu-zAdvala-komalAm |

ज्योति-रस-अश्म-संप्रोतै: कृताम् मरकतै: इव ॥५०॥

jyoti-rasa-azma-saMprotai: kRtAm marakatai: iva ||50||

puSpa-prakara-saMchannAm

mRdu-zAdvala-komalAm

x +

jyoti-rasa-azma-saMprotai:

kRtAm marakatai: iva

~vlm.50. It was covered with heaps of flowers, and was spread over with a coverlet of green and tender grass; and being overlaid by a layer of moonstones, it seemed to have its floor of emerald.

~sv.48-53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace.

#marakata -n.- an emerald R.&c [cf. Gk. smaragdos; Lat. smaragdus.]

सु.स्निग्ध-शीतल-च्-छायाम् प्रकटाम् रत्न-दीपकै: ।

su.snigdha-zItala-c-chAyAm prakaTAm ratna-dIpakai: |

सु.गुप्ताम् वन-देवीनाम् अन्तःपुर-कुटीम् इव ॥५१॥

su.guptAm vana-devInAm anta:pura-kuTIm iva ||51||

su.snigdha-zItala-cchAyAm

inshade conventient and cool

prakaTAm

ratna-dIpakai:

su.guptAm vana-devInAm

anta:pura-kuTIm iva

like a cottage for women

~vlm.51. It afforded a cool and congenial shade, emblazoned by the mild light of the bright gems in its bosom; and appeared to be the secret haunt of woodland goddesses, that chanced to sport therein.

~sv.48-53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace.

#kuT#kRta. -> #kuTi कुटिः The body. • A cottage, hut • bhAg.1.71.16. • A curve, bend. -Comp. #kuTicara –m.- a porpoise. •• #kuTI –f.- a hut, cottage, shop, mbh.&c. • #svakuTI own-cottage, self-cottage, y6066.009.

कुलम्बन-अहिम-आलोकाम् न अत्य्.उष्णाम् न अति.शीतलाम् । शारद् अस्य उदित-अर्कस्य हेम-गौरीम् प्रभाम् इव ॥५२॥

kulambana-ahima-AlokAm na aty.uSNAm na ati.zItalAm | zArad asya udita-arkasya hema-gaurIm prabhAm iva ||52||

kulambana-ahima-AlokAm

na aty.uSNAm na ati.zItalAm

x +

zArad asya udita-arkasya

hema-gaurIm prabhAm iva

~vlm.52. The light of the gems that spread over the ground, was neither too hot nor too cold; but resembled the golden rays of the rising sun in autumn.

~sv.48-53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace.

बाल-आलोक-परिम्लानम् कोमल-अशब्द-मारुताम् । मञ्जरी-जटिला-उपेताम् बालाम् मालावतीम् इव ॥५३॥

bAla-Aloka-parimlAnam komala-azabda-mArutAm | maJjarI-jaTilA-upetAm bAlAm mAlAvatIm iva ||53||

bAla-Aloka-parimlAnam

komala-azabda-mArutAm

x +

maJjarI-jaTilA-upetAm

bAlAm mAlAvatIm iva

~vlm.53. This cave appeared as a new bride decked with flowers, and holding a wreathed garland in her hand; with her countenance fading under the light of the gemming lamps, and fanned by the soft whistling of winds.

~sv.48-53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace. ~sv.53-54 It was delightful in every way with beautiful creepers and flowers around it, with a moderate climate, and it shone as if it had been carved out of an emerald.

उपशम-पदवीम् इव अनु.रूपाम्

upazama-padavIm iva anu.rUpAm

कमल.ज-विश्रमणाय योग्य.रूपाम् ।

kamala.ja-vizramaNAya yogya.rUpAm |

कुसुम-निकर-कोमल-अभि.रामाम्

kusuma-nikara-komala-abhi.rAmAm

सरसि.ज-कोटर-कोमलाम् समन्तात् ॥५४॥

sarasi.ja-koTara-komalAm samantAt ||54||

upazama-padavIm iva

anu.rUpAm

kamala.ja-vizramaNAya

yogya.rUpAm

x +

kusuma-nikara-komala-abhirAmAm

sarasi.ja-koTara-komalAm

samantAt

#pad -> #padavI -m.- a leader, guide -f.- a road, path.

~vlm.54. It was as the abode of tranquility, and the resting place of the lord of creation; it was charming by the variety of its blooming blossoms, and was as soft and mild as the cell of the lotus (which is the abode of the lotus-born Brahmá).

oॐm

ÂUUMmmmm....

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

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

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

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

+++

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fm5052 2.ap21..23 uddAlaka's ENQUIRY .z70

https://www.dropbox.com/s/jao7vbb9qdruh96/fm5052%202.ap21..23%20uddAlaka%27s%20ENQUIRY%20.z70.docx?dl=0

fm7064 ap20-22 Song of the Sorceress .z71

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fm3013 1.ap20..22 The Origin of the SelfBorn brahmA .z54

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cit saMvittyA_ucyate jIva:

संकल्पात् स मनो_ भवेत् ।

saMkalpAt sa mana:_ bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

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fm5051 2.ap19-20 uddAlaka the Honeyed .z54.docx

Jiva Das

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Apr 20, 2021, 1:13:18 PM4/20/21

to yoga vasishtha

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FM5051. UDDÂLAKA.HONEYTONGUE ap.19.20 z.54

https://www.dropbox.com/s/0w5n4be9j78nsr0/fm5051%202.ap19-20%20uddAlaka%20the%20Honeyed%20.z54.docx?dl=0

oॐm

FM.5.51

UDDÂLAKA.HONEYTONGUE

VASISHTHA THE PLENTIFUL said—

परिदीर्घासु तन्वीषु सुतीक्ष्णासु सितासु च ।

pari.dIrghAsu tanvISu sutIkSNAsu sitAsu ca |

क्षुर.धार.उपमानासु चित्त.वृत्तिषु तिष्ठ मा ॥५।५१।१॥

kSura.dhAra.upamAnAsu citta.vRttiSu tiSTha mA ||5|51|01||
.

with girls short or tall but slender

as sharp & bright as a razor's edge

in feeling & thot

rest NOT

pari..dIrghAsu tanvISu sutIkSNAsu sitAsu ca | kSura.dhAra.upamAnAsu citta.vRttiSu tiSTha mA

vlm. Rely no confidence, O Ráma! in the course of the mind, which is sometimes continuous and sometimes momentary, now even and flat and then sharp and acute, and often as treacherous as the edge of a razor.

***pari. .adv.. round, about (often denoting abundance or high degree); prep. about, against, opposite to, beyond, above, more than (acc.); from, out of, after, in consequence or on account of, according to (abl.); *around i.e. outside or with exception of (tasmAt) ++

कालेन महता क्षेत्रे जातेयम् बुद्धि.वल्लरी ।

kAlena mahatA kSetre jAtA_iyam buddhi.vallarI |

वृद्धिम् विवेक.सेकेन नय ताम् नयकोविद ॥५।५१।२॥

vRddhim viveka.sekena naya tAm naya.kovida ||5|51|2||
.

after a long time

a plant stirs in the field

the creeper Buddhi.Intellect

when watered with Discernment

grows

feed it, Reader

!
*vlm.

As it happens once in a long time, that

the germ of intelligence

comes to sprout forth in the field of the mind;

so do you, O Ráma! who are a moralist, grow it

by sprinkling the cold water of reason over its tender blades

*jd. – kAlena mahatA kSetre after a long time planted in the field = jAtA iyam buddhi.vallarI – is born the creeper Intellect = vRddhim viveka.sekena – to growth with a sprinkling of Discernment = naya tAm lead it = o nayakovida – Leader!

यावन् म्लायति नो काय.लतिका काल.भास्वता ।

yAvat_mlAyati na.u kAya.latikA kAla.bhAsvatA |

भूतले ऽपतिताम् तावद् एनाम् उद्धृत्य धारय ॥५।५१।३॥

bhUtale_a.patitAm tAvat_enAm uddhRtya dhAraya ||5|51|3||
.

yAvat_mlAyati na.u

as.long.as it never fades

kAya.latikA

as this body.vine

kAla.bhAsvatA |

in the sun's own time

bhUtale_a.patitAm

not fallen to earth

tAvat that.long

enAm uddhRtya having raised.excepted this =

dhAraya – be firm/patient.

typo in KG, < bhUtale'titAm>

*vlm.3. As long as

the body of the plant does not fade away in course of time,

nor roll upon the ground as the decayed and dead body of man;

so long should you hold it up a bulwark of reason

(i.e. cultivate your knowledge in your youth).

मद्.वाक्य.अर्थ.एक.तत्त्वज्ञ, मद्.वाक्य.अर्थ.एक.भावनात् ।

mat.vAkya.artha.eka.tattvajJa mat.vAkya.artha.eka.bhAvanAt |

सुखम् आप्नोषि सर्प.अरिर् यथा अभ्र.रव.भावनात् ॥५।५१।४॥

sukham ApnoSi sarpa.ari:_yathA_abhra.rava.bhAvanAt ||5|51|04||
.

you who know

the one truth in the meaning of my words

hear them with pleasure

as the thirsty serpent.killing peacock thrills to hear the rumble of a cloud

mat.my/mine.vAkya.artha.eka.one/single.tattvajJa mat.my/mine.vAkyArtha.eka.one/single.bhAvana.at +

sukha.pleasant/good.space.m ApnoSi sarpa.ari: yathA.as/so/in.this.way abhra.rava.bhAvana.at
.

*vlm. Knowing the truth of my sayings, and pondering on the deep sense of these sayings of mine ...

#sarpArAti, #sarpAri .m.. serpent.foe, a peacock, subh.

उद्दालक.वद् आलूनम् विशीर्णम् भूत.पञ्चकम् ।

uddAlaka.vat_AlUnam vizIrNam bhUta.paJcakam |

कृत्वा कृत्वा धिया धीर धीरया अन्तर्.विचारय ॥५।५१।५॥

kRtvA kRtvA dhiyA dhIra* dhIrayA antar.vicAraya ||5|51|5||
.

you're just like Uddâlaka.Honeytongue

who cut loose the five elements and and scattered them one by one

doing so by means of thought, thoughtful boy, with thoughtful inner enquiry

uddAlaka.Uddâlaka.Honeytongue.vat.like

.*AlUna.cut.off/chopped/plucked

vizIrNam bhUta.paJcakam kRtvA

kRtvA dhiyA having thot and thot again

dhIra,/dhIra:/dhIre

dhIrayA antar.vicAraya

*vlm. ... shake off your knowledge of quintuple materiality as the cause of all creation, and accustom yourself to think deeper, and on the prime cause of causes by your patient inquiry and reasoning.

RÂMA asked—

केन क्रमेण भगवन् मुनिना उद्दालकेन तत् ।

kena krameNa bhagavan muninA_uddAlakena tat |

भूत.पञ्चकम् आलूनम् कृत्वा अन्तः प्रविचारितम् ॥५।५१।६॥

bhUta.paJcakam AlUnam kRtvA_anta: pravicAritam ||5|51|06||
.

kena krameNa

by what method, Lord.bhagavan,

by the Silent.Muni Uddâlaka

tat – that, =

bhUta.paJcakam the quintad of Elements =

AlUnam kRtvA – having cut.off.from =

anta: pravicAritam – he enquired within.

*vlm.6. Ráma requested:—Tell me sir, in what way the sagely Uddálaka got rid of his thoughts of the quintessential creation, and penetrated deeper into the original cause of all, by the force and process of his reasoning.

VASISHTHA replied—

श्र्णु राम यथा.पूर्वम् भूत.वृन्द=विचारणात् ।

zrNu rAma yathA.pUrvam bhUta.vRnda=vicAraNAt |

उद्दालकेन सम्प्राप्ता परमा दृष्टि: अक्षता ॥५।५१।७॥

uddAlakena samprAptA paramA dRSTi:_akSatA ||5|51|7||

pay.attention now, Râma

long ago

thru his investigation of the multitude of materiality

Uddâlaka Honeytongue got the Highest.Vision

the Shatterless

*vlm.7. Vasishtha replied:—Learn Ráma, how the sage Uddálaka of old, rose higher from his investigation of quintuple matter to his inquiry into their cause, and the manner in which that transcendent light dawned upon his mind.

जगज्.जीर्ण.गृहस्य अस्य कोणे कस्मिन्.चिद् आतते ।

jagaj.jIrNa.gRhasya_asya koNe kasmin.cit_Atate |

भूमेर् अनिल.दिग्.नाम्नि भूभृद्.भाण्ड.समाकुले ॥५।५१।८॥

bhUme:_anila.dik.nAmni bhUbhRt.bhANDa.samAkule ||5|51|8||
.

somewhere

in some corner of this ratty old shack, this world

in some place called Anala.dik Wind.point

the Potty Mountain Range

somewhere

...

*vlm.8. It was in some spacious corner of the old mansion of this world, and on the northwest side of this land, a spot of rugged hills and overtopping it as a shed.

*jd. jagaj.jIrNa.gRhasya asya of this ratty old shack the world = koNe kasmin.cit_Atate in a corner somewhere in its extent bhUme: anila.dig.nAmni in a place by.the.name.of Wind.point bhUbhRd.bhANDa.samAkule in the Potty Mountain.range …

गन्ध.मादन.शैल.इन्द्र.नाम्नि काचित्.कल.स्थली ।

gandha.mAdana.zaila.indra.nAmni kA.cit.kala.sthalI |

विद्यते कीर्ण.कुसुमा द्रुम.कर्पूर.केसरा ॥५।५१।९॥

vidyate kIrNa.kusumA druma.karpUra.kesarA ||5|51|09||
.

...

somewhere

on the peak of Gandha.mâdana, the Mount of Maddening Perfume

somewhere

on the tableland

there

is a place covered with blossoms & scented with camphor

...

*vlm. ... camphor arbours, that shed the odours of their flowers and pistils continually on the ground.

विचित्र.वर्ण.विहगा नाना.वल्ली.विलासिनी ।

vicitra.varNa.vihagA nAnA.vallI.vilAsinI |

वने.चर. व्याप्त.तटी पुष्प.केसर.भासिनी ॥५।५१।१०॥

vane.cara.vyApta.taTI puSpa.kesara.bhAsinI ||5|51|10||
.

...

with many.colored birds

vines tangled in play

slopes with forest.rovers

blossoms with shining lotus.hair

...

vicitra.varNa.vihagA nAnA.vallI.vilAsinI +

vane.cara.vyApta.taTI puSpa.kesara.bhAsinI
.

*vlm.10 This place was frequented by birds of many colors and filled with plants at various kinds. Wild beasts lived in its banks and it was filled with flowers shining smilingly over the woodland scene.

क्वचित् स्फीत.महारत्ना क्वचिल् लोल.अम्बुज.उत्पला ।

kva.cit sphIta.mahAratnA kva.cil lola.ambuja.utpalA |

क्वचिन् नीहार.कबरी सरसी.दर्पणा क्वचित् ॥५।५१।११॥

kva.cin nIhAra.kabarI sarasI.darpaNA kva.cit ||5|51|11||
.

...

somewhere

swelling with huge jewels

somewhere

playing white lotuses & blue lotuses somewhere

tufted with snow

mirroring rivers

somewhere

*vlm.11. There were the bright swelling gems in some part of it, and the blooming and full blown lotuses on another; some parts of it were veiled by tufts of snow, and crystal streams gliding as glassy mirrors on others.

तत्र कस्मिंश्चिद् उदिते सानौ सरल.पादपे ।

tatra kasmin*cit_udite sAnau sarala.pAdape |

आ.गुल्फाकीर्ण.कुसुमे स्निग्धच्*छाय.महाद्रुमे ॥५।५१।१२॥

A.gulphÂkIrNa.kusume snigdha*chAya.mahAdrume ||5|51|12||
.

tatra there

kasmin*cit somewhen

udita.arisen.i sAnu.peak/mountain.au when there arose on a peak

sarala.pine.tree.pAdapa.foot.drinker/tree.i

A.gulphAkIrNa.kusuma.flower.i whin the snigdha.c.chAya.mahAdruma.i

...

*vlm.12. Here on the elevated top a big cliff of this hill, which was studded with sarala trees, and strewn over with flowers up to the heels, and shaded by the cooling umbrage of lofty trees:—

*AS.12.13 On one of its peaks there was a great tree. In that region there lived the sage uddAlaka.

उद्दालको नाम मुनिर् मौनी मानी महा.मतिः ।

uddAlaka:_nAma muni:_maunI mAnI mahA.mati: |

अप्राप्र.यौवनः पूर्वम् उवास उद्दाम.तापसः ॥५।५१।१३॥

aprApta.yauvana: pUrvam uvAsa_uddAma.tApasa: ||5|51|13||
.

there

as a ailent.Muni called Uddâlaka the Honeytongue,

mute.mannered, with a mighty mind even before he began youth

he dwelt in fierce austerity

...

*vlm. ... He had not yet attained his maturity...

.*Uddâlaka the Honeytongue, a teacher in chhandogya Upanishad www.swami.krishnananda.org/chhand/ch 2.html], the father of zvetAketu — the central character in the Tale of Uddâlaka the Honeytongue, FM.5.50… ++

प्रथमम् तु बभुव असौ अल्प.प्रज्ञः विचारवान् ।

prathamam tu babhuva asau alpa.prajJa: vicAravAn |

अप्राप्र.पदवि.श्रान्तिः अप्रबुद्धः शुभ.आशयः ॥५।५१।१४॥

aprApta.padavi.zrAnti: a.prabuddha: zubha.Azaya: ||5|51|14||
.

but at first he was only a half.wise enquirer

not having found the Path of Repose

unawakened

but in an auspicious place

prathamam tu.tho babhuva.became/was asau.this.one alpa.prajJa: vicAra..vAn |

a.non.prApta.padavi.leader/guide\a road\path

zrAnti:

a.non.prabuddha.awakened: zubha.good.Azaya:

*vlm.14. On the first development of his intellect, he had the light of reason dawning upon his mind; and he was awakened to noble aims and expectations, instead of arriving at the state of rest and quietude.

ततः क्रमेण तपसा शास्त्र.अर्थ.नियमैः क्रमैः ।

tata: krameNa tapasA zAstra.artha.niyamai: kramai: |

विवेक आजगाम एनम् नव.ऋतुर् इव भूतलम् ॥५।५१।१५॥

viveka* AjagAma_enam nava.Rtu:_iva bhUtalam ||5|51|15||
.

after that

thru the process of Tapas.Austerity

& the obervances of Shâstra

he came unto Discernment as the earth comes into season

tatas.therefore/re.that krameNa by/with the Tapas.Heat.A zAstrArtha.Shâstra.meaning.niyama.i: krama.order/processes.i: | viveka.Discernment* AjagAma enam nava.new/fresh/young.Rtu: iva.like/as.if bhUtala.m

vlm.

* nava.Rtu – a new/fresh season, or *vlm. ... as the new year presents itself ...

अथ इमम् चिन्तयाम्.आस संसारामय.भीरु.धीः ।

atha_imam cintayAm.Asa saMsAra.Amaya.bhIru.dhI: |

एकान्त एव निवसन् कदाचित् क्लान्त.मानसः ॥५।५१।१६॥

ekAnta* eva nivasan kadAcit klAnta.mAnasa: ||5|51|16||
.

so he gave his consideration to

the fearsome thought of this plague the Samsâra

he dwelt alone and often with a weary Mind

atha.then/next imam.this cintayAm.thot/conceived.Asa saMsAra.Amaya.bhIru.dhI: |

ekAnta.e eva nivas.an kadAcit.whenever klAnta.x.mAnasa.mental:
.

* my 3 eds. all have <kAnta> "girl".

(evid. w.r.for #klAnta, unless his mind is on girls).

*AB. ... "klAnta.mAnasa:" iti pAThe spaSTam ||5|51|

*vlm.16. He then began to cogitate in himself in the following manner, sitting aside as he was in his solitude, weary with thoughts and terrified at the ever changing state of the world.

किम् तत् प्राप्यम् प्रधानम् स्याद् यद् विश्रान्तौ न शोच्यते ।

kim tat prApyam pradhAnam syAt yat vizrAntau na zocyate |

तत् प्राप्य जन्मना भूयः सम्बन्धो न उपजायते ॥५।५१।१७॥

tat prApya janmanA bhUya: sambandha:_na_upajAyate ||5|51|17||
.

kim tat prApyam pradhAnam syAt what is that essential to be got yat vizrAntau na zocyate which in repose is not aggrieved +

tat.that/That prApya.having.got by/with janma.birth.nA bhUyas.again.

saMbandha.x.: na.not upajAy<.ate.ze.is

*vlm.17. What is that best of gains, said he, which being once obtained,

there is nothing more to be expected to lead us to our rest,

and which being once had,

we have no more to do with our transmigrations in this world?

*AS.16.17 While sitting alone one day, the SAGE UDDALAKA reflected thus: What is liberation, which is said to be the foremost among the objects to be attained, upon attaining which one does not experience sorrow and is not born again?

कदा अहम् त्यक्त.मनने पदे परम.पावने ।

kadA_aham tyakta.manane pade parama.pAvane |

चिरम् विश्रान्तिम् एष्यामि मेरु.शृGga इव अम्बुदः ॥५।५१।१८॥

ciram vizrAntim eSyAmi meru.zRGga* iva_ambuda: ||5|51|18||
.

having given.up mentation

when will I

in a state of absolute purity

after long

come at.last to rest like a cloud on the peak of Mount.Meru?

*AS.18 When shall I rest permanently in that state?

*vlm.18. When shall I find my permanent rest in that state of holy and transcendent thoughtlessness, and remain above all the rest, as a cloud rests over the top of the Sumeru mountain, or as the polar star stands above the pole without changing its pace.

*jd. – kadA aham when (will) I = tyakta.manane having abandoned mentation =pade parama.pAvane in a state of absolute purity =ciram vizrAntim eSyAmi after long, come to repose = meru.zRGge iva ambuda: like a cloud on the peak of Mount Meru?

कदा शमम् उपैष्यन्ति मम.अन्तर्=भोग.संविदः ।

kadA zamam upaiSyanti mama.antar=bhoga.saMvida: |

आलोल.कल्लोल=रवा* ऊर्मयो ऽम्बु.निधाव् इव ॥५।५१।१९॥

Alola.kallola=ravA* Urmaya:_ambu.nidhau_iva ||5|51|19||
.

when will they come to rest, all these inner enjoyments of what.is.mine

the clamor of their tossing and their turning

is like waves that swell & burst from the gathered water

kadA.when? zama.m they are upaiSy.going2approach.anti mama.antar=bhoga.saMvit.awareness.a: |

Alola.kallola=rava.a* Urmi.a:_ambu.water.nidhi.au iva.like/as.if

*VLMitra/P.19 When will my tumultuous desires of worldly increase and advancement merge in peaceful tranquility, just as loose, loud and noisy waves subside in the sea?

इदम् कृत्वा इदम् अप्य् अन्यत् कर्तव्यम् इति कल्पनाम् ।

idam kRtvA_idam api_anyat kartavyam iti kalpanAm |

कदा अन्तर्.विहसिष्यामि यद् विश्रान्तया धिया ॥५।५१।२०॥

kadA_antar.vihasiSyAmi yat_vizrAntayA dhiyA ||5|51|20||
.

do this, this too, & this also

whatever I imagine

when will I come to laugh at this with repose of thought

idam.this.here kRtvA.having.done/made

idam.this.here api.even/tho anyat.other kartavya.2B.made/done.m

iti.so/as kalpanA.Imagining.m +

kadA.when? antar.inner.vihasiSy<.2b.laffing.Ami.I.am

yat.which/what by/with the vizrAnta.resting/repose\ceasing/-less.yA dhi.meditative.thot.A

*sv. When will I be freed from thoughts like 'This I have done' and This I should do'?

कदा विकल्प.जालम् मे न लघिष्यति चेतसि ।

kadA vikalpa.jAlam me na laghiSyati cetasi |

स्थितम् अप्य् उज्झित.असङ्गम् पयः पद्म.लते यथा ॥५।५१।२१॥

sthitam api_ujjhita.asaGgam paya: padma.late yathA ||5|51|21||
.

kadA.when? vikalpa.jAlam them net of ideas

me.me.my na.no/t laghiSy<.ati

will not lessen my cetas.affected.intelligence.i

sthita.situate/set.m api.even/tho ujjhita.x.a.non.saGga.x.am pays: padma.lotus.latA.creeper/vine.e yathA.as/so/in.this.way

vikalpa.idea

jAla.network

laghiSy<.ati

cetas.affected.intelligence

ujjhita.x

saGga.

payas.

padma.lotus

*jd. a saMkalpa.Concept functions with vikalpa.thoughts or ideas.

*AS.21 When will my mind cease to undergo perversities though living in relationship here, even as the lotus though lying on water is not tainted by it?

*vlm.21. When will my mind be loosened from its noose of desire and when shall I remain unattached to all, as a dew drop on the lotus.leaf?

कदा बहुल.काल्लोलाम् नावा परमया धिया ।

kadA bahula.kAllolAm nAvA paramayA dhiyA |

परितीर्णो भविष्यामि मत्ताम् तृष्णा.तरङ्गिणीम् ॥५।५१।२२॥

paritIrNa:_bhaviSyAmi mattAm tRSNA.taraGgiNIm ||5|51|22||
.

kadA.?when

bahula.x.kAllola.billows.Am by/with nau.ship/boat.A parama.highest/supreme.x.yA dhI.thot.x.yA+

paritIrNa.x.: bhaviSyAmi.I.will.become

matta.x.A.m tRSNA.thirst/craving.taraGga.wave.s.iNIm

.
*AS.22 When will I, with the help of the boat of supreme wisdom, cross to the other shore of liberation?

*vlm.22. When shall I get over the boisterous sea of my fickle desires, by means of the raft of my good understanding?

कदा इमाम् जागतैर् भूमैः क्रियमाणाम् असन्.मयीम् ।

kadA_imAm jAgatai:_bhUmai: kriyamANAm asat.mayIm |

क्रियाम् अपहसिष्यामि बाल.लीलाम् इव_आकुलाम् ॥५।५१।२३॥

kriyAm apa.hasiSyAmi bAla.lIlAm iva_AkulAm ||5|51|23||
.

kadA.?when imam.this

by/with jAgatai: bhUmai:

kriyamANa.make/doing.Am asat.unreal..maya.made.Im +

kriyA.x.m apahas.x.iSyAmi

bAla.boy/child.lIlA.play.m iva.like/as.if Akula.x.Am

like the silly play of children

.
*vlm.23. When shall I laugh to scorn, the foolish actions of worldly people, as the silly play of children?

*AS.23.28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

कदा विकल्प.पर्यस्तम् मनो दोलाव् अदोलनम् ।

kadA vikalpa.paryastam mana:_dolau_adolanam |

शमम् एष्यति मे शान्त.वात.ओजस इव भ्रमः ॥५।५१।२४॥

zamam eSyati me zAnta.vAta.ojasa* iva bhrama: ||5|51|24||
.

kadA.when?

vikalpa.x.paryasta.x.m manas.Mind dolau a.dolanam

zamam eSyati me

will it come to peace for me

zAnta.vAta.ojasa iva

bhrama:

.
*vlm.24. When will my mind get rid of its desire and dislike and cease to swing to and fro in the cradle of its option and caprice; and return to its steadiness, as a madman is calmed after the fit of his delirium has passed away.

*AS.23.28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

कदा_उदित.वपुर्.भासा विहसन् जागतीर् गतीः ।

kadA_udita.vapu:.bhAsA* vihasan jAgatI:_gatI: |

अन्तः संतोषम् एष्यामि विराड्.आत्मा_इव पूर्ण.धीः ॥५।५१।२५॥

anta: saMtoSam eSyAmi virAT.AtmA_iva pUrNa.dhI: ||5|51|25||

kadA.?when udita.arisen\spoken.vapus.wondrous\body.

bhAsa.x.A vihas.x.an jAgat.worldly\going.I: gatI.going/path/manner:

antar.within saMtoSa.x.m eSyAmi.I.will.go virAT.Virâj.AtmA.self iva.like/as.if pUrNa.full.dhI.thot:

will I be content within

like virAj.brahmA

the creative Self

full of thought

*vlm.25. When shall I receive my spiritual and luminous body and deride the course of the world; and have my internal satisfaction within myself, like the all knowing and all sufficient spirit of Virát.

*AS.23.28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

अन्तः सम.सम.आकारः सौम्यः सर्व.अर्थ.निस्पृहः ।

anta: sama.sama.AkAra: saumya: sarva.artha.nispRha: |

कदा उपशमम् एष्यामि मन्थ.मुक्त.अमृत.अब्धिवत् ॥५।५१।२६॥

kadA_upazamam eSyAmi mantha.mukta.amRta.abdhivat ||5|51|26||
.

antar.within sama.same/equal.sama.same/equal.AkAra:.formation/shape:

saumya.auspicious\hey.my.dear.: sarva.all/every..artha.purpse/meaning/thing.nispRha.x.: + kadA.?when to upazama.Quiescence.m eSyAmi.I.will.go when will I come to Quiescence? mantha.stirring/churnstick.mukta.free/loosed.amRta.immortal/Nectar.abdhi.sea.vat..ly/.like

.
*AB. samena paramAtmanA sama_eka.rasa:, samena samAhitena viSnunA sama: sazrikazva AkAro yasya | ...

#samasama

*vlm.26. With internal equanimity and serenity of the soul, and indifference to external objects, when shall I obtain my calm quietness, like the sea after its release from churning.

*AS.23.28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

antar.within sama.same/equal.sama.same/equal.AkAra:.formation/shape: saumya.auspicious\hey.my.dear.: sarva.all/every..artha.purpse/meaning/thing.nispRha.x.: + kadA.?when to upazama.Quiescence.m eSyAmi.I.will.go when will I come to Quiescence? mantha.stirring/churnstick.mukta.free/loosed.amRta.immortal/Nectar.abdhi.sea.vat..ly/.like

कदा इमाम् अचलाम् दृश्य.श्रियम् आशा.शत.आत्मिकाम् ।

kadA_imAm acalAm dRzya.zriyam AzA.zata.AtmikAm |

सर्वाम् सुषुप्तवत् पश्यन् भविष्यामि अन्तराततः ॥५।५१।२७॥

sarvAm suSuptavat pazyan bhaviSyAmi antarAtata: ||5|51|27||
.

¿when

imAm acalAm dRzya.zriyam

this mountain full of things

AzA.zata.AtmikAm+

sarvAm suSuptavat pazyan

bhaviSyAmi antarAtata:

#antarAtata

*vlm.27. When shall I behold the fixed scene of the world before me, as it is visible in my dream, and keep myself aloof from the same? (as no part of it).

*AS.23.28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

स.बाह्याभ्यन्तरम् सर्वम् शान्त.कल्पनया धिया ।

sa.bAhya.abhyantaram sarvam zAnta.kalpanayA dhiyA |

पश्यंश्.चिन्.मात्रम् अखिलम् भावयिष्याम्य् अहम् कदा ॥५।५१।२८॥

pazyan* cit.mAtram akhilam bhAvayiSyAmi_aham kadA ||5|51|28||
.

sa.bAhyAbhyantaram

inside & out

everything

zAnta.kalpanayA dhiyA

pazyan cin.mAtram akhilam

bhAvayiSyAmi_aham

when

*vlm.28. When shall I view the inner and outer worlds, in the light of a fixed picture, in the sight of my imagination; and when shall I meditate on the whole in the light of an intellectual system?

*AS.23.28 When will I be able to look upon the diverse activities of people with the playfulness of a child?

कदा उपशान्त.चित्त.आत्मा चित्ताम् उपगतः पराम् ।

kadA_upazAnta.citta.AtmA cittAm upagata: parAm |

परमालोकम् एष्यामि जात्य्.अन्ध.विगमाद् इव ॥५।५१।२९॥

paramAlokam eSyAmi jAti.andha.vigamAt_iva ||5|51|29||
.

kadA.?when

quieted.Affection=self

cittAm upagata: parAm + having become supremely affected)

paramAlokam eSyAmi

will I come to Absolute Light

as someone born blind comes to see

*vlm.29. Ah! when shall I have the calmness of my mind and soul, and become a perfectly intellectual being myself; when shall I have that supernatural light in me, which enlightens the internal eye of those that are born blind?

*AS.29.32 When will the mind attain utter quiescence? When will the illusory division between the subjective and the objective experiences cease through the experience of the infinite consciousness? When will I be able to behold this concept, known as time, without being involved in it?

कदा अभ्यास.उपलभ्येन चित्.प्रकाशेन च अरुणा ।

kadA abhyAsa.upalabhyena cit.prakAzena ca_aruNA |

दूराद् आलोकयिष्यामि तन्वीम् काल.कलाम् इमाम् ॥५।५१।३०॥

dUrAt_AlokayiSyAmi tanvIm kAla.kalAm imAm ||5|51|30||
.

kadA.?when abhyAsa.upalabhyena

with the (productive, getting.into) experience of practice

cit.prakAzena cAruNA

with the delightful light of Consciousness

dUrAt AlokayiSyAmi

from afar will I illumine

tanvIm kAla.kalAm imAm

this body made of bits of time

*vlm.30. When will the sunshine of my meditation, show unto me the pure light of my intellect, whereby I may see the objects at a distance, as I perceive the parts of time in myself.

*VA When reached by practice and the rise of the light of the

consciousness, I will see far to the smallest units of time?

*AS: When (kadA) will I view (AlokayiSyami) the small (tanvIm) leftover part of my (life)time (kAlakalAm) as distant (dUrAt), in the pleasing glow of my cit which is acquired only by practice (abhyAsa+upalabhyena)

##labh #upalabh *upalabhya. obtainable; perceivable, to be understood, (productively) experienced, <kadA abhyAsa.upalabhyena cit.prakAzena ca aruNA | dUrAt AlokayiSyAmi tanvIm kAla.kalAm imAm> y5051.030. •• .ind.. having obtained; having perceived &c.

##can #cAru .adj.. agreeable, approved, esteemed, beloved, endeared, (Lat.) carus, dear (with dat. or loc. of the person) SAGkhŚr. i, 5, 9 • pleasing, lovely, beautiful, pretty • ind. so as to please, agreeably (with dat.) • beautifully Caurap.

ईहितानि ईहितैर् मुक्तो हेयोपादेय.वर्जितः ।

IhitAni Ihitai:_mukta:_heya.upAdeya.varjita: |

कदा अन्तस् तोषम् एष्यामि स्व.प्रकाश.पदे स्थितः ॥५।५१।३१॥

kadA_anta:_toSam eSyAmi sva.prakAza.pade sthita: ||5|51|31||
.

IhitAni

Ihitai: mukta:

heyopAdeya.varjita:

kadA anta: toSam eSyAmi

when will I come to be content within

sva.prakAza.pade sthita:

seated in my own state of illumination

?
*vlm.31 When shall I be freed from my exertion and inertness, towards the objects of my desire and dislike; and when shall I get my self.satisfaction in my state of self.illumination.

*AS.29.32 When will the mind attain utter quiescence? When will the illusory division between the subjective and the objective experiences cease through the experience of the infinite consciousness?

कदा_आशा.कौशिकी.कीर्णा जड्य.जीर्ण.हृद्.अम्बुजा ।

kadA_AzA.kauzikI.kIrNA jaDya.jIrNa.hRt.ambujA |

क्षयम् एष्यति कृष्णा इयम् कदा मे दोष.यामिनी ॥५।५१।३२॥

kSayam eSyati kRSNA_iyam kadA me doSa.yAminI ||5|51|32||
.

when

AzA.kauzikI.kIrNA

jaDya.jIrNa.hRd.ambujA

it is dark

when for me will this wicked night come to an end

*vlm.32. When will this long and dark night of my ignorance come to its end? It is infested by my faults fluttering as the boding birds of night, and infected with frost withering the lotus of my heart (hrid.padma),

कदा उपशान्त.मननो धरणी.धर=कन्दरे ।

kadA_upazAnta.manana:_dharaNI.dhara=kandare |

समेष्यामि शिलासाम्यम् निर्विकल्प.समाधिना ॥५।५१।३३॥

sameSyAmi zilÂsAmyam nirvikalpa.samAdhinA ||5|51|33||
.

when

upazAnta.manana:

quiescent thought

dharaNI.dhara=kandare

in a mountain cavern

sameSyAmi

zila.asAmyam

comparable to a stone

nirvikalpa.samAdhinA

.
*vlm.33. When shall I become like a cold clod of stone, in the cavern of a mountain, and have the calm coolness of my mind by an invariable samadhi.comatoslty.

*AS.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

कदा मे मान.मातङ्गः स्व.अभिमान.महामदः ।

kadA me mAna.mAtaGga: sva.abhimAna.mahAmada: |

तत्त्व.अवबोध.हरिणा हतो नाशम् उपैष्यति ॥५।५१।३४॥

tattva.avabodha.hariNA hata:_nAzam upaiSyati ||5|51|34||
.

when

me mAna.mAtaGga:

my Mind.elephant

sva.abhimAna.mahAmada:+

tattva.avabodha.hariNA

hata:

nAzam upaiSyati

.
*vlm.34. When will the elephant of my pride, which is ever giddy with its greatness, become a prey to the lion of right understanding.

*AS.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

kadA me mAna.mAtaGga: sva.abhimAna.mahAmada: |

tattva.avabodha.hariNA hata:_nAzam upaiSyati ||5|51|34||

निरंश.ध्यान.विश्रान्तेर् मूकस्य मम मूर्धनि ।

nir.aMza.dhyAna.vizrAnte:_mUkasya mama mUrdhani |

कदा तार्णम् करिष्यन्ति कुलायाम् वन.घूर्णिकाः ॥५।५१।३५॥

kadA tArNam kariSyanti kulAyAm vana.ghUrNikA: ||5|51|35||
.

niraMza.dhyAna.vizrAnte:

mUkasya

mama mUrdhani

on/in my head +

when

tArNam kariSyanti

they make of grass

kulAyAm vana.ghUrNikA:

a hospitable home for their family

.
*vlm.35. When will the little birds of the forest, build their nest of grass in the braids of hair upon my head; when I remain fixed in my unalterable meditation, in my state of silence and torpidity.

*AS.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

कदा निःशङ्कम् उरसि ध्यान.धीर.धियः खगाः ।

kadA ni:zaGkam urasi dhyAna.dhIra.dhiya: khagA: |

मम विश्रान्तिम् एष्यन्ति शैल.स्थाण्व्.अचल.स्थितेः ॥५।५१।३६॥

mama vizrAntim eSyanti zaila.sthANu.acala.sthite: ||5|51|36||
.

when

ni:zaGkam urasi

dhyAna.dhIra.dhiya: khagA:+

mama vizrAntim eSyanti

zaila.sthANu.acala.sthite:

of the state of a stone pillar on the mountain

.
*vlm.36. And when will the birds of the air rest fearlessly on my bosom, as they do on the tops of fixed rocks, upon finding me sitting transfixed in my meditation, and as immovable as a rock.

*AS.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

तृष्णा.करञ्ज.जटिलाम् जन्म.जर्जर.गुल्मिकाम् ।

tRSNA.karaJja.jaTilAm janma.jarjara.gulmikAm |

संसार.अरण्य.सरसीम् त्यक्त्वा यास्याम्य् अहम् कदा ॥५।५१।३७॥

saMsAra.araNya.sarasIm tyaktvA yAsyAmi_aham kadA ||5|51|37||

yAsyAmy aham kadA

when will I come to

tRSNA=karaJja.jaTilAm

the tangled brambles of Thirst?

janma.jarjara.gulmikAm+

saMsAra.araNya.sarasIm

tyaktvA

and abandon them?

*vlm.37. Ah! when shall I pass over this lake of the world, wherein my desires and passions, are as the weeds and thorny brambles, and obstructing my passage to its borders of felicity.

*AS.33 When will I, living in a cave with a mind in utter tranquillity, remain like a rock in a state in which there is no movement of thought at all?

इति चिन्ता.परवशो वन उद्दालको द्विजः ।

iti cintA.paravaza:_vana* uddAlaka:_dvija: |

पुनः पुनस् तु_उपविशद् ध्यान.अभ्यासम् चकार ह ॥५।५१।३८॥

puna: punas_tu_upavizat dhyAna.abhyAsam cakAra ha ||5|51|38||

so impelled by Care

in the forest

the Twiceborn Uddâlaka the Honeytongue again once more

sat

practicing dhyAna.Meditation

iti.so/as cintA.Care.paravaza.subject.to/subdued.by.: vane.in.the.forest uddAlaka.Uddâlaka.Honeytongue.: dvija.Twiceborn.: + punar.again punar.again tu.but/however upaviz .ing.at dhyAna.abhyAsa.m cakAra.ha.made/did .

*AS.38 Thus reflecting, uddAlaka continued his practice of meditation.

*vlm.38. Immerged in these and the like reflections, the twice.born Uddálaka sat in his meditation amidst the forest.

##*vaza *paravaza. subject to another's will, subdued or ruled by (comp.), subservient, obedient <para.praiSa.karI nityam para.saMcAra.cAriNI | param kArpaNyam AyAtA jAtA paravazA asmi alam> FM.3.71.14

विषयैर् नीयमाने तु चित्ते मर्कट.चञ्चले ।

viSayai:_nIyamAne tu citte markaTa.caJcale |

न स लेभे समाधान.प्रतिष्ठाम् प्रीति.दायिनीम् ॥५।५१।३९॥

na sa* lebhe samAdhAna.pratiSThAm prIti.dAyinIm ||5|51|39||
.

viSayai:

with sense.objects

nIyamAne tu citte markaTa.caJcale

however leading the Affection like a jiggling monkey

na sa* lebhe

he did not get

samAdhAna.pratiSThAm

prIti.dAyinIm

giving pleasure

*vlm.39. But as his apish ficklemindedness turned towards sensible objects in different ways, he did not obtain the state of habitation which could render him happy.

##dhA #dhAna #AdhA #AdhAna #samAdhA #samAdhAnam putting together;putting together; composing, reconciliation; • intentness, attention (tam with >kR, "to attend"), eagerness; fixing the mind in abstract contemplation (as on the true nature of spirit), religious meditation, profound absorption or contemplation; justification of a statement, proof (cf. <.rUpaka>); (in logic) replying to the #pUrva.pakSa; (in dram.) fixing the germ or leading incident (which gives rise to the whole plot); s..mAtra n. mere contemplation or meditation; s..rUpaka n. a kind of metaphor (used for the justification of a bold assertion).

कदाचिद् बाह्य.संस्पर्श.परित्यागाद् अनन्तरम् ।

kadAcit_bAhya.saMsparza.parityAgAt_anantaram |

तस्य_आगच्छच् चित्तकैः प्रोद्वेगम् सत्त्व.संस्थितौ ॥५।५१।४०॥

tasya_Agacchat_cittakai: pra.udvegam sattva.saMsthitau ||5|51|40||
.

kadAcit – somewhen =

bAhya.saMsparza.parityAgAt_annantaram+

tasya Agacchat cittakai:

prodvegam sattva.saMsthitau

.
*AS.40 Some days, however, his mind abandoned external objects and remained in a state of purity.

*vlm.40. Sometimes his apish mind turned away from leaning to external objects, and pursued with eagerness the realities of the internal world or intellectual verities (known as sátwikas).

कदा.चिद् आन्तरान् स्पर्शान् परित्यज्य मनःकपिः ।

kadAcit_AntarAn sparzAn parityajya mana:kapi: |

लोलत्वात् तस्य संयातो विषयम् विष.दग्धवत् ॥५।५१।४१॥

lolatvAt tasya saMyAta:_viSayam viSa.dagdhavat ||5|51|41||
.

kadAcit – somewhen =

AntarAn sparzAn

parityajya

mana:.kapi:+

lolatvAt tasya saMyAta:

viSayam viSa.dagdhavat

*vlm.41. At others his fickle mind, departed from the intangible things of the inner or intellectual world; and, returned with fondness to outer objects, which are mixed with poison.

*AS.41.44 At other times it was greatly disturbed.

कदा.चिद् उदित.अर्क.आभम् तेजो दृष्ट्वा अन्तरे मनः ।

kadAcit_udita.arka.Abham teja:_dRSTvA_antare mana: |

विषय.उन्मुखताम् यातम् तस्य तामर.सेक्षण ॥५।५१।४२॥

viSaya.unmukhatAm yAtam tasya tAmara.sekSaNa ||5|51|42||
.

somewhen

udita.arka.Abham

the radiance of sunrise

teja: dRSTvA antare mana:+

viSaya.unmukhatAm yAtam

tasya tAmara.sekSaNa

*vlm.42. He often beheld the sunlight of spirituality rising within himself, and as often turned away his mind from that golden prospect, to the sight of gross objects.

आन्तर.अन्ध्यतमस् त्यागम् कृत्वा विषय.लम्पटम् ।

Antara.andhyatama:_tyAgam kRtvA viSaya.lampaTam |

तस्य उड्डीय मनो याति कदाचित् त्रस्त.पक्षिवत् ॥५।५१।४३॥

tasya_uDDIya mana:_yAti kadAcit trasta.pakSivat ||5|51|43||
.

Antara.andhyatama:

darkest inner blindness

tyAgam kRtvA

viSaya.lampaTam+

tasya uDDIya mana: yAti

somewhen

trasta.pakSivat

.
*vlm.43. Leaving the soul in the gloom of internal darkness, the licentious mind flies as fast as a bird, to the objects of sense abroad.

बाह्यान् आभ्यन्तरान् स्पर्शांस्*_त्यक्त्वा निद्राम् च तन्मनः ।

bAhyAn AbhyantarAn sparzAn*_tyaktvA nidrAm ca tan.mana: |

तमस् तेजोऽन्तिके लेभे कदा.चिच्_छाश्वतीम् स्थितिम् ॥५।५१।४४॥

tama:_teja:.antike lebhe kadAcit_zAzvatIm sthitim ||5|51|44||
.

bAhyAn AbhyantarAn sparzAn

tyaktvA nidrAm ca

tan.mana:+

dark tamas in tejas.Radiance

teja:.antike

lebhe

he got

somewhen

zAzvatIm sthitim

the eternal state

*vlm.44. Thus turning by turns from the inner to the outer world, and then from this to that again; his mind found its rest in the intermediate space, lying between the light of the one and darkness of the other, (i. e. in the twilight of indifference to both).

इति पर्याकुलस्य अन्तः स खलु ध्यान.वृत्तिषु ।

iti paryAkulasya anta: sa* khalu dhyAna.vRttiSu |

दरीष्व् अन्वहम् उग्रासु वात.मग्न इव द्रुमः ॥५।५१।४५॥

darISu_anvaham ugrAsu vAta.magna* iva druma: ||5|51|45||
.

iti paryAkulasya anta:

sa khalu dhyAna.vRttiSu+

darISu anvaham ugrAsu

vAta.magna iva druma:

like a wind.shaken tree

*AS.45.46 Greatly distressed by such changing moods, he roamed the forest.

*vlm.45. Being thus perplexed in his mind, the meditative Bráhman remained in his exalted cavern, like a lofty tree shaken to and fro by the beating tempest.

##*paryAkula. .adj.. full of , filled with (comp.) • disordered , confused , excited , bewildered • turbid (as water) MW.

#dRR #dara .mfn.. ifc. , cleaving , breaking see #puraMdara, #bhagaMdara • .m.. a conch.shell • the navel • "stream" see #asRgdara • .n.. poison • #darI .f.. a hole in the ground, cave MBh.&c. • #daram .ind.. a little Bhartr2.iii,24.

***Time. ahar day. #anvaham अन्वहम् .ind.. Day after day, every day.

अतिष्ठद् ध्यान.संरूढ.मननः संकटे यथा ।

atiSThat_dhyAna.saMrUDha.manana: saMkaTe yathA |

दोलायित.वपुस्.तुच्छ.तृष्णा.अतिरत.रङ्गकैः ॥५।५१।४६॥

dolAyita.vapu:tuccha.tRSNA.atirata.raGgakai: ||5|51|46||
.

atiSThat dhyAna.saMrUDha.manana: saMkaTe yathA dolAyita.vapus.tuccha.tRSNA.atirata.raGgakai: with dolAyita.body.tuccha.tRSNA.Craving.atirata.raGgaka.s

*vlm.46. He continued in his meditation as a man of fixed attention, at the time of an impending danger; and his body shook to and fro, as it was moved forward and backward by the tiny waves splashing on the bank.

*AS.45.46 Greatly distressed by such changing moods, he roamed the forest.

*vlm.p.46 He continued in his meditation like a man’s attention is fixed upon an impending danger. His body shook to and fro, as if moved forward and backward by tiny waves splashing on the bank.

अथ पर्याकुल.मना* निजहार मुनिर् गिरौ ।

atha paryAkula.manA* nijahAra muni:_girau |

प्रत्यहम् दिवसा अधीशो महामेराव् इव_एककः ॥५।५१।४७॥

pratyaham divasA_adhIza:_mahAmerau_iva_ekaka: ||5|51|47||
.

atha paryAkula.manA

and so, unsettled in his Mind,

nijahAra munir girau

the muni explored the mountain

pratyaham

daily

divasA adhIza:

as thru the sky the solitary OverLord on mighty Mount.meru

.
*AS.47 One day he reached a lonely spot in the forest which had not been visited by anyone else.

*vlm.47. Thus unsettled in his mind, the sage sauntered about the hill; as the god of day makes His daily round, about the polar mountain in his lonely course.

समस्त.भूत.दुष्प्रापाम् एकदा प्राप कन्दराम् ।

samasta.bhUta.duSprApAm ekadA prApa kandarAm |

संशान्त.सर्व.संचाराम् मुनि:_मोक्ष.दशाम् इव ॥५।५१।४८॥

saMzAnta.sarva.saMcArAm muni:_mokSa.dazAm iva ||5|51|48||
.

he once found a cave that was hard for anyone to reach

there

entirely quieted in his ways

he was like a silent Muni in the state of mokSha.Freedom

samasta.bhUta.duSprApAm ekadA prApa kandarAm | saMzAnta.sarva.saMcArAm muni: mokSa.dazAm iva

*vlm.p.48 Wandering in this manner, he once saw a cave beyond the reach of all living beings. It was quiet and still as the liberated state of an anchorite.

अपर्याकुलिनाम् वातैर् अप्राप्त.मृग.पक्षिणीम् ।

aparyAkulinAm vAtai:_aprApta.mRga.pakSiNIm |

अदृष्टाम् देव.गन्धर्वैः परमाकाश.शोभनाम् ॥५।५१।४९॥

adRSTAm deva.gandharvai: paramAkAza.zobhanAm ||5|51|49||
.

of/for thz a.non.paryAkuli.nAm by/with the vAta.wind.i: a.non.prApta.x.mRga.x.pakSi.NIm a.non/dRSTa.am by/with the Divine Gandharvas paramAkAza.zobhanAm

.
*vlm.49. It was not disturbed by the winds, nor frequented by birds and beasts; it was unseen by the gods and Gandharvas, and was as lightsome as the bright concave of heaven.

*AS.48.53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace.

पुष्प.प्रकर.संछन्नाम् मृदु.शाद्वल.कोमलाम् ।

puSpa.prakara.saMchannAm mRdu.zAdvala.komalAm |

ज्योति.रस.अश्म.सम्प्रोतैः कृताम् मरकतैः इव ॥५।५१।५०॥

jyoti.rasa.azma.samprotai: kRtAm marakatai:_iva ||5|51|50||

f. puSpa.flower.prakara.x.saMchanna.x.am mRdu.soft,/tender/delicate/gentle.zAdvala.x.komala.tender/pleasant.am+ by/with the jyoti.x.rasa.x.azma.x.saMprota.x.s.i: f. kRta.am by/with the marakata.x.s.i: iva.like/as.if

*vlm.50. It was covered with heaps of flowers, and was spread over with a coverlet of green and tender grass; and being overlaid by a layer of moonstones, it seemed to have its floor of emerald.

*AS.48.53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace.

#marakata .n.. an emerald R.&c [cf. Gk. smaragdos; Lat. smaragdus.]

सु.स्निग्ध.शीतल.च्.छायाम् प्रकटाम् रत्न.दीपकैः ।

su.snigdha.zItala*.chAyAm prakaTAm ratna.dIpakai: |

सु.गुप्ताम् वन.देवीनाम् अन्तःपुर.कुटीम् इव ॥५।५१।५१॥

su.guptAm vana.devInAm anta:pura.kuTIm iva ||5|51|51||

su.very.snigdha.zItala.c.chAya.shade.am

in shade conventient and cool

prakaTa.am by/with the ratna.dIpaka.s.i:

su.very.gupta.am vana.woods/forest.devI.nAm

anta:pura.women's.quarter/Inner.City.kuTI.cottage.m iva.like/as.if

like a cottage for women

snigdha

zItala

prakaTa.

ratna.

dIpaka.

gupta

*vlm.51. It afforded a cool and congenial shade, emblazoned by the mild light of the bright gems in its bosom; and appeared to be the secret haunt of woodland goddesses, that chanced to sport therein.

*AS.48.53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace.

कुलम्बन.अहिम.आलोकाम् न अत्य्.उष्णाम् न अति.शीतलाम् ।

kulambana.ahima.AlokAm na aty.uSNAm na ati.zItalAm |

शारद् अस्य उदित.अर्कस्य हेम.गौरीम् प्रभाम् इव ॥५।५१।५२॥

zArad asya udita.arkasya hema.gaurIm prabhAm iva ||5|51|52||

kulambana.ahima.AlokAm

{kulaM.bana / ku.lambana}.{ahima.AlokA/ahim_AlokA}

na ati.uSNa.am na ati.zItala.am+

zArad asya udita.arkasya

hema.gaurIm prabhAm iva

##*lambana = hanging.down or causing to hang.down (said of S3iva) MBh. ; m. a camp-follower , soldier's boy Hcar. ; phlegm

*vlm.52. The light of the gems that spread over the ground, was neither too hot nor too cold; but resembled the golden rays of the rising sun in autumn.

*AS.48.53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace.

बाल.आलोक.परिम्लानम् कोमल.अशब्द.मारुताम् ।

bAla.Aloka.parimlAnam komala.azabda.mArutAm |

मञ्जरी.जटिला.उपेताम् बालाम् मालावतीम् इव ॥५।५१।५३॥

maJjarI.jaTilA.upetAm bAlAm mAlAvatIm iva ||5|51|53||

bAla.Aloka.parimlAna.m komala.azabda.mArutAm+ maJjarI.jaTilA.upetAm

bAlAm mAlAvatIm iva

*vlm.53. This cave appeared as a new bride decked with flowers, and holding a wreathed garland in her hand; with her countenance fading under the light of the gemming lamps, and fanned by the soft whistling of winds.

*AS.48.53 There he saw a cave which appeared to be most conducive to the attainment of the state of utter tranquillity and peace. *AS.53.54 It was delightful in every way with beautiful creepers and flowers around it, with a moderate climate, and it shone as if it had been carved out of an emerald.

उपशम.पदवीम् इव अनुरूपाम्

upazama.padavIm iva_anu.rUpAm

कमल.ज.विश्रमणाय योग्य.रूपाम् ।

kamala.ja.vizramaNAya yogya.rUpAm |

कुसुम.निकर.कोमल.अभिरामाम्

kusuma.nikara.komala.abhi.rAmAm

सरसि.ज.कोटर.कोमलाम् समन्तात् ॥५।५१।५४॥

sarasi.ja.koTara.komalAm samantAt ||5|51|54||

upazama.cessation/tranquillity/Quiescence.padavI.leader/guide\f.road/path.im iva.like/as.if anurUpa.am kamala.ja.vizramaNa.aya yogya.rUpa.form.am+ kusuma.flower.nikara.komala.tender/pleasant.abhirAma.am sarasija.koTara.hollow(tree)/cave.komala.tender/pleasant.am samantAt

anurUpa

kamala.

ja.

vizramaNa

yogya.

nikara.

abhirAma

sarasija

samantAt

*vlm.54. It was as the abode of tranquility, and the resting place of the lord of creation; it was charming by the variety of its blooming blossoms, and was as soft and mild as the cell of the lotus (which is the abode of the lotus.born Brahmá).

oॐm

next Canto

FM5052

FM.5.51 UDDAALAKA.HONEYTONGUE

https://www.dropbox.com/s/0w5n4be9j78nsr0/fm5051%202.ap19-20%20uddAlaka%20the%20Honeyed%20.z54.docx?dl=0

सर्ग ५.५१

वसिष्ठ उवाच ।

vasiSTha* uvAca |

परिदीर्घासु तन्वीषु सुतीक्ष्णासु सितासु च ।

pari.dIrghAsu tanvISu sutIkSNAsu sitAsu ca |

क्षुर.धार.उपमानासु चित्त.वृत्तिषु तिष्ठ मा ॥५।५१।१॥

kSura.dhAra.upamAnAsu citta.vRttiSu tiSTha mA ||5|51|01||

कालेन महता क्षेत्रे जातेयम् बुद्धि-वल्लरी ।

kAlena mahatA kSetre jAtA_iyam buddhi-vallarI |

वृद्धिम् विवेक-सेकेन नय ताम् नयकोविद ॥५।५१।२॥

vRddhim viveka-sekena naya tAm naya.kovida ||5|51|2||
यावन् म्लायति नो काय-लतिका काल-भास्वता ।

yAvat_mlAyati na.u kAya-latikA kAla-bhAsvatA |

भूतले ऽपतिताम् तावद् एनाम् उद्धृत्य धारय ॥५।५१।३॥

bhUtale_a.patitAm tAvat_enAm uddhRtya dhAraya ||5|51|3||
मद्.वाक्य.अर्थ.एक-तत्त्वज्ञ, मद्.वाक्य.अर्थ.एक-भावनात् ।

mat.vAkya.artha.eka-tattvajJa mat.vAkya.artha.eka-bhAvanAt |

सुखम् आप्नोषि सर्प.अरिर् यथा अभ्र-रव-भावनात् ॥५।५१।४॥

sukham ApnoSi sarpa.ari:_yathA_abhra-rava-bhAvanAt ||5|51|04||
उद्दालक.वद् आलूनम् विशीर्णम् भूत-पञ्चकम् ।

uddAlaka.vat_AlUnam vizIrNam bhUta-paJcakam |

कृत्वा कृत्वा धिया धीर धीरया अन्तर्-विचारय ॥५।५१।५॥

kRtvA kRtvA dhiyA dhIra* dhIrayA antar-vicAraya ||5|51|5||
राम उवाच ।

rAma* uvAca |

केन क्रमेण भगवन् मुनिना उद्दालकेन तत् ।

kena krameNa bhagavan muninA_uddAlakena tat |

भूत-पञ्चकम् आलूनम् कृत्वा अन्तः प्रविचारितम् ॥५।५१।६॥

bhUta-paJcakam AlUnam kRtvA_anta: pravicAritam ||5|51|06||

श्र्णु राम यथा.पूर्वम् भूत-वृन्द=विचारणात् ।

zrNu rAma yathA.pUrvam bhUta-vRnda=vicAraNAt |

उद्दालकेन सम्प्राप्ता परमा दृष्टि: अक्षता ॥५।५१।७॥

uddAlakena samprAptA paramA dRSTi:_akSatA ||5|51|7||

जगज्.जीर्ण-गृहस्य अस्य कोणे कस्मिन्.चिद् आतते ।

jagaj.jIrNa-gRhasya_asya koNe kasmin.cit_Atate |

भूमेर् अनिल-दिग्-नाम्नि भूभृद्-भाण्ड-समाकुले ॥५।५१।८॥

bhUme:_anila-dik-nAmni bhUbhRt-bhANDa-samAkule ||5|51|8||
गन्ध.मादन-शैल.इन्द्र-नाम्नि काचित्-कल-स्थली ।

gandha.mAdana-zaila.indra-nAmni kA.cit-kala-sthalI |

विद्यते कीर्ण-कुसुमा द्रुम-कर्पूर-केसरा ॥५।५१।९॥

vidyate kIrNa-kusumA druma-karpUra-kesarA ||5|51|09||

विचित्र-वर्ण-विहगा नाना-वल्ली-विलासिनी ।

vicitra-varNa-vihagA nAnA-vallI-vilAsinI |

वने.चर- व्याप्त-तटी पुष्प-केसर-भासिनी ॥५।५१।१०॥

vane.cara-vyApta-taTI puSpa-kesara-bhAsinI ||5|51|10||
क्वचित् स्फीत-महारत्ना क्वचिल् लोल.अम्बुज.उत्पला ।

kva.cit sphIta-mahAratnA kva.cil lola.ambuja.utpalA |

क्वचिन् नीहार-कबरी सरसी-दर्पणा क्वचित् ॥५।५१।११॥

kva.cin nIhAra-kabarI sarasI-darpaNA kva.cit ||5|51|11||
तत्र कस्मिंश्.चिद् उदिते सानौ सरल-पादपे ।

tatra kasmin*cit_udite sAnau sarala-pAdape |

आ.गुल्फाकीर्ण-कुसुमे स्निग्धच्*छाय-महाद्रुमे ॥५।५१।१२॥

A.gulphÂkIrNa-kusume snigdha*chAya-mahAdrume ||5|51|12||
उद्दालको नाम मुनिर् मौनी मानी महा.मतिः ।

uddAlaka:_nAma muni:_maunI mAnI mahA.mati: |

अप्राप्र-यौवनः पूर्वम् उवास उद्दाम-तापसः ॥५।५१।१३॥

aprApta-yauvana: pUrvam uvAsa_uddAma-tApasa: ||5|51|13||

प्रथमम् तु बभुव असौ अल्प-प्रज्ञः विचारवान् ।

prathamam tu babhuva asau alpa-prajJa: vicAravAn |

अप्राप्र-पदवि-श्रान्तिः अप्रबुद्धः शुभ.आशयः ॥५।५१।१४॥

aprApta-padavi-zrAnti: a.prabuddha: zubha.Azaya: ||5|51|14||
ततः क्रमेण तपसा शास्त्र.अर्थ-नियमैः क्रमैः ।

tata: krameNa tapasA zAstra.artha-niyamai: kramai: |

विवेक आजगाम एनम् नव-ऋतुर् इव भूतलम् ॥५।५१।१५॥

viveka* AjagAma_enam nava-Rtu:_iva bhUtalam ||5|51|15||
अथ इमम् चिन्तयाम्.आस संसारामय-भीरु-धीः ।

atha_imam cintayAm.Asa saMsAra.Amaya-bhIru-dhI: |

एकान्त एव निवसन् कदाचित् क्लान्त-मानसः ॥५।५१।१६॥

ekAnta* eva nivasan kadAcit klAnta-mAnasa: ||5|51|16||

किम् तत् प्राप्यम् प्रधानम् स्याद् यद् विश्रान्तौ न शोच्यते ।

kim tat prApyam pradhAnam syAt_yat_vizrAntau na zocyate |

तत् प्राप्य जन्मना भूयः सम्बन्धो न उपजायते ॥५।५१।१७॥

tat prApya janmanA bhUya: sambandha:_na_upajAyate ||5|51|17||

कदा अहम् त्यक्त-मनने पदे परम-पावने ।

kadA_aham tyakta-manane pade parama-pAvane |

चिरम् विश्रान्तिम् एष्यामि मेरु-शृGga इव अम्बुदः ॥५।५१।१८॥

ciram vizrAntim eSyAmi meru-zRGga* iva_ambuda: ||5|51|18||
कदा शमम् उपैष्यन्ति मम.अन्तर्=भोग-संविदः ।

kadA zamam upaiSyanti mama.antar=bhoga-saMvida: |

आलोल-कल्लोल=रवा* ऊर्मयो ऽम्बु-निधाव् इव ॥५।५१।१९॥

Alola-kallola=ravA* Urmaya:_ambu-nidhau_iva ||5|51|19||
इदम् कृत्वा इदम् अप्य् अन्यत् कर्तव्यम् इति कल्पनाम् ।

idam kRtvA_idam api_anyat kartavyam iti kalpanAm |

कदा अन्तर्-विहसिष्यामि यद् विश्रान्तया धिया ॥५।५१।२०॥

kadA_antar-vihasiSyAmi yat_vizrAntayA dhiyA ||5|51|20||

कदा विकल्प-जालम् मे न लघिष्यति चेतसि ।

kadA vikalpa-jAlam me na laghiSyati cetasi |

स्थितम् अप्य् उज्झित.असङ्गम् पयः पद्म-लते यथा ॥५।५१।२१॥

sthitam api_ujjhita.asaGgam paya: padma-late yathA ||5|51|21||

कदा बहुल-काल्लोलाम् नावा परमया धिया ।

kadA bahula-kAllolAm nAvA paramayA dhiyA |

परितीर्णो भविष्यामि मत्ताम् तृष्णा-तरङ्गिणीम् ॥५।५१।२२॥

paritIrNa:_bhaviSyAmi mattAm tRSNA-taraGgiNIm ||5|51|22||

कदा इमाम् जागतैर् भूमैः क्रियमाणाम् असन्.मयीम् ।

kadA_imAm jAgatai:_bhUmai: kriyamANAm asat.mayIm |

क्रियाम् अपहसिष्यामि बाल-लीलाम् इव_आकुलाम् ॥५।५१।२३॥

kriyAm apa.hasiSyAmi bAla-lIlAm iva_AkulAm ||5|51|23||

कदा विकल्प-पर्यस्तम् मनो दोलाव् अदोलनम् ।

kadA vikalpa-paryastam mana:_dolau_adolanam |

शमम् एष्यति मे शान्त-वात.ओजस इव भ्रमः ॥५।५१।२४॥

zamam eSyati me zAnta-vAta.ojasa* iva bhrama: ||5|51|24||
कदा उदित-वपुर्-भासा विहसन् जागतीर् गतीः ।

kadA_udita-vapu:.bhAsA vihasan jAgatI:_gatI: |

अन्तः संतोषम् एष्यामि विराड्.आत्मा इव पूर्ण-धीः ॥५।५१।२५॥

anta: saMtoSam eSyAmi virAT.AtmA_iva pUrNa-dhI: ||5|51|25||

अन्तः सम.सम.आकारः सौम्यः सर्व.अर्थ-निस्पृहः ।

anta: sama.sama.AkAra: saumya: sarva.artha-nispRha: |

कदा उपशमम् एष्यामि मन्थ-मुक्त.अमृत.अब्धिवत् ॥५।५१।२६॥

kadA_upazamam eSyAmi mantha-mukta.amRta.abdhivat ||5|51|26||
कदा इमाम् अचलाम् दृश्य.श्रियम् आशा-शत.आत्मिकाम् ।

kadA_imAm acalAm dRzya.zriyam AzA-zata.AtmikAm |

सर्वाम् सुषुप्तवत् पश्यन् भविष्यामि अन्तराततः ॥५।५१।२७॥

sarvAm suSuptavat pazyan bhaviSyAmi antarAtata: ||5|51|27||

स-बाह्याभ्यन्तरम् सर्वम् शान्त-कल्पनया धिया ।

sa-bAhya.abhyantaram sarvam zAnta-kalpanayA dhiyA |

पश्यंश्.चिन्.मात्रम् अखिलम् भावयिष्याम्य् अहम् कदा ॥५।५१।२८॥

pazyan* cit.mAtram akhilam bhAvayiSyAmi_aham kadA ||5|51|28||
कदा उपशान्त-चित्त.आत्मा चित्ताम् उपगतः पराम् ।

kadA_upazAnta-citta.AtmA cittAm upagata: parAm |

परमालोकम् एष्यामि जात्य्.अन्ध-विगमाद् इव ॥५।५१।२९॥

paramAlokam eSyAmi jAti.andha-vigamAt_iva ||5|51|29||
कदा अभ्यास.उपलभ्येन चित्-प्रकाशेन च अरुणा ।

kadA abhyAsa.upalabhyena cit-prakAzena ca_aruNA |

दूराद् आलोकयिष्यामि तन्वीम् काल-कलाम् इमाम् ॥५।५१।३०॥

dUrAt_AlokayiSyAmi tanvIm kAla-kalAm imAm ||5|51|30||
ईहितानि ईहितैर् मुक्तो हेयोपादेय-वर्जितः ।

IhitAni Ihitai:_mukta:_heya.upAdeya-varjita: |

कदा अन्तस् तोषम् एष्यामि स्व.प्रकाश-पदे स्थितः ॥५।५१।३१॥

kadA_anta:_toSam eSyAmi sva.prakAza-pade sthita: ||5|51|31||
कदा_आशा-कौशिकी-कीर्णा जड्य-जीर्ण-हृद्.अम्बुजा ।

kadA_AzA-kauzikI-kIrNA jaDya-jIrNa-hRt.ambujA |

क्षयम् एष्यति कृष्णा इयम् कदा मे दोष-यामिनी ॥५।५१।३२॥

kSayam eSyati kRSNA_iyam kadA me doSa-yAminI ||5|51|32||
कदा उपशान्त-मननो धरणी.धर=कन्दरे ।

kadA_upazAnta-manana:_dharaNI.dhara=kandare |

समेष्यामि शिlAसाम्यम् निर्विकल्प-समाधिना ॥५।५१।३३॥

sameSyAmi zilÂsAmyam nirvikalpa-samAdhinA ||5|51|33||
कदा मे मान-मातङ्गः स्व.अभिमान-महामदः ।

kadA me mAna-mAtaGga: sva.abhimAna-mahAmada: |

तत्त्व.अवबोध-हरिणा हतो नाशम् उपैष्यति ॥५।५१।३४॥

tattva.avabodha-hariNA hata:_nAzam upaiSyati ||5|51|34||

निरंश-ध्यान-विश्रान्तेर् मूकस्य मम मूर्धनि ।

nir.aMza-dhyAna-vizrAnte:_mUkasya mama mUrdhani |

कदा तार्णम् करिष्यन्ति कुलायाम् वन-घूर्णिकाः ॥५।५१।३५॥

kadA tArNam kariSyanti kulAyAm vana-ghUrNikA: ||5|51|35||
कदा निःशङ्कम् उरसि ध्यान-धीर-धियः खगाः ।

kadA ni:zaGkam urasi dhyAna-dhIra-dhiya: khagA: |

मम विश्रान्तिम् एष्यन्ति शैल.स्थाण्व्.अचल-स्थितेः ॥५।५१।३६॥

mama vizrAntim eSyanti zaila.sthANu.acala-sthite: ||5|51|36||

तृष्णा-करञ्ज-जटिलाम् जन्म-जर्जर-गुल्मिकाम् ।

tRSNA-karaJja-jaTilAm janma-jarjara-gulmikAm |

संसार.अरण्य-सरसीम् त्यक्त्वा यास्याम्य् अहम् कदा ॥५।५१।३७॥

saMsAra.araNya-sarasIm tyaktvA yAsyAmi_aham kadA ||5|51|37||

इति चिन्ता-परवशो वन उद्दालको द्विजः ।

iti cintA-paravaza:_vana* uddAlaka:_dvija: |

पुनः पुनस् तु उपविशत् ध्यान.अभ्यासम् चकार ह ॥५।५१।३८॥

puna: punas_tu_upavizat dhyAna.abhyAsam cakAra ha ||5|51|38||

विषयैर् नीयमाने तु चित्ते मर्कट-चञ्चले ।

viSayai:_nIyamAne tu citte markaTa-caJcale |

न स लेभे समाधान-प्रतिष्ठाम् प्रीति-दायिनीम् ॥५।५१।३९॥

na sa* lebhe samAdhAna-pratiSThAm prIti-dAyinIm ||5|51|39||
कदाचिद् बाह्य.संस्पर्श-परित्यागाद् अनन्तरम् ।

kadAcit_bAhya.saMsparza-parityAgAt_anantaram |

तस्य_आगच्छच् चित्तकैः प्रोद्वेगम् सत्त्व-संस्थितौ ॥५।५१।४०॥

tasya_Agacchat_cittakai: pra.udvegam sattva-saMsthitau ||5|51|40||
कदा.चिद् आन्तरान् स्पर्शान् परित्यज्य मनःकपिः ।

kadAcit_AntarAn sparzAn parityajya mana:kapi: |

लोलत्वात् तस्य संयातो विषयम् विष-दग्धवत् ॥५।५१।४१॥

lolatvAt tasya saMyAta:_viSayam viSa-dagdhavat ||5|51|41||
कदा.चिद् उदित.अर्क.आभम् तेजो दृष्ट्वा अन्तरे मनः ।

kadAcit_udita.arka.Abham teja:_dRSTvA_antare mana: |

विषय.उन्मुखताम् यातम् तस्य तामर-सेक्षण ॥५।५१।४२॥

viSaya.unmukhatAm yAtam tasya tAmara-sekSaNa ||5|51|42||
आन्तर.अन्ध्यतमस् त्यागम् कृत्वा विषय-लम्पटम् ।

Antara.andhyatama:_tyAgam kRtvA viSaya-lampaTam |

तस्य उड्डीय मनो याति कदाचित् त्रस्त-पक्षिवत् ॥५।५१।४३॥

tasya_uDDIya mana:_yAti kadAcit trasta-pakSivat ||5|51|43||
बाह्यान् आभ्यन्तरान् स्पर्शांस्*_त्यक्त्वा निद्राम् च तन्मनः ।

bAhyAn AbhyantarAn sparzAn*_tyaktvA nidrAm ca tan.mana: |

तमस् तेजो.अन्तिके लेभे कदा.चिच्_छाश्वतीम् स्थितिम् ॥५।५१।४४॥

tama:_teja:.antike lebhe kadAcit_zAzvatIm sthitim ||5|51|44||

इति पर्याकुलस्य अन्तः स खलु ध्यान-वृत्तिषु ।

iti paryAkulasya anta: sa* khalu dhyAna-vRttiSu |

दरीष्व् अन्वहम् उग्रासु वात-मग्न इव द्रुमः ॥५।५१।४५॥

darISu_anvaham ugrAsu vAta-magna* iva druma: ||5|51|45||
अतिष्ठद् ध्यान-संरूढ-मननः संकटे यथा ।

atiSThat_dhyAna-saMrUDha-manana: saMkaTe yathA |

दोलायित-वपुस्.तुच्छ-तृष्णा.अतिरत-रङ्गकैः ॥५।५१।४६॥

dolAyita-vapu:tuccha-tRSNA.atirata-raGgakai: ||5|51|46||
अथ पर्याकुल-मना* निजहार मुनिर् गिरौ ।

atha paryAkula-manA* nijahAra muni:_girau |

प्रत्यहम् दिवसा अधीशो महामेराव् इव_एककः ॥५।५१।४७॥

pratyaham divasA_adhIza:_mahAmerau_iva_ekaka: ||5|51|47||
संशान्त-सर्व.संचाराम् मुनि:_मोक्ष-दशाम् इव ॥५।५१।४८॥

अपर्याकुलिनाम् वातैर् अप्राप्त-मृग-पक्षिणीम् ।

aparyAkulinAm vAtai:_aprApta-mRga-pakSiNIm |

अदृष्टाम् देव-गन्धर्वैः परमाकाश-शोभनाम् ॥५।५१।४९॥

adRSTAm deva-gandharvai: paramAkAza-zobhanAm ||5|51|49||

पुष्प-प्रकर-संछन्नाम् मृदु-शाद्वल-कोमलाम् ।

puSpa-prakara-saMchannAm mRdu-zAdvala-komalAm |

ज्योति-रस.अश्म-सम्प्रोतैः कृताम् मरकतैः इव ॥५।५१।५०॥

jyoti-rasa.azma-samprotai: kRtAm marakatai:_iva ||5|51|50||

सु.स्निग्ध-शीतल-च्-छायाम् प्रकटाम् रत्न-दीपकैः ।

su.snigdha-zItala*-chAyAm prakaTAm ratna-dIpakai: |

सु.गुप्ताम् वन-देवीनाम् अन्तःपुर-कुटीम् इव ॥५।५१।५१॥

su.guptAm vana-devInAm anta:pura-kuTIm iva ||5|51|51||

कुलम्बन.अहिम.आलोकाम् न अत्य्.उष्णाम् न अति.शीतलाम् ।

kulambana.ahima.AlokAm na aty.uSNAm na ati.zItalAm |

शारद् अस्य उदित.अर्कस्य हेम-गौरीम् प्रभाम् इव ॥५।५१।५२॥

zArad asya udita.arkasya hema-gaurIm prabhAm iva ||5|51|52||

बाल.आलोक-परिम्लानम् कोमल.अशब्द-मारुताम् ।

bAla.Aloka-parimlAnam komala.azabda-mArutAm |

मञ्जरी-जटिला.उपेताम् बालाम् मालावतीम् इव ॥५।५१।५३॥

maJjarI-jaTilA.upetAm bAlAm mAlAvatIm iva ||5|51|53||

उपशम-पदवीम् इव अनुरूपाम्

upazama-padavIm iva_anu.rUpAm

कमल.ज-विश्रमणाय योग्य.रूपाम् ।

kamala.ja-vizramaNAya yogya.rUpAm |

कुसुम-निकर-कोमल.अभिरामाम्

kusuma-nikara-komala.abhi.rAmAm

सरसि.ज-कोटर-कोमलाम् समन्तात् ॥५।५१।५४॥

sarasi.ja-koTara-komalAm samantAt ||5|51|54||

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

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Jiva Das

unread,

Jun 27, 2021, 9:47:09 AM6/27/21

to yoga vasishtha

FM.5 Complete

https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1-end.docx?dl=0

FM5051. UDDÂLAKA.HONEYTONGUE ap.19.20 z.54

https://www.dropbox.com/s/0w5n4be9j78nsr0/fm5051%202.ap19-20%20uddAlaka%20the%20Honeyed%20.z54.docx?dl=0

*o*ॐ*m*

FM.5.51

*UDDÂLAKA.HONEYTONGUE*

*VASISHTHA THE PLENTIFUL said—*

परिदीर्घासु तन्वीषु सुतीक्ष्णासु सितासु च ।

pari.dIrghAsu tanvISu sutIkSNAsu sitAsu ca |

क्षुर.धार.उपमानासु चित्त.वृत्तिषु तिष्ठ मा ॥५।५१।१॥

kSura.dhAra.upamAnAsu citta.vRttiSu tiSTha mA ||5|51|1||
.

*with girls short or tall but slender*

*as sharp & bright as a razor's edge*

*in feeling & thot*

*rest NOT*

*.*

pari..dIrghAsu tanvISu sutIkSNAsu sitAsu ca | kSura.dhAra.upamAnAsu
citta.vRttiSu tiSTha mA

.

vlm. Rely no confidence, O Ráma! in the course of the mind, which is
sometimes continuous and sometimes momentary, now even and flat and then
sharp and acute, and often as treacherous as the edge of a razor.

.

****pari.*.adv.. round, *about* (often denoting abundance or high degree);
prep. about, *against*, opposite to, beyond, above, more than (acc.); from,
out of, *afte*r, in consequence or on account of, according to (abl.);

*around i.e. outside or with exception of (tasmAt) ++

कालेन महता क्षेत्रे जातेयम् बुद्धि.वल्लरी ।

kAlena mahatA kSetre jAtA_iyam buddhi.vallarI |

वृद्धिम् विवेक.सेकेन नय ताम् नयकोविद ॥५।५१।२॥

vRddhim viveka.sekena naya tA.m naya.kovida ||5|51|2||
.

*after a long time*

*a plant stirs in the field*

:

*the creeper Buddhi.Intellect*

*when watered with Discernment*

*grows*

*:*

*feed it, Reader*

*! *

*VLMitra.

As it happens once in a long time, that

the germ of intelligence

comes to sprout forth in the field of the mind;

so do you, O Ráma! who are a moralist, grow it

by sprinkling the cold water of reason over its tender blades

.

*jd. – kAlena mahatA kSetre *after a long time planted in the field = *jAtA
iyam buddhi.vallarI *– is born the creeper Intellect = *vRddhim
viveka.sekena *– to growth **with** a sprinkling of Discernment = *naya *tA.m
**lead it = *o nayakovida *– Leader! *

यावन् म्लायति नो काय.लतिका काल.भास्वता ।

yAvat_mlAyati na.u kAya.latikA kAla.bhAsvatA |

भूतले ऽपतिताम् तावद् एनाम् उद्धृत्य धारय ॥५।५१।३॥

bhUtale_a.patitA.m tAvat_enAm uddhRtya dhAraya ||5|51|3||
.

yAvat_mlAyati na.u

*as.long.as <http://as.long.as> it never fades *

kAya.latikA

*as this body.vine *

kAla.bhAsvatA |

*in the sun's own time *

bhUtale_a.pati*tA.m *

*not fallen to earth *

tAvat *that.long *

enAm uddhRtya *having raised.excepted this = *

dhAraya *– be firm/patient. *

.

typo in KG, < bhUtale'titAm>

**VLMitra.3. As long as *

*the body of the plant does not fade away in course of time, *

*nor roll upon the ground as the decayed and dead body of man; *

*so long should you hold it up a bulwark of reason *

*(i.e. cultivate your knowledge in your youth). *

*AS.1.3 VASISTHA continued: … the mind has been put together by time and it
has gained great strength in course of time. Bring it under control by
wisdom, before time fells this creeper known as the body.

मद्.वाक्य.अर्थ.एक.तत्त्वज्ञ, मद्.वाक्य.अर्थ.एक.भावनात् ।

mat.vAkya.artha.eka.tattvajJa mat.vAkya.artha.eka.bhAvanAt |

सुखम् आप्नोषि सर्प.अरिर् यथा अभ्र.रव.भावनात् ॥५।५१।४॥

sukham ApnoSi sarpa.ari:_yathA_abhra.rava.bhAvanAt ||5|51|4||
.

*O*

*you who know*

*the one truth in the meaning of my words*

*hear them with pleasure*

*as the thirsty serpent.killing peacock thrills to hear the rumble of a
cloud*

*.*

mat.*my/mine*.vAkya.artha.eka.*one**/single*.tattvajJa mat.*my/mine*
.vAkyArtha.eka.*one**/single*.bhAvana.at +

sukha*.pleasant/good.space <http://good.space>*.m ApnoSi sarpa.ari: yathA.
*as/so/in.this.way* abhra.rava.bhAvana.at
.

*VLMitra. Knowing the truth of my sayings, and pondering on the deep sense

of these sayings of mine...

#*sarpArAti, #sarpAri.**m..* serpent.foe, a peacock, subh.

उद्दालक.वद् आलूनम् विशीर्णम् भूत.पञ्चकम् ।

uddAlaka.vat_AlUnam vizIrNam bhUta.paJcakam |

कृत्वा कृत्वा धिया धीर धीरया अन्तर्.विचारय ॥५।५१।५॥

kRtvA kRtvA dhiyA dhIra* dhIrayA antar.vicAraya ||5|51|5||
.

*you're just like Uddâlaka.Honeytongue*

*who cut loose the five elements and and scattered them one by one*

*doing so by means of thought, thoughtful boy, with thoughtful inner
enquiry*

*.*

uddAlaka.*Uddâlaka.Honeytongue*.vat.*like*

.*AlUna.*cut.off/chopped/plucked*

vizIrNam bhUta.paJcakam kRtvA

kRtvA dhiyA *having** thot and thot again *

dhIra,/dhIra:/dhIre

dhIrayA antar.vicAraya

.

*VLMitra.... shake off your knowledge of quintuple materiality as the cause

of all creation, and accustom yourself to think deeper, and on the prime
cause of causes by your patient inquiry and reasoning.

*RÂMA** asked—*

केन क्रमेण भगवन् मुनिना उद्दालकेन तत् ।

kena krameNa bhagavan muninA_uddAlakena tat |

भूत.पञ्चकम् आलूनम् कृत्वा अन्तः प्रविचारितम् ॥५।५१।६॥

bhUta.paJcakam AlUnam kRtvA_anta: pravicAritam ||5|51|6||
.

kena krameNa

*by what method, Lord.bhagavan, *

*by the Silent.Muni Uddâlaka *

tat *– that, = *

bhUta.paJcakam *the quintad of Elements = *

AlUnam kRtvA *– having cut.off.from = *

anta: pravicAritam *– he enquired within*

*. *

*VLMitra.6. Ráma requested:—Tell me sir, in what way the sagely Uddálaka

got rid of his thoughts of the quintessential creation, and penetrated
deeper into the original cause of all, by the force and process of his
reasoning.

*VASISHTHA replied—*

श्र्णु राम यथा.पूर्वम् भूत.वृन्द=विचारणात् ।

zrNu rAma yathA.pUrvam bhUta.vRnda=vicAraNAt |

उद्दालकेन सम्प्राप्ता परमा दृष्टि: अक्षता ॥५।५१।७॥

uddAlakena samprAptA paramA dRSTi:_akSatA ||5|51|7||

.

*pay.attention now, Râma*

*!*

*long ago*

*thru his investigation of the multitude of materiality*

*Uddâlaka Hon**eytongue got the Highest.Vision*

*:*

*the Shatterless*

*.*

*VLMitra.7. Vasishtha replied:—Learn Ráma, how the sage Uddálaka of old,

rose higher from his investigation of quintuple matter to his inquiry into
their cause, and the manner in which that transcendent light dawned upon
his mind.

जगज्.जीर्ण.गृहस्य अस्य कोणे कस्मिन्.चिद् आतते ।

jagaj.jIrNa.gRhasya_asya koNe kasmin.cit_Atate |

भूमेर् अनिल.दिग्.नाम्नि भूभृद्.भाण्ड.समाकुले ॥५।५१।८॥

bhUme:_anila.dik.nAmni bhUbhRt.bhANDa.samAkule ||5|51|8||
.

*somewhere*

*in some corner of this ratty old shack, this world*

*in some place called Anala.dik Wind.point*

*in*

*the Potty Mountain Range*

*somewhere*

*...*

*VLMitra.8. It was in some spacious corner of the old mansion of this

world, and on the northwest side of this land, a spot of rugged hills and
overtopping it as a shed.

*jd. jagaj.jIrNa.gRhasya asya of this ratty old shack the world = koNe
kasmin.cit_Atate in a corner somewhere in its extent bhUme: anila.dig.nAmni
in a place by.the.name.of Wind.point bhUbhRd.bhANDa.samAkule in the Potty
Mountain.range …

गन्ध.मादन.शैल.इन्द्र.नाम्नि काचित्.कल.स्थली ।

gandha.mAdana.zaila.indra.nAmni kA.cit.kala.sthalI |

विद्यते कीर्ण.कुसुमा द्रुम.कर्पूर.केसरा ॥५।५१।९॥

vidyate kIrNa.kusumA druma.karpUra.kesarA ||5|51|9||
.

...

*somewhere*

*on the peak of Gandha.mâdana, the Mount of Maddening Perfume*

*somewhere*

*on the tableland*

*there*

*is a place* *covered with blossoms & scented with camphor*

*.*

*...*

*VLMitra.... camphor arbours, that shed the odours of their flowers and

pistils continually on the ground.

विचित्र.वर्ण.विहगा नाना.वल्ली.विलासिनी ।

vicitra.varNa.vihagA nAnA.vallI.vilAsinI |

वने.चर. व्याप्त.तटी पुष्प.केसर.भासिनी ॥५।५१।१०॥

vane.cara.vyApta.taTI puSpa.kesara.bhAsinI ||5|51|10||
.

...

*with many.colored birds*

*vines tangled in play*

*slopes with forest.rovers*

*blossoms with shining lotus.hair*

*...*

vicitra.varNa.vihagA nAnA.vallI.vilAsinI *+ *vane.cara.vyApta.taTI
puSpa.kesara.bhAsinI
.

*VLMitra.10 This place was frequented by birds of many colors and filled

with plants at various kinds. Wild beasts lived in its banks and it was
filled with flowers shining smilingly over the woodland scene.

क्वचित् स्फीत.महारत्ना क्वचिल् लोल.अम्बुज.उत्पला ।

kva.cit sphIta.mahAratnA kva.cil lola.ambuja.utpalA |

क्वचिन् नीहार.कबरी सरसी.दर्पणा क्वचित् ॥५।५१।११॥

kva.cin nIhAra.kabarI sarasI.darpaNA kva.cit ||5|51|11||
.

...

*somewhere*

*swelling with huge jewels*

*somewhere*

*playing white lotuses & blue lotuses somewhere*

*tufted with snow*

*mirroring rivers*

*somewhere*

*.*

*VLMitra.11. There were the bright swelling gems in some part of it, and

the blooming and full blown lotuses on another; some parts of it were
veiled by tufts of snow, and crystal streams gliding as glassy mirrors on
others.

तत्र कस्मिंश्चिद् उदिते सानौ सरल.पादपे ।

tatra kasmin*cit_udite sAnau sarala.pAdape |

आ.गुल्फाकीर्ण.कुसुमे स्निग्धच्*छाय.महाद्रुमे ॥५।५१।१२॥

A.gulphÂkIrNa.kusume snigdha*chAya.mahAdrume ||5|51|12||
.

tatra *there *

kasmin*cit *somewhen *

udita*.arisen*.i sAnu.*peak/mountain*.au *when there arose on a peak *

sarala*.pine.tree*.pAdapa.*foot.drinker/tree*.i

A.gulphAkIrNa.kusuma*.flower*.i *whin the* snigdha.*c.*chAya.mahAdruma.i

*... *

*VLMitra.12. Here on the elevated top a big cliff of this hill, which was

studded with sarala trees, and strewn over with flowers up to the heels,
and shaded by the cooling umbrage of lofty trees:—

*AS.12.13 On one of its peaks there was a great tree. In that region there
lived the sage uddAlaka.

उद्दालको नाम मुनिर् मौनी मानी महा.मतिः ।

uddAlaka:_nAma muni:_maunI mAnI mahA.mati: |

अप्राप्र.यौवनः पूर्वम् उवास उद्दाम.तापसः ॥५।५१।१३॥

aprApta.yauvana: pUrvam uvAsa_uddAma.tApasa: ||5|51|13||
.

*there*

*as a ailent.Muni called Uddâlaka the Honeytongue,*

*mute.mannered, with a mighty mind even before he began youth*

*he dwelt in fierce austerity*

*...*

*VLMitra.... He had not yet attained his maturity...

.**Uddâlaka the Honeytongue*, a teacher in chhandogya Upanishad
www.swami.krishnananda.org/chhand/ch
2.html <http://www.swami-krishnananda.org/chhand/ch_2.html>], the father of
zvetAketu — the central character in the Tale of *Uddâlaka the Honeytongue,
*FM.5.50… ++

प्रथमम् तु बभुव असौ अल्प.प्रज्ञः विचारवान् ।

prathamam tu babhuva asau alpa.prajJa: vicAravAn |

अप्राप्र.पदवि.श्रान्तिः अप्रबुद्धः शुभ.आशयः ॥५।५१।१४॥

aprApta.padavi.zrAnti: a.prabuddha: zubha.Azaya: ||5|51|14||
.

*but at first he was only a half.wise enquirer*

*not having found the Path of Repose*

*unawakened*

*but in an auspicious place*

*.*

prathamam tu.*tho* babhuva.*became/was* asau.*this.one* alpa.prajJa:
vicAra..vAn |

a.*non*.prApta.padavi*.leader/guide\a road\path*

zrAnti:

a.*non*.prabuddha.*awakened*: zubha*.good*.Azaya:

.

*VLMitra.14. On the first development of his intellect, he had the light of

reason dawning upon his mind; and he was awakened to noble aims and
expectations, instead of arriving at the state of rest and quietude.

ततः क्रमेण तपसा शास्त्र.अर्थ.नियमैः क्रमैः ।

tata: krameNa tapasA zAstra.artha.niyama.s.i: krama.s.i: |

विवेक आजगाम एनम् नव.ऋतुर् इव भूतलम् ॥५।५१।१५॥

viveka* AjagAma_enam nava.Rtu:_iva bhUtalam ||5|51|15||
.

*after that*

*thru the process of Tapas.Austerity*

*& the obervances of Shâstra*

*he came unto Discernment as the earth comes into season*

*.*

tatas*.therefore/re.that* krameNa *by/with the* *Tapas.Heat*.A zAstrArtha
*.Shâstra.meaning*.niyama.i: krama.*order/process*es.i: | viveka
*.Discernment** AjagAma enam nava.*new/fresh/young*.Rtu: iva*.like/as.if*
bhUtala.m

*vlm.*

* nava.Rtu – a new/fresh season, or *VLMitra.... as the new year presents

itself...

अथ इमम् चिन्तयाम्.आस संसारामय.भीरु.धीः ।

atha_imam cintayAm.Asa saMsAra.Amaya.bhIru.dhI: |

एकान्त एव निवसन् कदाचित् क्लान्त.मानसः ॥५।५१।१६॥

ekAnta* eva nivasan kadAcit klAnta.mAnasa: ||5|51|16||
.

*so he gave his consideration to*

*the fearsome thought of this plague the Samsâra*

*he dwelt alone and often with a weary Mind*

*.*

atha.*then/next* imam.*this* cintayAm.*thot/conceived.*Asa
saMsAra.Amaya.bhIru.dhI: |

ekAnta.*e* eva nivas.an kadAcit.*whenever* klAnta*.x.*mAnasa.*mental*:

.

* my 3 eds. all have <kAnta> "girl".

(evid. w.r.for #klAnta, unless his mind is on girls).

*ABComm.... "klAnta.mAnasa:" iti pAThe spaSTam ||5|51|

*VLMitra.16. He then began to cogitate in himself in the following manner,

sitting aside as he was in his solitude, weary with thoughts and terrified
at the ever changing state of the world.

किम् तत् प्राप्यम् प्रधानम् स्याद् यद् विश्रान्तौ न शोच्यते ।

kim tat prApyam pradhAna.m syAt yat vizrAntau na zocyate |

तत् प्राप्य जन्मना भूयः सम्बन्धो न उपजायते ॥५।५१।१७॥

tat prApya janmanA bhUya: sambandha:_na_upajAyate ||5|51|17||
.

kim tat prApyam pradhAna.m syAt *what is that essential to be got *yat
vizrAntau na zocyate *which in repose is not aggrieved + *

tat.*that/That* prApya.*having.got by/with* janma.*birth.*nA bhUyas*.again.*

saMbandha*.x.*: na.*not* upajAy<.ate.*ze.is <http://ze.is>*

*? *

*VLMitra.17. What is that best of gains, said he, which being once

obtained,

there is nothing more to be expected to lead us to our rest,

and which being once had,

we have no more to do with our transmigrations in this world?

*AS.16.17 While sitting alone one day, the SAGE UDDÂLAKA reflected thus:

What is liberation, which is said to be the foremost among the objects to
be attained, upon attaining which one does not experience sorrow and is not
born again?

कदा अहम् त्यक्त.मनने पदे परम.पावने ।

kadA_aham tyakta.manane pade parama.pAvane |

चिरम् विश्रान्तिम् एष्यामि मेरु.शृGga इव अम्बुदः ॥५।५१।१८॥

cira.m vizrAntim eSyAmi meru.zRGga* iva_ambuda: ||5|51|18||
.

*having given.up mentation*

*when will I*

*in a state of absolute purity*

*after long*

*come at.last to rest like a cloud on the peak of Mount.Meru?*

.

*AS.18 When shall I rest permanently in that state?

*VLMitra.18. When shall I find my permanent rest in that state of holy and

transcendent thoughtlessness, and remain above all the rest, as a cloud
rests over the top of the Sumeru mountain, or as the polar star stands
above the pole without changing its pace.

*jd. – kadA aham *when (will) I = *tyakta.manane *having abandoned
mentation =*pade parama.pAvane *in a state of absolute purity =*cira.m
vizrAntim eSyAmi *after long, come.to <http://come.to> repose = *meru.zRGge
iva ambuda: *like a cloud on the peak of Mount Meru? *

कदा शमम् उपैष्यन्ति मम.अन्तर्=भोग.संविदः ।

kadA zamam upaiSyanti mama.antar=bhoga.saMvida: |

आलोल.कल्लोल=रवा* ऊर्मयो ऽम्बु.निधाव् इव ॥५।५१।१९॥

Alola.kallola=ravA* Urmaya:_ambu.nidhau_iva ||5|51|19||
.

*when will they come.to <http://come.to> rest, all these inner enjoyments
of what.is.mine*

*?*

*the clamor of their tossing and their turning*

*is like waves that swell & burst from the gathered water*

*.*

kadA*.when?* zama.m *they are* upaiSy*.going2approach*.anti
mama.antar=bhoga.saMvit.*awareness*.a: |

Alola.kallola=rava.a* Urmi.a:_ambu.*water*.nidhi.au iva*.like/as.if*

.

*VLMitra/P.19 When will my tumultuous desires of worldly increase and
advancement merge in peaceful tranquility, just as loose, loud and noisy
waves subside in the sea?

इदम् कृत्वा इदम् अप्य् अन्यत् कर्तव्यम् इति कल्पनाम् ।

idam kRtvA_idam api_anyat kartavyam iti kalpanAm |

कदा अन्तर्.विहसिष्यामि यद् विश्रान्तया धिया ॥५।५१।२०॥

kadA_antar.vihasiSyAmi yat_vizrAntayA dhiyA ||5|51|20||
.

*do this, this too, & this also*

*whatever I imagine*

*:*

*when will I come.to <http://come.to> laugh at this with repose of thought*

*?*

idam*.this.here* kRtvA.*having.done/made*

idam*.this.here* api.*even/tho *anyat*.other* kartavya*.2B.made/done*.m

iti.*so/as* kalpanA.*Imagining*.m *+ *

kadA*.when?* antar.*inner*.vihasiSy<.*2b.laffing*.Ami.*I.am*

yat.*which/what by/with the *vizrAnta.*resting/repose\ceasing/.less*.yA dhi
*.meditative.thot*.A

.

*SwamiV. When will I be freed from thoughts like 'This I have done' and

This I should do'?

*VLMitra.20. When will the placid and unstirred composure of my mind, smile

in secret within myself, to reflect on the wishes of mankind, that they
will do this thing after they have done the other, which leads them
interminably in the circuit of their misery.

कदा विकल्प.जालम् मे न लघिष्यति चेतसि ।

kadA vikalpa.jAlam me na laghiSyati cetasi |

स्थितम् अप्य् उज्झित.असङ्गम् पयः पद्म.लते यथा ॥५।५१।२१॥

sthitam api_ujjhita.asaGgam paya: padma.late yathA ||5|51|21||
.

kadA.*when? *vikalpa.jAlam *them net of ideas *

me*.me.my* na.*no/t* laghiSy<.ati

*will not lessen my *cetas.*affected.intelligence*.i

sthita*.**situate/set**.*m api.*even/tho* ujjhita*.x.*a.*non*.saGga*.x.a*m
pays: padma*.lotus.*latA.*creeper/vine*.e yathA.*as/so/in.this.way*

*. *

vikalpa.*idea*

jAla*.network*

laghiSy<.ati

cetas.*affected.intelligence*

ujjhita*.x*

saGga*.*

payas.

padma*.lotus*

*. *

**jd. a saMkalpa.Concept functions with vikalpa.thoughts or ideas. *

*AS.21 When will my mind cease to undergo perversities though living in
relationship here, even as the lotus though lying on water is not tainted
by it?

*VLMitra.21. When will my mind be loosened from its noose of desire and

when shall I remain unattached to all, as a dew drop on the lotus.leaf?

कदा बहुल.काल्लोलाम् नावा परमया धिया ।

kadA bahula.kAllolAm nAvA paramayA dhiyA |

परितीर्णो भविष्यामि मत्ताम् तृष्णा.तरङ्गिणीम् ॥५।५१।२२॥

paritIrNa:_bhaviSyAmi mattA.m tRSNA.taraGgiNIm ||5|51|22||
.

kadA.*?when*

bahula*.x.*kAllola*.billows.*Am *by/with* nau*.ship/boat.*A parama.
*highest/supreme.x.*yA dhI.*thot.x.*yA+

paritIrNa*.x.*: bhaviSyAmi.*I.will.become*

matta*.x.*A*.*m tRSNA*.thirst/craving.*taraGga.*wave.s.*iNIm

*. *

*AS.22 When will I, with the help of the boat of supreme wisdom, cross to
the other shore of liberation?

*VLMitra.22. When shall I get over the boisterous sea of my fickle desires,

by means of the raft of my good understanding?

कदा इमाम् जागतैर् भूमैः क्रियमाणाम् असन्.मयीम् ।

kadA_imAm jAgatai:_bhUm*a.s.i: *kriyamANAm asat.mayIm |

क्रियाम् अपहसिष्यामि बाल.लीलाम् इव_आकुलाम् ॥५।५१।२३॥

kriyAm apa.hasiSyAmi bAla.lIlAm iva_AkulAm ||5|51|23||
.

kadA.*?when *imam.*this*

*by/with *jAgat*a.s.i: *bhUm*a.s.i: *

kriyamANa.*make/doing.*Am asat.*unreal.*.maya.*made*.Im +

kriyA*.x.*m apahas*.x.*iSyAmi

bAla.*boy/child.*lIlA.*play.*m iva.*like/as.if* Akula*.x.*Am

*like the silly play of children*

*. *
*VLMitra.23. When shall I laugh to scorn, the foolish actions of worldly

people, as the silly play of children?

*AS.23.28 When will I be able to look upon the diverse activities of people
with the playfulness of a child?

कदा विकल्प.पर्यस्तम् मनो दोलाव् अदोलनम् ।

kadA vikalpa.paryastam mana:_dolau_adolanam |

शमम् एष्यति मे शान्त.वात.ओज*स* इव भ्रमः ॥५।५१।२४॥

zamam eSyati me zAnta.vAta.ojasa* iva bhrama: ||5|51|24||
.

kadA*.when?*

vikalpa*.x.*paryasta*.x.*m manas.*Mind* dolau a.dolanam

zamam eSyati me

*will it come.to <http://come.to> peace for me *

zAnta.vAta.ojasa iva

bhrama:

*. *
*VLMitra.24. When will my mind get rid of its desire and dislike and cease

to swing to and fro in the cradle of its option and caprice; and return to
its steadiness, as a madman is calmed after the fit of his delirium has
passed away.

*AS.23.28 When will I be able to look upon the diverse activities of
people with the playfulness of a child?

कदा_उदित.वपुर्.भासा विहसन् जागतीर् गतीः ।

kadA_udita.vapu:.bhAsA* vihasan jAgatI:_gatI: |

अन्तः संतोषम् एष्यामि विराड्.आत्मा_इव पूर्ण.धीः ॥५।५१।२५॥

anta: saMtoSam eSyAmi virAT.AtmA_iva pUrNa.dhI: ||5|51|25||

.

*will I be content within*

*like virAj.brahmA*

*the creative Self*

*full of thought*

*.*

kadA.*?when *udita.*arisen\spoken.*vapus.*wondrous\body*.

bhAsa*.x.*A vihas*.x.*an jAgat.*worldly\going*.I: gatI.*going/path/manner*:

antar.*within* saMtoSa*.x.*m eSyAmi*.I.will.go *virAT.*Virâj.*AtmA.*self*
iva.*like/as.if* pUrNa.*full*.dhI.*thot*:

.

*VLMitra.25. When shall I receive my spiritual and luminous body and deride

the course of the world; and have my internal satisfaction within myself,
like the all knowing and all sufficient spirit of Virát.

*AS.23.28 When will I be able to look upon the diverse activities of people
with the playfulness of a child?

अन्तः सम.सम.आकारः सौम्यः सर्व.अर्थ.निस्पृहः ।

anta: sama.sama.AkAra: saumya: sarva.artha.nispRha: |

कदा उपशमम् एष्यामि मन्थ.मुक्त.अमृत.अब्धिवत् ॥५।५१।२६॥

kadA_upazamam eSyAmi mantha.mukta.amRta.abdhivat ||5|51|26||
.

antar.*within *sama*.same/equal.*sama*.same/equal*.AkAra:.*formation/shape*:

saumya.*auspicious\hey.my.dear.*: sarva.*all/every.*.artha.
*purpse/meaning/thing.*nispRha*.x.*: + kadA.*?when* *to* upazama
*.Quiescence.*m eSyAmi*.I.will.go **when* *will I come.to <http://come.to>
Quiescence? *mantha.*stirring/churnstick.*mukta.*free/loosed*.amRta.
*immortal/Nectar*.abdhi.*sea*.vat..*ly/.like*

*. *
*ABComm. samena paramAtmanA sama_eka.rasa:, samena samAhitena viSnunA sama:

sazrikazva AkAro yasya |...

#samasama

*VLMitra.26. With internal equanimity and serenity of the soul, and

indifference to external objects, when shall I obtain my calm quietness,
like the sea after its release from churning.

*AS.23.28 When will I be able to look upon the diverse activities of people
with the playfulness of a child?

.

antar.*within *sama*.same/equal.*sama*.same/equal*.AkAra:.*formation/shape*:
saumya.*auspicious\hey.my.dear.*: sarva.*all/every.*.artha.
*purpse/meaning/thing.*nispRha*.x.*: + kadA.*?when* *to* upazama
*.Quiescence.*m eSyAmi*.I.will.go **when* *will I come.to <http://come.to>
Quiescence? *mantha.*stirring/churnstick.*mukta.*free/loosed*.amRta.
*immortal/Nectar*.abdhi.*sea*.vat..*ly/.like*

कदा इमाम् अचलाम् दृश्य.श्रियम् आशा.शत.आत्मिकाम् ।

kadA_imAm acalAm dRzya.zriyam AzA.zata.AtmikAm |

सर्वाम् सुषुप्तवत् पश्यन् भविष्यामि अन्तराततः ॥५।५१।२७॥

sarvAm suSuptavat pazyan bhaviSyAmi antarAtata: ||5|51|27||
.

*¿when*

imAm acalAm dRzya.zriyam

*this mountain full of things *

AzA.zata.AtmikAm+

sarvAm suSuptavat pazyan

bhaviSyAmi antarAtata:

*. *

#antarAtata

*VLMitra.27. When shall I behold the fixed scene of the world before me, as

it is visible in my dream, and keep myself aloof from the same? (as no part
of it).

*AS.23.28 When will I be able to look upon the diverse activities of people
with the playfulness of a child?

स.बाह्याभ्यन्तरम् सर्वम् शान्त.कल्पनया धिया ।

sa.bAhya.abhyantara.m sarvam zAnta.kalpanayA dhiyA |

पश्यंश्.चिन्.मात्रम् अखिलम् भावयिष्याम्य् अहम् कदा ॥५।५१।२८॥

pazyan* cit.mAtra.m akhilam bhAvayiSyAmi_aham kadA ||5|51|28||
.

sa.bAhyAbhyantara.m

*inside & out *

*everything *

zAnta.kalpanayA dhiyA

pazyan cin.mAtra.m akhilam

bhAvayiSyAmi_aham

*when*

*? *

*VLMitra.28. When shall I view the inner and outer worlds, in the light of

a fixed picture, in the sight of my imagination; and when shall I meditate
on the whole in the light of an intellectual system?

*AS.23.28 When will I be able to look upon the diverse activities of people
with the playfulness of a child?

कदा उपशान्त.चित्त.आत्मा चित्ताम् उपगतः पराम् ।

kadA_upazAnta.citta.AtmA cit*tA.m *upagata: parAm |

परमालोकम् एष्यामि जात्य्.अन्ध.विगमाद् इव ॥५।५१।२९॥

paramAlokam eSyAmi jAti.andha.vigamAt_iva ||5|51|29||
.

kadA.*?when*

quiet*ed.Affection=self *

cit*tA.m *upagata: parAm + having become supremely affected)

paramAlokam eSyAmi

*will I come.to <http://come.to> Absolute Light *

*as someone born blind comes to see*

*?*

*VLMitra.29. Ah! when shall I have the calmness of my mind and soul, and

become a perfectly intellectual being myself; when shall I have that
supernatural light in me, which enlightens the internal eye of those that
are born blind?

*AS.29.32 When will the mind attain utter quiescence? When will the
illusory division between the subjective and the objective experiences
cease through the experience of the infinite consciousness? When will I be
able to behold this concept, known as time, without being involved in it?

कदा अभ्यास.उपलभ्येन चित्.प्रकाशेन च अरुणा ।

kadA abhyAsa.upalabhyena cit.prakAzena ca_aruNA |

दूराद् आलोकयिष्यामि तन्वीम् काल.कलाम् इमाम् ॥५।५१।३०॥

dUrAt_AlokayiSyAmi tanvIm kAla.kalAm imAm ||5|51|30||
.

kadA.*?when *abhyAsa.upalabhyena

*with the (productive, getting.into) experience of practice *

cit.prakAzena cAruNA

*with the delightful light of Consciousness *

dUrAt AlokayiSyAmi

*from afar will I illumine *

tanvIm kAla.kalAm imAm

*this body made of bits of time*

*. *

*VLMitra.30. When will the sunshine of my meditation, show unto me the pure

light of my intellect, whereby I may see the objects at a distance, as I
perceive the parts of time in myself.

*AS.29.32 When will the mind attain utter quiescence? When will the
illusory division between the subjective and the objective experiences
cease through the experience of the infinite consciousness? When will I be
able to behold this concept, known as time, without being involved in it?

*VA When reached by practice and the rise of the light of the
consciousness, I will see far to the smallest units of time?

*AS: When (kadA) will I view (AlokayiSyami) the small (tanvIm) leftover
part of my (life)time (kAlakalAm) as distant (dUrAt), in the pleasing glow
of my cit which is acquired only by practice (abhyAsa+upalabhyena)

##labh #upalabh **upalabhya*. obtainable; perceivable, to be understood,

(productively) experienced, <kadA abhyAsa.upalabhyena cit.prakAzena ca
aruNA | dUrAt AlokayiSyAmi tanvIm kAla.kalAm imAm> y5051.030. ••.ind..
having obtained; having perceived &c.

##can #*cAru*.adj.. agreeable, approved, esteemed, beloved, endeared,

(Lat.) carus, dear (with dat. or loc. of the person) SAGkhŚr.

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#SāṅkhŚr> i,

5, 9 • pleasing, lovely, beautiful, pretty • ind. so as to please,
agreeably (with dat.) • beautifully Caurap.

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Caurap>

ईहितानि ईहितैर् मुक्तो हेयोपादेय.वर्जितः ।

IhitAni Ihitai:_mukta:_heya.upAdeya.varjita: |

कदा अन्तस् तोषम् एष्यामि स्व.प्रकाश.पदे स्थितः ॥५।५१।३१॥

kadA_anta:_toSam eSyAmi sva.prakAza.pade sthita: ||5|51|31||
.

IhitAni

Ihit*a.s.i: *mukta:

heyopAdeya.varjita:

kadA anta: toSam eSyAmi

*when will I come.to <http://come.to> be content within *

sva.prakAza.pade sthita:

*seated in my own state of illumination*

*? *
*VLMitra.31 When shall I be freed from my exertion and inertness, towards

the objects of my desire and dislike; and when shall I get my
self.satisfaction in my state of self.illumination.

*AS.29.32 When will the mind attain utter quiescence? When will the
illusory division between the subjective and the objective experiences
cease through the experience of the infinite consciousness?

कदा_आशा.कौशिकी.कीर्णा जड्य.जीर्ण.हृद्.अम्बुजा ।

kadA_AzA.kauzikI.kIrNA jaDya.jIrNa.hRt.ambujA |

क्षयम् एष्यति कृष्णा इयम् कदा मे दोष.यामिनी ॥५।५१।३२॥

kSayam eSyati kRSNA_iyam kadA me doSa.yAminI ||5|51|32||
.

*when *

AzA.kauzikI.kIrNA

jaDya.jIrNa.hRd.ambujA

*it is dark *

*when for me will this wicked night come.to <http://come.to> an end*

*? *

kadA AzA.kauzikI.kIrNA jaDya.jIrNa.hRt.ambujA | kSayam eSyati kRSNA iyam
kadA me doSa.yAminI

.

*VLMitra.32. When will this long and dark night of my ignorance come.to its

end? It is infested by my faults fluttering as the boding birds of night,
and infected with frost withering the lotus of my heart (hrid.padma),

कदा उपशान्त.मननो धरणी.धर=कन्दरे ।

kadA_upazAnta.manana:_dharaNI.dhara=kandare |

समेष्यामि शिलासाम्यम् निर्विकल्प.समाधिना ॥५।५१।३३॥

sameSyAmi zilÂsAmyam nirvikalpa.samAdhinA ||5|51|33||
.

*when*

upazAnta.manana:

*quiescent thought *

dharaNI.dhara=kandare

*in a mountain cavern *

sameSyAmi

zila.asAmyam

*comparable to a stone *

nirvikalpa.samAdhinA

*. *
*VLMitra.33. When shall I become like a cold clod of stone, in the cavern

of a mountain, and have the calm coolness of my mind by an invariable
samadhi.comatoslty.

*AS.33 When will I, living in a cave with a mind in utter tranquillity,
remain like a rock in a state in which there is no movement of thought at
all?

कदा मे मान.मातङ्गः स्व.अभिमान.महामदः ।

kadA me mAna.mAtaGga: sva.abhimAna.mahAmada: |

तत्त्व.अवबोध.हरिणा हतो नाशम् उपैष्यति ॥५।५१।३४॥

tattva.avabodha.hariNA hata:_nAzam upaiSyati ||5|51|34||
.

*when*

me mAna.mAtaGga:

*my Mind.elephant *

sva.abhimAna.mahAmada:+

tattva.avabodha.hariNA

hata:

nAzam upaiSyati

*. *
*VLMitra.34. When will the elephant of my pride, which is ever giddy with

its greatness, become a prey to the lion of right understanding.

*AS.33 When will I, living in a cave with a mind in utter tranquillity,
remain like a rock in a state in which there is no movement of thought at
all?

kadA me mAna.mAtaGga: sva.abhimAna.mahAmada: |

tattva.avabodha.hariNA hata:_nAzam upaiSyati ||5|51|34||

निरंश.ध्यान.विश्रान्तेर् मूकस्य मम मूर्धनि ।

nir.aMza.dhyAna.vizrAnte:_mUkasya mama mUrdhani |

कदा तार्णम् करिष्यन्ति कुलायाम् वन.घूर्णिकाः ॥५।५१।३५॥

kadA tArNam kariSyanti kulAyAm vana.ghUrNikA: ||5|51|35||
.

niraMza.dhyAna.vizrAnte:

mUkasya

mama mUrdhani

*on/in my head + *

*when*

tArNam kariSyanti

*they make of grass *

kulAyAm vana.ghUrNikA:

*a hospitable home for their family*

*. *
*VLMitra.35. When will the little birds of the forest, build their nest of

grass in the braids of hair upon my head; when I remain fixed in my
unalterable meditation, in my state of silence and torpidity.

*AS.33 When will I, living in a cave with a mind in utter tranquillity,
remain like a rock in a state in which there is no movement of thought at
all?

कदा निःशङ्कम् उरसि ध्यान.धीर.धियः खगाः ।

kadA ni:zaGkam urasi dhyAna.dhIra.dhiya: khagA: |

मम विश्रान्तिम् एष्यन्ति शैल.स्थाण्व्.अचल.स्थितेः ॥५।५१।३६॥

mama vizrAntim eSyanti zaila.sthANu.acala.sthite: ||5|51|36||
.

*when*

ni:zaGkam urasi

dhyAna.dhIra.dhiya: khagA:+

mama vizrAntim eSyanti

zaila.sthANu.acala.sthite:

*of the state of a stone pillar on the mountain*

*. *
*VLMitra.36. And when will the birds of the air rest fearlessly on my

bosom, as they do on the tops of fixed rocks, upon finding me sitting
transfixed in my meditation, and as immovable as a rock.

*AS.33 When will I, living in a cave with a mind in utter tranquillity,
remain like a rock in a state in which there is no movement of thought at
all?

तृष्णा.करञ्ज.जटिलाम् जन्म.जर्जर.गुल्मिकाम् ।

tRSNA.karaJja.jaTilAm janma.jarjara.gulmikAm |

संसार.अरण्य.सरसीम् त्यक्त्वा यास्याम्य् अहम् कदा ॥५।५१।३७॥

saMsAra.araNya.sarasIm tyaktvA yAsyAmi_aham kadA ||5|51|37||

.

yAsyAmy aham kadA

*when will I come.to <http://come.to> *

tRSNA=karaJja.jaTilAm

*the tangled brambles of Thirst? *

janma.jarjara.gulmikAm+

saMsAra.araNya.sarasIm

tyaktvA

*and abandon them? *

*VLMitra.37. Ah! when shall I pass over this lake of the world, wherein my

desires and passions, are as the weeds and thorny brambles, and obstructing
my passage to its borders of felicity.

*AS.33 When will I, living in a cave with a mind in utter tranquillity,
remain like a rock in a state in which there is no movement of thought at
all?

इति चिन्ता.परवशो वन उद्दालको द्विजः ।

iti cintA.paravaza:_vana* uddAlaka:_dvija: |

पुनः पुनस् तु_उपविशद् ध्यान.अभ्यासम् चकार ह ॥५।५१।३८॥

punar punas_tu_upavizat dhyAna.abhyAsam cakAra ha ||5|51|38||

.

*so impelled by Care*

*in the forest*

*the Twiceborn Uddâlaka the Honeytongue **again once more*

*sat*

*practicing dhyAna.Meditation*

*.*

iti.*so/as* cintA*.Care.*paravaza.*subject.to/subdued.by
<http://subject.to/subdued.by>*.: vane.*in.the.forest* uddAlaka.
*Uddâlaka.Honeytongue*.: dvija.*Twiceborn.*: *+ *punar.*again* punar.*again*
tu.*but/however* upaviz.*ing.*at dhyAna.abhyAsa.m cakAra.ha*.made/did.*

.

*AS.38 Thus reflecting, uddAlaka continued his practice of meditation.

*VLMitra.38. Immerged in these and the like reflections, the twice.born

Uddálaka sat in his meditation amidst the forest.

##*vaza **paravaza. *subject to another's will, subdued or ruled by

(comp.), subservient, obedient <para.praiSa.karI nityam para.saMcAra.cAriNI

| para.m kArpaNyam AyAtA jAtA paravazA asmi alam> FM.3.71.14

विषयैर् नीयमाने तु चित्ते मर्कट.चञ्चले ।

viSayai:_nIyamAne tu citte markaTa.caJcale |

न *स* लेभे समाधान.प्रतिष्ठाम् प्रीति.दायिनीम् ॥५।५१।३९॥

na sa* le*bha.i *samAdhAna.pratiSThAm prIti.dAyinIm ||5|51|39||
.

viSay*a.s.i: *

*with sense.objects *

nIyamAne tu citte markaTa.caJcale

*however leading the Affection like a jiggling monkey *

na sa* le*bha.i *

*he did not get *

samAdhAna.pratiSThAm

prIti.dAyinIm

*giving pleasure*

*. *

*VLMitra.39. But as his apish ficklemindedness turned towards sensible

objects in different ways, he did not obtain the state of habitation which
could render him happy.

##*dhA *#dhAna #AdhA #AdhAna #samAdhA #*samAdhAna.m *putting

together;putting together; composing, reconciliation; • intentness,
attention (tam with >kR, "to attend"), eagerness; fixing the mind in
abstract contemplation (as on the true nature of spirit), religious
meditation, profound absorption or contemplation; justification of a
statement, proof (cf. <.rUpaka>); (in logic) replying to the #pUrva.pakSa;
(in dram.) fixing the germ or leading incident (which gives rise to the
whole plot); s..mAtra n. mere contemplation or meditation; s..rUpaka n. a
kind of metaphor (used for the justification of a bold assertion).

कदाचिद् बाह्य.संस्पर्श.परित्यागाद् अनन्तरम् ।

kadAcit_bAhya.saMsparza.parityAgAt_anantara.m |

तस्य_आगच्छच् चित्तकैः प्रोद्वेगम् सत्त्व.संस्थितौ ॥५।५१।४०॥

tasya_Agacchat_cittak*a.s.i: *pra.udvegam sattva.saMsthitau ||5|51|40||
.

kadAcit – *somewhen = *

bAhya.saMsparza.parityAgAt_annantaram+

tasya Agacchat cittak*a.s.i: *

prodvegam sattva.saMsthitau

*. *

*AS.40 Some days, however, his mind abandoned external objects and remained
in a state of purity.

*VLMitra.40. Sometimes his apish mind turned away from leaning to external

objects, and pursued with eagerness the realities of the internal world or
intellectual verities (known as sátwikas).

कदा.चिद् आन्तरान् स्पर्शान् परित्यज्य मनःकपिः ।

kadAcit_AntarAn sparzAn parityajya mana:kapi: |

लोलत्वात् तस्य संयातो विषयम् विष.दग्धवत् ॥५।५१।४१॥

lolatvAt tasya saMyAta:_viSayam viSa.dagdhavat ||5|51|41||
.

kadAcit – *somewhen = *

AntarAn sparzAn

parityajya

mana:.kapi:+

lolatvAt tasya saMyAta:

viSayam viSa.dagdhavat

*. *

*VLMitra.41. At others his fickle mind, departed from the intangible things

of the inner or intellectual world; and, returned with fondness to outer
objects, which are mixed with poison.

*AS.41.44 At other times it was greatly disturbed.

कदा.चिद् उदित.अर्क.आभम् तेजो दृष्ट्वा अन्तरे मनः ।

kadAcit_udita.arka.Abham teja:_dRSTvA_antare mana: |

विषय.उन्मुखताम् यातम् तस्य तामर.सेक्षण ॥५।५१।४२॥

viSaya.unmukha*tA.m *yAtam tasya tAmara.sekSaNa ||5|51|42||
.

*somewhen*

udita.arka.Abham

*the radiance of sunrise *

teja: dRSTvA antare mana:+

viSaya.unmukha*tA.m *yAtam

tasya tAmara.sekSaNa

*. *

*VLMitra.42. He often beheld the sunlight of spirituality rising within

himself, and as often turned away his mind from that golden prospect, to
the sight of gross objects.

आन्तर.अन्ध्यतमस् त्यागम् कृत्वा विषय.लम्पटम् ।

Antara.andhyatama:_tyAgam kRtvA viSaya.lampaTam |

तस्य उड्डीय मनो याति कदाचित् त्रस्त.पक्षिवत् ॥५।५१।४३॥

tasya_uDDIya mana:_yAti kadAcit trasta.pakSivat ||5|51|43||
.

Antara.andhyatama:

*darkest inner blindness *

tyAgam kRtvA

viSaya.lampaTam+

tasya uDDIya mana: yAti

*somewhen*

trasta.pakSivat

*. *
*VLMitra.43. Leaving the soul in the gloom of internal darkness, the

licentious mind flies as fast as a bird, to the objects of sense abroad.

बाह्यान् आभ्यन्तरान् स्पर्शांस्*_त्यक्त्वा निद्राम् च तन्मनः ।

bAhyAn AbhyantarAn sparzAn*_tyaktvA nidrAm ca tan.mana: |

तमस् तेजोऽन्तिके लेभे कदा.चिच्_छाश्वतीम् स्थितिम् ॥५।५१।४४॥

tama:_teja:.antike le*bha.i *kadAcit_zAzvatIm sthitim ||5|51|44||

.

bAhyAn AbhyantarAn sparzAn

tyaktvA nidrAm ca

tan.mana:+

*dark tamas in tejas.Radiance *

teja:.antike

le*bha.i *

*he got *

*somewhen *

zAzvatIm sthitim

*the eternal state*

*. *

*VLMitra.44. Thus turning by turns from the inner to the outer world, and

then from this to that again; his mind found its rest in the intermediate
space, lying between the light of the one and darkness of the other, (i. e.
in the twilight of indifference to both).

इति पर्याकुलस्य अन्तः स खलु ध्यान.वृत्तिषु ।

iti paryAkulasya anta: sa* khalu dhyAna.vRttiSu |

दरीष्व् अन्वहम् उग्रासु वात.मग्न इव द्रुमः ॥५।५१।४५॥

darISu_anvaham ugrAsu vAta.magna* iva druma: ||5|51|45||
.

iti paryAkulasya anta:

sa khalu dhyAna.vRttiSu+

darISu anvaham ugrAsu

vAta.magna iva druma:

*like a wind.shaken tree*

*. *

*AS.45.46 Greatly distressed by such changing moods, he roamed the forest.

*VLMitra.45. Being thus perplexed in his mind, the meditative Bráhman

remained in his exalted cavern, like a lofty tree shaken to and fro by the
beating tempest.

##**paryAkula..*adj.. full of , filled with (comp.) • disordered , confused

, excited , bewildered • turbid (as water) MW.

#dRR #*dara*.*mfn..* ifc. , cleaving , breaking see #puraMdara, #bhagaMdara
•.*m..* a conch.shell • the navel • "stream" see #asRgdara •.*n..* poison •
#*darI*.*f..* a hole in the ground, cave MBh.&c. • #*daram*.ind.. a little
Bhartr2.iii,24.

***Time. *ahar* day. #*anvaham* अन्वहम्.ind.. Day after day, every day.

अतिष्ठद् ध्यान.संरूढ.मननः संकटे यथा ।

atiSThat_dhyAna.saMrUDha.manana: saMkaTe yathA |

दोलायित.वपुस्.तुच्छ.तृष्णा.अतिरत.रङ्गकैः ॥५।५१।४६॥

dolAyita.vapu:tuccha.tRSNA.atirata.raGgak*a.s.i: *||5|51|46||

.

atiSThat dhyAna.saMrUDha.manana: saMkaTe yathA

dolAyita.vapus.tuccha.tRSNA.atirata.raGgak*a.s.i: **with* dolAyita.*body*
.tuccha.tRSNA.*Craving*.atirata.raGgaka.*s*

*. *

*VLMitra.46. He continued in his meditation as a man of fixed attention, at

the time of an impending danger; and his body shook to and fro, as it was
moved forward and backward by the tiny waves splashing on the bank.

*AS.45.46 Greatly distressed by such changing moods, he roamed the forest.

*VLMitra.p.46 He continued in his meditation like a man’s attention is

fixed upon an impending danger. His body shook to and fro, as if moved
forward and backward by tiny waves splashing on the bank.

अथ पर्याकुल.मना* निजहार मुनिर् गिरौ ।

atha paryAkula.manA* nijahAra muni:_girau |

प्रत्यहम् दिवसा अधीशो महामेराव् इव_एककः ॥५।५१।४७॥

pratyaham divasA_adhIza:_mahAmerau_iva_ekaka: ||5|51|47||
.

atha paryAkula.manA

*and so, unsettled in his Mind, *

nijahAra munir girau

*the muni explored the mountain *

pratyaham

*daily *

divasA adhIza:

*as thru the sky the solitary OverLord on mighty Mount.meru*

*. *

*AS.47 One day he reached a lonely spot in the forest which had not been
visited by anyone else.

*VLMitra.47. Thus unsettled in his mind, the sage sauntered about the hill;

as the god of day makes His daily round, about the polar mountain in his
lonely course.

समस्त.भूत.दुष्प्रापाम् एकदा प्राप कन्दराम् ।

samasta.bhUta.duSprApAm ekadA prApa kandarAm |

संशान्त.सर्व.संचाराम् मुनि:_मोक्ष.दशाम् इव ॥५।५१।४८॥

saMzAnta.sarva.saMcArAm muni:_mokSa.dazAm iva ||5|51|48||
.

*he once found a cave that was hard for anyone to reach*

*.*

*there*

*entirely quieted in his ways*

*he was like a silent Muni in the state of mokSha.Freedom*

*.*

samasta.bhUta.duSprApAm ekadA prApa kandarAm | saMzAnta.sarva.saMcArAm
muni: mokSa.dazAm iva

.

*VLMitra.p.48 Wandering in this manner, he once saw a cave beyond the reach

of all living beings. It was quiet and still as the liberated state of an
anchorite.

अपर्याकुलिनाम् वातैर् अप्राप्त.मृग.पक्षिणीम् ।

aparyAkulinAm vAtai:_aprApta.mRga.pakSiNIm |

अदृष्टाम् देव.गन्धर्वैः परमाकाश.शोभनाम् ॥५।५१।४९॥

adRSTAm deva.gandharv*a.s.i: *paramAkAza.zobhanAm ||5|51|49||
.

*of/for thz *a.*non*.paryAkuli.nAm *by/with the* vAta.*wind*.i: a.*non*
.prApta*.x*.mRga*.x*.pakSi.NIm a.*non*/dRSTa.am *by/with the* D*ivine
G**andharvas
*paramAkAza.zobhanAm

*. *
*VLMitra.49. It was not disturbed by the winds, nor frequented by birds and

beasts; it was unseen by the gods and Gandharvas, and was as lightsome as
the bright concave of heaven.

*AS.48.53 There he saw a cave which appeared to be most conducive to the
attainment of the state of utter tranquillity and peace.

पुष्प.प्रकर.संछन्नाम् मृदु.शाद्वल.कोमलाम् ।

puSpa.prakara.saMchannAm mRdu.zAdvala.komalAm |

ज्योति.रस.अश्म.सम्प्रोतैः कृताम् मरकतैः इव ॥५।५१।५०॥

jyoti.rasa.azma.samprota.s.i: kRtA.m marakatai:_iva ||5|51|50||

.

*f. *puSpa.*flower*.prakara*.x*.saMchanna*.x*.am mRdu.
*soft,/tender/delicate/gentle*.zAdvala*.x*.komala.*tender/pleasant*.am+
*by/with
the* jyoti*.x*.rasa*.x*.azma*.x*.saMprota*.x.s*.i: *f. *kRta.am *by/with
the* marakata*.x.s*.i: iva*.like/as.if*

*. *

*VLMitra.50. It was covered with heaps of flowers, and was spread over with

a coverlet of green and tender grass; and being overlaid by a layer of
moonstones, it seemed to have its floor of emerald.

*AS.48.53 There he saw a cave which appeared to be most conducive to the
attainment of the state of utter tranquillity and peace.

#*marakata*.n.. an emerald R.&c [cf. Gk. smaragdos
<http://www.perseus.tufts.edu/hopper/morph?la=greek&l=SMA%2FRAGDOS>;

Lat. smaragdus.]

सु.स्निग्ध.शीतल.च्.छायाम् प्रकटाम् रत्न.दीपकैः ।

su.snigdha.zItala*.chAyAm prakaTAm ratna.dIpaka.s.i: |

सु.गुप्ताम् वन.देवीनाम् अन्तःपुर.कुटीम् इव ॥५।५१।५१॥

su.guptA.m vana.devInAm anta:pura.kuTIm iva ||5|51|51||

.

su.*very*.snigdha*zItala.*innercold/cool*.*c.*chAya.*shade*.am

*in shade conventient and cool *

prakaTa*.manifest/apparent*.ness.tA.am *by/with the* ratna*.jewel*.dIpaka.
*s.*i:

su.*very*.gupta.am vana.*woods/forest*.devI.*Goddess/divinity.s*.nAm

anta:pura*.women's.quarter/Inner.City*.kuTI.*cottage*.m iva*.like/as.if*

*like a cottage for women*

*. *

snigdha

dIpaka

gupta

*. *

*VLMitra.51. It afforded a cool and congenial shade, emblazoned by the mild

light of the bright gems in its bosom; and appeared to be the secret haunt
of woodland goddesses, that chanced to sport therein.

*AS.48.53 There he saw a cave which appeared to be most conducive to the
attainment of the state of utter tranquillity and peace.

कुलम्बन.अहिम.आलोकाम् न_अत्य्.उष्णाम् न_अति.शीतलाम् ।

kulambana.ahima.AlokAm na aty.uSNAm na ati.zItalAm |

शारद् अस्य उदित.अर्कस्य हेम.गौरीम् प्रभाम् इव ॥५।५१।५२॥

zArad asya udita.arkasya hema.gaurIm prabhAm iva ||5|51|52||

.

kulambana.ahima.A'loka.am

*{*kulaM.bana / ku.lambana}.{ahima*A'loka.a/ahi.m_AlokA}

na ati.uSNa.am na ati.zItala.am+

zArad asya udita.arkasya

hema.gaurIm prabhAm iva

*. *

*##*lambana = *hanging.down or causing to hang.down (said of S3iva) MBh. ;
m. a camp.follower , soldier's boy Hcar. ; phlegm

*VLMitra.52. The light of the gems that spread over the ground, was neither

too hot nor too cold; but resembled the golden rays of the rising sun in
autumn.

*AS.48.53 There he saw a cave which appeared to be most conducive to the
attainment of the state of utter tranquillity and peace.

बाल.आलोक.परिम्लानम् कोमल.अशब्द.मारुताम् ।

bAla.Aloka.parimlAna.m komala.azabda.mAru*tA.m *|

मञ्जरी.जटिला.उपेताम् बालाम् मालावतीम् इव ॥५।५१।५३॥

maJjarI.jaTilA.upe*tA.m *bAlAm mAlAvatIm iva ||5|51|53||

.

bAla.Aloka.parimlAna.m komala.azabda.mArutAm+ maJjarI.jaTilA.upe*tA.m *

bAlAm mAlAvatIm iva

*. *

*VLMitra.53. This cave appeared as a new bride decked with flowers, and

holding a wreathed garland in her hand; with her countenance fading under
the light of the gemming lamps, and fanned by the soft whistling of winds.

*AS.48.53 There he saw a cave which appeared to be most conducive to the
attainment of the state of utter tranquillity and peace. *AS.53.54 It was
delightful in every way with beautiful creepers and flowers around it, with
a moderate climate, and it shone as if it had been carved out of an emerald.

उपशम.पदवीम् इव अनुरूपाम्

upazama.padavIm iva_anu.rUpAm

कमल.ज.विश्रमणाय योग्य.रूपाम् ।

kamala.ja.vizramaNAya yogya.rUpAm |

कुसुम.निकर.कोमल.अभिरामाम्

kusuma.nikara.komala.abhi.rAmAm

सरसि.ज.कोटर.कोमलाम् समन्तात् ॥५।५१।५४॥

sarasi.ja.koTara.komalAm samantAt ||5|51|54||

.

upazama.*cessation/tranquillity/Quiescence*.padavI*.leader/guide\*f.
*road/path*.im iva*.like/as.if* anurUpa.am kamala.ja.vizramaNa.aya
yogya.rUpa.*form*.am+
kusuma*.flower*.nikara.komala.*tender/pleasant*.abhirAma.am
sarasija.koTara.*hollow(tree)/cave*.komala.*tender/pleasant*.am samantAt

*. *

anurUpa

kamala.

ja.

vizramaNa

yogya.

nikara.

abhirAma

sarasija

samantAt

*. *

**VLMitra.54. It was as the abode of tranquility, and the resting place of

the lord of creation; it was charming by the variety of its blooming
blossoms, and was as soft and mild as the cell of the lotus (which is the

abode of the lotus.born Brahmá).*

*FM5052*

DN5051 UDDAALAKA.HONEYTONGUE

सर्ग ५.५१

वसिष्ठ उवाच ।

vasiSTha* uvAca |

परिदीर्घासु तन्वीषु सुतीक्ष्णासु सितासु च ।

pari.dIrghAsu tanvISu sutIkSNAsu sitAsu ca |

क्षुर.धार.उपमानासु चित्त.वृत्तिषु तिष्ठ मा ॥५।५१।१॥

kSura.dhAra.upamAnAsu citta.vRttiSu tiSTha mA ||5|51|1||

कालेन महता क्षेत्रे जातेयम् बुद्धि.वल्लरी ।

kAlena mahatA kSetre jAtA_iyam buddhi.vallarI |

वृद्धिम् विवेक.सेकेन नय ताम् नयकोविद ॥५।५१।२॥

vRddhim viveka.sekena naya tAm naya.kovida ||5|51|2||

यावन् म्लायति नो काय.लतिका काल.भास्वता ।

yAvat_mlAyati na.u kAya.latikA kAla.bhAsvatA |

भूतले ऽपतिताम् तावद् एनाम् उद्धृत्य धारय ॥५।५१।३॥

bhUtale_a.patitAm tAvat_enAm uddhRtya dhAraya ||5|51|3||

मद्.वाक्य.अर्थ.एक.तत्त्वज्ञ, मद्.वाक्य.अर्थ.एक.भावनात् ।

mat.vAkya.artha.eka.tattvajJa mat.vAkya.artha.eka.bhAvanAt |

सुखम् आप्नोषि सर्प.अरिर् यथा अभ्र.रव.भावनात् ॥५।५१।४॥

sukham ApnoSi sarpa.ari:_yathA_abhra.rava.bhAvanAt ||5|51|4||

राम उवाच ।

rAma* uvAca |

केन क्रमेण भगवन् मुनिना उद्दालकेन तत् ।

kena krameNa bhagavan muninA_uddAlakena tat |

भूत.पञ्चकम् आलूनम् कृत्वा अन्तः प्रविचारितम् ॥५।५१।६॥

bhUta.paJcakam AlUnam kRtvA_anta: pravicAritam ||5|51|6||

जगज्.जीर्ण.गृहस्य अस्य कोणे कस्मिन्.चिद् आतते ।

jagaj.jIrNa.gRhasya_asya koNe kasmin.cit_Atate |

भूमेर् अनिल.दिग्.नाम्नि भूभृद्.भाण्ड.समाकुले ॥५।५१।८॥

bhUme:_anila.dik.nAmni bhUbhRt.bhANDa.samAkule ||5|51|8||

गन्ध.मादन.शैल.इन्द्र.नाम्नि काचित्.कल.स्थली ।

gandha.mAdana.zaila.indra.nAmni kA.cit.kala.sthalI |

विद्यते कीर्ण.कुसुमा द्रुम.कर्पूर.केसरा ॥५।५१।९॥

vidyate kIrNa.kusumA druma.karpUra.kesarA ||5|51|9||

विचित्र.वर्ण.विहगा नाना.वल्ली.विलासिनी ।

vicitra.varNa.vihagA nAnA.vallI.vilAsinI |

वने.चर. व्याप्त.तटी पुष्प.केसर.भासिनी ॥५।५१।१०॥

vane.cara.vyApta.taTI puSpa.kesara.bhAsinI ||5|51|10||

क्वचित् स्फीत.महारत्ना क्वचिल् लोल.अम्बुज.उत्पला ।

kva.cit sphIta.mahAratnA kva.cil lola.ambuja.utpalA |

क्वचिन् नीहार.कबरी सरसी.दर्पणा क्वचित् ॥५।५१।११॥

kva.cin nIhAra.kabarI sarasI.darpaNA kva.cit ||5|51|11||

तत्र कस्मिंश्.चिद् उदिते सानौ सरल.पादपे ।

tatra kasmin*cit_udite sAnau sarala.pAdape |

आ.गुल्फाकीर्ण.कुसुमे स्निग्धच्*छाय.महाद्रुमे ॥५।५१।१२॥

A.gulphÂkIrNa.kusume snigdha*chAya.mahAdrume ||5|51|12||

उद्दालको नाम मुनिर् मौनी मानी महा.मतिः ।

uddAlaka:_nAma muni:_maunI mAnI mahA.mati: |

अप्राप्र.यौवनः पूर्वम् उवास उद्दाम.तापसः ॥५।५१।१३॥

aprApta.yauvana: pUrvam uvAsa_uddAma.tApasa: ||5|51|13||

ततः क्रमेण तपसा शास्त्र.अर्थ.नियमैः क्रमैः ।

tata: krameNa tapasA zAstra.artha.niyamai: kramai: |

विवेक आजगाम एनम् नव.ऋतुर् इव भूतलम् ॥५।५१।१५॥

viveka* AjagAma_enam nava.Rtu:_iva bhUtalam ||5|51|15||

अथ इमम् चिन्तयाम्.आस संसारामय.भीरु.धीः ।

atha_imam cintayAm.Asa saMsAra.Amaya.bhIru.dhI: |

एकान्त एव निवसन् कदाचित् क्लान्त.मानसः ॥५।५१।१६॥

ekAnta* eva nivasan kadAcit klAnta.mAnasa: ||5|51|16||

किम् तत् प्राप्यम् प्रधानम् स्याद् यद् विश्रान्तौ न शोच्यते ।

kim tat prApyam pradhAnam syAt_yat_vizrAntau na zocyate |

तत् प्राप्य जन्मना भूयः सम्बन्धो न उपजायते ॥५।५१।१७॥

tat prApya janmanA bhUya: sambandha:_na_upajAyate ||5|51|17||

कदा अहम् त्यक्त.मनने पदे परम.पावने ।

kadA_aham tyakta.manane pade parama.pAvane |

चिरम् विश्रान्तिम् एष्यामि मेरु.शृGga इव अम्बुदः ॥५।५१।१८॥

ciram vizrAntim eSyAmi meru.zRGga* iva_ambuda: ||5|51|18||

इदम् कृत्वा इदम् अप्य् अन्यत् कर्तव्यम् इति कल्पनाम् ।

idam kRtvA_idam api_anyat kartavyam iti kalpanAm |

कदा अन्तर्.विहसिष्यामि यद् विश्रान्तया धिया ॥५।५१।२०॥

kadA_antar.vihasiSyAmi yat_vizrAntayA dhiyA ||5|51|20||

कदा विकल्प.जालम् मे न लघिष्यति चेतसि ।

kadA vikalpa.jAlam me na laghiSyati cetasi |

स्थितम् अप्य् उज्झित.असङ्गम् पयः पद्म.लते यथा ॥५।५१।२१॥

sthitam api_ujjhita.asaGgam paya: padma.late yathA ||5|51|21||

कदा बहुल.काल्लोलाम् नावा परमया धिया ।

kadA bahula.kAllolAm nAvA paramayA dhiyA |

परितीर्णो भविष्यामि मत्ताम् तृष्णा.तरङ्गिणीम् ॥५।५१।२२॥

paritIrNa:_bhaviSyAmi mattAm tRSNA.taraGgiNIm ||5|51|22||

कदा इमाम् जागतैर् भूमैः क्रियमाणाम् असन्.मयीम् ।

kadA_imAm jAgatai:_bhUmai: kriyamANAm asat.mayIm |

क्रियाम् अपहसिष्यामि बाल.लीलाम् इव_आकुलाम् ॥५।५१।२३॥

kriyAm apa.hasiSyAmi bAla.lIlAm iva_AkulAm ||5|51|23||

कदा विकल्प.पर्यस्तम् मनो दोलाव् अदोलनम् ।

kadA vikalpa.paryastam mana:_dolau_adolanam |

शमम् एष्यति मे शान्त.वात.ओजस इव भ्रमः ॥५।५१।२४॥

zamam eSyati me zAnta.vAta.ojasa* iva bhrama: ||5|51|24||

कदा उदित.वपुर्.भासा विहसन् जागतीर् गतीः ।

kadA_udita.vapu:.bhAsA vihasan jAgatI:_gatI: |

अन्तः संतोषम् एष्यामि विराड्.आत्मा_इव पूर्ण.धीः ॥५।५१।२५॥

anta: saMtoSam eSyAmi virAT.AtmA_iva pUrNa.dhI: ||5|51|25||

अन्तः सम.सम.आकारः सौम्यः सर्व.अर्थ.निस्पृहः ।

anta: sama.sama.AkAra: saumya: sarva.artha.nispRha: |

कदा उपशमम् एष्यामि मन्थ.मुक्त.अमृत.अब्धिवत् ॥५।५१।२६॥

kadA_upazamam eSyAmi mantha.mukta.amRta.abdhivat ||5|51|26||

स.बाह्याभ्यन्तरम् सर्वम् शान्त.कल्पनया धिया ।

sa.bAhya.abhyantaram sarvam zAnta.kalpanayA dhiyA |

पश्यंश्.चिन्मात्रम् अखिलम् भावयिष्याम्य् अहम् कदा ॥५।५१।२८॥

pazyan* cit.mAtram akhilam bhAvayiSyAmi_aham kadA ||5|51|28||

कदा उपशान्त.चित्त.आत्मा चित्ताम् उपगतः पराम् ।

kadA_upazAnta.citta.AtmA cittAm upagata: parAm |

परमालोकम् एष्यामि जात्य्.अन्ध.विगमाद् इव ॥५।५१।२९॥

paramAlokam eSyAmi jAti.andha.vigamAt_iva ||5|51|29||

कदा अभ्यास.उपलभ्येन चित्.प्रकाशेन च अरुणा ।

kadA abhyAsa.upalabhyena cit.prakAzena ca_aruNA |

दूराद् आलोकयिष्यामि तन्वीम् काल.कलाम् इमाम् ॥५।५१।३०॥

dUrAt_AlokayiSyAmi tanvIm kAla.kalAm imAm ||5|51|30||

कदा_आशा.कौशिकी.कीर्णा जड्य.जीर्ण.हृद्.अम्बुजा ।

kadA_AzA.kauzikI.kIrNA jaDya.jIrNa.hRt.ambujA |

क्षयम् एष्यति कृष्णा इयम् कदा मे दोष.यामिनी ॥५।५१।३२॥

kSayam eSyati kRSNA_iyam kadA me doSa.yAminI ||5|51|32||

कदा उपशान्त.मननो धरणी.धर=कन्दरे ।

kadA_upazAnta.manana:_dharaNI.dhara=kandare |

समेष्यामि शिlAसाम्यम् निर्विकल्प.समाधिना ॥५।५१।३३॥

sameSyAmi zilÂsAmyam nirvikalpa.samAdhinA ||5|51|33||

कदा मे मान.मातङ्गः स्व.अभिमान.महामदः ।

kadA me mAna.mAtaGga: sva.abhimAna.mahAmada: |

तत्त्व.अवबोध.हरिणा हतो नाशम् उपैष्यति ॥५।५१।३४॥

tattva.avabodha.hariNA hata:_nAzam upaiSyati ||5|51|34||

निरंश.ध्यान.विश्रान्तेर् मूकस्य मम मूर्धनि ।

nir.aMza.dhyAna.vizrAnte:_mUkasya mama mUrdhani |

कदा तार्णम् करिष्यन्ति कुलायाम् वन.घूर्णिकाः ॥५।५१।३५॥

kadA tArNam kariSyanti kulAyAm vana.ghUrNikA: ||5|51|35||

कदा निःशङ्कम् उरसि ध्यान.धीर.धियः खगाः ।

kadA ni:zaGkam urasi dhyAna.dhIra.dhiya: khagA: |

मम विश्रान्तिम् एष्यन्ति शैल.स्थाण्व्.अचल.स्थितेः ॥५।५१।३६॥

mama vizrAntim eSyanti zaila.sthANu.acala.sthite: ||5|51|36||

तृष्णा.करञ्ज.जटिलाम् जन्म.जर्जर.गुल्मिकाम् ।

tRSNA.karaJja.jaTilAm janma.jarjara.gulmikAm |

संसार.अरण्य.सरसीम् त्यक्त्वा यास्याम्य् अहम् कदा ॥५।५१।३७॥

saMsAra.araNya.sarasIm tyaktvA yAsyAmi_aham kadA ||5|51|37||

इति चिन्ता.परवशो वन उद्दालको द्विजः ।

iti cintA.paravaza:_vana* uddAlaka:_dvija: |

पुनर् पुनस् तु_उपविशद् ध्यान.अभ्यासम् चकार ह ॥५।५१।३८॥

puna: punas_tu_upavizat dhyAna.abhyAsam cakAra ha ||5|51|38||

विषयैर् नीयमाने तु चित्ते मर्कट.चञ्चले ।

viSayai:_nIyamAne tu citte markaTa.caJcale |

न स लेभे समाधान.प्रतिष्ठाम् प्रीति.दायिनीम् ॥५।५१।३९॥

na sa* lebhe samAdhAna.pratiSThAm prIti.dAyinIm ||5|51|39||

कदाचिद् बाह्य.संस्पर्श.परित्यागाद् अनन्तरम् ।

kadAcit_bAhya.saMsparza.parityAgAt_anantaram |

तस्य_आगच्छच् चित्तकैः प्रोद्वेगम् सत्त्व.संस्थितौ ॥५।५१।४०॥

tasya_Agacchat_cittakai: pra.udvegam sattva.saMsthitau ||5|51|40||

कदा.चिद् आन्तरान् स्पर्शान् परित्यज्य मनःकपिः ।

kadAcit_AntarAn sparzAn parityajya mana:kapi: |

लोलत्वात् तस्य संयातो विषयम् विष.दग्धवत् ॥५।५१।४१॥

lolatvAt tasya saMyAta:_viSayam viSa.dagdhavat ||5|51|41||

कदा.चिद् उदित.अर्क.आभम् तेजो दृष्ट्वा अन्तरे मनः ।

kadAcit_udita.arka.Abham teja:_dRSTvA_antare mana: |

विषय.उन्मुखताम् यातम् तस्य तामर.सेक्षण ॥५।५१।४२॥

viSaya.unmukhatAm yAtam tasya tAmara.sekSaNa ||5|51|42||

आन्तर.अन्ध्यतमस् त्यागम् कृत्वा विषय.लम्पटम् ।

Antara.andhyatama:_tyAgam kRtvA viSaya.lampaTam |

तस्य उड्डीय मनो याति कदाचित् त्रस्त.पक्षिवत् ॥५।५१।४३॥

tasya_uDDIya mana:_yAti kadAcit trasta.pakSivat ||5|51|43||

बाह्यान् आभ्यन्तरान् स्पर्शांस्*_त्यक्त्वा निद्राम् च तन्मनः ।

bAhyAn AbhyantarAn sparzAn*_tyaktvA nidrAm ca tan.mana: |

तमस् तेजोऽन्तिके लेभे कदा.चिच्_छाश्वतीम् स्थितिम् ॥५।५१।४४॥

tama:_teja:.antike lebhe kadAcit_zAzvatIm sthitim ||5|51|44||

इति पर्याकुलस्य अन्तः स खलु ध्यान.वृत्तिषु ।

iti paryAkulasya anta: sa* khalu dhyAna.vRttiSu |

दरीष्व् अन्वहम् उग्रासु वात.मग्न इव द्रुमः ॥५।५१।४५॥

darISu_anvaham ugrAsu vAta.magna* iva druma: ||5|51|45||

अतिष्ठद् ध्यान.संरूढ.मननः संकटे यथा ।

atiSThat_dhyAna.saMrUDha.manana: saMkaTe yathA |

दोलायित.वपुस्.तुच्छ.तृष्णा.अतिरत.रङ्गकैः ॥५।५१।४६॥

dolAyita.vapu:tuccha.tRSNA.atirata.raGgakai: ||5|51|46||

अथ पर्याकुल.मना* निजहार मुनिर् गिरौ ।

atha paryAkula.manA* nijahAra muni:_girau |

प्रत्यहम् दिवसा अधीशो महामेराव् इव_एककः ॥५।५१।४७॥

pratyaham divasA_adhIza:_mahAmerau_iva_ekaka: ||5|51|47||

संशान्त.सर्व.संचाराम् मुनि:_मोक्ष.दशाम् इव ॥५।५१।४८॥

अपर्याकुलिनाम् वातैर् अप्राप्त.मृग.पक्षिणीम् ।

aparyAkulinAm vAtai:_aprApta.mRga.pakSiNIm |

अदृष्टाम् देव.गन्धर्वैः परमाकाश.शोभनाम् ॥५।५१।४९॥

adRSTAm deva.gandharvai: paramAkAza.zobhanAm ||5|51|49||

पुष्प.प्रकर.संछन्नाम् मृदु.शाद्वल.कोमलाम् ।

puSpa.prakara.saMchannAm mRdu.zAdvala.komalAm |

ज्योति.रस.अश्म.सम्प्रोतैः कृताम् मरकतैः इव ॥५।५१।५०॥

jyoti.rasa.azma.samprotai: kRtAm marakatai:_iva ||5|51|50||

सु.स्निग्ध.शीतल.च्.छायाम् प्रकटाम् रत्न.दीपकैः ।

su.snigdha.zItala*.chAyAm prakaTAm ratna.dIpakai: |

सु.गुप्ताम् वन.देवीनाम् अन्तःपुर.कुटीम् इव ॥५।५१।५१॥

su.guptAm vana.devInAm anta:pura.kuTIm iva ||5|51|51||

कुलम्बन.अहिम.आलोकाम् न_अत्य्.उष्णाम् न_अति.शीतलाम् ।

बाल.आलोक.परिम्लानम् कोमल.अशब्द.मारुताम् ।

bAla.Aloka.parimlAnam komala.azabda.mArutAm |

मञ्जरी.जटिला.उपेताम् बालाम् मालावतीम् इव ॥५।५१।५३॥

maJjarI.jaTilA.upetAm bAlAm mAlAvatIm iva ||5|51|53||

उपशम.पदवीम् इव अनुरूपाम्

upazama.padavIm iva_anu.rUpAm

कमल.ज.विश्रमणाय योग्य.रूपाम् ।

kamala.ja.vizramaNAya yogya.rUpAm |

कुसुम.निकर.कोमल.अभिरामाम्

kusuma.nikara.komala.abhi.rAmAm

सरसि.ज.कोटर.कोमलाम् समन्तात् ॥५।५१।५४॥

sarasi.ja.koTara.komalAm samantAt ||5|51|54||

||

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 Tue, Apr 20, 2021 at 1:12 PM Jiva Das <das....@gmail.com> wrote:

> FM.5 Complete
>
> https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1-end.docx?dl=0
>
>
>
> FM5051. UDDÂLAKA.HONEYTONGUE ap.19.20 z.54
>
>
> https://www.dropbox.com/s/0w5n4be9j78nsr0/fm5051%202.ap19-20%20uddAlaka%20the%20Honeyed%20.z54.docx?dl=0
>
>
>
>
>
>
>

> *o*ॐ*m*
>
>
>
> FM.5.51
>
>
>
> *UDDÂLAKA.HONEYTONGUE*
>
>
>
> *VASISHTHA THE PLENTIFUL said—*

>
>
>
> परिदीर्घासु तन्वीषु सुतीक्ष्णासु सितासु च ।
>
> pari.dIrghAsu tanvISu sutIkSNAsu sitAsu ca |
>
> क्षुर.धार.उपमानासु चित्त.वृत्तिषु तिष्ठ मा ॥५।५१।१॥
>
> kSura.dhAra.upamAnAsu citta.vRttiSu tiSTha mA ||5|51|01||
> .
>

> *with girls short or tall but slender*
>
> *as sharp & bright as a razor's edge*
>
> *in feeling & thot*
>
> *rest NOT*
>
> *.*

>
> pari..dIrghAsu tanvISu sutIkSNAsu sitAsu ca | kSura.dhAra.upamAnAsu
> citta.vRttiSu tiSTha mA
>
> .
>
> vlm. Rely no confidence, O Ráma! in the course of the mind, which is
> sometimes continuous and sometimes momentary, now even and flat and then
> sharp and acute, and often as treacherous as the edge of a razor.
>
> .
>

> ****pari.* .adv.. round, *about* (often denoting abundance or high
> degree); prep. about, *against*, opposite to, beyond, above, more than
> (acc.); from, out of, *afte*r, in consequence or on account of, according

> to (abl.); *around i.e. outside or with exception of (tasmAt) ++
>
>
>
> कालेन महता क्षेत्रे जातेयम् बुद्धि.वल्लरी ।
>
> kAlena mahatA kSetre jAtA_iyam buddhi.vallarI |
>
> वृद्धिम् विवेक.सेकेन नय ताम् नयकोविद ॥५।५१।२॥
>
> vRddhim viveka.sekena naya tAm naya.kovida ||5|51|2||
> .
>

> *after a long time*
>
> *a plant stirs in the field*
>
> :
>
> *the creeper Buddhi.Intellect*
>
> *when watered with Discernment*
>
> *grows*
>
> *:*
>
> *feed it, Reader*
>
> *! *

> *vlm.
>
> As it happens once in a long time, that
>
> the germ of intelligence
>
> comes to sprout forth in the field of the mind;
>
> so do you, O Ráma! who are a moralist, grow it
>
> by sprinkling the cold water of reason over its tender blades
>
> .
>

> *jd. – kAlena mahatA kSetre *after a long time planted in the field = *jAtA
> iyam buddhi.vallarI *– is born the creeper Intellect = *vRddhim
> viveka.sekena *– to growth **with** a sprinkling of Discernment = *naya
> tAm *lead it = *o nayakovida *– Leader! *

>
>
> यावन् म्लायति नो काय.लतिका काल.भास्वता ।
>
> yAvat_mlAyati na.u kAya.latikA kAla.bhAsvatA |
>
> भूतले ऽपतिताम् तावद् एनाम् उद्धृत्य धारय ॥५।५१।३॥
>
> bhUtale_a.patitAm tAvat_enAm uddhRtya dhAraya ||5|51|3||
> .
>
> yAvat_mlAyati na.u
>

> *as.long.as <http://as.long.as> it never fades *
>
> kAya.latikA
>
> *as this body.vine *
>
> kAla.bhAsvatA |
>
> *in the sun's own time *
>
> bhUtale_a.patitAm
>
> *not fallen to earth *
>
> tAvat *that.long *
>
> enAm uddhRtya *having raised.excepted this = *
>
> dhAraya *– be firm/patient. *

>
> .
>
> typo in KG, < bhUtale'titAm>
>

> **vlm.3. As long as *
>
> *the body of the plant does not fade away in course of time, *
>
> *nor roll upon the ground as the decayed and dead body of man; *
>
> *so long should you hold it up a bulwark of reason *
>
> *(i.e. cultivate your knowledge in your youth). *

>
> *AS.1.3 VASISTHA continued: … the mind has been put together by time and
> it has gained great strength in course of time. Bring it under control by
> wisdom, before time fells this creeper known as the body.
>
>
>
> मद्.वाक्य.अर्थ.एक.तत्त्वज्ञ, मद्.वाक्य.अर्थ.एक.भावनात् ।
>
> mat.vAkya.artha.eka.tattvajJa mat.vAkya.artha.eka.bhAvanAt |
>
> सुखम् आप्नोषि सर्प.अरिर् यथा अभ्र.रव.भावनात् ॥५।५१।४॥
>
> sukham ApnoSi sarpa.ari:_yathA_abhra.rava.bhAvanAt ||5|51|04||
> .
>

> *O*
>
> *you who know *
>
> *the one truth in the meaning of my words*
>
> *hear them with pleasure*
>
> *as the thirsty serpent.killing peacock thrills to hear the rumble of a
> cloud*
>
> *. *
>
> mat.*my/mine*.vAkya.artha.eka.*one**/single*.tattvajJa mat.*my/mine*
> .vAkyArtha.eka.*one**/single*.bhAvana.at +
>
> sukha*.pleasant/good.space <http://good.space>*.m ApnoSi sarpa.ari: yathA.
> *as/so/in.this.way* abhra.rava.bhAvana.at

> .
>
> *vlm. Knowing the truth of my sayings, and pondering on the deep sense of
> these sayings of mine ...
>

> #*sarpArAti, #sarpAri **.m..* serpent.foe, a peacock, subh.

>
>
>
> उद्दालक.वद् आलूनम् विशीर्णम् भूत.पञ्चकम् ।
>
> uddAlaka.vat_AlUnam vizIrNam bhUta.paJcakam |
>
> कृत्वा कृत्वा धिया धीर धीरया अन्तर्.विचारय ॥५।५१।५॥
>
> kRtvA kRtvA dhiyA dhIra* dhIrayA antar.vicAraya ||5|51|5||
> .
>

> *you're just like Uddâlaka.Honeytongue *
>
> *who cut loose the five elements and and scattered them one by one*
>
> *doing so by means of thought, thoughtful boy, with thoughtful inner
> enquiry*
>
> *. *
>
> uddAlaka.*Uddâlaka.Honeytongue*.vat.*like*
>
> .*AlUna.*cut.off/chopped/plucked*
>
> vizIrNam bhUta.paJcakam kRtvA
>
> kRtvA dhiyA *having** thot and thot again *

>
> dhIra,/dhIra:/dhIre
>
> dhIrayA antar.vicAraya
>
> .
>
> *vlm. ... shake off your knowledge of quintuple materiality as the cause
> of all creation, and accustom yourself to think deeper, and on the prime
> cause of causes by your patient inquiry and reasoning.
>
>
>

> *RÂMA asked—*

>
>
>
> केन क्रमेण भगवन् मुनिना उद्दालकेन तत् ।
>
> kena krameNa bhagavan muninA_uddAlakena tat |
>
> भूत.पञ्चकम् आलूनम् कृत्वा अन्तः प्रविचारितम् ॥५।५१।६॥
>
> bhUta.paJcakam AlUnam kRtvA_anta: pravicAritam ||5|51|06||
> .
>
> kena krameNa
>

> *by what method, Lord.bhagavan, *
>
> *by the Silent.Muni Uddâlaka *
>
> tat *– that, = *
>
> bhUta.paJcakam *the quintad of Elements = *
>
> AlUnam kRtvA *– having cut.off.from = *
>
> anta: pravicAritam *– he enquired within. *

>
> *vlm.6. Ráma requested:—Tell me sir, in what way the sagely Uddálaka got
> rid of his thoughts of the quintessential creation, and penetrated deeper
> into the original cause of all, by the force and process of his reasoning.
>
>
>

> *VASISHTHA replied—*

>
>
>
> श्र्णु राम यथा.पूर्वम् भूत.वृन्द=विचारणात् ।
>
> zrNu rAma yathA.pUrvam bhUta.vRnda=vicAraNAt |
>
> उद्दालकेन सम्प्राप्ता परमा दृष्टि: अक्षता ॥५।५१।७॥
>
> uddAlakena samprAptA paramA dRSTi:_akSatA ||5|51|7||
>
> .
>

> *pay.attention now, Râma*
>
> *!*
>
> *long ago*
>
> *thru his investigation of the multitude of materiality*
>
> *Uddâlaka Hon**eytongue got the Highest.Vision*
>
> *: *
>
> *the Shatterless*
>
> *.*

>
> *vlm.7. Vasishtha replied:—Learn Ráma, how the sage Uddálaka of old, rose
> higher from his investigation of quintuple matter to his inquiry into their
> cause, and the manner in which that transcendent light dawned upon his mind.
>
>
>

> *जगज्.**जीर्ण.**गृहस्य* *अ**स्य **कोणे **कस्मिन्.**चिद् **आतते **।*
>
> *jagaj.jIrNa.gRhasya_asya koNe kasmin.cit_Atate |*

>
> भूमेर् अनिल.दिग्.नाम्नि भूभृद्.भाण्ड.समाकुले ॥५।५१।८॥
>
> bhUme:_anila.dik.nAmni bhUbhRt.bhANDa.samAkule ||5|51|8||
> .
>

> *somewhere*
>
> *in some corner of this ratty old shack, this world*
>
> *in some place called Anala.dik Wind.point*
>
> *in *
>
> *the Potty Mountain Range*
>
> *somewhere*
>
> *...*

>
> *vlm.8. It was in some spacious corner of the old mansion of this world,
> and on the northwest side of this land, a spot of rugged hills and
> overtopping it as a shed.
>
> *jd. jagaj.jIrNa.gRhasya asya of this ratty old shack the world = koNe
> kasmin.cit_Atate in a corner somewhere in its extent bhUme: anila.dig.nAmni
> in a place by.the.name.of Wind.point bhUbhRd.bhANDa.samAkule in the Potty
> Mountain.range …
>
>
>
> गन्ध.मादन.शैल.इन्द्र.नाम्नि काचित्.कल.स्थली ।
>
> gandha.mAdana.zaila.indra.nAmni kA.cit.kala.sthalI |
>
> विद्यते कीर्ण.कुसुमा द्रुम.कर्पूर.केसरा ॥५।५१।९॥
>
> vidyate kIrNa.kusumA druma.karpUra.kesarA ||5|51|09||
> .
>

> *...*
>
> *somewhere*
>
> *on the peak of Gandha.mâdana, the Mount of Maddening Perfume*
>
> *somewhere *
>
> *on the tableland*
>
> *there*
>
> *is a place* *covered with blossoms & scented with camphor*
>
> *.*
>
> *...*

>
> *vlm. ... camphor arbours, that shed the odours of their flowers and
> pistils continually on the ground.
>
>
>
> विचित्र.वर्ण.विहगा नाना.वल्ली.विलासिनी ।
>
> vicitra.varNa.vihagA nAnA.vallI.vilAsinI |
>
> वने.चर. व्याप्त.तटी पुष्प.केसर.भासिनी ॥५।५१।१०॥
>
> vane.cara.vyApta.taTI puSpa.kesara.bhAsinI ||5|51|10||
> .
>
> ...
>

> *with many.colored birds*
>
> *vines tangled in play*
>
> *slopes with forest.rovers*
>
> *blossoms with shining lotus.hair*
>
> *...*
>
> vicitra.varNa.vihagA nAnA.vallI.vilAsinI *+ *

>
> vane.cara.vyApta.taTI puSpa.kesara.bhAsinI
> .
>
> *vlm.10 This place was frequented by birds of many colors and filled with
> plants at various kinds. Wild beasts lived in its banks and it was filled
> with flowers shining smilingly over the woodland scene.
>
>
>
> क्वचित् स्फीत.महारत्ना क्वचिल् लोल.अम्बुज.उत्पला ।
>
> kva.cit sphIta.mahAratnA kva.cil lola.ambuja.utpalA |
>
> क्वचिन् नीहार.कबरी सरसी.दर्पणा क्वचित् ॥५।५१।११॥
>
> kva.cin nIhAra.kabarI sarasI.darpaNA kva.cit ||5|51|11||
> .
>

> *...*
>
> *somewhere*
>
> *swelling with huge jewels*
>
> *somewhere*
>
> *playing white lotuses & blue lotuses somewhere*
>
> *tufted with snow*
>
> *mirroring rivers*
>
> *somewhere*
>
> *.*

>
> *vlm.11. There were the bright swelling gems in some part of it, and the
> blooming and full blown lotuses on another; some parts of it were veiled by
> tufts of snow, and crystal streams gliding as glassy mirrors on others.
>
>
>
> तत्र कस्मिंश्चिद् उदिते सानौ सरल.पादपे ।
>
> tatra kasmin*cit_udite sAnau sarala.pAdape |
>
> आ.गुल्फाकीर्ण.कुसुमे स्निग्धच्*छाय.महाद्रुमे ॥५।५१।१२॥
>
> A.gulphÂkIrNa.kusume snigdha*chAya.mahAdrume ||5|51|12||
> .
>

> tatra *there *
>
> kasmin*cit *somewhen *
>
> udita*.arisen*.i sAnu.*peak/mountain*.au *when there arose on a peak *
>
> sarala*.pine.tree*.pAdapa.*foot.drinker/tree*.i
>
> A.gulphAkIrNa.kusuma*.flower*.i * whin the *snigdha.*c.*chAya.mahAdruma.i
>
> *... *

>
> *vlm.12. Here on the elevated top a big cliff of this hill, which was
> studded with sarala trees, and strewn over with flowers up to the heels,
> and shaded by the cooling umbrage of lofty trees:—
>
> *AS.12.13 On one of its peaks there was a great tree. In that region there
> lived the sage uddAlaka.
>
>
>
> उद्दालको नाम मुनिर् मौनी मानी महा.मतिः ।
>
> uddAlaka:_nAma muni:_maunI mAnI mahA.mati: |
>
> अप्राप्र.यौवनः पूर्वम् उवास उद्दाम.तापसः ॥५।५१।१३॥
>
> aprApta.yauvana: pUrvam uvAsa_uddAma.tApasa: ||5|51|13||
> .
>

> *there*
>
> *as a ailent.Muni called Uddâlaka the Honeytongue,*
>
> *mute.mannered, with a mighty mind even before he began youth*
>
> *he dwelt in fierce austerity*
>
> *...*

>
> *vlm. ... He had not yet attained his maturity...
>

> .**Uddâlaka the Honeytongue*, a teacher in chhandogya Upanishad www.swami.krishnananda.org/chhand/ch
> 2.html <http://www.swami-krishnananda.org/chhand/ch_2.html>], the father
> of zvetAketu — the central character in the Tale of *Uddâlaka the
> Honeytongue, *FM.5.50… ++
>
>
>
> *प्रथमम् **तु **बभुव **असौ **अल्प.**प्रज्ञः **विचारवान् **।*
>
> *prathamam tu babhuva asau alpa.prajJa: vicAravAn |*
>
> *अप्राप्र.**पदवि.**श्रान्तिः **अप्रबुद्धः **शुभ.**आशयः **॥५।५१।१४॥*
>
>
> *aprApta.padavi.zrAnti: a.prabuddha: zubha.Azaya: ||5|51|14|| *.

>
> but at first he was only a half.wise enquirer
>
> not having found the Path of Repose
>
> unawakened
>
> but in an auspicious place
>

> *.*
>
> prathamam tu.*tho* babhuva.*became/was* asau.*this.one* alpa.prajJa:
> vicAra..vAn |
>
> a.*non*.prApta.padavi*.leader/guide\a road\path*
>
> zrAnti:
>
> a.*non*.prabuddha.*awakened*: zubha*.good*.Azaya:

>
> .
>
> *vlm.14. On the first development of his intellect, he had the light of
> reason dawning upon his mind; and he was awakened to noble aims and
> expectations, instead of arriving at the state of rest and quietude.
>
>
>
> ततः क्रमेण तपसा शास्त्र.अर्थ.नियमैः क्रमैः ।
>
> tata: krameNa tapasA zAstra.artha.niyamai: kramai: |
>
> विवेक आजगाम एनम् नव.ऋतुर् इव भूतलम् ॥५।५१।१५॥
>
> viveka* AjagAma_enam nava.Rtu:_iva bhUtalam ||5|51|15||
> .
>

> *after that*
>
> *thru the process of Tapas.Austerity*
>
> *& the obervances of Shâstra*
>
> *he came unto Discernment as the earth comes into season*
>
> *.*
>
> tatas*.therefore/re.that* krameNa *by/with the* *Tapas.Heat*.A zAstrArtha
> *.Shâstra.meaning*.niyama.i: krama.*order/process*es.i: | viveka
> *.Discernment** AjagAma enam nava.*new/fresh/young*.Rtu: iva*.like/as.if*
> bhUtala.m
>
> *vlm.*

>
> * nava.Rtu – a new/fresh season, or *vlm. ... as the new year presents
> itself ...
>
>
>
> अथ इमम् चिन्तयाम्.आस संसारामय.भीरु.धीः ।
>
> atha_imam cintayAm.Asa saMsAra.Amaya.bhIru.dhI: |
>
> एकान्त एव निवसन् कदाचित् क्लान्त.मानसः ॥५।५१।१६॥
>
> ekAnta* eva nivasan kadAcit klAnta.mAnasa: ||5|51|16||
> .
>

> *so he gave his consideration to *
>
> *the fearsome thought of this plague the Samsâra *
>
> *he dwelt alone and often with a weary Mind*
>
> *. *
>
> atha.*then/next* imam.*this* cintayAm.*thot/conceived.*Asa
> saMsAra.Amaya.bhIru.dhI: |
>
> ekAnta.*e* eva nivas.an kadAcit.*whenever* klAnta*.x.*mAnasa.*mental*:

> .
>
> * my 3 eds. all have <kAnta> "girl".
>
> (evid. w.r.for #klAnta, unless his mind is on girls).
>
> *AB. ... "klAnta.mAnasa:" iti pAThe spaSTam ||5|51|
>
> *vlm.16. He then began to cogitate in himself in the following manner,
> sitting aside as he was in his solitude, weary with thoughts and terrified
> at the ever changing state of the world.
>
>
>
> किम् तत् प्राप्यम् प्रधानम् स्याद् यद् विश्रान्तौ न शोच्यते ।
>
> kim tat prApyam pradhAnam syAt yat vizrAntau na zocyate |
>
> तत् प्राप्य जन्मना भूयः सम्बन्धो न उपजायते ॥५।५१।१७॥
>
> tat prApya janmanA bhUya: sambandha:_na_upajAyate ||5|51|17||
> .
>

> kim tat prApyam pradhAnam syAt *what is that essential to be got *yat
> vizrAntau na zocyate *which in repose is not aggrieved + *
>
> tat.*that/That* prApya.*having.got by/with* janma.*birth.*nA bhUyas
> *.again.*
>
> saMbandha*.x.*: na.*not* upajAy<.ate.*ze.is <http://ze.is>*
>
> *? *

>
> *vlm.17. What is that best of gains, said he, which being once obtained,
>
> there is nothing more to be expected to lead us to our rest,
>
> and which being once had,
>
> we have no more to do with our transmigrations in this world?
>
> *AS.16.17 While sitting alone one day, the SAGE UDDALAKA reflected thus:
> What is liberation, which is said to be the foremost among the objects to
> be attained, upon attaining which one does not experience sorrow and is not
> born again?
>
>
>
> कदा अहम् त्यक्त.मनने पदे परम.पावने ।
>
> kadA_aham tyakta.manane pade parama.pAvane |
>

> चिरम् विश्रान्तिम् एष्यामि मेरु.शृGga *इ*व अम्बुदः ॥५।५१।१८॥

>
> ciram vizrAntim eSyAmi meru.zRGga* iva_ambuda: ||5|51|18||
> .
>

> *having given.up mentation*
>
> *when will I*
>
> *in a state of absolute purity*
>
> *after long*
>
> *come at.last to rest like a cloud on the peak of Mount.Meru?*

>
> .
>
> *AS.18 When shall I rest permanently in that state?
>
> *vlm.18. When shall I find my permanent rest in that state of holy and
> transcendent thoughtlessness, and remain above all the rest, as a cloud
> rests over the top of the Sumeru mountain, or as the polar star stands
> above the pole without changing its pace.
>

> *jd. – kadA aham *when (will) I = *tyakta.manane *having abandoned
> mentation =*pade parama.pAvane *in a state of absolute purity =*ciram
> vizrAntim eSyAmi *after long, come to repose = *meru.zRGge iva ambuda: *like
> a cloud on the peak of Mount Meru? *

>
>
>
> कदा शमम् उपैष्यन्ति मम.अन्तर्=भोग.संविदः ।
>
> kadA zamam upaiSyanti mama.antar=bhoga.saMvida: |
>
> आलोल.कल्लोल=रवा* ऊर्मयो ऽम्बु.निधाव् इव ॥५।५१।१९॥
>
> Alola.kallola=ravA* Urmaya:_ambu.nidhau_iva ||5|51|19||
> .
>

> *when will they come to rest, all these inner enjoyments of what.is.mine*
>
> *?*
>
> *the clamor of their tossing and their turning*
>
> *is like waves that swell & burst from the gathered water*
>
> *. *
>
> kadA*.when?* zama.m *they are* upaiSy*.going2approach*.anti
> mama.antar=bhoga.saMvit.*awareness*.a: |
>
> Alola.kallola=rava.a* Urmi.a:_ambu.*water*.nidhi.au iva*.like/as.if*

>
> .
>
> *VLMitra/P.19 When will my tumultuous desires of worldly increase and
> advancement merge in peaceful tranquility, just as loose, loud and noisy
> waves subside in the sea?
>
>
>
> इदम् कृत्वा इदम् अप्य् अन्यत् कर्तव्यम् इति कल्पनाम् ।
>
> idam kRtvA_idam api_anyat kartavyam iti kalpanAm |
>
> कदा अन्तर्.विहसिष्यामि यद् विश्रान्तया धिया ॥५।५१।२०॥
>
> kadA_antar.vihasiSyAmi yat_vizrAntayA dhiyA ||5|51|20||
> .
>

> *do this, this too, & this also*
>
> *whatever I imagine*
>
> *:*
>
> *when will I come to laugh at this with repose of thought*
>
> *?*
>
> idam*.this.here* kRtvA.*having.done/made*
>
> idam*.this.here* api.*even/tho *anyat*.other* kartavya*.2B.made/done*.m
>
> iti.*so/as* kalpanA.*Imagining*.m *+ *
>
> kadA*.when?* antar.*inner*.vihasiSy<.*2b.laffing*.Ami.*I.am*
>
> yat.*which/what by/with the * vizrAnta.*resting/repose\ceasing/-less*.yA
> dhi*.meditative.thot*.A

>
> .
>
> *sv. When will I be freed from thoughts like 'This I have done' and This I
> should do'?
>
> *vlm.20. When will the placid and unstirred composure of my mind, smile in
> secret within myself, to reflect on the wishes of mankind, that they will
> do this thing after they have done the other, which leads them interminably
> in the circuit of their misery.
>
>
>
> कदा विकल्प.जालम् मे न लघिष्यति चेतसि ।
>
> kadA vikalpa.jAlam me na laghiSyati cetasi |
>
> स्थितम् अप्य् उज्झित.असङ्गम् पयः पद्म.लते यथा ॥५।५१।२१॥
>
> sthitam api_ujjhita.asaGgam paya: padma.late yathA ||5|51|21||
> .
>

> kadA.*when? *vikalpa.jAlam *them net of ideas *
>
> me*.me.my* na.*no/t* laghiSy<.ati
>
> *will not lessen my *cetas.*affected.intelligence*.i
>
> sthita*.**situate/set**.*m api.*even/tho* ujjhita*.x.*a.*non*.saGga*.x.a*m
> pays: padma*.lotus.*latA.*creeper/vine*.e yathA.*as/so/in.this.way*
>
> *. *
>
> vikalpa.*idea*
>
> jAla*.network*
>
> laghiSy<.ati
>
> cetas.*affected.intelligence*
>
> ujjhita*.x*
>
> saGga*.*
>
> payas.
>
> padma*.lotus*
>
> *. *
>
> **jd. a saMkalpa.Concept functions with vikalpa.thoughts or ideas. *

>
> *AS.21 When will my mind cease to undergo perversities though living in
> relationship here, even as the lotus though lying on water is not tainted
> by it?
>
> *vlm.21. When will my mind be loosened from its noose of desire and when
> shall I remain unattached to all, as a dew drop on the lotus.leaf?
>
>
>
> कदा बहुल.काल्लोलाम् नावा परमया धिया ।
>
> kadA bahula.kAllolAm nAvA paramayA dhiyA |
>
> परितीर्णो भविष्यामि मत्ताम् तृष्णा.तरङ्गिणीम् ॥५।५१।२२॥
>
> paritIrNa:_bhaviSyAmi mattAm tRSNA.taraGgiNIm ||5|51|22||
> .
>

> kadA.*?when*
>
> bahula*.x.*kAllola*.billows.*Am *by/with* nau*.ship/boat.*A parama.
> *highest/supreme.x.*yA dhI.*thot.x.*yA+
>
> paritIrNa*.x.*: bhaviSyAmi.*I.will.become*
>
> matta*.x.*A*.*m tRSNA*.thirst/craving.*taraGga.*wave.s.*iNIm
>
> *. *

> *AS.22 When will I, with the help of the boat of supreme wisdom, cross to
> the other shore of liberation?
>
> *vlm.22. When shall I get over the boisterous sea of my fickle desires, by
> means of the raft of my good understanding?
>
>
>
> कदा इमाम् जागतैर् भूमैः क्रियमाणाम् असन्.मयीम् ।
>
> kadA_imAm jAgatai:_bhUmai: kriyamANAm asat.mayIm |
>
> क्रियाम् अपहसिष्यामि बाल.लीलाम् इव_आकुलाम् ॥५।५१।२३॥
>
> kriyAm apa.hasiSyAmi bAla.lIlAm iva_AkulAm ||5|51|23||
> .
>

> kadA.*?when *imam.*this*
>
> *by/with *jAgatai: bhUmai:
>
> kriyamANa.*make/doing.*Am asat.*unreal.*.maya.*made*.Im +
>
> kriyA*.x.*m apahas*.x.*iSyAmi
>
> bAla.*boy/child.*lIlA.*play.*m iva.*like/as.if* Akula*.x.*Am
>
> *like the silly play of children*
>
> *. *

> *vlm.23. When shall I laugh to scorn, the foolish actions of worldly
> people, as the silly play of children?
>
> *AS.23.28 When will I be able to look upon the diverse activities of
> people with the playfulness of a child?
>
>
>
> कदा विकल्प.पर्यस्तम् मनो दोलाव् अदोलनम् ।
>
> kadA vikalpa.paryastam mana:_dolau_adolanam |
>

> शमम् एष्यति मे शान्त.वात.ओज*स* इव भ्रमः ॥५।५१।२४॥

>
> zamam eSyati me zAnta.vAta.ojasa* iva bhrama: ||5|51|24||
> .
>

> kadA*.when?*
>
> vikalpa*.x.*paryasta*.x.*m manas.*Mind* dolau a.dolanam
>
> zamam eSyati me
>
> *will it come to peace for me *
>
> zAnta.vAta.ojasa iva
>
> bhrama:
>
> *. *

> *vlm.24. When will my mind get rid of its desire and dislike and cease to
> swing to and fro in the cradle of its option and caprice; and return to its
> steadiness, as a madman is calmed after the fit of his delirium has passed
> away.
>
> *AS.23.28 When will I be able to look upon the diverse activities of
> people with the playfulness of a child?
>
>
>
> कदा_उदित.वपुर्.भासा विहसन् जागतीर् गतीः ।
>
> kadA_udita.vapu:.bhAsA* vihasan jAgatI:_gatI: |
>
> अन्तः संतोषम् एष्यामि विराड्.आत्मा_इव पूर्ण.धीः ॥५।५१।२५॥
>
> anta: saMtoSam eSyAmi virAT.AtmA_iva pUrNa.dhI: ||5|51|25||
>
> .
>

> kadA.*?when *udita.*arisen\spoken.*vapus.*wondrous\body*.
>
> bhAsa*.x.*A vihas*.x.*an jAgat.*worldly\going*.I: gatI.*going/path/manner*:
>
>
> antar.*within* saMtoSa*.x.*m eSyAmi*.I.will.go *virAT.*Virâj.*AtmA.*self*
> iva.*like/as.if* pUrNa.*full*.dhI.*thot*:
>
> *will I be content within *
>
> *like virAj.brahmA *
>
> *the creative Self *
>
> *full of thought*
>
> *. *

>
> *vlm.25. When shall I receive my spiritual and luminous body and deride
> the course of the world; and have my internal satisfaction within myself,
> like the all knowing and all sufficient spirit of Virát.
>
> *AS.23.28 When will I be able to look upon the diverse activities of
> people with the playfulness of a child?
>
>
>
> अन्तः सम.सम.आकारः सौम्यः सर्व.अर्थ.निस्पृहः ।
>
> anta: sama.sama.AkAra: saumya: sarva.artha.nispRha: |
>
> कदा उपशमम् एष्यामि मन्थ.मुक्त.अमृत.अब्धिवत् ॥५।५१।२६॥
>
> kadA_upazamam eSyAmi mantha.mukta.amRta.abdhivat ||5|51|26||
> .
>

> antar.*within *sama*.same/equal.*sama*.same/equal*.AkAra:.
> *formation/shape*:
>
> saumya.*auspicious\hey.my.dear.*: sarva.*all/every.*.artha.
> *purpse/meaning/thing.*nispRha*.x.*: + kadA.*?when* *to* upazama
> *.Quiescence.*m eSyAmi*.I.will.go **when* *will I come to Quiescence? *
> mantha.*stirring/churnstick.*mukta.*free/loosed*.amRta.*immortal/Nectar*
> .abdhi.*sea*.vat..*ly/.like*
>
> *. *

> *AB. samena paramAtmanA sama_eka.rasa:, samena samAhitena viSnunA sama:
> sazrikazva AkAro yasya | ...
>
> #samasama
>
> *vlm.26. With internal equanimity and serenity of the soul, and
> indifference to external objects, when shall I obtain my calm quietness,
> like the sea after its release from churning.
>
> *AS.23.28 When will I be able to look upon the diverse activities of
> people with the playfulness of a child?
>
> .
>

> antar.*within *sama*.same/equal.*sama*.same/equal*.AkAra:.
> *formation/shape*: saumya.*auspicious\hey.my.dear.*: sarva.*all/every.*
> .artha.*purpse/meaning/thing.*nispRha*.x.*: + kadA.*?when* *to* upazama
> *.Quiescence.*m eSyAmi*.I.will.go **when* *will I come to Quiescence? *
> mantha.*stirring/churnstick.*mukta.*free/loosed*.amRta.*immortal/Nectar*
> .abdhi.*sea*.vat..*ly/.like*

>
>
>
> कदा इमाम् अचलाम् दृश्य.श्रियम् आशा.शत.आत्मिकाम् ।
>
> kadA_imAm acalAm dRzya.zriyam AzA.zata.AtmikAm |
>
> सर्वाम् सुषुप्तवत् पश्यन् भविष्यामि अन्तराततः ॥५।५१।२७॥
>
> sarvAm suSuptavat pazyan bhaviSyAmi antarAtata: ||5|51|27||
> .
>

> *¿when*
>
> imAm acalAm dRzya.zriyam
>
> *this mountain full of things *

>
> AzA.zata.AtmikAm+
>
> sarvAm suSuptavat pazyan
>
> bhaviSyAmi antarAtata:
>

> *. *

>
> #antarAtata
>
> *vlm.27. When shall I behold the fixed scene of the world before me, as it
> is visible in my dream, and keep myself aloof from the same? (as no part of
> it).
>
> *AS.23.28 When will I be able to look upon the diverse activities of
> people with the playfulness of a child?
>
>
>
> स.बाह्याभ्यन्तरम् सर्वम् शान्त.कल्पनया धिया ।
>
> sa.bAhya.abhyantaram sarvam zAnta.kalpanayA dhiyA |
>
> पश्यंश्.चिन्.मात्रम् अखिलम् भावयिष्याम्य् अहम् कदा ॥५।५१।२८॥
>
> pazyan* cit.mAtram akhilam bhAvayiSyAmi_aham kadA ||5|51|28||
> .
>
> sa.bAhyAbhyantaram
>

> *inside & out *
>
> *everything *

>
> zAnta.kalpanayA dhiyA
>
> pazyan cin.mAtram akhilam
>
> bhAvayiSyAmi_aham
>

> *when*
>
> *? *

>
> *vlm.28. When shall I view the inner and outer worlds, in the light of a
> fixed picture, in the sight of my imagination; and when shall I meditate on
> the whole in the light of an intellectual system?
>
> *AS.23.28 When will I be able to look upon the diverse activities of
> people with the playfulness of a child?
>
>
>
> कदा उपशान्त.चित्त.आत्मा चित्ताम् उपगतः पराम् ।
>
> kadA_upazAnta.citta.AtmA cittAm upagata: parAm |
>
> परमालोकम् एष्यामि जात्य्.अन्ध.विगमाद् इव ॥५।५१।२९॥
>
> paramAlokam eSyAmi jAti.andha.vigamAt_iva ||5|51|29||
> .
>

> kadA.*?when*
>
> quiet*ed.Affection=self *

>
> cittAm upagata: parAm + having become supremely affected)
>
> paramAlokam eSyAmi
>

> *will I come to Absolute Light *
>
> *as someone born blind comes to see*
>
> *?*

>
> *vlm.29. Ah! when shall I have the calmness of my mind and soul, and
> become a perfectly intellectual being myself; when shall I have that
> supernatural light in me, which enlightens the internal eye of those that
> are born blind?
>
> *AS.29.32 When will the mind attain utter quiescence? When will the
> illusory division between the subjective and the objective experiences
> cease through the experience of the infinite consciousness? When will I be
> able to behold this concept, known as time, without being involved in it?
>
>
>
> कदा अभ्यास.उपलभ्येन चित्.प्रकाशेन च अरुणा ।
>
> kadA abhyAsa.upalabhyena cit.prakAzena ca_aruNA |
>
> दूराद् आलोकयिष्यामि तन्वीम् काल.कलाम् इमाम् ॥५।५१।३०॥
>
> dUrAt_AlokayiSyAmi tanvIm kAla.kalAm imAm ||5|51|30||
> .
>

> kadA.*?when *abhyAsa.upalabhyena
>
> *with the (productive, getting.into) experience of practice *
>
> cit.prakAzena cAruNA
>
> *with the delightful light of Consciousness *
>
> dUrAt AlokayiSyAmi
>
> *from afar will I illumine *
>
> tanvIm kAla.kalAm imAm
>
> *this body made of bits of time*
>
> *. *

>
> *vlm.30. When will the sunshine of my meditation, show unto me the pure
> light of my intellect, whereby I may see the objects at a distance, as I
> perceive the parts of time in myself.
>
> *AS.29.32 When will the mind attain utter quiescence? When will the
> illusory division between the subjective and the objective experiences
> cease through the experience of the infinite consciousness? When will I be
> able to behold this concept, known as time, without being involved in it?
>
> *VA When reached by practice and the rise of the light of the
> consciousness, I will see far to the smallest units of time?
>
> *AS: When (kadA) will I view (AlokayiSyami) the small (tanvIm) leftover
> part of my (life)time (kAlakalAm) as distant (dUrAt), in the pleasing glow
> of my cit which is acquired only by practice (abhyAsa+upalabhyena)
>

> ##labh #upalabh **upalabhya*. obtainable; perceivable, to be understood,

> (productively) experienced, <kadA abhyAsa.upalabhyena cit.prakAzena ca
> aruNA | dUrAt AlokayiSyAmi tanvIm kAla.kalAm imAm> y5051.030. •• .ind..
> having obtained; having perceived &c.
>

> ##can #*cAru* .adj.. agreeable, approved, esteemed, beloved, endeared,

> (Lat.) carus, dear (with dat. or loc. of the person) SAGkhŚr.

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#SāṅkhŚr>

> i, 5, 9 • pleasing, lovely, beautiful, pretty • ind. so as to please,
> agreeably (with dat.) • beautifully Caurap.

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Caurap>

>
>
>
> ईहितानि ईहितैर् मुक्तो हेयोपादेय.वर्जितः ।
>
> IhitAni Ihitai:_mukta:_heya.upAdeya.varjita: |
>
> कदा अन्तस् तोषम् एष्यामि स्व.प्रकाश.पदे स्थितः ॥५।५१।३१॥
>
> kadA_anta:_toSam eSyAmi sva.prakAza.pade sthita: ||5|51|31||
> .
>
> IhitAni
>
> Ihitai: mukta:
>
> heyopAdeya.varjita:
>
> kadA anta: toSam eSyAmi
>

> *when will I come to be content within *
>
> sva.prakAza.pade sthita:
>
> *seated in my own state of illumination*
>
> *? *

> *vlm.31 When shall I be freed from my exertion and inertness, towards the
> objects of my desire and dislike; and when shall I get my self.satisfaction
> in my state of self.illumination.
>
> *AS.29.32 When will the mind attain utter quiescence? When will the
> illusory division between the subjective and the objective experiences
> cease through the experience of the infinite consciousness?
>
>
>
> कदा_आशा.कौशिकी.कीर्णा जड्य.जीर्ण.हृद्.अम्बुजा ।
>
> kadA_AzA.kauzikI.kIrNA jaDya.jIrNa.hRt.ambujA |
>
> क्षयम् एष्यति कृष्णा इयम् कदा मे दोष.यामिनी ॥५।५१।३२॥
>
> kSayam eSyati kRSNA_iyam kadA me doSa.yAminI ||5|51|32||
> .
>

> *when *
>
> AzA.kauzikI.kIrNA
>
> jaDya.jIrNa.hRd.ambujA
>
> *it is dark *
>
> *when for me will this wicked night come to an end*
>
> *? *

>
> *vlm.32. When will this long and dark night of my ignorance come to its
> end? It is infested by my faults fluttering as the boding birds of night,
> and infected with frost withering the lotus of my heart (hrid.padma),
>
>
>
> कदा उपशान्त.मननो धरणी.धर=कन्दरे ।
>
> kadA_upazAnta.manana:_dharaNI.dhara=kandare |
>
> समेष्यामि शिलासाम्यम् निर्विकल्प.समाधिना ॥५।५१।३३॥
>
> sameSyAmi zilÂsAmyam nirvikalpa.samAdhinA ||5|51|33||
> .
>

> *when*
>
> upazAnta.manana:
>
> *quiescent thought *
>
> dharaNI.dhara=kandare
>
> *in a mountain cavern *
>
> sameSyAmi
>
> zila.asAmyam
>
> *comparable to a stone *
>
> nirvikalpa.samAdhinA
>
> *. *

> *vlm.33. When shall I become like a cold clod of stone, in the cavern of a
> mountain, and have the calm coolness of my mind by an invariable
> samadhi.comatoslty.
>
> *AS.33 When will I, living in a cave with a mind in utter tranquillity,
> remain like a rock in a state in which there is no movement of thought at
> all?
>
>
>
> कदा मे मान.मातङ्गः स्व.अभिमान.महामदः ।
>
> kadA me mAna.mAtaGga: sva.abhimAna.mahAmada: |
>
> तत्त्व.अवबोध.हरिणा हतो नाशम् उपैष्यति ॥५।५१।३४॥
>
> tattva.avabodha.hariNA hata:_nAzam upaiSyati ||5|51|34||
> .
>

> *when*
>
> me mAna.mAtaGga:
>
> *my Mind.elephant *

>
> sva.abhimAna.mahAmada:+
>
> tattva.avabodha.hariNA
>
> hata:
>
> nAzam upaiSyati
>

> *. *

> *vlm.34. When will the elephant of my pride, which is ever giddy with its
> greatness, become a prey to the lion of right understanding.
>
> *AS.33 When will I, living in a cave with a mind in utter tranquillity,
> remain like a rock in a state in which there is no movement of thought at
> all?
>
> kadA me mAna.mAtaGga: sva.abhimAna.mahAmada: |
>
> tattva.avabodha.hariNA hata:_nAzam upaiSyati ||5|51|34||
>
>
> निरंश.ध्यान.विश्रान्तेर् मूकस्य मम मूर्धनि ।
>
> nir.aMza.dhyAna.vizrAnte:_mUkasya mama mUrdhani |
>
> कदा तार्णम् करिष्यन्ति कुलायाम् वन.घूर्णिकाः ॥५।५१।३५॥
>
> kadA tArNam kariSyanti kulAyAm vana.ghUrNikA: ||5|51|35||
> .
>
> niraMza.dhyAna.vizrAnte:
>
> mUkasya
>
> mama mUrdhani
>

> *on/in my head + *
>
> *when*
>
> tArNam kariSyanti
>
> *they make of grass *
>
> kulAyAm vana.ghUrNikA:
>
> *a hospitable home for their family*
>
> *. *

> *vlm.35. When will the little birds of the forest, build their nest of
> grass in the braids of hair upon my head; when I remain fixed in my
> unalterable meditation, in my state of silence and torpidity.
>
> *AS.33 When will I, living in a cave with a mind in utter tranquillity,
> remain like a rock in a state in which there is no movement of thought at
> all?
>
>
>
> कदा निःशङ्कम् उरसि ध्यान.धीर.धियः खगाः ।
>
> kadA ni:zaGkam urasi dhyAna.dhIra.dhiya: khagA: |
>
> मम विश्रान्तिम् एष्यन्ति शैल.स्थाण्व्.अचल.स्थितेः ॥५।५१।३६॥
>
> mama vizrAntim eSyanti zaila.sthANu.acala.sthite: ||5|51|36||
> .
>

> *when*

>
> ni:zaGkam urasi
>
> dhyAna.dhIra.dhiya: khagA:+
>
> mama vizrAntim eSyanti
>
> zaila.sthANu.acala.sthite:
>

> *of the state of a stone pillar on the mountain*
>
> *. *

> *vlm.36. And when will the birds of the air rest fearlessly on my bosom,
> as they do on the tops of fixed rocks, upon finding me sitting transfixed
> in my meditation, and as immovable as a rock.
>
> *AS.33 When will I, living in a cave with a mind in utter tranquillity,
> remain like a rock in a state in which there is no movement of thought at
> all?
>
>
>
> तृष्णा.करञ्ज.जटिलाम् जन्म.जर्जर.गुल्मिकाम् ।
>
> tRSNA.karaJja.jaTilAm janma.jarjara.gulmikAm |
>
> संसार.अरण्य.सरसीम् त्यक्त्वा यास्याम्य् अहम् कदा ॥५।५१।३७॥
>
> saMsAra.araNya.sarasIm tyaktvA yAsyAmi_aham kadA ||5|51|37||
>
> .
>
> yAsyAmy aham kadA
>

> *when will I come to *
>
> tRSNA=karaJja.jaTilAm
>
> *the tangled brambles of Thirst? *
>
> janma.jarjara.gulmikAm+
>
> saMsAra.araNya.sarasIm
>
> tyaktvA
>
> *and abandon them? *

>
> *vlm.37. Ah! when shall I pass over this lake of the world, wherein my
> desires and passions, are as the weeds and thorny brambles, and obstructing
> my passage to its borders of felicity.
>
> *AS.33 When will I, living in a cave with a mind in utter tranquillity,
> remain like a rock in a state in which there is no movement of thought at
> all?
>
>
>
> इति चिन्ता.परवशो वन उद्दालको द्विजः ।
>
> iti cintA.paravaza:_vana* uddAlaka:_dvija: |
>
> पुनः पुनस् तु_उपविशद् ध्यान.अभ्यासम् चकार ह ॥५।५१।३८॥
>
> puna: punas_tu_upavizat dhyAna.abhyAsam cakAra ha ||5|51|38||
>
> .
>

> *so impelled by Care*
>
> *in the forest*
>
> *the Twiceborn Uddâlaka the Honeytongue **again once more*
>
> *sat*
>
> *practicing dhyAna.Meditation*
>
> *.*
>
> iti.*so/as* cintA*.Care.*paravaza.*subject.to/subdued.by
> <http://subject.to/subdued.by>*.: vane.*in.the.forest* uddAlaka.
> *Uddâlaka.Honeytongue*.: dvija.*Twiceborn.*: *+ *punar.*again* punar.
> *again* tu.*but/however* upaviz .*ing.*at dhyAna.abhyAsa.m cakAra.ha*.made/did
> .*

>
> .
>
> *AS.38 Thus reflecting, uddAlaka continued his practice of meditation.
>
> *vlm.38. Immerged in these and the like reflections, the twice.born
> Uddálaka sat in his meditation amidst the forest.
>

> ##*vaza **paravaza. *subject to another's will, subdued or ruled by

> (comp.), subservient, obedient <para.praiSa.karI nityam para.saMcAra.cAriNI
> | param kArpaNyam AyAtA jAtA paravazA asmi alam> FM.3.71.14
>
>
>
> विषयैर् नीयमाने तु चित्ते मर्कट.चञ्चले ।
>
> viSayai:_nIyamAne tu citte markaTa.caJcale |
>

> न *स* लेभे समाधान.प्रतिष्ठाम् प्रीति.दायिनीम् ॥५।५१।३९॥

>
> na sa* lebhe samAdhAna.pratiSThAm prIti.dAyinIm ||5|51|39||
> .
>
> viSayai:
>

> *with sense.objects *
>
> nIyamAne tu citte markaTa.caJcale
>
> *however leading the Affection like a jiggling monkey *
>
> na sa* lebhe
>
> *he did not get *
>
> samAdhAna.pratiSThAm
>
> prIti.dAyinIm
>
> *giving pleasure*
>
> *. *

>
> *vlm.39. But as his apish ficklemindedness turned towards sensible objects
> in different ways, he did not obtain the state of habitation which could
> render him happy.
>

> ##*dhA *#dhAna #AdhA #AdhAna #samAdhA #*samAdhAnam *putting

> together;putting together; composing, reconciliation; • intentness,
> attention (tam with >kR, "to attend"), eagerness; fixing the mind in
> abstract contemplation (as on the true nature of spirit), religious
> meditation, profound absorption or contemplation; justification of a
> statement, proof (cf. <.rUpaka>); (in logic) replying to the #pUrva.pakSa;
> (in dram.) fixing the germ or leading incident (which gives rise to the
> whole plot); s..mAtra n. mere contemplation or meditation; s..rUpaka n. a
> kind of metaphor (used for the justification of a bold assertion).
>
>
>
> कदाचिद् बाह्य.संस्पर्श.परित्यागाद् अनन्तरम् ।
>
> kadAcit_bAhya.saMsparza.parityAgAt_anantaram |
>
> तस्य_आगच्छच् चित्तकैः प्रोद्वेगम् सत्त्व.संस्थितौ ॥५।५१।४०॥
>
> tasya_Agacchat_cittakai: pra.udvegam sattva.saMsthitau ||5|51|40||
> .
>

> kadAcit – *somewhen = *

>
> bAhya.saMsparza.parityAgAt_annantaram+
>
> tasya Agacchat cittakai:
>
> prodvegam sattva.saMsthitau
>

> *. *

> *AS.40 Some days, however, his mind abandoned external objects and
> remained in a state of purity.
>
> *vlm.40. Sometimes his apish mind turned away from leaning to external
> objects, and pursued with eagerness the realities of the internal world or
> intellectual verities (known as sátwikas).
>
>
>
> कदा.चिद् आन्तरान् स्पर्शान् परित्यज्य मनःकपिः ।
>
> kadAcit_AntarAn sparzAn parityajya mana:kapi: |
>
> लोलत्वात् तस्य संयातो विषयम् विष.दग्धवत् ॥५।५१।४१॥
>
> lolatvAt tasya saMyAta:_viSayam viSa.dagdhavat ||5|51|41||
> .
>

> kadAcit – *somewhen = *

>
> AntarAn sparzAn
>
> parityajya
>
> mana:.kapi:+
>
> lolatvAt tasya saMyAta:
>
> viSayam viSa.dagdhavat
>

> *. *

>
> *vlm.41. At others his fickle mind, departed from the intangible things of
> the inner or intellectual world; and, returned with fondness to outer
> objects, which are mixed with poison.
>
> *AS.41.44 At other times it was greatly disturbed.
>
>
>
> कदा.चिद् उदित.अर्क.आभम् तेजो दृष्ट्वा अन्तरे मनः ।
>
> kadAcit_udita.arka.Abham teja:_dRSTvA_antare mana: |
>
> विषय.उन्मुखताम् यातम् तस्य तामर.सेक्षण ॥५।५१।४२॥
>
> viSaya.unmukhatAm yAtam tasya tAmara.sekSaNa ||5|51|42||
> .
>

> *somewhen*
>
> udita.arka.Abham
>
> *the radiance of sunrise *

>
> teja: dRSTvA antare mana:+
>
> viSaya.unmukhatAm yAtam
>
> tasya tAmara.sekSaNa
>

> *. *

>
> *vlm.42. He often beheld the sunlight of spirituality rising within
> himself, and as often turned away his mind from that golden prospect, to
> the sight of gross objects.
>
>
>
> आन्तर.अन्ध्यतमस् त्यागम् कृत्वा विषय.लम्पटम् ।
>
> Antara.andhyatama:_tyAgam kRtvA viSaya.lampaTam |
>
> तस्य उड्डीय मनो याति कदाचित् त्रस्त.पक्षिवत् ॥५।५१।४३॥
>
> tasya_uDDIya mana:_yAti kadAcit trasta.pakSivat ||5|51|43||
> .
>
> Antara.andhyatama:
>

> *darkest inner blindness *

>
> tyAgam kRtvA
>
> viSaya.lampaTam+
>
> tasya uDDIya mana: yAti
>

> *somewhen*
>
> trasta.pakSivat
>
> *. *

> *vlm.43. Leaving the soul in the gloom of internal darkness, the
> licentious mind flies as fast as a bird, to the objects of sense abroad.
>
>
>
> बाह्यान् आभ्यन्तरान् स्पर्शांस्*_त्यक्त्वा निद्राम् च तन्मनः ।
>
> bAhyAn AbhyantarAn sparzAn*_tyaktvA nidrAm ca tan.mana: |
>
> तमस् तेजोऽन्तिके लेभे कदा.चिच्_छाश्वतीम् स्थितिम् ॥५।५१।४४॥
>
> tama:_teja:.antike lebhe kadAcit_zAzvatIm sthitim ||5|51|44||
> .
>
> bAhyAn AbhyantarAn sparzAn
>
> tyaktvA nidrAm ca
>
> tan.mana:+
>

> *dark tamas in tejas.Radiance *
>
> teja:.antike
>
> lebhe
>
> *he got *
>
> *somewhen *
>
> zAzvatIm sthitim
>
> *the eternal state*
>
> *. *

>
> *vlm.44. Thus turning by turns from the inner to the outer world, and then
> from this to that again; his mind found its rest in the intermediate space,
> lying between the light of the one and darkness of the other, (i. e. in the
> twilight of indifference to both).
>
>
>
> इति पर्याकुलस्य अन्तः स खलु ध्यान.वृत्तिषु ।
>
> iti paryAkulasya anta: sa* khalu dhyAna.vRttiSu |
>
> दरीष्व् अन्वहम् उग्रासु वात.मग्न इव द्रुमः ॥५।५१।४५॥
>
> darISu_anvaham ugrAsu vAta.magna* iva druma: ||5|51|45||
> .
>
> iti paryAkulasya anta:
>
> sa khalu dhyAna.vRttiSu+
>
> darISu anvaham ugrAsu
>
> vAta.magna iva druma:
>

> *like a wind.shaken tree*
>
> *. *

>
> *AS.45.46 Greatly distressed by such changing moods, he roamed the forest.
>
> *vlm.45. Being thus perplexed in his mind, the meditative Bráhman remained
> in his exalted cavern, like a lofty tree shaken to and fro by the beating
> tempest.
>

> ##**paryAkula. *.adj.. full of , filled with (comp.) • disordered ,

> confused , excited , bewildered • turbid (as water) MW.
>

> #dRR #*dara* *.mfn..* ifc. , cleaving , breaking see #puraMdara,
> #bhagaMdara • *.m..* a conch.shell • the navel • "stream" see #asRgdara •
> *.n..* poison • #*darI* *.f..* a hole in the ground, cave MBh.&c. • #
> *daram* .ind.. a little Bhartr2.iii,24.
>
> ***Time. *ahar* day. #*anvaham* अन्वहम् .ind.. Day after day, every day.

>
>
>
> अतिष्ठद् ध्यान.संरूढ.मननः संकटे यथा ।
>
> atiSThat_dhyAna.saMrUDha.manana: saMkaTe yathA |
>
> दोलायित.वपुस्.तुच्छ.तृष्णा.अतिरत.रङ्गकैः ॥५।५१।४६॥
>
> dolAyita.vapu:tuccha.tRSNA.atirata.raGgakai: ||5|51|46||
> .
>
> atiSThat dhyAna.saMrUDha.manana: saMkaTe yathA dolAyita.vapus.tuccha.tRSNA.atirata.raGgakai:

> *with* dolAyita.*body*.tuccha.tRSNA.*Craving*.atirata.raGgaka.*s*
>
> *. *

>
> *vlm.46. He continued in his meditation as a man of fixed attention, at
> the time of an impending danger; and his body shook to and fro, as it was
> moved forward and backward by the tiny waves splashing on the bank.
>
> *AS.45.46 Greatly distressed by such changing moods, he roamed the forest.
>
> *vlm.p.46 He continued in his meditation like a man’s attention is fixed
> upon an impending danger. His body shook to and fro, as if moved forward
> and backward by tiny waves splashing on the bank.
>
>
>
> अथ पर्याकुल.मना* निजहार मुनिर् गिरौ ।
>
> atha paryAkula.manA* nijahAra muni:_girau |
>
> प्रत्यहम् दिवसा अधीशो महामेराव् इव_एककः ॥५।५१।४७॥
>
> pratyaham divasA_adhIza:_mahAmerau_iva_ekaka: ||5|51|47||
> .
>
> atha paryAkula.manA
>

> *and so, unsettled in his Mind, *
>
> nijahAra munir girau
>
> *the muni explored the mountain *
>
> pratyaham
>
> *daily *
>
> divasA adhIza:
>
> *as thru the sky the solitary OverLord on mighty Mount.meru*
>
> *. *

> *AS.47 One day he reached a lonely spot in the forest which had not been
> visited by anyone else.
>
> *vlm.47. Thus unsettled in his mind, the sage sauntered about the hill; as
> the god of day makes His daily round, about the polar mountain in his
> lonely course.
>
>
>
> समस्त.भूत.दुष्प्रापाम् एकदा प्राप कन्दराम् ।
>
> samasta.bhUta.duSprApAm ekadA prApa kandarAm |
>
> संशान्त.सर्व.संचाराम् मुनि:_मोक्ष.दशाम् इव ॥५।५१।४८॥
>
> saMzAnta.sarva.saMcArAm muni:_mokSa.dazAm iva ||5|51|48||
> .
>

> *he once found a cave that was hard for anyone to reach*
>
> *.*
>
> *there*
>
> *entirely quieted in his ways*
>
> *he was like a silent Muni in the state of mokSha.Freedom*
>
> *.*

>
> samasta.bhUta.duSprApAm ekadA prApa kandarAm | saMzAnta.sarva.saMcArAm
> muni: mokSa.dazAm iva
>
> .
>
> *vlm.p.48 Wandering in this manner, he once saw a cave beyond the reach of
> all living beings. It was quiet and still as the liberated state of an
> anchorite.
>
>
>
> अपर्याकुलिनाम् वातैर् अप्राप्त.मृग.पक्षिणीम् ।
>
> aparyAkulinAm vAtai:_aprApta.mRga.pakSiNIm |
>
> अदृष्टाम् देव.गन्धर्वैः परमाकाश.शोभनाम् ॥५।५१।४९॥
>
> adRSTAm deva.gandharvai: paramAkAza.zobhanAm ||5|51|49||
> .
>

> *of/for thz *a.*non*.paryAkuli.nAm *by/with the* vAta.*wind*.i: a.*non*
> .prApta*.x*.mRga*.x*.pakSi.NIm a.*non*/dRSTa.am *by/with the* D*ivine G**andharvas
> *paramAkAza.zobhanAm
>
> *. *

> *vlm.49. It was not disturbed by the winds, nor frequented by birds and
> beasts; it was unseen by the gods and Gandharvas, and was as lightsome as
> the bright concave of heaven.
>
> *AS.48.53 There he saw a cave which appeared to be most conducive to the
> attainment of the state of utter tranquillity and peace.
>
>
>
> पुष्प.प्रकर.संछन्नाम् मृदु.शाद्वल.कोमलाम् ।
>
> puSpa.prakara.saMchannAm mRdu.zAdvala.komalAm |
>
> ज्योति.रस.अश्म.सम्प्रोतैः कृताम् मरकतैः इव ॥५।५१।५०॥
>
> jyoti.rasa.azma.samprotai: kRtAm marakatai:_iva ||5|51|50||
>
> .
>

> *f. *puSpa.*flower*.prakara*.x*.saMchanna*.x*.am mRdu.
> *soft,/tender/delicate/gentle*.zAdvala*.x*.komala.*tender/pleasant*.am+ *by/with
> the* jyoti*.x*.rasa*.x*.azma*.x*.saMprota*.x.s*.i: *f. * kRta.am *by/with
> the* marakata*.x.s*.i: iva*.like/as.if*
>
> *. *

>
> *vlm.50. It was covered with heaps of flowers, and was spread over with a
> coverlet of green and tender grass; and being overlaid by a layer of
> moonstones, it seemed to have its floor of emerald.
>
> *AS.48.53 There he saw a cave which appeared to be most conducive to the
> attainment of the state of utter tranquillity and peace.
>

> #*marakata* .n.. an emerald R.&c [cf. Gk. smaragdos
> <http://www.perseus.tufts.edu/hopper/morph?la=greek&l=SMA%2FRAGDOS>; Lat. smaragdus.]

>
>
>
>
> सु.स्निग्ध.शीतल.च्.छायाम् प्रकटाम् रत्न.दीपकैः ।
>
> su.snigdha.zItala*.chAyAm prakaTAm ratna.dIpakai: |
>
> सु.गुप्ताम् वन.देवीनाम् अन्तःपुर.कुटीम् इव ॥५।५१।५१॥
>
> su.guptAm vana.devInAm anta:pura.kuTIm iva ||5|51|51||
>
> .
>

> su.*very*.snigdha.zItala.c.chAya.*shade*.am
>
> *in shade conventient and cool *
>
> prakaTa.am * by/with the* ratna.dIpaka.*s.*i:
>
> su.*very*.gupta.am vana.*woods/forest*.devI.nAm
>
> anta:pura*.women's.quarter/Inner.City*.kuTI.*cottage*.m iva*.like/as.if*
>
> *like a cottage for women*
>
> *. *

>
> snigdha
>
> zItala
>
> prakaTa.
>
> ratna.
>
> dIpaka.
>
> gupta
>

> *. *

>
> *vlm.51. It afforded a cool and congenial shade, emblazoned by the mild
> light of the bright gems in its bosom; and appeared to be the secret haunt
> of woodland goddesses, that chanced to sport therein.
>
> *AS.48.53 There he saw a cave which appeared to be most conducive to the
> attainment of the state of utter tranquillity and peace.
>
>
>
> कुलम्बन.अहिम.आलोकाम् न अत्य्.उष्णाम् न अति.शीतलाम् ।
>
> kulambana.ahima.AlokAm na aty.uSNAm na ati.zItalAm |
>
> शारद् अस्य उदित.अर्कस्य हेम.गौरीम् प्रभाम् इव ॥५।५१।५२॥
>
> zArad asya udita.arkasya hema.gaurIm prabhAm iva ||5|51|52||
>
> .
>
> kulambana.ahima.AlokAm
>

> *{*kulaM.bana / ku.lambana}.{ahima.AlokA/ahim_AlokA}

>
> na ati.uSNa.am na ati.zItala.am+
>
> zArad asya udita.arkasya
>
> hema.gaurIm prabhAm iva
>

> *. *
>
> *##*lambana = *hanging.down or causing to hang.down (said of S3iva) MBh.

> ; m. a camp-follower , soldier's boy Hcar. ; phlegm
>
> *vlm.52. The light of the gems that spread over the ground, was neither
> too hot nor too cold; but resembled the golden rays of the rising sun in
> autumn.
>
> *AS.48.53 There he saw a cave which appeared to be most conducive to the
> attainment of the state of utter tranquillity and peace.
>
>
>
> बाल.आलोक.परिम्लानम् कोमल.अशब्द.मारुताम् ।
>
> bAla.Aloka.parimlAnam komala.azabda.mArutAm |
>
> मञ्जरी.जटिला.उपेताम् बालाम् मालावतीम् इव ॥५।५१।५३॥
>
> maJjarI.jaTilA.upetAm bAlAm mAlAvatIm iva ||5|51|53||
>
> .
>
> bAla.Aloka.parimlAna.m komala.azabda.mArutAm+ maJjarI.jaTilA.upetAm
>
> bAlAm mAlAvatIm iva
>

> *. *

>
> *vlm.53. This cave appeared as a new bride decked with flowers, and
> holding a wreathed garland in her hand; with her countenance fading under
> the light of the gemming lamps, and fanned by the soft whistling of winds.
>
> *AS.48.53 There he saw a cave which appeared to be most conducive to the
> attainment of the state of utter tranquillity and peace. *AS.53.54 It was
> delightful in every way with beautiful creepers and flowers around it, with
> a moderate climate, and it shone as if it had been carved out of an emerald.
>
>
>
> उपशम.पदवीम् इव अनुरूपाम्
>
> upazama.padavIm iva_anu.rUpAm
>
> कमल.ज.विश्रमणाय योग्य.रूपाम् ।
>
> kamala.ja.vizramaNAya yogya.rUpAm |
>
> कुसुम.निकर.कोमल.अभिरामाम्
>
> kusuma.nikara.komala.abhi.rAmAm
>
> सरसि.ज.कोटर.कोमलाम् समन्तात् ॥५।५१।५४॥
>
> sarasi.ja.koTara.komalAm samantAt ||5|51|54||
>
> .
>

> upazama.*cessation/tranquillity/Quiescence*.padavI*.leader/guide\*f.
> *road/path*.im iva*.like/as.if* anurUpa.am kamala.ja.vizramaNa.aya
> yogya.rUpa.*form*.am+ kusuma*.flower*.nikara.komala.*tender/pleasant*.abhirAma.am
> sarasija.koTara.*hollow(tree)/cave*.komala.*tender/pleasant*.am samantAt
>
> *. *

>
> anurUpa
>
> kamala.
>
> ja.
>
> vizramaNa
>
> yogya.
>
> nikara.
>
> abhirAma
>
> sarasija
>
> samantAt
>

> *. *
>
> **vlm.54. It was as the abode of tranquility, and the resting place of the

> lord of creation; it was charming by the variety of its blooming blossoms,
> and was as soft and mild as the cell of the lotus (which is the abode of

> the lotus.born Brahmá).*
>
>
>
> *.*
>
> *o*ॐ*m*
>
> *.*
>
> *next Canto*

> चिरम् विश्रान्तिम् एष्यामि मेरु-शृGga* इ*व अम्बुदः ॥५।५१।१८॥

>
> ciram vizrAntim eSyAmi meru-zRGga* iva_ambuda: ||5|51|18||
> कदा शमम् उपैष्यन्ति मम.अन्तर्=भोग-संविदः ।
>
> kadA zamam upaiSyanti mama.antar=bhoga-saMvida: |
>
> आलोल-कल्लोल=रवा* ऊर्मयो ऽम्बु-निधाव् इव ॥५।५१।१९॥
>
> Alola-kallola=ravA* Urmaya:_ambu-nidhau_iva ||5|51|19||
> इदम् कृत्वा इदम् अप्य् अन्यत् कर्तव्यम् इति कल्पनाम् ।
>
> idam kRtvA_idam api_anyat kartavyam iti kalpanAm |
>
> कदा अन्तर्-विहसिष्यामि यद् विश्रान्तया धिया ॥५।५१।२०॥
>
> kadA_antar-vihasiSyAmi yat_vizrAntayA dhiyA ||5|51|20||
> कदा विकल्प-जालम् मे न लघिष्यति चेतसि ।
>
> kadA vikalpa-jAlam me na laghiSyati cetasi |
>
> स्थितम् अप्य् उज्झित.असङ्गम् पयः पद्म-लते यथा ॥५।५१।२१॥
>
> sthitam api_ujjhita.asaGgam paya: padma-late yathA ||5|51|21||
> कदा बहुल-काल्लोलाम् नावा परमया धिया ।
>
> kadA bahula-kAllolAm nAvA paramayA dhiyA |
>
> परितीर्णो भविष्यामि मत्ताम् तृष्णा-तरङ्गिणीम् ॥५।५१।२२॥
>
> paritIrNa:_bhaviSyAmi mattAm tRSNA-taraGgiNIm ||5|51|22||
> कदा इमाम् जागतैर् भूमैः क्रियमाणाम् असन्.मयीम् ।
>
> kadA_imAm jAgatai:_bhUmai: kriyamANAm asat.mayIm |
>
> क्रियाम् अपहसिष्यामि बाल-लीलाम् इव_आकुलाम् ॥५।५१।२३॥
>
> kriyAm apa.hasiSyAmi bAla-lIlAm iva_AkulAm ||5|51|23||
> कदा विकल्प-पर्यस्तम् मनो दोलाव् अदोलनम् ।
>
> kadA vikalpa-paryastam mana:_dolau_adolanam |
>

> शमम् एष्यति मे शान्त-वात.ओज*स* इव भ्रमः ॥५।५१।२४॥

> न *स* लेभे समाधान-प्रतिष्ठाम् प्रीति-दायिनीम् ॥५।५१।३९॥

>
> na sa* lebhe samAdhAna-pratiSThAm prIti-dAyinIm ||5|51|39||
> कदाचिद् बाह्य.संस्पर्श-परित्यागाद् अनन्तरम् ।
>
> kadAcit_bAhya.saMsparza-parityAgAt_anantaram |
>
> तस्य_आगच्छच् चित्तकैः प्रोद्वेगम् सत्त्व-संस्थितौ ॥५।५१।४०॥
>
> tasya_Agacchat_cittakai: pra.udvegam sattva-saMsthitau ||5|51|40||
> कदा.चिद् आन्तरान् स्पर्शान् परित्यज्य मनःकपिः ।
>
> kadAcit_AntarAn sparzAn parityajya mana:kapi: |
>
> लोलत्वात् तस्य संयातो विषयम् विष-दग्धवत् ॥५।५१।४१॥
>
> lolatvAt tasya saMyAta:_viSayam viSa-dagdhavat ||5|51|41||
> कदा.चिद् उदित.अर्क.आभम् तेजो दृष्ट्वा अन्तरे मनः ।
>
> kadAcit_udita.arka.Abham teja:_dRSTvA_antare mana: |
>
> विषय.उन्मुखताम् यातम् तस्य तामर-सेक्षण ॥५।५१।४२॥
>
> viSaya.unmukhatAm yAtam tasya tAmara-sekSaNa ||5|51|42||
> आन्तर.अन्ध्यतमस् त्यागम् कृत्वा विषय-लम्पटम् ।
>
> Antara.andhyatama:_tyAgam kRtvA viSaya-lampaTam |
>
> तस्य उड्डीय मनो याति कदाचित् त्रस्त-पक्षिवत् ॥५।५१।४३॥
>
> tasya_uDDIya mana:_yAti kadAcit trasta-pakSivat ||5|51|43||
> बाह्यान् आभ्यन्तरान् स्पर्शांस्*_त्यक्त्वा निद्राम् च तन्मनः ।
>
> bAhyAn AbhyantarAn sparzAn*_tyaktvA nidrAm ca tan.mana: |
>
> तमस् तेजो.अन्तिके लेभे कदा.चिच्_छाश्वतीम् स्थितिम् ॥५।५१।४४॥
>
> tama:_teja:.antike lebhe kadAcit_zAzvatIm sthitim ||5|51|44||

> इति पर्याकुलस्य अन्तः *स* खलु ध्यान-वृत्तिषु ।

>
> iti paryAkulasya anta: sa* khalu dhyAna-vRttiSu |
>

> दरीष्व् अन्वहम् उग्रासु वात-मग्न* इ*व द्रुमः ॥५।५१।४५॥

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Thu, Apr 20, 2017 at 9:07 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm5051 2.ap19-20 uddAlaka.Honeytongue .z54
>>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>>
>> https://www.dropbox.com/s/0w5n4be9j78nsr0/fm5051%202.ap19-20%20uddAlaka%20the%20Honeyed%20.z54.docx?dl=0
>>
>>
>>
>>
>>
>>
>>

>> *O**ॐ*m
>>
>>
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>> *[image: image not displayed]*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *o**ॐm*
>>
>>
>>
>> about
>>
>>
>>
>> *uddAlaka.Honeytongue*
>>
>>
>>
>>
>>
>> *vasiShTha said—*

>>
>> .
>>
>> परिदीर्घासु तन्वीषु सुतीक्ष्णासु सितासु च । क्षुर.धार-उपमानासु चित्त.
>> वृत्तिषु तिष्ठ मा ॥५।५१।१॥
>>
>> paridIrghAsu tanvISu sutIkSNAsu sitAsu ca | kSura.dhAra-upamAnAsu
>> citta.vRttiSu tiSTha mA ||5|51|01||
>> .
>>
>> paridIrghAsu
>>

>> *all.around-long *
>>
>> tanvISu
>>
>> *slender *girls
>>
>> sutIkSNAsu
>>
>> *sharp *
>>
>> sitAsu ca
>>
>> *& bright *
>>
>> kSura.dhAra-upamAnAsu –
>>
>> *in razor.edge=comparable *
>>
>> citta-vRttiSu *– *
>>
>> *in their emotive ideas, affective-ideations – *<yogaz

>> citta.vRtti-nirodha:> y.sUtra #1.
>>
>> *jd. VLM is reading some other text. ~Rely no confidence, O Ráma! in the
>> course of the mind, which is sometimes continuous and sometimes momentary,
>> now even and flat and then sharp and acute, and often as treacherous as the
>> edge of a razor.
>>
>>
>>
>> कालेन महता क्षेत्रे जातेयम् बुद्धि-वल्लरी । वृद्धिम् विवेक-सेकेन नय ताम्
>> नयकोविद ॥२॥
>>
>> kAlena mahatA kSetre jAtA_iyam buddhi-vallarI | vRddhim viveka-sekena
>> naya tAm naya.kovida ||2||
>> .
>>

>> *after a long time*
>>
>> *a plant stirs in the field*
>>
>> :
>>
>> *the creeper Intellect when watered with Discernment*
>>
>> *grows*
>>
>> *:*
>>
>> *feed it, Leader*
>>
>> *! *
>> *jd. – kAlena mahatA kSetre *- after a long time planted in the field = *jAtA
>> iyam buddhi-vallarI *– is born the creeper Intellect = *vRddhim
>> viveka-sekena *– to growth **with** a sprinkling of Discernment = *naya
>> tAm *- lead it = *o nayakovida *– Leader! *

>> ~vlm. 2. As it occurs in the course of a long time, that the germ of
>> intelligence comes to sprout forth in the field of the mind; so do you, O
>> Ráma! who are a moralist, grow it by sprinkling the cold water of reason
>> over its tender blades.
>>
>>
>>
>> यावन् म्लायति न.उ काय-लतिका काल-भास्वता । भूतले ऽपतिताम् तावद् एनाम्
>> उद्धृत्य धारय ॥३॥
>>
>> yAvat_ mlAyati na.u kAya-latikA kAla-bhAsvatA | bhUtale_a-patitAm tAvat_
>> enAm uddhRtya dhAraya ||3||
>> .
>>

>> *as.long.as <http://as.long.as> it never fades *
>>
>> *this body-vine *
>>
>> *in the sun's own time not fallen to earth *
>>
>> *that.long *
>>
>> enAm uddhRtya *- having raised.excepted this = *
>>
>> dhAraya *– be firm/patient. *

>>
>> typo in KG, < bhUtale'titAm>
>>
>> ~vlm.3. As long as the body of the plant does not fade away in course of
>> time, nor roll upon the ground as the decayed and dead body of man; so long
>> should you hold it up upon the prop of reason (i. e. cultivate your
>> knowledge in your youth).
>>
>> ~sv.1-3 VASISTHA continued: … the mind has been put together by time and
>> it has gained great strength in course of time. Bring it under control by
>> wisdom, before time fells this creeper known as the body.
>>
>>
>>
>> मद्.वाक्य-अर्थ-एक-तत्त्वज्ञ मद्वाक्य-अर्थ-एक-भावनात् ।
>>
>> mad.vAkya-artha-eka-tattvajJa madvAkya-artha-eka-bhAvanAt |
>>
>> सुखम् आप्नोषि सर्प-अरि: यथा अभ्र-रव-भावनात् ॥४॥
>>
>> sukham ApnoSi sarpa-ari: yathA abhra-rava-bhAvanAt ||04||
>> .
>>

>> *O*
>>
>> *you who know *
>>
>> *the one truth in the meaning of my words*
>>
>> *hear them with pleasure*
>>
>> *as the thirsty serpent.killing peacock thrills to hear the rumble of a
>> cloud*
>>
>> *. *

>>
>> ~vlm. Knowing the truth of my sayings, and pondering on the deep sense of
>> these sayings of mine ...
>>

>> *#sarpArAti, #sarpAri **-m.-* serpent-foe, a peacock, subh.

>>
>>
>>
>> उद्दालकवद् आलूनम् विशीर्णम् भूत-पञ्चकम् । कृत्वा कृत्वा धिया धीर धीरया
>> अन्तर्-विचारय ॥५॥
>>
>> uddAlakavad AlUnam vizIrNam bhUta-paJcakam | kRtvA kRtvA dhiyA dhIra
>> dhIrayA antar-vicAraya ||5||
>> .
>>

>> *you're just like uddAlaka.Honeytongue *
>>
>> *who cut loose the five elements and and scattered them one by one*
>>
>> *doing so by means of thought, thoughtful boy, with thoughtful inner
>> enquiry*
>>
>> *. *

>>
>> ~vlm. ... shake off your knowledge of quintuple materiality as the cause
>> of all creation, and accustom yourself to think deeper, and on the prime
>> cause of causes by your patient inquiry and reasoning.
>>
>>
>>

>> *rAma asked—*

>>
>>
>>
>> केन क्रमेण भगवन् मुनिना उद्दालकेन तत् । भूत-पञ्चकम् आलूनम् कृत्वा अन्त:
>> प्रविचारितम् ॥६॥
>>
>> kena krameNa bhagavan muninA uddAlakena tat | bhUta-paJcakam AlUnam kRtvA
>> anta: pravicAritam ||06||
>> .
>>
>> kena krameNa
>>

>> *by what method, Lord.bhagavan, *
>>
>> *by the muni uddAlaka *
>>
>> tat *– that, = *
>>
>> bhUta-paJcakam *- the quintad of Elements = *
>>
>> AlUnam kRtvA *– having cut.off-from = *
>>
>> anta: pravicAritam *– he enquired within. *

>>
>> ~vlm.6. Ráma requested:—Tell me sir, in what way the sagely Uddálaka got
>> rid of his thoughts of the quintessential creation, and penetrated deeper
>> into the original cause of all, by the force and process of his reasoning.
>>
>>
>>

>> *vasiShTha replied—*

>>
>>
>>
>> श्र्णु राम यथा.पूर्वम् भूत-वृन्द=विचारणात् । उद्दालकेन संप्राप्ता परमा
>> दृष्टि: अक्षता ॥७॥
>>
>> zrNu rAma yathA.pUrvam bhUta-vRnda=vicAraNAt | uddAlakena saMprAptA
>> paramA dRSTi: akSatA ||7||
>>
>> .
>>

>> *pay.attention now, rAma!*
>>
>> *long ago*
>>
>> *thru the investigation of the multitude of materiality*
>>
>> *uddAlaka.Honeytongue got the Supreme Vision*
>>
>> *:*
>>
>> *the Shatterless*
>>
>> *.*

>>
>> ~vlm.7. Vasishtha replied:—Learn Ráma, how the sage Uddálaka of old, rose
>> higher from his investigation of quintuple matter to his inquiry into their
>> cause, and the manner in which that transcendent light dawned upon his mind.
>>
>>
>>
>> जगज्-जीर्ण-गृहस्य अस्य कोणे कस्मिन्.चिद् आतते । भूमेर् अनिल-दिग्-नाम्नि
>> भूभृद्-भाण्ड-समाकुले ॥८॥
>>
>> jagaj-jIrNa-gRhasya asya koNe kasmin.cit_ Atate | bhUme:_ anila-dik-nAmni
>> bhUbhRt-bhANDa-samAkule ||8||
>> .
>>

>> *somewhere, in some corner of this ratty old shack, this world*
>>
>> *someplace called anala.dik Wind.Point,*
>>
>> *in*
>>
>> *the Potty Mountain Range*
>>
>> *somewhere*
>>
>> *...*

>>
>> ~vlm.8. It was in some spacious corner of the old mansion of this world,
>> and on the northwest side of this land, a spot of rugged hills and
>> overtopping it as a shed.
>>
>> *jd. - jagaj-jIrNa-gRhasya asya of this ratty old shack the world = koNe
>> kasmin-cit_ Atate in a corner somewhere in its extent bhUme:
>> anila-dig-nAmni in a place by-the-name.of Wind.point
>> bhUbhRd-bhANDa-samAkule in the Potty Mountain-range …
>>
>>
>>
>> गन्ध.मादन-शैल.इन्द्र-नाम्नि का.चित्-कल स्थली । विद्यते कीर्ण-कुसुमा द्रुम
>> -कर्पूर-केसरा ॥९॥
>>
>> gandha.mAdana-zaila.indra-nAmni kA.cit-kala sthalI | vidyate kIrNa-kusumA
>> druma-karpUra-kesarA ||09||

>> *. *
>>
>> *... *
>>
>> *somewhere *
>>
>> *on the peak of gandha.mAdana, the Mount of Maddening Perfume*
>>
>> *somewhere on the tableland*
>>
>> *is a place* *covered with blossoms & scented with camphor*
>>
>> *. *
>>
>> *... *

>>
>> *vlm. ... camphor arbours, that shed the odours of their flowers and
>> pistils continually on the ground.
>>
>>
>>
>> विचित्र-वर्ण-विहगा नाना-वल्ली-विलासिनी । वने.चर- व्याप्त-तटी पुष्प-केसर-
>> भासिनी ॥१०॥
>>
>> vicitra-varNa-vihagA nAnA-vallI-vilAsinI | vane.cara-vyApta-taTI
>> puSpa-kesara-bhAsinI ||10||
>> .
>>
>> ...
>>

>> *with many.colored birds*
>>
>> *vines tangled in play*
>>
>> *slopes with forest.rovers*
>>
>> *blossoms with shining lotus.hair*
>>
>> *...*

>>
>>
>>
>> क्व.चित् स्फीत-महारत्ना क्व.चिल् लोल-अम्बुज-उत्पला । क्व.चिन् नीहार-कबरी
>> सरसी-दर्पणा क्व.चित् ॥११॥
>>
>> kva.cit sphIta-mahAratnA kva.cil lola-ambuja-utpalA | kva.cin
>> nIhAra-kabarI sarasI-darpaNA kva.cit ||11||
>> .
>>

>> *...*
>>
>> *somewhere*
>>
>> *swelling with huge jewels*
>>
>> *somewhere*
>>
>> *playing white lotuses & blue lotuses somewhere*
>>
>> *tufted with snow*
>>
>> *mirroring rivers*
>>
>> *somewhere*
>>
>> *.*

>>
>> ~vlm.11. There were the bright swelling gems in some part of it, and the
>> blooming and full blown lotuses on another; some parts of it were veiled by
>> tufts of snow, and crystal streams gliding as glassy mirrors on others.
>>
>>
>>
>> तत्र कस्मिंश्*चिद् उदिते सानौ सरल-पादपे । आ.गुल्फाकीर्ण-कुसुमे स्निग्धच्*
>> छाय-महाद्रुमे ॥१२॥
>>
>> tatra kasmin*cit_ udite sAnau sarala-pAdape | A.gulphÂkIrNa-kusume
>> snigdha*chAya-mahAdrume ||12||
>> .
>>
>> tatra
>>

>> *there *
>>
>> kasmin*cit_
>>
>> *somewhen *
>>
>> udite sAnau
>>
>> *when there arose on a peak *
>>
>> sarala-pAdape
>>
>> *a tall pine-tree *
>>
>> A.gulphAkIrNa-kusume
>>
>> *x *
>>
>> snigdha-cchAya-mahAdrume
>>
>> *x*
>>
>> *... *

>>
>> ~vlm.12. Here on the elevated top a big cliff of this hill, which was
>> studded with sarala trees, and strewn over with flowers up to the heels,
>> and shaded by the cooling umbrage of lofty trees:—
>>
>> ~sv.12-13 On one of its peaks there was a great tree. In that region
>> there lived the sage uddAlaka.
>>
>>
>>
>> उद्दालक: नाम मुनि: मौनी मानी महा.मति: । अप्राप्र-यौवन: पूर्वम् उवास
>> उद्दाम-तापस: ॥१३॥
>>
>> uddAlaka: nAma muni: maunI mAnI mahA.mati: | aprApta-yauvana: pUrvam
>> uvAsa uddAma-tApasa: ||13||
>> .
>>

>> *there *
>>
>> *a muni called uddAlaka.Honeytongue,*
>>
>> *mute-mannered, with a mighty mind,*
>>
>> *even before he was a youth*
>>
>> *dwelt in fierce austerity*
>>
>> *...*

>>
>> *vlm. ... He had not yet attained his maturity...
>>
>> *uddAlaka.Honeytongue, a teacher in chhandogya Upanishad www.swami-krishnananda.org/chhand/ch

>> 2.html <http://www.swami-krishnananda.org/chhand/ch_2.html>], the father

>> of zvetAketu — the central character in the Tale of uddAlaka.Honeytongue,
>> y5050ff., FM.5.50
>>
>>
>>
>> प्रथमम् तु बभुव असौ अल्प-प्रज्ञ: विचारवान् । अप्राप्र-पदवि-श्रान्ति: अ.
>> प्रबुद्ध: शुभ-आशय: ॥१४॥
>>
>> prathamam tu babhuva asau alpa-prajJa: vicAravAn | aprApta-padavi-zrAnti:
>> a.prabuddha: zubha-Azaya: ||14||
>> .
>>

>> *but at first he was only a half.wise enquirer*
>>
>> *not having found the Path of Repose*
>>
>> *unawakened *
>>
>> *but in an auspicious place*
>>
>> *.*

>>
>> ~vlm.14. On the first development of his intellect, he had the light of
>> reason dawning upon his mind; and he was awakened to noble aims and
>> expectations, instead of arriving at the state of rest and quietude.
>>
>>
>>
>> तत: क्रमेण तपसा शास्त्र-अर्थ-नियमै: क्रमै: । विवेक आजगाम एनम् नव-ऋतुर् इव
>> भूतलम् ॥१५॥
>>
>> tata: krameNa tapasA zAstra-artha-niyamai: kramai: | viveka AjagAma enam
>> nava-Rtur iva bhUtalam ||15||
>> .
>>

>> *after that*
>>
>> *thru the process of tapas.Austerity*
>>
>> *& the obervances of shAstra*
>>
>> *he came unto Discernment as the earth comes into season*
>>
>> *.*

>>
>> * nava-Rtu – a new/fresh season, or ~vlm. ... as the new year presents
>> itself ...
>>
>>
>>
>> अथ इमम् चिन्तयाम्.आस संसारामय-भीरु-धी: । एकान्ते एव निवसन् कदा.चित्
>> klAnta-मानस: ॥१६॥
>>
>> atha imam cintayAm.Asa saMsArAmaya-bhIru-dhI: | ekAnte eva nivasan
>> kadAcit klAnta-mAnasa: ||16||
>> .
>>

>> *so he gave his consideration to *
>>
>> *the fearsome thought of the saMsAra plague *
>>
>> *he dwelt alone and often with a weary* Mind*
>>
>> *. *

>>
>> * my 3 eds. all have <kAnta> "girl".
>>
>> (evid. w.r.for #klAnta, unless his mind is on girls).
>>
>> ~AB. ... "klAnta-mAnasa:" iti pAThe spaSTam ||
>>
>> ~vlm.16. He then began to cogitate in himself in the following manner,
>> sitting aside as he was in his solitude, weary with thoughts and terrified
>> at the ever changing state of the world.
>>

>> #klam=#zram -> *#*(= √श्रम् q.v.) *cl.1.4.* क्लामति , क्लाम्यति ( Pa1n2. 3-1

>> , 70 ; vii , 3 , 74 f.) , to be or become fatigued , be weary or exhausted
>> Bhat2t2. v , xii , xiv , xvii , 10 and 102 Ka1d. : Caus. क्लामयति , to

>> fatigue S3iraUp. *•* -> *#klAnta **-adj.-* mfn. tired , fatigued ,

>> exhausted , languishing , wearied, MBh.&c
>>
>>
>>
>> किम् तत् प्राप्यम् प्रधानम् स्याद् यद् विश्रान्तौ न शोच्यते ।
>>
>> kim tat prApyam pradhAnam syAt_ yat_ vizrAntau na zocyate |
>>
>> तत् प्राप्य जन्मना भूय: संबन्धो न उपजायते ॥१७॥
>>
>> tat prApya janmanA bhUya: saMbandha:_ na_upajAyate ||17||
>> .
>>
>> kim tat prApyam pradhAnam syAt
>>

>> *what is that essential to be got *
>>
>> yat vizrAntau na zocyate
>>
>> *which in repose is not aggrieved *
>>
>> tat prApya janmanA bhUya:
>>
>> *x *
>>
>> saMbandha: na upajAyate
>>
>> *x*
>>
>> *? *

>>
>> ~vlm.17. What is that best of gains, said he, which being once obtained,
>> there is nothing more to be expected to lead us to our rest, and which
>> being once had, we have no more to do with our transmigrations in this
>> world?
>>
>> ~sv.16-17 While sitting alone one day, the SAGE UDDALAKA reflected thus:
>> What is liberation, which is said to be the foremost among the objects to
>> be attained, upon attaining which one does not experience sorrow and is not
>> born again?
>>

>> #dhA -> #pradhA -> *#**pradhAna* *-n.-* a chief thing or person, the
>> most important or essential part of anything; (‑*beg.comp.‑*) the
>> principal or first, chief, head of, e.g. #*indra*pradhAna, (a hymn)

>> having Indra as the chief object or person addressed; "the Originator",
>> primary germ, original source of the visible or material universe (in
>> sAMkhya #prakRti, q.v.); primary or unevolved matter or nature; supreme or
>> universal soul; intellect, understanding; the first attendant of a king;
>> (in gram.) the principal member of a compound (opp. to #upasarjana, q.v.);

>> *-adj.-* chief, main, principal, most important; pre-eminent in (tena);
>> better than or superior to (tasmAt). •• -> *#prAdhAnya*-m predominance,

>> prevalence; ‑beg.comp.‑; -> #prAdhAnyena, -> #prAdhAnyAt, and ->
>> #prAdhAnyatas -ind.- in regard to the highest object or chief matter,
>> chiefly. mainly, summarily (#pradhAnastuti-: . chiefly praised); m. a chief
>> or most distinguished person.
>>
>>
>>
>> कदा अहम् त्यक्त-मनने पदे परम-पावने । चिरम् विश्रान्तिम् एष्यामि मेरु-
>> शृङ्गे इव अम्बुद: ॥१८॥
>>
>> kadA aham tyakta-manane pade parama-pAvane | ciram vizrAntim eSyAmi
>> meru-zRGge iva ambuda: ||18||
>> .
>>
>> kadA aham
>>

>> *when will I *
>>
>> tyakta-manane
>>
>> *having abandoned mentation *
>>
>> pade parama-pAvane
>>
>> *in a state of absolute purity *
>>
>> ciram vizrAntim eSyAmi
>>
>> *after long, come to repose *
>>
>> meru-zRGge iva ambuda:
>>
>> *like a cloud on the peak of Mount Meru*
>>
>> *? *

>>
>> ~sv.18 When shall I rest permanently in that state?
>>
>> ~vlm.18. When shall I find my permanent rest in that state of holy and
>> transcendent thoughtlessness, and remain above all the rest, as a cloud
>> rests over the top of the Sumeru mountain, or as the polar star stands
>> above the pole without changing its pace.
>>

>> *jd. – kadA aham - *when (will) I = *tyakta-manane - *having abandoned
>> mentation =*pade parama-pAvane - *in a state of absolute purity =*ciram
>> vizrAntim eSyAmi - *after long, come to repose = *meru-zRGge iva ambuda:
>> - *like a cloud on the peak of Mount Meru? *

>>
>>
>>
>> कदा शमम् उपैष्यन्ति मम-अन्तर्=भोग-संविद: । आलोल-कल्लोल=रवा ऊर्मयो ऽम्बु-
>> निधाव् इव ॥१९॥
>>
>> kadA zamam upaiSyanti mama-antar=bhoga-saMvida: | Alola-kallola=ravA
>> Urmaya:_ ambu-nidhau_ iva ||19||
>> .
>>

>> *when will they come to rest, all these inner enjoyments of what.is.mine*
>>
>> *?*
>>
>> *the clamor of their tossing and their turning*
>>
>> *is like waves that swell & burst from the gathered water*
>>
>> *. *

>>
>>
>>
>> इदम् कृत्वा इदम् अपि अन्यत् कर्तव्यम् इति कल्पनाम् । कदा अन्तर्-
>> विहसिष्यामि यद् विश्रान्तया धिया ॥२०॥
>>
>> idam kRtvA idam api anyat kartavyam iti kalpanAm | kadA antar-vihasiSyAmi
>> yat_ vizrAntayA dhiyA ||20||
>> .
>>

>> *do this, this too, & this also*
>>
>> *whatever I imagine*
>>
>> *:*
>>
>> *when will I come to laugh at this with repose of thought*
>>
>> *?*

>>
>> *sv. When will I be freed from thoughts like 'This I have done' and This
>> I should do'?
>>

>> **vlm.20. When will the placid and unstirred composure of my mind, smile

>> in secret within myself, to reflect on the wishes of mankind, that they
>> will do this thing after they have done the other, which leads them

>> interminably in the circuit of their misery. *

>>
>>
>>
>> कदा विकल्प-जालम् मे न लघिष्यति चेतसि । स्थितम् अप्य् उज्झित-असङ्गम् पय:
>> पद्म-लते यथा ॥२१॥
>>
>> kadA vikalpa-jAlam me na laghiSyati cetasi | sthitam apy ujjhita-asaGgam
>> paya: padma-late yathA ||21||
>> .
>>

>> *when*
>>
>> vikalpa-jAlam
>>
>> *the net of thought *
>>
>> me na laghiSyati cetasi
>>
>> *will not lessen my Affectivity + *
>>
>> sthitam api ujjhita-asaGgam
>>
>> *x *
>>
>> paya: padma-late yathA
>>
>> *x*
>>
>> *. *

>>
>> laghiSyati cetasi
>>
>> ujjhitAsaGga
>>
>> *jd. a saMkalpa.Concept funcyions with vikalpa.thoughts or ideas.
>>
>> ~sv.21 When will my mind cease to undergo perversities though living in
>> relationship here, even as the lotus though lying on water is not tainted
>> by it?
>>
>> ~vlm.21. When will my mind be loosened from its noose of desire and when
>> shall I remain unattached to all, as a dew drop on the lotus-leaf? (It is
>> called anasanga sango or intangible connection).
>>
>>
>>
>> कदा बहुल-काल्लोलाम् नावा परमया धिया । परितीर्णो भविष्यामि मत्ताम् तृष्णा-
>> तरङ्गिणीम् ॥२२॥
>>
>> kadA bahula-kAllolAm nAvA paramayA dhiyA | paritIrNa:_ bhaviSyAmi mattAm
>> tRSNA-taraGgiNIm ||22||
>> .
>>
>> kadA bahula-kAllolAm
>>

>> *x *
>>
>> nAvA paramayA dhiyA
>>
>> *x + *
>>
>> paritIrNa: bhaviSyAmi
>>
>> *x *
>>
>> mattAm tRSNA-taraGgiNIm
>>
>> *x*
>>
>> *. *

>> ~sv.22 When will I, with the help of the boat of supreme wisdom, cross to
>> the other shore of liberation?
>>
>> ~vlm.22. When shall I get over the boisterous sea of my fickle desires,
>> by means of the raft of my good understanding?
>>
>>
>>
>> कदा इमाम् जागतैर् भूमै: क्रियमाणाम् असन्.मयीम् । क्रियाम् अप.हसिष्यामि
>> बाल-लीलाम् इव आकुलाम् ॥२३॥
>>
>> kadA imAm jAgatair bhUmai: kriyamANAm asan.mayIm | kriyAm apa.hasiSyAmi
>> bAla-lIlAm iva AkulAm ||23||
>> .
>>

>> *when *
>>
>> imAm
>>
>> *this *
>>
>> jAgatai: bhUmai:
>>
>> *x *
>>
>> kriyamANAm asan.mayIm
>>
>> *x + *
>>
>> kriyAm apa.hasiSyAmi
>>
>> *x *
>>
>> bAla-lIlAm iva AkulAm
>>
>> *like the silly play of children*
>>
>> *. *

>> ~vlm.23. When shall I laugh to scorn, the foolish actions of worldly
>> people, as the silly play of children?
>>
>> ~sv.23-28 When will I be able to look upon the diverse activities of
>> people with the playfulness of a child?
>>
>>
>>
>> कदा विकल्प-पर्यस्तम् मनो दोलाव् अदोलनम् । शमम् एष्यति मे शान्त-वात-ओजस इव
>> भ्रम: ॥२४॥
>>
>> kadA vikalpa-paryastam mano dolau_ adolanam | zamam eSyati me
>> zAnta-vAta-ojasa iva bhrama: ||24||
>> .
>>

>> *when*
>>
>> vikalpa-paryastam manas
>>
>> *x *
>>
>> dolau a-dolanam
>>
>> *x *
>>
>> zamam eSyati me
>>
>> *will it come to peace for me *
>>
>> zAnta-vAta-ojasa iva
>>
>> *x *
>>
>> bhrama:
>>
>> *x*
>>
>> *. *

>> ~vlm.24. When will my mind get rid of its desire and dislike and cease to
>> swing to and fro in the cradle of its option and caprice; and return to its
>> steadiness, as a madman is calmed after the fit of his delirium has passed
>> away.
>>
>> ~sv.23-28 When will I be able to look upon the diverse activities of
>> people with the playfulness of a child?
>>
>>
>>
>> कदा उदित-वपुर्-भासा विहसन् जागतीर् गती: ।
>>
>> kadA udita-vapur-bhAsA vihasan jAgatIr gatI: |
>>
>> अन्त: संतोषम् एष्यामि विराट्-आत्मा इव पूर्ण-धी: ॥५।५1।२५॥
>>
>> anta: saMtoSam eSyAmi virAT-AtmA iva pUrNa-dhI: ||25||
>>
>> .
>>

>> *when*
>>
>> udita-vapur-bhAsA
>>
>> *x *
>>
>> vihasan jAgatI: gatI:
>>
>> *x *
>>
>> *will I be content within *
>>
>> *like virAj.brahmA *
>>
>> *the creative Self *
>>
>> *full of thought*
>>
>> *. *

>>
>> ~vlm.25. When shall I receive my spiritual and luminous body and deride
>> the course of the world; and have my internal satisfaction within myself,
>> like the all knowing and all sufficient spirit of Virát.
>>
>> ~sv.23-28 When will I be able to look upon the diverse activities of
>> people with the playfulness of a child?
>>
>>
>>
>> अन्त: सम.सम-आकार: सौम्य: सर्व-अर्थ-निस्पृह: । कदा उपशमम् एष्यामि मन्थ-
>> मुक्त-अमृत-अब्धिवत् ॥२६॥
>>
>> anta: sama.sama-AkAra: saumya: sarva-artha-nispRha: | kadA upazamam
>> eSyAmi mantha-mukta-amRta-abdhivat ||26||
>> .
>>
>> anta:
>>

>> *within *
>>
>> sama.sama-AkAra:
>>
>> *x *
>>
>> saumya:
>>
>> *x *
>>
>> sarva-artha-nispRha:
>>
>> *x + *
>>
>> *when*
>>
>> *will I come to Quiescence *
>>
>> mantha-mukta-amRta-abdhivat
>>
>> *x*
>>
>> *. *

>> *AB. samena paramAtmanA sama_ eka.rasa:, samena samAhitena viSnunA sama:
>> sazrikazva AkAro yasya | ...
>>
>> #samasama
>>
>> #spRha
>>
>> #mantha
>>
>> ~vlm.26. With internal equanimity and serenity of the soul, and
>> indifference to external objects, when shall I obtain my calm quietness,
>> like the sea after its release from churning.
>>
>> ~sv.23-28 When will I be able to look upon the diverse activities of
>> people with the playfulness of a child?
>>
>>
>>
>> कदा इमाम् अचलाम् दृश्य.श्रियम् आशा-शत-आत्मिकाम् । सर्वाम् सुषुप्तवत्
>> पश्यन् भविष्यामि अन्तरातत: ॥२७॥
>>
>> kadA imAm acalAm dRzya.zriyam AzA-zata-AtmikAm | sarvAm suSuptavat pazyan
>> bhaviSyAmi antarAtata: ||27||
>> .
>>

>> *?when*
>>
>> imAm acalAm dRzya.zriyam
>>
>> *this mountain full of things *
>>
>> AzA-zata-AtmikAm
>>
>> *x + *
>>
>> sarvAm suSuptavat pazyan
>>
>> *x *
>>
>> bhaviSyAmi antarAtata:
>>
>> *x*
>>
>> *. *

>>
>> #antarAtata
>>
>> ~vlm.27. When shall I behold the fixed scene of the world before me, as
>> it is visible in my dream, and keep myself aloof from the same? (as no part
>> of it).
>>
>> ~sv.23-28 When will I be able to look upon the diverse activities of
>> people with the playfulness of a child?
>>
>>
>>
>> स-बाह्याभ्यन्तरम् सर्वम् शान्त-कल्पनया धिया ।
>>
>> sa-bAhya-abhyantaram sarvam zAnta-kalpanayA dhiyA |
>>
>> पश्यंश्*चिन्.मात्रम् अखिलम् भावयिष्याम्य् अहम् कदा ॥२८॥
>>
>> pazyan* cit.mAtram akhilam bhAvayiSyAmi_ aham kadA ||28||
>> .
>>
>> sa-bAhyAbhyantaram
>>

>> *inside & out *
>>
>> *everything *
>>
>> zAnta-kalpanayA dhiyA
>>
>> *x *
>>
>> pazyan cin.mAtram akhilam
>>
>> *x *
>>
>> bhAvayiSyAmi_ aham
>>
>> *x *
>>
>> *when*
>>
>> *? *

>>
>> ~vlm.28. When shall I view the inner and outer worlds, in the light of a
>> fixed picture, in the sight of my imagination; and when shall I meditate on
>> the whole in the light of an intellectual system?
>>
>> ~sv.23-28 When will I be able to look upon the diverse activities of
>> people with the playfulness of a child?
>>
>>
>>
>> कदा उपशान्त-चित्त=आत्मा चित्ताम् उपगत: पराम् । परमालोकम् एष्यामि जाति.
>> अन्ध-विगमात् इव ॥२९॥
>>
>> kadA upazAnta-citta=AtmA cittAm upagata: parAm | paramAlokam eSyAmi
>> jAti.andha-vigamAt iva ||29||
>> .
>>

>> *when*
>>
>> quiet*ed-Affection=self *

>>
>> cittAm upagata: parAm
>>
>> having become supremely affected)
>>

>> *x *
>>
>> paramAlokam eSyAmi
>>
>> *will I come to Absolute Light *
>>
>> *as someone born blind comes to see*
>>
>> *?*

>>
>> ~vlm.29. Ah! when shall I have the calmness of my mind and soul, and
>> become a perfectly intellectual being myself; when shall I have that
>> supernatural light in me, which enlightens the internal eye of those that
>> are born blind?
>>
>> ~sv.29-32 When will the mind attain utter quiescence? When will the
>> illusory division between the subjective and the objective experiences
>> cease through the experience of the infinite consciousness? When will I be
>> able to behold this concept, known as time, without being involved in it?
>>
>>
>>
>> कदा अभ्यास-उपलभ्येन चित्-प्रकाशेन च अरुणा । दूराद् आलोकयिष्यामि तन्वीम्
>> काल-कलाम् इमाम् ॥३०॥
>>
>> kadA abhyAsa-upalabhyena cit-prakAzena ca aruNA | dUrAt_ AlokayiSyAmi
>> tanvIm kAla-kalAm imAm ||30||
>> .
>>

>> *when*
>>
>> abhyAsa-upalabhyena
>>
>> *with the (productive, getting-into) experience of practice *
>>
>> cit-prakAzena cAruNA
>>
>> *with the delightful light of **Consciousness*
>>
>> dUrAt AlokayiSyAmi
>>
>> *from afar will I illumine *
>>
>> tanvIm kAla-kalAm imAm
>>
>> *this body made of bits of time*
>>
>> *. *

>>
>> ~vlm.30. When will the sunshine of my meditation, show unto me the pure
>> light of my intellect, whereby I may see the objects at a distance, as I
>> perceive the parts of time in myself.
>>
>> ~sv.29-32 When will the mind attain utter quiescence? When will the
>> illusory division between the subjective and the objective experiences
>> cease through the experience of the infinite consciousness? When will I be
>> able to behold this concept, known as time, without being involved in it?
>>
>> ~VA When reached by practice and the rise of the light of the
>> consciousness, I will see far to the smallest units of time?
>>
>> ~AS: When (kadA) will I view (AlokayiSyami) the small (tanvIm) leftover
>> part of my (life)time (kAlakalAm) as distant (dUrAt), in the pleasing glow
>> of my cit which is acquired only by practice (abhyAsa+upalabhyena)
>>

>> #labh to get -> #upalabh -> *#upalabhya*- उपलभ्य upa>labhya obtainable;

>> perceivable, to be understood, ~ (productively) experienced, kadA
>> abhyAsa-upalabhyena cit-prakAzena ca aruNA | dUrAt AlokayiSyAmi tanvIm
>> kAla-kalAm imAm || y5051.030. •• -ind.- having obtained; having
>> perceived &c.
>>

>> #can to delight, satisfy -> *#cAru* *-adj.-* agreeable, approved,

>> esteemed, beloved, endeared, (Lat.) carus, dear (with dat. or loc. of the
>> person) SAGkhŚr.

>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#SāṅkhŚr>

>> i, 5, 9 • pleasing, lovely, beautiful, pretty • ind. so as to please,
>> agreeably (with dat.) • beautifully Caurap.

>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Caurap>

>>
>>
>>
>> ईहितानि ईहितैर् मुक्तो हेयोपादेय-वर्जित: । कदा अन्तस् तोषम् एष्यामि स्व.
>> प्रकाश-पदे स्थित: ॥३१॥
>>
>> IhitAni Ihitai:_ mukta:_ heya.upAdeya-varjita: | kadA anta:_ toSam eSyAmi
>> sva.prakAza-pade sthita: ||31||
>> .
>>
>> IhitAni
>>

>> *x *
>>
>> Ihitai: mukta:
>>
>> *x *
>>
>> heyopAdeya-varjita:
>>
>> *x *
>>
>> kadA anta: toSam eSyAmi
>>
>> *when will I come to be content within *
>>
>> sva.prakAza-pade sthita:
>>
>> *seated in my own state of illumination*
>>
>> *? *

>> ~vlm.31 When shall I be freed from my exertion and inertness, towards the
>> objects of my desire and dislike; and when shall I get my self-satisfaction
>> in my state of self-illumination.
>>
>> ~sv.29-32 When will the mind attain utter quiescence? When will the
>> illusory division between the subjective and the objective experiences
>> cease through the experience of the infinite consciousness?
>>
>>
>>
>> कदा आशा-कौशिकी-कीर्णा जड्य-जीर्ण-हृद्.अम्बुजा । क्षयम् एष्यति कृष्णा इयम्
>> कदा मे दोष-यामिनी ॥३२॥
>>
>> kadA AzA-kauzikI-kIrNA jaDya-jIrNa-hRd.ambujA | kSayam eSyati kRSNA iyam
>> kadA me doSa-yAminI ||32||
>> .
>>

>> *when *
>>
>> AzA-kauzikI-kIrNA
>>
>> *x *
>>
>> jaDya-jIrNa-hRd.ambujA
>>
>> *x *
>>
>> *it is dark *
>>
>> *when for me will this wicked night come to an end*
>>
>> *? *

>>
>> ~vlm.32. When will this long and dark night of my ignorance come to its
>> end? It is infested by my faults fluttering as the boding birds of night,
>> and infected with frost withering the lotus of my heart (hrid-padma),
>>
>>
>>
>> कदा_उपशान्त-मननो धरणी-धर=कन्दरे । समेष्यामि शिlA-साम्यम् निर्विकल्प-
>> समाधिना ॥३३॥
>>
>> kadA upazAnta-manano dharaNI-dhara=kandare | sameSyAmi zila-asAmyam
>> nirvikalpa-samAdhinA ||33||
>> .
>>

>> *when*
>>
>> upazAnta-manana:
>>
>> *quiescent thought *
>>
>> dharaNI-dhara=kandare
>>
>> *in a mountain cavern *
>>
>> sameSyAmi
>>
>> *x *
>>
>> zila-asAmyam
>>
>> *comparable to a stone *
>>
>> nirvikalpa-samAdhinA
>>
>> *x*
>>
>> *. *

>> ~vlm.33. When shall I become like a cold clod of stone, in the cavern of
>> a mountain, and have the calm coolness of my mind by an invariable
>> samadhi-comatoslty.
>>
>> ~sv.33 When will I, living in a cave with a mind in utter tranquillity,
>> remain like a rock in a state in which there is no movement of thought at
>> all?
>>
>>
>>
>> कदा मे मान-मातङ्ग: स्व.अभिमान-महामद: । तत्त्व-अवबोध-हरिणा हतो नाशम्
>> उपैष्यति ॥३४॥
>>
>> kadA me mAna-mAtaGga: sva.abhimAna-mahAmada: | tattva-avabodha-hariNA
>> hato nAzam upaiSyati ||34||
>> .
>>

>> *when*
>>
>> me mAna-mAtaGga:
>>
>> *my Mind-elephant *
>>
>> sva.abhimAna-mahAmada:
>>
>> *x + *
>>
>> tattva-avabodha-hariNA
>>
>> *x *
>>
>> hata:
>>
>> *x *
>>
>> nAzam upaiSyati
>>
>> *x*
>>
>> *. *

>> ~vlm.34. When will the elephant of my pride, which is ever giddy with its
>> greatness, become a prey to the lion of right understanding.
>>
>> ~sv.33 When will I, living in a cave with a mind in utter tranquillity,
>> remain like a rock in a state in which there is no movement of thought at
>> all?
>>
>>
>>
>> निरंश-ध्यान-विश्रान्तेर् मूकस्य मम मूर्धनि । कदा तार्णम् करिष्यन्ति
>> कुलायाम् वन-घूर्णिका: ॥३५॥
>>
>> niraMza-dhyAna-vizrAnte:_ mUkasya mama mUrdhani | kadA tArNam kariSyanti
>> kulAyAm vana-ghUrNikA: ||35||
>> .
>>
>> niraMza-dhyAna-vizrAnte:
>>

>> *x *
>>
>> mUkasya
>>
>> *x *
>>
>> mama mUrdhani
>>
>> *on/in my head + *
>>
>> *when*
>>
>> tArNam kariSyanti
>>
>> *they make of grass *
>>
>> kulAyAm vana-ghUrNikA:
>>
>> *a hospitable home for their family*
>>
>> *. *

>> ~vlm.35. When will the little birds of the forest, build their nest of
>> grass in the braids of hair upon my head; when I remain fixed in my
>> unalterable meditation, in my state of silence and torpidity.
>>
>> ~sv.33 When will I, living in a cave with a mind in utter tranquillity,
>> remain like a rock in a state in which there is no movement of thought at
>> all?
>>
>>
>>
>> कदा नि:शङ्कम् उरसि ध्यान-धीर-धिय: खगा: । मम विश्रान्तिम् एष्यन्ति शैल.
>> स्थाण्व्-अचल-स्थिते: ॥३६॥
>>
>> kadA ni:zaGkam urasi dhyAna-dhIra-dhiya: khagA: | mama vizrAntim eSyanti
>> zaila.sthANu-acala-sthite: ||36||
>> .
>>

>> *when*
>>
>> ni:zaGkam urasi
>>
>> *x *
>>
>> dhyAna-dhIra-dhiya: khagA:
>>
>> *x + *
>>
>> mama vizrAntim eSyanti
>>
>> *x *
>>
>> zaila.sthANu-acala-sthite:
>>
>> *of the state of a stone pillar on the mountain*
>>
>> *. *

>> ~vlm.36. And when will the birds of the air rest fearlessly on my bosom,
>> as they do on the tops of fixed rocks, upon finding me sitting transfixed
>> in my meditation, and as immovable as a rock.
>>
>> ~sv.33 When will I, living in a cave with a mind in utter tranquillity,
>> remain like a rock in a state in which there is no movement of thought at
>> all?
>>
>>
>>
>> तृष्णा-करञ्ज-जटिलाम् जन्म-जर्जर-गुल्मिकाम् । संसार-अरण्य-सरसीम् त्यक्त्वा
>> यास्याम्य् अहम् कदा ॥३७॥
>>
>> tRSNA-karaJja-jaTilAm janma-jarjara-gulmikAm | saMsAra-araNya-sarasIm
>> tyaktvA yAsyAmy aham kadA ||37||
>>
>> .
>>
>> yAsyAmy aham kadA
>>

>> *when will I come to *
>>
>> tRSNA-karaJja-jaTilAm
>>
>> *the tangled brambles of Thirst? *
>>
>> janma-jarjara-gulmikAm
>>
>> *x + *
>>
>> saMsAra-araNya-sarasIm
>>
>> x
>>
>> tyaktvA
>>
>> *and abandon them? *

>>
>> ~vlm.37. Ah! when shall I pass over this lake of the world, wherein my
>> desires and passions, are as the weeds and thorny brambles, and obstructing
>> my passage to its borders of felicity.
>>
>> ~sv.33 When will I, living in a cave with a mind in utter tranquillity,
>> remain like a rock in a state in which there is no movement of thought at
>> all?
>>
>> #karaJja‑: करञ्ज the Crabfruit tree Pongamia Glabra (used medicinally): [This
>> plant is mentioned by Suśruta and the older Sanskrt writers, it must
>> therefore have long been in use as a medicine among the Hindus; they
>> describe two varieties, namely, red and white-seeded. The seeds are said to
>> be poisonous, and are used internally in affections of the nervous system,
>> and externally in skin diseases, ulcers, and as an application to fistulas
>> to excite inflammatory action. The root is described as emetic.]
>> http://iu.ff.cuni.cz/pandanus/database/details.php?plantno=800015&enc=utf&sort=ka&display=50&reswind=this&lat=&skt=on&pkt=&tam=&start=0;
>> -I f. Galedupa Piscidia, a poisonous vine — y2014.013
>>
>> #jaTila- जटिल hairy; twisted together.
>>
>>
>>
>> इति चिन्ता-परवश:_ वन_ उद्दालक:_ द्विज: । पुन: पुनस्_त्व्_उपविशत्
>> ध्यान-अभ्यासम् चकार ह ॥३८॥
>>
>> iti cintA-paravaza:_ vana_ uddAlaka:_ dvija: | puna: punas_tv_upavizat
>> dhyAna-abhyAsam cakAra ha ||38||
>>
>> .
>>

>> *so impelled by Care*
>>
>> *in the forest*
>>
>> *the Twiceborn uddAlaka.Honeytongue again once more*
>>
>> *sat*
>>
>> *practicing dhyAna.Meditation*
>>
>> *.*

>>
>> ~sv.38 Thus reflecting, uddAlaka continued his practice of meditation.
>>
>> ~vlm.38. Immerged in these and the like reflections, the twice-born
>> Uddálaka sat in his meditation amidst the forest.
>>
>> #paravaza para-vaza subject to another's will, subdued or ruled by
>> (comp.), subservient, obedient. ~ para-praiSa.karI nityam
>> para-saMcAra-cAriNI | param kArpaNyam AyAtA jAtA paravazA asmi alam ||
>> y3071.014
>>
>>
>>
>> विषयैर् नीयमाने तु चित्ते मर्कट-चञ्चले । न स: लेभे समाधान-प्रतिष्ठाम्
>> प्रीति-दायिनीम् ॥३९॥
>>
>> viSayai:_ nIyamAne tu citte markaTa-caJcale | na sa: lebhe
>> samAdhAna-pratiSThAm prIti-dAyinIm ||39||
>> .
>>
>> viSayai:
>>

>> *with sense-objects *
>>
>> nIyamAne tu citte markaTa-caJcale
>>
>> *however leading the Affection like a jiggling monkey *
>>
>> na sa lebhe
>>
>> *he did not get *
>>
>> samAdhAna-pratiSThAm
>>
>> *x *
>>
>> prIti-dAyinIm
>>
>> *giving pleasure*
>>
>> *. *

>>
>> ~vlm.39. But as his apish ficklemindedness turned towards sensible
>> objects in different ways, he did not obtain the state of habitation which
>> could render him happy.
>>

>> #dhA -> #dhAna -> #AdhA -> #AdhAna -> #samAdhA -> *#samAdhAna*-m putting

>> together; composing, reconciliation; • intentness, attention (tam with
>> >kR, "to attend"), eagerness; fixing the mind in abstract contemplation (as
>> on the true nature of spirit), religious meditation, profound absorption or
>> contemplation; justification of a statement, proof (cf. <-rUpaka>); (in
>> logic) replying to the 'pUrva-pakSa; (in dram.) fixing the germ or leading
>> incident (which gives rise to the whole plot); s.-mAtra n. mere
>> contemplation or meditation; s.-rUpaka n. a kind of metaphor (used for the
>> justification of a bold assertion).
>>
>>
>>
>> कदा.चिद् बाह्य.संस्पर्श-परित्यागाद् अन्नन्तरम् । तस्य आगच्छच् चित्तकै:
>> प्रोद्वेगम् सत्त्व-संस्थितौ ॥४०॥
>>
>> kadAcit_ bAhya.saMsparza-parityAgAt_ annantaram | tasya Agacchat_
>> cittakai: prodvegam sattva-saMsthitau ||40||
>> .
>>

>> kadAcit – *somewhen = *
>>
>> bAhya.saMsparza-parityAgAt_ annantaram
>>
>> *x + *
>>
>> tasya Agacchat cittakai:
>>
>> *x *
>>
>> prodvegam sattva-saMsthitau
>>
>> *x*
>>
>> *. *

>> ~sv.40 Some days, however, his mind abandoned external objects and
>> remained in a state of purity.
>>
>> ~vlm.40. Sometimes his apish mind turned away from leaning to external
>> objects, and pursued with eagerness the realities of the internal world or
>> intellectual verities (known as sátwikas).
>>
>>
>>
>> कदा.चिद् आन्तरान् स्पर्शान् परित्यज्य मन:-कपि: । लोलत्वात् तस्य संयातो
>> विषयम् विष-दग्धवत् ॥४१॥
>>
>> kadAcit_ AntarAn sparzAn parityajya mana:-kapi: | lolatvAt tasya saMyAto
>> viSayam viSa-dagdhavat ||41||
>> .
>>

>> kadAcit – *somewhen = *
>>
>> AntarAn sparzAn
>>
>> *x *
>>
>> parityajya
>>
>> *x *
>>
>> mana:-kapi:
>>
>> *x + *
>>
>> lolatvAt tasya saMyAta:_
>>
>> *x *
>>
>> viSayam viSa-dagdhavat
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.41. At others his fickle mind, departed from the intangible things
>> of the inner or intellectual world; and, returned with fondness to outer
>> objects, which are mixed with poison.
>>
>> ~sv.41-44 At other times it was greatly disturbed.
>>
>>
>>
>> कदा.चिद् उदित-अर्क-आभम् तेजो दृष्ट्वा अन्तरे मन: । विषयोन्मुखताम् यातम्
>> तस्य तामर-सेक्षण ॥४२॥
>>
>> kadAcit_ udita-arka-Abham teja:_ dRSTvA_antare mana: | viSaya-unmukhatAm
>> yAtam tasya tAmara-sekSaNa ||42||
>> .
>>

>> *somewhen*
>>
>> udita-arka-Abham
>>
>> *the radiance of sunrise *
>>
>> teja: dRSTvA antare mana:
>>
>> *x + *
>>
>> viSaya-unmukhatAm yAtam
>>
>> *x *
>>
>> tasya tAmara-sekSaNa
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.42. He often beheld the sunlight of spirituality rising within
>> himself, and as often turned away his mind from that golden prospect, to
>> the sight of gross objects.
>>
>>
>>
>> आन्तर-अन्ध्यतमस् त्यागम् कृत्वा विषय-लम्पटम् । तस्य उड्डीय मनो याति कदा.
>> चित् त्रस्त-पक्षिवत् ॥४३॥
>>
>> Antara-andhyatamas tyAgam kRtvA viSaya-lampaTam | tasya uDDIya mano yAti
>> kadAcit trasta-pakSivat ||43||
>> .
>>
>> Antara-andhyatama:
>>

>> *darkest inner blindness *
>>
>> tyAgam kRtvA
>>
>> *x *
>>
>> viSaya-lampaTam
>>
>> *x + *

>>
>> tasya uDDIya mana: yAti
>>
>> x
>>

>> *somewhen*
>>
>> trasta-pakSivat
>>
>> *x*
>>
>> *. *

>> ~vlm.43. Leaving the soul in the gloom of internal darkness, the
>> licentious mind flies as fast as a bird, to the objects of sense abroad.
>>
>>
>>
>> बाह्यान् आभ्यन्तरान् स्पर्शांस् त्यक्त्वा निद्राम् च तन्.मन: ।
>>
>> bAhyAn AbhyantarAn sparzAMs tyaktvA nidrAm ca tan.mana: |
>>
>> तमस् तेजो-अन्तिके लेभे कदा.चिच् छाश्वतीम् स्थितिम् ॥४४॥
>>
>> tama:_ teja:-antike lebhe kadAcit_ zAzvatIm sthitim ||44||
>> .
>>
>> bAhyAn AbhyantarAn sparzAn
>>

>> *x *
>>
>> tyaktvA nidrAm ca
>>
>> *x *
>>
>> tan.mana:
>>
>> *x + *
>>
>> *dark tamas in tejas.Radiance *
>>
>> teja:-antike
>>
>> *x *
>>
>> lebhe
>>
>> *he got *
>>
>> *somewhen *
>>
>> zAzvatIm sthitim
>>
>> *the eternal state*
>>
>> *. *

>>
>> ~vlm.44. Thus turning by turns from the inner to the outer world, and
>> then from this to that again; his mind found its rest in the intermediate
>> space, lying between the light of the one and darkness of the other, (i. e.
>> in the twilight of indifference to both).
>>
>>
>>
>> इति पर्याकुलस्य अन्त: स खलु ध्यान-वृत्तिषु । दरीष्व् अन्वहम् उग्रासु वात-
>> मग्न इव द्रुम: ॥४५॥
>>
>> iti paryAkulasya anta: sa khalu dhyAna-vRttiSu | darISv anvaham ugrAsu
>> vAta-magna iva druma: ||45||
>> .
>>
>> iti paryAkulasya anta:
>>

>> *x *
>>
>> sa khalu dhyAna-vRttiSu
>>
>> *x + *
>>
>> darISu anvaham ugrAsu
>>
>> *x *
>>
>> vAta-magna iva druma:
>>
>> *like a wind-shaken tree*
>>
>> *. *

>>
>> ~sv.45-46 Greatly distressed by such changing moods, he roamed the
>> forest.
>>
>> ~vlm.45. Being thus perplexed in his mind, the meditative Bráhman
>> remained in his exalted cavern, like a lofty tree shaken to and fro by the
>> beating tempest.
>>

>> #kRR. -> *paryAkula **-adj.-* full of , filled with (comp.) • disordered

>> , confused , excited , bewildered • turbid (as water) MW.
>>

>> #dRR -> #*dara* *-mfn.-* ifc. , cleaving , breaking see #puraMdara,
>> #bhagaMdara • *-m.-* a conch-shell • the navel • "stream" see #asRgdara •
>> *-n.-* poison • #*darI* *-f.-* a hole in the ground, cave MBh.&c. • #
>> *daram* -ind.- a little Bhartr2.iii,24.
>>
>> zgl#tt.part. #ahar day. -> #*anvaham* अन्वहम् -ind.- Day after day,

>> every day.
>>
>>
>>
>> अतिष्ठत् ध्यान-संरूढ-मनन: संकटे यथा । दोलायित-वपुस्-तुच्छ-तृष्णा-अतिरत-
>> रङ्गकै: ॥४६॥
>>
>> atiSThat dhyAna-saMrUDha-manana: saMkaTe yathA |
>> dolAyita-vapus-tuccha-tRSNA-atirata-raGgakai: ||46||
>> .
>>
>> atiSThat dhyAna-saMrUDha-manana:
>>

>> *x *
>>
>> saMkaTe yathA
>>
>> *x *
>>
>> dolAyita-vapus-tuccha-tRSNA-atirata-raGgakai:
>>
>> *with *dolAyita-*body*-tuccha-*Craving*-atirata-raGgaka *s*
>>
>> *. *

>>
>> ~vlm.46. He continued in his meditation as a man of fixed attention, at
>> the time of an impending danger; and his body shook to and fro, as it was
>> moved forward and backward by the tiny waves splashing on the bank.
>>
>> ~sv.45-46 Greatly distressed by such changing moods, he roamed the
>> forest.
>>
>>
>>
>> अथ पर्याकुल-मना निजहार मुनिर् गिरौ । प्रत्यहम् दिवसा अधीशो महामेराव् इव
>> एकक: ॥४७॥
>>
>> atha paryAkula-manA nijahAra munir girau | pratyaham divasA adhIzo
>> mahAmerau_ iva ekaka: ||47||
>> .
>>
>> atha paryAkula-manA
>>

>> *and so, unsettled in his Mind, *
>>
>> nijahAra munir girau
>>
>> *the muni explored the mountain *
>>
>> pratyaham
>>
>> *daily *
>>
>> divasA adhIza:
>>
>> *as thru the sky the solitary OverLord on mighty Mount.meru*
>>
>> *. *

>> ~sv.47 One day he reached a lonely spot in the forest which had not been
>> visited by anyone else.
>>
>> ~vlm.47. Thus unsettled in his mind, the sage sauntered about the hill;
>> as the god of day makes His daily round, about the polar mountain in his
>> lonely course.
>>
>>
>>
>> समस्त-भूत-दुष्प्रापाम् एकदा प्राप कन्दराम् ।
>>
>> samasta-bhUta-duSprApAm ekadA prApa kandarAm |
>>
>> संशान्त-सर्व.संचाराम् मुनि: मोक्ष-दशाम् इव ॥४८॥
>>
>> saMzAnta-sarva.saMcArAm muni: mokSa-dazAm iva ||48||
>> .
>>

>> *he once found a cave that was hard for anyone to reach*
>>
>> *.*
>>
>> *there*
>>
>> *entirely quieted in his ways*
>>
>> *he was like a silent Muni in the state of mokSha.Freedom*
>>
>> *.*

>>
>>
>>
>> अपर्याकुलिनाम् वातैर् अप्राप्त-मृग-पक्षिणीम् । अदृष्टाम् देव-गन्धर्वै:
>> परमाकाश-शोभनाम् ॥४९॥
>>
>> aparyAkulinAm vAtair aprApta-mRga-pakSiNIm | adRSTAm deva-gandharvai:
>> paramAkAza-zobhanAm ||49||
>> .
>>
>> aparyAkulinAm vAtai:
>>

>> *x *
>>
>> aprApta-mRga-pakSiNIm
>>
>> *x *
>>
>> adRSTAm deva-gandharvai:
>>
>> *x *
>>
>> paramAkAza-zobhanAm
>>
>> *x*
>>
>> *. *

>> ~vlm.49. It was not disturbed by the winds, nor frequented by birds and
>> beasts; it was unseen by the gods and Gandharvas, and was as lightsome as
>> the bright concave of heaven.
>>
>> ~sv.48-53 There he saw a cave which appeared to be most conducive to the
>> attainment of the state of utter tranquillity and peace.
>>
>>
>>
>> पुष्प-प्रकर-संछन्नाम् मृदु-शाद्वल-कोमलाम् ।
>>
>> puSpa-prakara-saMchannAm mRdu-zAdvala-komalAm |
>>
>> ज्योति-रस-अश्म-संप्रोतै: कृताम् मरकतै: इव ॥५०॥
>>
>> jyoti-rasa-azma-saMprotai: kRtAm marakatai: iva ||50||
>>
>> .
>>
>> puSpa-prakara-saMchannAm
>>

>> *x *
>>
>> mRdu-zAdvala-komalAm
>>
>> *x + *
>>
>> jyoti-rasa-azma-saMprotai:
>>
>> *x *
>>
>> kRtAm marakatai: iva
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.50. It was covered with heaps of flowers, and was spread over with a
>> coverlet of green and tender grass; and being overlaid by a layer of
>> moonstones, it seemed to have its floor of emerald.
>>
>> ~sv.48-53 There he saw a cave which appeared to be most conducive to the
>> attainment of the state of utter tranquillity and peace.
>>

>> #*marakata* *-n.-* an emerald R.&c [cf. Gk. smaragdos
>> <http://www.perseus.tufts.edu/hopper/morph?la=greek&l=SMA%2FRAGDOS>; Lat. smaragdus.]

>>
>>
>>
>>
>> सु.स्निग्ध-शीतल-च्-छायाम् प्रकटाम् रत्न-दीपकै: ।
>>
>> su.snigdha-zItala-c-chAyAm prakaTAm ratna-dIpakai: |
>>
>> सु.गुप्ताम् वन-देवीनाम् अन्तःपुर-कुटीम् इव ॥५१॥
>>
>> su.guptAm vana-devInAm anta:pura-kuTIm iva ||51||
>>
>> .
>>
>> su.snigdha-zItala-cchAyAm
>>

>> *inshade conventient and cool *
>>
>> prakaTAm
>>
>> *x *
>>
>> ratna-dIpakai:
>>
>> *x *
>>
>> su.guptAm vana-devInAm
>>
>> *x *
>>
>> anta:pura-kuTIm iva
>>
>> *like a cottage for women*
>>
>> *. *

>>
>> ~vlm.51. It afforded a cool and congenial shade, emblazoned by the mild
>> light of the bright gems in its bosom; and appeared to be the secret haunt
>> of woodland goddesses, that chanced to sport therein.
>>
>> ~sv.48-53 There he saw a cave which appeared to be most conducive to the
>> attainment of the state of utter tranquillity and peace.
>>

>> #kuT#kRta. -> #*kuTi* कुटिः The body. • A *cot*tage, *h*u*t* •
>> bhAg.1.71.16. • A curve, bend. -Comp. #kuTicara *–m.-* a porpoise. •• #*kuTI
>> –f.-* a hut, cottage, shop, mbh.&c. • #*svakuTI* own-cottage,

>> self-cottage, y6066.009.
>>
>>
>>
>> कुलम्बन-अहिम-आलोकाम् न अत्य्.उष्णाम् न अति.शीतलाम् । शारद् अस्य उदित-
>> अर्कस्य हेम-गौरीम् प्रभाम् इव ॥५२॥
>>
>> kulambana-ahima-AlokAm na aty.uSNAm na ati.zItalAm | zArad asya
>> udita-arkasya hema-gaurIm prabhAm iva ||52||
>>
>> .
>>
>> kulambana-ahima-AlokAm
>>

>> *x *
>>
>> na aty.uSNAm na ati.zItalAm
>>
>> *x + *
>>
>> zArad asya udita-arkasya
>>
>> *x *
>>
>> hema-gaurIm prabhAm iva
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.52. The light of the gems that spread over the ground, was neither
>> too hot nor too cold; but resembled the golden rays of the rising sun in
>> autumn.
>>
>> ~sv.48-53 There he saw a cave which appeared to be most conducive to the
>> attainment of the state of utter tranquillity and peace.
>>
>>
>>
>> बाल-आलोक-परिम्लानम् कोमल-अशब्द-मारुताम् । मञ्जरी-जटिला-उपेताम् बालाम्
>> मालावतीम् इव ॥५३॥
>>
>> bAla-Aloka-parimlAnam komala-azabda-mArutAm | maJjarI-jaTilA-upetAm bAlAm
>> mAlAvatIm iva ||53||
>>
>> .
>>
>> bAla-Aloka-parimlAnam
>>

>> *x *
>>
>> komala-azabda-mArutAm
>>
>> *x + *
>>
>> maJjarI-jaTilA-upetAm
>>
>> *x *
>>
>> bAlAm mAlAvatIm iva
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.53. This cave appeared as a new bride decked with flowers, and
>> holding a wreathed garland in her hand; with her countenance fading under
>> the light of the gemming lamps, and fanned by the soft whistling of winds.
>>
>> ~sv.48-53 There he saw a cave which appeared to be most conducive to the
>> attainment of the state of utter tranquillity and peace. ~sv.53-54 It was
>> delightful in every way with beautiful creepers and flowers around it, with
>> a moderate climate, and it shone as if it had been carved out of an emerald.
>>
>>
>>
>> उपशम-पदवीम् इव अनु.रूपाम्
>>
>> upazama-padavIm iva anu.rUpAm
>>
>> कमल.ज-विश्रमणाय योग्य.रूपाम् ।
>>
>> kamala.ja-vizramaNAya yogya.rUpAm |
>>
>> कुसुम-निकर-कोमल-अभि.रामाम्
>>
>> kusuma-nikara-komala-abhi.rAmAm
>>
>> सरसि.ज-कोटर-कोमलाम् समन्तात् ॥५४॥
>>
>> sarasi.ja-koTara-komalAm samantAt ||54||
>>
>> upazama-padavIm iva
>>

>> *x *
>>
>> anu.rUpAm
>>
>> *x *
>>
>> kamala.ja-vizramaNAya
>>
>> *x *
>>
>> yogya.rUpAm
>>
>> *x + *
>>
>> kusuma-nikara-komala-abhirAmAm
>>
>> *x *
>>
>> sarasi.ja-koTara-komalAm
>>
>> *x *
>>
>> samantAt
>>
>> *x*
>>
>> *. *
>>
>> #pad -> #*padavI* *-m.-* a leader, guide *-f.-* a road, path.

>>
>> ~vlm.54. It was as the abode of tranquility, and the resting place of the
>> lord of creation; it was charming by the variety of its blooming blossoms,
>> and was as soft and mild as the cell of the lotus (which is the abode of
>> the lotus-born Brahmá).
>>
>>
>>
>>
>>
>>
>>

>> *o**ॐm*
>>
>>
>>
>>
>>
>> *Â**U*U*M**m*mmm....

>>
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>

>> *Contentment is the highest gain, Good Company the highest course,*
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*

>>
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant sarga/canto Number, e.g.

>> "re*:* y5084".
>>
>> *+*
>>
>> *The complete YVFiles*,

>>
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
>>
>> All YVFiles:
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh-Ia?dl=0

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

>>
>> Concordant Glossary (CGl1405)
>>
>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>
>>
>>
>>
>>

>> *o**ॐm*

>>
>>
>>
>> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>>
>> http://www.youtube.com/watch?v=w814-Pj3bm8

>> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>>
>>
>>
>>
>>
>>
>>
>>
>>
>> DAILY READINGS 21 April
>>
>>
>>
>> fm5052 2.ap21..23 uddAlaka's ENQUIRY .z70
>>
>>
>> https://www.dropbox.com/s/jao7vbb9qdruh96/fm5052%202.ap21..23%20uddAlaka%27s%20ENQUIRY%20.z70.docx?dl=0
>>
>> fm7064 ap20-22 Song of the Sorceress .z71
>>
>>
>> https://www.dropbox.com/s/mmz965szc1sm62s/fm7064%20ap20-22%20Song%20of%20the%20Sorceress%20.z71.docx?dl=0
>>
>> fm3013 1.ap20..22 The Origin of the SelfBorn brahmA .z54
>>
>>
>> https://www.dropbox.com/s/4qtm3ovmogmq1m9/fm3013%201.ap20..22%20The%20Origin%20of%20the%20SelfBorn%20brahmA%20.z54.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:
>>
>> संकल्पात् स मनो_ भवेत् ।
>>
>> saMkalpAt sa mana:_ bhavet |
>>
>> बुद्धि: चित्तम् अहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O**ॐ*m

>>
>>
>>
>>
>>
>> Wordviewer is a free tool from Microsoft
>>
>> that permits proper formatting
>>
>> if you are not a Word user
>>
>> downloadable at
>>
>>
>>
>> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>>
>>
>>
>> --
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>> To view this discussion on the web visit
>> https://groups.google.com/d/msgid/yoga-vasishtha/e68561a5-5249-4108-9a67-8d4a699debee%40googlegroups.com

>> <https://groups.google.com/d/msgid/yoga-vasishtha/e68561a5-5249-4108-9a67-8d4a699debee%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .

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