DAILY READINGS 24 December

2 views

Skip to first unread message

jivadas

unread,

Dec 23, 2016, 10:07:52 PM12/23/16

to yoga vasishtha

DAILY READINGS 24 December

fm4040 1.dc24 WORDS ABOUT WORDS .z39

https://www.dropbox.com/s/8bs4svyw8h8ymsi/fm4040%201.dc24%20WORDS%20ABOUT%20WORDS%20.z39.docx?dl=0

fm6109 2.dc23-24 REUNITED .z76

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

fm7211 3.dc24 Imaginary City .z30

https://www.dropbox.com/s/7y9gj9gpda26rrs/fm7211%203.dc24%20Imaginary%20City%20.z30.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

Oॐm

Jiva Das

unread,

Dec 24, 2021, 2:34:28 PM12/24/21

to yoga vasishtha

FM6109 2.DC23.24 REUNITED .z76

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

FM.6.100.FM.6.128 end

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

oॐm

FM.6.109

REUNITED

VASISHTHA said—

अथ ताम् दयिता दृष्ट्वा विस्मय*उत्फुल्ल.लोचनः ।

atha tAm dayitA dRSTvA vismaya*utphulla.locana: |

शिखिध्वज* उवाच इदम् आश्चर्य*आकुलया गिरा ॥६।१०९।१॥

zikhidhvaja* uvAca idam Azcarya*AkulayA girA ||6|109|6|109|1||

atha tAm dayitA dRSTvA /

vismaya*utphulla.locana: |

zikhidhvaja* uvAca idam \

Azcarya*AkulayA girA

amazed

the wide.eyed lover

FIRECREST

saw

His Love

and spoke these wonder.shaken words

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

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

FIRECREST said—

का त्वम् उत्पल.पत्र*अक्षि कुतः प्राप्ता असि सुन्दरि ।

kA tvam utpala.patra*akSi kuta: prAptA asi sundari |

किम् इह असि कियत् कालम् किम्.अर्थम् इह तिष्ठसि ॥६।१०९।२॥

kim iha asi kiyat kAla.m kim.artham iha tiSThasi ||6|109|2||

kA tvam utpala.patra*akSi /

kuta: prAptA asi sundari |

kim iha asi kiyat kAla.m \

kim.artham iha tiSThasi

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

Who

are you, lotus.eyed lady

where

do you come from, so beautiful

what

are your plans

how

long are you here

what

do you aim to do

अङ्ग #aGg . #aGga . #dayitÂGga – dayita/dayitA.aGga . lover.limbs . the limbs of a dayita Lover; or his dayitA Spouse (if ze continues to be a lover) •• bhushuNDa the Immortal Crow compares the bite of a weapon and the contact of lover.limbs: zastrANi dayitA.aGgAni lagnAni aGge nirambare | yo buddhyamAna: su.sama: sa* parasmin.pade sthita: ||6|109| 7011.001 – they're weapons / "the limbs of my Love clinging / to my naked body"—whoever realizes is most.Same, settled in a higher state.

अङ्गेन व्यवहारेण स्मितेन अनुनयेन च ।

aGga.ina vyavahAra.iNa smita.ina anunaya.ina ca |

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

mama jAyA vilAsa.ina tat.kalA iva upalakSyase ||6|109|3||

aGga.ina vyavahAra.iNa /

smita.ina anunaya.ina ca |

mama jAyA vilAsa.ina \

tat.kalA iva upalakSyase

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

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

लक्ष् #lakS उपलाक्ष् #upalakS – to distinguish by implication

TOPKNOT said—

एवमेव प्रभो विद्धि चूडालास्मि न संशयः ।

evam eva prabho viddhi cUDAlA asmi na saMzaya: |

अकृत्रिमेण देहेन लब्धो ऽस्यद्य मया स्वयम् ॥६।१०९।४॥

akRtrima.iNa deha.ina labdha: asi adya mayA svayam ||6|109|4||

evam eva prabho viddhi /

cUDAlA asmi na saMzaya: |

akRtrima.iNa deha.ina \

labdha: asi adya mayA svayam

then let me tell you, Sir

cUDAlA'.Topknot,

there's no doubt.about.it:

here

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

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

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

AB. akRtrima.iNa sahaja.ina ||6|109|

* evam eva prabho viddhi Know this much, Sir, cUDAlA asmi na saMzaya: | I am cUDAlA, no.doubt.about.itakRtrima.iNa deha.ina with a body without artifice, inartificial, natural labdha: asi adya mayA svayam you are presented today by my ownself.

कुम्भ+आदि.देह.निर्माNais त्वाम् बोधयितुम् एव मे ।

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

प्रपञ्चः शत.शाखत्वम् इह याto वन*अन्तरे ॥६।१०९।५॥

prapaJca: zata.zAkhatvam iha yAta: vana*antare ||6|109|5||

kumbha+Adi.deha.nirmANai: /

tvAm bodhayitum eva me |

prapaJca: zata.zAkhatvam \

iha yAta: vana*antare

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

The body that you see

here

with you

in this tangle of trees

matter

with a hundred branches

here come to the heart of the forest

...

kumbha+Adi.deha.nirmANai:

tvAm bodhayitum eva me |

prapaJca: zata.zAkhatvam

iha yAta: vana*antare .

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

*sv.4.5 cUDAlA replied: Indeed, I am cUDAlA. I myself assumed the form of kumbha and others in order to awaken your spirit. I myself also assumed the form of this small illusory world with all this garden, etc., which you saw just now.

यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।

yadA rAjyam parityajya moha.ina tapase vanam |

त्वमागास्तत् प्रभृत्‍येव त्वद्बोधा याहमुद्यता ॥६।१०९।६॥

tvam AgA: tat prabhRti eva tvat bodhAya aham udyatA ||6|109|6||

yadA rAjyam parityajya /

moha.ina tapase vanam |

tvam AgA: tat prabhRti eva \

tvat bodhAya aham udyatA

*yadA rAjyam parityajya – when you abandoned your Kingdom

moha.ina – delusively

tapase vanam – making tapas in the woods

tvam AgAs tat prabhRty eva

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

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

*sv. From the very day you unwisely abandoned your kingdom and came here to perform austerities, I have been endeavouring to bring about your spiritual awakening. #Agas n. transgression , offence , injury , sin , fault RV. AV. &c.

अनेन कुम्भ.देहेन मया एव त्वम् विबोधितः ।

ana.ina kumbha.deha.ina mayA eva tvam vibodhita: |

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

kumbha+Adi.deha.nirmANam tvAm bodhayitum eva me ||6|109|7||

ana.ina kumbha.deha.ina /

mayA eva tvam vibodhita: |

kumbha+Adi.deha.nirmANam \

tvAm bodhayitum eva me

*ana.ina kumbha.deha.ina mayA eva

by this Kumbha.body of mine

tvam vibodhita:

you were brought to awakening

kumbha+Adi.deha.nirmANam

the bodies of Kumbha &c were transformations

tvAm bodhayitum eva me

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

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

*sv. It is I, assuming the form of kumbha, who instructed you. The forms you perceived, of kumbha and others, were not real.

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

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

मायया न.तु कुम्भ+आदि किंचित् सत्यम् महीपते ।

mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate |

अथो विदित.वेद्यस्त्वम् ध्यानेनैतदखण्डितम् ॥६।१०९।८॥

atha.u vidita.vedya: tvam dhyAna.ina etat akhaNDitam ||6|109|8||

mAyayA na.tu kumbha+Adi /

kiMcit satyam mahIpate |

atha.u vidita.vedya: tvam \

dhyAna.ina etat akhaNDitam

*mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate

atha*u vidita.vedya: tvam dhyAna.ina etat akhaNDitam

मायया न.तु

only thru mAyA Illusion are

कुम्भ.अदि किंचित् सत्यम्

kumbha and the rest something real,

महीपते

Lord of the Earth!

अथो

then indeed – atha.u cf. no = na.u

विदित.वेद्यस् त्वम्

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

ध्यानेन एतद्ऽखण्डितम्

thru #dhyAna Meditation this is unraveled.

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

*sv.6.7.8 From the very day you unwisely abandoned your kingdom and came here to perform austerities, I have been endeavouring to bring about your spiritual awakening. It is I, assuming the form of kumbha, who instructed you. The forms you perceived, of kumbha and others, were not real. And now you have been fully awakened and you know all that there is to know.

सर्वम् पश्यसि तत्त्वज्ञ ध्यानेनाश्‍ववलोकय ।

sarvam pazyasi tattva.jJa dhyAna.ina Azu avalokaya |

अथ चूडालयेत्‍युक्‍तो बद्ध्वा परिकरम् नृपः ॥६।१०९।९॥

atha cUDAlayA iti ukta: baddhvA parikaram nRpa: ||6|109|9||

sarvam pazyasi tattva.jJa /

dhyAna.ina Azu avalokaya |

atha cUDAlayA iti ukta: \

baddhvA parikaram nRpa:

*sarvam pazyasi –

everything you see,

= tattvajJa –

Thatness.Knower,

dhyAna.ina Azu avalokaya –

you should observe with dhyAna.Meditation."

atha cUDAlayA iti ukta: . this having been said by Topknot =

baddhvA parikaram nRpa: .

#parikara

*vlm.9. You will be convinced of all this, if you will but look into it by the light of your meditation and not otherwise.

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

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation and inwardly saw all that had happened from the time he left the palace. He was delighted and his affection for his wife increased greatly.

आत्मोदन्तम् विशेषेण ध्यानेनामलमैक्षत ।

Atma*udanta.m vizeSa.iNa dhyAna.ina amala.m aikSata |

अभिराज्यपरित्यागाच्चूडालादर्शनावधि ॥६।१०९।१०॥

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

Atma.self/soul.udanta*.m **vizeSa.remainder.iNa **dhyAna.Meditation/Thot.ina a.non.mala.fault/stain.m / **amala.faultless/stainless

**aikSata.regarded/onserved |

abhirAjya*.parityAga.discarding.at Chuudaalaa.Topknot.darzana.appearance/presence.avadhi*

**aikSata.regarded/onserved

**amala.faultless/stainless

**dhyAna.Meditation/Thot

**mala.fault/stain

**parityAga.discarding

**vizeSa.remainder

abhirAjya*

avadhi*

udanta*

*vlm.10. He saw the whole affair,

rising and exhibiting itself plainly before his mental vision;

ever since the renunciation of his royalty,

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

सर्वम् मुहूर्त.ध्यानेन च आत्म.उदान्तम् ददर्श सः ।

sarvam muhUrta.dhyAna.ina ca Atma.udAnta.m dadarza sa: |

आराज्य.सम्.परित्यागाd वर्तमान.क्षण.क्रमम् ॥६।१०९।११॥

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

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

Atma*udAnta.m

dadarza sa:

ArAjya.sam.parityAgAt

vartamAna.kSaNa.kramam

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

and the successive events appeared before it,

since the resignation of his kingdom to the present instant.

सर्वम् आलोक्य भूपाlo विरराम समाधितः ।

sarvam Alokya bhUpAla: vi.rarAma samAdhita: |

समाधि.विरto हर्ष.विकासि.नयन.अम्बुजः ॥६।१०९।१२॥

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

sarvam Alokya bhUpAla:

virarAma samAdhita:

samAdhi.virata:

harSa.vikAsi.nayana*ambuja:

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

samAdhi.tas

#adhita

#Adhita

#virata

#vikAsi.nayana*ambuja:

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

and he grately rejoiced with his full open eyes,

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

विसार्य तरसा बाहू पुलक*उज्ज्वलताम् गतौ ।

visArya tarasA bAhU pulaka*ujjvalatAm gatau |

गलd.अङ्गम् घन.स्नेहम् मुञ्चd.वाष्यम् स्फुरत्.स्पृहम् ॥६।१०९।१३॥

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

visArya . spread/over =

tarasA

bAhU – both arms =

pulaka*ujjvalatAm gatau

galad.aGgam

ghana.sneham

muJcad.vASyam

sphurat.spRham

#visArya

#ujjvalatA

#muJcad.vASya

#spRham

*vlm.13. He extended both his arms

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

and his countenance shining with the gladness of his heart;

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

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

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

आलिलिङ्ग चिरम् कान्ताम् नकुlo नकुलीम् इव ।

AliliGga ciram kAntAm nakula: nakulIm iva |

तyor आलिङ्गेन तस्मिंस् तत्र भाvo बभूव यः ॥६।१०९।१४॥

tayo: AliGga.ina tasmiMs tatra bhAva: babhUva ya: ||6|109|14||

AliliGga ciram kAntAm nakula: nakulIm iva |

tayo: AliGga.ina tasmin tatra

bhAva: babhUva ya: .

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

as a weasel does its mate.

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

न स वासुकि.जिह्वाbhir वक्तुम् हर्षेण शक्यते ।

na sa* vAsuki.jihvAbhi: vaktum harSa.iNa zakyate |

दिवि.sthAv इव पङ्केन कृtAv इव मिलत्.तनू ॥६।१०९।१५॥

divi.sthau iva paGka.ina kRtau iva milat.tanU ||6|109|15||

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

divi.sthau iva . as if dwelling in heaven =

paGka.ina . as with a clay (sculpture) =

kRtau iva milat.tanU . they were like two bodies made into one.

*vlm.15. No body

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

can express the height of the happiness which the happy pair felt on this occasion of their reunion;

when their two bodies met together,

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

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

शैlAv इव सम्.उत्कीर्णौ श्लिSTAv आस्ताम् चिरम् प्रियौ ।

zailau iva sam.utkIrNau zliSTau AstAm ciram priyau |

मुहूर्तेन गलd धर्म.जलौ पुलक.पीवरौ ॥६।१०९।१६॥

muhUrta.ina galat dharma.jalau pulaka.pIvarau ||6|109|16||

*zailau iva sam.utkIrNau

zliSTau AstAm ciram priyau

muhUrta.ina galat

dharma.jalau

pulaka.pIvarau

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

like two contiguous rocks sticking to one another;

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

#samutkIrNa

#zliSTa

##pul . to be great, a heap . #pulaka . (pl) erection or bristling of the hairs of the body (considered to be occasioned by delight or rapture rather than by fear) kAv.pur • saMzAnta=Ananda.pulaka: padam prApyam, 5055.021.

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

बाहू विश्लथताम् ईषन् निन्यtus तौ शनैः प्रियौ ।

bAhU vizlathatAm ISan ninyatu: tau zanai: priyau |

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

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

* bAhU vizlathatAm ISan

ninyatu: tau zanai: priyau

amRta*ApUrNa.hRdayau –

two hearts overflowing with nectar

saMzUnya.hRdaya*upamau .

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

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

became now as light as two empty pots of water,

उन्मुक्त.भुजम् आस्ताम् tAv अलक्ष.स्थित.लोचनम् ।

unmukta.bhujam AstAm tau alakSa.sthita.locanam |

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

ghana*Ananda.kSaNam sthitvA tUSNIm praNaya.pezala.m ||6|109|18||

* unmukta.bhujam AstAm tau alakSa.sthita.locanam

ghanAnanda.kSaNam sthitvA tUSNIm praNaya.pezala.m

*vlm.18. They loosened their arms,

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

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

आस् . आस्तम् #AstAm – imp. [2] md. sg. 3 >A: 2 • impft. [2] ac. du. 3 >a: 1

कान्ताम् चिबुक.संलग्न.करः प्रोवाच भूपतिः ।

kAntAm cibuka.saMlagna.kara: provAca bhUpati: |

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

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

kAntAm cibuka.saMlagna.kara:

provAca bhUpati:

atyanta.madhura.snigdha:

kAnta:

sva.kula.yoSitAm

saMlagna.kara

yoSitAm

#cibuka – chin

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

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection of a dear wife which is sweeter than nectar! To what discomfort and pain you have subjected yourself for my sake! The way in which you have redeemed me from this dreadful ocean of ignorance has no comparison whatsoever.

FIRECREST said—

पुNyaz च रति.निष्पन्दः स्वाdur नाम अमृताद् अपि ।

puNya: ca rati.niSpanda: svAdu: nAma amRtAt api |

कियत् प्रमाNas तNv.अङ्ग्या त्वया बाल*इन्दु.मुग्धया ॥६।१०९।२०॥

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

* puNya: ca rati.niSpanda: svAdu: nAma

amRtAt api

kiyat pramANa:

tanu.aGgyA tvayA bAlendu.mugdhayA

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

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection of a dear wife which is sweeter than nectar!

अनुभूtaz चिरम् क्लेzo भtur अर्थेन दारुणा ।

anubhUta: ciram kleza: bhartu: artha.ina dAruNA |

एवम् दुर्.उत्तरात् तस्मात् संसार.कुहराद् अहम् ॥६।१०९।२१॥

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

anubhUta: ciram kleza: bhartur artha.ina dAruNA evam dur.uttarAt tasmAt

saMsAra.kuharAd aham .

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

and suffered great pains in the absence of thy husband,

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

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

उत्तारिto यया बुद्ध्या सा हि केन उपमीयते ।

uttArita: yayA buddhyA sA hi ka.ina upamIyate |

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

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

*uttArita: yayA buddhyA sA hi ka.ina upamIyate arundhatI zacI gaurI gAyatrI zrI: sarasvatI

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

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

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

*sv.22.23.24 Tradition has given us several great women who have been exemplary wives, but they are nothing compared to you. You excel them all in all the virtues and noble qualities. You have struggled hard and brought about my enlightenment.

समस्ताः पेलवायन्ते तव तन्व्या गुणात्या ।

samastA: pelavAyante tava tanvyA guNAtyA |

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

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

samastA: pelavAyante

tava tanvyA guNAtyA

dhI: zrI: kAnta: kSamA maitrI

karuNAt yA: tu

sundari . o

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

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

and the virtues of forgiveness, sympathy and universal love,

are unequal to thy unequalled virtues and beauty.

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

कान्ताsv आकार.कान्तासु प्रथम् एव अभिलक्ष्यसे ।

kAntAsu AkAra.kAntAsu pratham eva abhilakSyase |

परेण अध्यवसायेन त्वया अहम् अवबोधितः ॥६।१०९।२४॥

para.iNa adhyavasAya.ina tvayA aham avabodhita: ||6|109|24||

*kAntAsu AkAra.kAntAsu prathameva abhilakSyase para.iNa adhyavasAya.ina tvayA aham avabodhita: pratham eva / prathamA iva

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

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

tvayA aham avabodhita: ||6|109|24||

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

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

in the cause of my instruction and redemption.

केन प्रति.उपकारेण परितुष्यति ते मनः ।

ka.ina praty.upakAra.iNa parituSyati te mana: |

मोहाद् अनादि.गहनाद् अनन्त.गहनाद् अपि ॥६।१०९।२५॥

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

ka.ina pratyupakAra.iNa . by what favorable means =

parituSyati te mana: . is your mind satisfied =

mohAt . from delusion =

anAdi.gahanAt . from beginningless mystery =

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

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

*sv.25.26 How shall I recompense you for this? Indeed, loving wives thus strive to liberate their husbands from this ocean of saMsAra. In this they achieve what even the scriptures, guru and mantra are unable to achieve, on account of their love for their husbands.

#kR upakR pratyupakR pratyupakAra .

#tus parituS .

पतितम् व्यवसायिnyas तारयन्ति कुल.स्त्रियः ।

patitam vyavasAyinya: tArayanti kula.striya: |

शास्त्र*अर्थ.गुरु.मन्त्र+आदि तथा न उत्तारण.क्षमम् ॥६।१०९।२६॥

zAstra*artha.guru.mantra+Adi tathA na uttAraNa.kSamam ||6|109|26||

patitam vyavasAyinya: When the resolute have fallen

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

zAstra*artha.guru.mantra=Adi

zAstra scripture.meaning.guru.mantra=&c

tathA na uttAraNa.kSamam

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

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

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

यथा एताः स्नेह.शालिnyo भर्तृणाम् कुल.योषितः ।

yathA etA: sneha.zAlinya: bhartRNAm kula.yoSita: |

सखा भ्राता सुहृd.भृtyo गुrur मित्रम् धनम् सुखम् ॥६।१०९।२७॥

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

yathA etA: . like these

sneha.zAli.nya: . beloved of

bhartRNAm . their husbands

kula.yoSita: . the family females

sakhA . are companion,

bhrAtA . brother

suhRd.bhRty.a: . friendly supporters

gurur . teacher

mitram . friend

dhanam . wealth

sukham . pleasure

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

than a brother or relation or any friend or servant,

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

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

आस्त्रम् आयतनम् दासः सर्वम् भर्तुः कुल.अङ्गनाः ।

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

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

sarvadA sarva.yatna.ina pUjanIyA: kula.aGganA: ||6|109|28||

zAstram Ayatanam dAsa: sarvam bhartu: kula*aGganA: sarvadA sarva.yatna.ina

pUjanIyA: kula*aGganA:

*vlm.28. The faithful wife is the best guide of man,

and her person serves to be his best abode and attendant

[better] than anything else in this world.

Therefore the wife deserves to be always regarded above all others,

with utmost diligence and attention.

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

लोक.द्वय.सुखम् सम्यक् सर्वम् यासु प्रतिष्ठितम् ।

loka.dvaya.sukham samyak sarvam yAsu pratiSThitam |

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

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

loka.dvaya.sukham samyak sarvam yAsu pratiSThitam niricchAyA: prayAtAyA: pAram

samsAra.vAridhe: . of the ocean of saMsAra

vlm.29. The happiness of both worlds

depends entirely on the person of the disinterested and virtuous wife,

who serves as a raft to her husband,

for his going across the wide ocean of the perilous world.

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

कथम् अस्य उपकारस्य करिष्ये ते प्रतिक्रियाः ।

katham asya upakArasya kariSye te pratikriyA: |

मन्ये कुल.अङ्गनाम् लोके लोके सrvAs त्वया अधुना ॥६।१०९।३०॥

manye kula.aGganAm loke loke sarvA: tvayA adhunA ||6|109|30||

katham asya upakArasya kariSye te pratikriyA: manye kulAGganAm loke loke sarvAs tvayA adhunA

*vlm.30. How shall I, O virtuous lady! repay

the recompense of what thou hast done for me, and whom I now regard as

the wisest and best of all the virtuous ladies in the whole world.

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

नारी.सौजन्य.चर्चासु व्यपदेश्या भविष्यसि ।

nArI.saujanya.carcAsu vyapadezyA bhaviSyasi |

त्वाम् निर्मितवto धाtur गुण.जाल.अतिशायिनीम् ॥६।१०९।३१॥

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

nArI.saujanya.carcAsu vyapadezyA bhaviSyasi | tvAm nirmitavata: dhAtu: guNa.jAla.atizAyinIm .

*VLMitra.p.31 Your name must ever after remain foremost among all virtuous woman in the world in all future stories of female virtues and respectable character among the women.

of all the women known for their gentility

you will become the model for instruction

you are the root.example of abundant virtue.

#diz . #apadiz . #apadeza . Two prepositional uses of this root attract special attention. One is #apadeza which has the rather unusual sense of "the age predetermined (for a person)”. <deham tyaktvA apadeza*ante pare pariNatim gata:> fm7158.004 , and the other is vyapadezya which means "worthy of special mention" {but can be read apade zAnte}. <nArI.saujanya.carcAsu vyapadezyA bhaviSyasi> fm6109.031 = Satya Vrat.

मन्ये प्रकुपिता नूनम् अरुन्धाty+आदिकाः स्त्रियः ।

manye prakupitA nUnam arundhAtI+AdikA: striya: |

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

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

एहि मे त्वd.गुण*उत्कस्य पुनर् आलिङ्गनम् कुरु ।

ehi me tvat.guNa*utkasya punar AliGganam kuru |

manye prakupitA nUnam arundhAty.AdikA: striya: satI tvam rUpa.saujanya.guNa.ratna.samudgike .

form.saujanya.guNa.ratna.samudgike =

ehi me tvad.guNa*utkasya puna: AliGganam kuru

*vlm.32. O the transcendent tranquility, which this lord of mine has gained,

and whose dispassionateness has set him above anger,

and his living liberation hath attained.

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

manye prakupitA nUnam arundhAty.AdikA: striya: |

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

manye prakupitA nUnam arundhAty.AdikA: striya:

satI tvam

rUpa.saujanya.guNa.ratna.samudgike

VASISHTHA said—

इty उक्त्वा मृग.शाव*अक्षीम् चूडालाम् ताम् शिखिध्वजः ॥६।१०९।३३॥

iti uktvA mRga.zAva*akSIm cUDAlAm tAm zikhidhvaja: ||6|109|33||

आलिलिङ्ग पुनर् गाढम् नकुlo नकुलीम् इव ।

AliliGga punar gADham nakula: nakulIm iva |

ity uktvA – so said =

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

shikidhvaja.Firecrest.

AliliGga punar gADham =

nakula: nakulIm iva .

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

*vlm.33. Vasishtha related:—Saying so,

sikhidhwaja again held chudála to his fast embrace,

as the weasel does his mate in their mutual fondness.

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

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

TOPKNOT said—

देव शुष्क.क्रिया.जाल.परे त्वyy आकुल.आत्मनि ॥६।१०९।३४॥

deva zuSka.kriyA.jAla.pare tvayi Akula.Atmani ||6|109|34||

*deva

zuSka.kriyA.jAla.pare .

tvayi Akula*Atmani

*vlm.34. Chudála said:—

My lord, I was sorry to find you entirely devoted to your dry ceremonial duties,

and it was for that reason, that I took so much pains to dissuade you from them,

and lead you to the knowledge of the intelligent soul.

भूyoभूyo भृशम् अहम् त्वd.अर्थम् दुःखिताभवम् ।

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

तेन त्वd.अवबोध*आत्मा स्व.अर्थ* एव उपपादितः ॥६।१०९।३५॥

ta.ina tvat.avabodha*AtmA sva.artha* eva upapAdita: ||6|109|35||

मया तद् अत्र किम् देव करोषि मम गौरवम् ।

mayA tat atra kim deva karoSi mama gauravam |

bhUyas.bhUyas – again & again =

bhRzam aham

tvad.artham du:khita*abhavam

ta.ina – bei that =

tvad.avabodha*AtmA – your awakened soul =

svArtha eva upapAdita:

mayA tat atra kim

deva . , my Lord, =

karoSi mama gauravam

*vlm.35.

Now tell me, my lord,

what shall we do in this place

and what is the use of your extolling my virtues so far.

*sv.34.35 cUDAlA said: Lord, when I saw that you were performing meaningless austerities, my heart was greatly pained. I relieved myself of that pain by coming here and striving to awaken you. It was indeed for my own joy and delight. I do not deserve any praise for that!

FIRECREST—

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

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

तम् इदानीम् तथा सर्वाः साधयन्तु कुलाङ्गनाः ।

tam idAnIm tathA sarvA: sAdhayantu kulAGganA: |

tvayA yathA varArohe svArtha: sampAdyate zubha: tam idAnIm tathA sarvA: sAdhayantu kulAGganA:

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

*vlm.36. Sikhidhwaja replied:—

O you most excellent among women, you are here

at your liberty to do whatever you think best;

as it is the prerogative of respectable ladies, to manage everything in their own way.

TOPKNOT said—

बुध्यसे कान्त विश्राnto जगj.जाल.तटे विभो ॥६।१०९।३७॥

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

tam idAnIm tathA sarvA: sAdhayantu kulAGganA:

budhyase

kAnta

vizrAnta: jagaj.jAla.taTe

vibho

*vlm.37. Chudála answered—

Now my lord!

as you have come to know, that you are released from the net work of this world,

and are set free on the shore from all its broils:

you must have perceived now that your past austerities were all in vain

and gone for nothing.

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

अद्य तम् प्राक्तनम् किंचिn मोहम् सम्.अनुपश्यसि ।

adya tam prAktanam kiMcit moham sam.anupazyasi |

इदम् करोमि न इदम् तु प्राप्नोमि इदम् इति स्थितिम् ॥६।१०९।३८॥

idam karomi na idam tu prApnomi idam iti sthitim ||6|109|38||

*adya – right.now

tam prAktanam kiMcin.moham –

that former sort of delusion

samanupazyasi –

with you considering

idam karomi –

"I do this

na idam tu –

but not this

prApnomi idam –

I get this"

iti sthitim –

such a state...

*vlm.38.

You must have known that it is all in vain, when you say

"I do this or that, and will get its reward, and will thus be settled in life etc."

say do you smile to think of these and other vagaries of your simple understanding.

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

अन्तर्हससि ताम् कcचित् दशा.पेलवताम् धियः ।

antarhasasi tAm kat.cit dazA.pelavatAm dhiya: |

tAs तुच्छ.तृष्णा.कलना*अस्ताः संकल्प.कु.कल्पनाः ॥६।१०९।३९॥

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

antarhasasi tAm . you're trying not to laugh at it,

kac.cit dazA.pelavatAm dhiya: |

whatever thoughts of state/fate.flowering

tA: tuccha.tRSNA.kalanA*astA: saMkalpa.ku.kalpanA:

those trifling cravings no longer imagined,

as misconceived conceptions.

*vlm.39.

Do you know that these vagaries are the creatures o£ your avarice,

and mere creations of your fancy?

(because there is nothing that can do or bring out of your will or by your own power).

त्वयि न अद्य अवलोक्यन्ते देव व्योम्नि इव पर्वताः ।

tvayi na adya avalokyante deva vyomni iva parvatA: |

किम् त्वम् अद्य अङ्ग सम्पन्नः किम् निSTho 'सि किम् ईहसे ॥६।१०९।४०॥

kim tvam adya aGga sampanna: kim niSTho 'si kim Ihase ||6|109|40||

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

deva . o Divinity =

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

kim tvam adya aGga sampanna:

kiM niSTho asi

kim Ihase

*vlm.40.

Don't you yet perceive that these false creations of your imagination, are

as unreal as the situation or appearance ol mountains in the empty air?

कथम् पश्यसि पाश्चात्यम् देह.चेष्टाक्रमम् विभो ।

katham pazyasi pAzcAtyam deha.ceSTAkramam vibho |

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

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

katham pazyasi . how do you see =

pAzcAtyam deha.ceSTAkramam

o vibho

sumana:

pUrNa.nIla*abja.mAlA.sAra.vilocane .

full.nIla.lotus.mAlA.sAra.vilocane =

*vlm.41.

Say what is it that you have learnt after all,

what is it that you depend upon,

and what is the object that you seek at present,

and in what light you view all your bodily acts either of your past or future life.

FIRECREST said—

त्वम् एव यस्य यस्य अntas तत् तस्य अहम् उपास्थितः ।

tvam eva yasya yasya anta: tat tasya aham upAsthita: |

निरीho 'स्मि निरंzo 'स्मि नभः.स्वccho 'स्मि निस्पृहः ॥६।१०९।४२॥

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

* tvam eva yasya . of what is only you =

yasya antas . which is within =

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

nirIha: asmi . I'm without a wish =

niraMza: asmi . I'm without a part =

nabha:svaccha: asmi . clear sky am I =

nispRha: . without longing.

*vlm.42. Sikhidhwaja replied.—

O dear lady, with thy blooming eyes, resembling the leaves of a full blown blue lotus,

I am likewise situated in and at the same place, wherein thou art located also.

*sv.42.43 SIKHIDHVAJA replied: My dear, I rest in that which you, within me, bring about. I have no attachment. I am like the infinite, indivisible space. I am peace.

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

शाnto 'हम् अर्थ.रूpo 'स्मि चिराय अहमहम् स्थितः ।

zAnta: aham artha.rUpa: asmi cirAya ahamaham sthita: |

ताम् दशाम् उपयाto 'स्मि यtaz चित्त*एक.वर्त्मनि ॥६।१०९।४३॥

tAm dazAm upayAta: asmi yata: citta*eka.vartmani ||6|109|43||

zAnta: aham . I am at peace =

artha.rUpa: asmi

cirAya ahamaham sthita:

tAm dazAm upayAta: asmi

yata: citta.eka.vartmani

#ahamaham

*vlm.43.

I am tranquil and alike (or likened to) the object o£ my meditation,

and am situated in the true ego long after leaving the sense of my personality:

I am arrived to that state (of rapturous delight)

which is known to and felt by the heart only (lit. by way of the heart).

प्रतिषेधन्ति सहसा न याम् हरि.हर+आदयः ।

pratiSedhanti sahasA na yAm hari.hara+Adaya: |

न किंचिnमात्र=चिन्मात्र.निSTho 'स्मि स्वस्थ आस्थितः ॥६।१०९।४४॥

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

pratiSedhanti sahasA na yAm hari.hara+Adaya: na kiMcin.mAtra=cin.mAtra.niSTha: asmi svastha Asthita:

*vlm.44.

There is no power any where,

not even that of Hari attd Hara,

that is able to obstruct that heart.felt joy of mine,

which makes me think myself as nothing else or less than

the very intellect (or a particle—chinmátra) itself.

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

भ्रमेण अहम् विमुkto 'स्मि संसारेण आलि.लोचने ।

bhrama.iNa aham vimukta: asmi saMsAra.iNa Ali.locane |

न तुSTo 'स्मि न खिnno 'स्मि न अयम् अस्मि न चेतरत् ॥६।१०९।४५॥

na tuSTa: asmi na khinna: asmi na ayam asmi na cetarat ||6|109|45||

bhrama.iNa aham vimukta: asmi samsAra.iNa –

I am made free from the samsAric delusion

Ali.locane

na tuSTa: asmi

na khinna: asmi

na ayam asmi . I am not this

na ca itarat . nor something else.

*vlm.45.

I am now free from errors, and liberated from the trammels of the world;

I am neither this nor that,

nor am I glad nor sorry at any thing or at any event in the world.

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

न स्थूlo 'स्मि न सूkSmo 'स्मि सत्यम् अस्मि च सुन्दरि ।

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

तेjoबिम्बात् प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥

teja:bimbAt prayAta.ina bhittAvapatita.ina ca ||6|109|46||

na sthUla: asmi . I am not gross matter =

na sUkSma: asmi . I am not subtle =

satyam asmi ca sundari

tejo.bimbAt prayAta.ina

bhittAvapatita.ina ca – bhittau apatita.ina – bhitta*avapatita.ina

#prayAta .

#pat #avapat

*vlm.46.

I am neither any gross or subtile matter, nor am I like a ray of the solar light,

that emanates from the body of the sun,

and falls below by traversing through the midway sky.

(i.e. The human soul is the image of god, and not a particle of the undivided essence of the Deity).

क्षय*अतिशयमुक्तेन प्रकाशेन अस्मि वै समः ।

kSaya*atizayamukta.ina prakAza.ina asmi vai sama: |

शाnto 'स्मि साम्यम् तेन अस्मि स्वstho 'स्मि विगत.आशयः ॥६।१०९।४७॥

zAnta: asmi sAmyam ta.ina asmi svastha: asmi vigata.Azaya: ||6|109|47||

kSaya*atizayamukta.ina prakAzenAsmi vai sama: zAnta: asmi sAmyam ta.ina asmi svastha: asmi vigatAzaya:

*vlm.47.

I am of the essence of that glorious light,

which is ever without its increase or decrease;

I am always tranquil and ever even in my nature, and I am quite at ease,

having no desire of mine own, nor anything to expect from any body.

परिनिर्वाण एव अस्मि सदृzo 'स्मि पतिव्रते ।

parinirvANa* eva asmi sadRza: asmi pativrate |

यत् तद् अस्मि तद् एव अस्मि वक्तुम् शक्नोति न.इतरत् ॥६।१०९।४८॥

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

pari.nirvANa eva asmi –

only total nirvANa am I

sadRza: asmi

pativrate – in fidelity

yat tad asmi – what is that I.am

tad eva asmi – that indeed I.am

vaktum zaknoti – I am able to say

na itarat – not otherwise.

*vlm.48.

O thou most chaste lady, know me to be of that essence,

which exists as extinct every where;

I am what I am and what I cannot describe, and no other than this.

तरङ्ग.तरल.अपाङ्के गुrus त्वम् मे नmo 'स्तु ते ।

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

प्रसादेन विशालाkSy आतीrNo 'स्मि भव.सागरात् ॥६।१०९।४९॥

prasAda.ina vizAlAkSi AtIrNa: asmi bhava.sAgarAt ||6|109|49||

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

guru: tvam me – you are my guru

nama: astu te – glory be to you

prasAda.ina vizAlAkSi – by your grace, wide.eyes,

AtIrNa: asmi bhava.sAgarAt . I have crossed.over the ocean of Being.

#vizAlAkSa – wide.eyed.

*vlm.49.

O beauteous lady,

with they eye balls glancing like the flitting waves of rivulets!

I bow down to thee as my instructor; because

it is by thy good grace that I have come across the turbulent ocean of the world.

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my beloved, I have crossed this ocean of saMsAra; I shall not once again fall into error.

पुनर् मलम् न गृह्णामि शत.ध्मात.सुवर्णवत् ।

punar mala.m na gRhNAmi zata.dhmAta.suvarNavat |

शान्तः स्वstho मृdur यtto वीतराgo निर्.अंश.धीः ॥६।१०९।५०॥

zAnta: svastha: mRdu: yatta: vItarAga: nir.aMza.dhI: ||6|109|50||

punar mala.m na gRhNAmi zata.dhmAta.suvarNa=vat –

hundred.dhmAta.gold=like =

zAnta: svastha: mRdu: yatto vItarAgo niraMzadhI:

*vlm.50.

I shall no more be soiled with the dirt of the earth,

after being cleansed from it like a bit of gold from its alloy by repeated burnings.

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my beloved, I have crossed this ocean of saMsAra; I shall not once again fall into error.

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

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

सर्व*अतीतः सर्वgaz च खम् इव अयम् अहम् स्थितः ।

sarva*atIta: sarvaga: ca kham iva ayam aham sthita: |

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

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

sarva*atIta: sarvaga: ca kham iva ayam aham sthita: evam sthite mahAsattva prAneza

hRdaya.priya

*vlm.51.

I am quite calm and easy, quiet and free from passions,

and never divided in my attention nor distracted in my mind.

I am beyond all things, I am ubiquitous and all pervading, and am situated

as I am

(without any change in me).

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my beloved, I have crossed this ocean of saMsAra; I shall not once again fall into error.

TOPKNOT said—

किम् इदानीम् प्रभो ब्रूहि रोचते ते महासत्ते ।

kim idAnIm prabho brUhi rocate te mahAsatte |

प्रतिषेधम् न जानामि न जानाम्य् अभि.वाञ्छितम् ॥६।१०९।५२॥

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

kim idAnIm prabho brUhi rocate te mahAsatte pratiSedham na jAnAmi na jAnAmi abhivAJchitam

*vlm.52. Chudala said.—

If you remain in this manner,

O thou lord of my life, and dearly beloved one of my heart,

then tell me, my lord, what is it that is

now

best agreeable to your most noble disposition.

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

FIRECREST said—

यd आचरसि तन्वि त्वम् कदा.चिd वेद्मि तत् तथा ।

yat Acarasi tanvi tvam kadA.cit vedmi tat tathA |

यत्.यn मतम् ते सकलम् तथा अstv अविकलम् प्रिये ॥६।१०९।५३॥

yat.yat matam te sakala.m tathA astu avikala.m priye ||6|109|53||

न स्तौमि न च निन्दामि यत् इच्छसि तd आचर ।

na staumi na ca nindAmi ya icchasi tat Acara |

yad Acarasi tanvi tvam kadA.cid vedmi tat tathA yad.yan matam te sakala.m tathA astu

avikala.m priye – o my dear.

*vlm.53. Sikhidhwaja answered.—

I know of nothing, O good lady, that is either delectable or detestable to me;

I do the same as you do,

and am exactly of the same mind like yours in every thing.

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

न किंचिद् अनुसंधातुम् जानाम्य् अम्बर.सुन्दरः ।

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: |

यदेव किंचिj जानासि तदेव कुरु सुन्दरि ॥६।१०९।५४॥

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

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: yadeva kiMcit jAnAsi tadeva kuru

sundari . o beautiful.

*vlm.54.

O thou that art as fair as the firmament,

know that I have nothing to choose for myself, beyond what I am possesst of;

and leave it to you to choose and do whatever you think proper for us.

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

तदेव धारयिष्यामि प्रतिबिम्ब* यथा मणिः ।

tadeva dhArayiSyAmi pratibimbayathA maNi: |

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

cetasA galita*iSTa.ina yathAprAptam a.ninditam ||6|109|55||

tadeva – just thus / tadA iva = dhArayiSyAmi –

I will accept things

= pratibimba yathA maNi: .

as the reflection of a jewel +

cetasA galita.iSTa.ina –

with chetas.Affectivity

yathAprAptam aninditam –

as it comes, faultlessly

+ na staumi na ca nindAmi .

I do not praise nor do I blame

= yat icchasi tat Acara –

what you wish, that do.

*vlm.55.

I will act as you will do, like your shadow or reflexion in the mirror;

because my mind being devoid of its desire and effort,

I will patiently bear with whatever comes to pass on me.

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

*tadeva – just thus / tadA iva = dhArayiSyAmi . I will accept things = pratibimba yathA maNi: . as the reflection of a jewel + cetasA galita.iSTa.ina – with chetas.Awareness/Feeling = yathAprAptam aninditam . as it comes, faultlessly + na staumi na ca nindAmi . I do not praise nor do I blame = yat icchasi tat Acara – what you wish, that do.

TOPKNOT said—

यdy एवम् तन् महाबाहो समाकर्णय मn.मतम् ॥६।१०९।५६॥

yadi evam tan mahAbAho samAkarNaya mat*matam ||6|109|56||

आकर्ण्य जीवन्मुक्त*आत्मन् तदेव आहर्तुम् अर्हसि ।

AkarNya jIvanmukta*Atman tadeva Ahartum arhasi |

yadi evam tat – if so that, = Master.Archer,

samAkarNaya man.matam

*vlm.57. Chudála replied.—If it is so as you say, then hear tell you what is best to be done by you at present.

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

sarvatra.aikya*avabodha.ina maurkhya.kSaya.bhuvAnvitA: ||6|109|57||

AkarNya jIvanmukta*Atman tadeva Ahartum arhasi sarvatra*aikya*avabodha.ina

maurkhya.kSaya.bhuva*anvitA:

*vlm.57. If it is so as you say, then hear me tell you

what is best to be done by you at present;

you are to set yourself to imitate the conduct of living.liberated persons,

and get yourself released from your ignorance,

by knowing the unity of the Deity, pervading all things in every place.

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

निर्.इcchAs तावd आकाश.विशदाः संस्थिता वयम् ।

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

यादृg एषणम् अस्माकम् तादृशम् तद् अन्.एषणम् ॥६।१०९।५८॥

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

nir.icchA: tAvat

AkAza.vizadA: . Space.clear/manifest =

saMsthitA: vayam . we are situate =

yAdRg.eSaNam asmAkam

tAdRzam tat aneSaNam

*vlm.58.

We are both as devoid of desires, as the empty void of the sky is without its population;

but that which I wish to do is what you do not wish at all.

(i.e. I wish to manage the state, which you dislike to do).

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

यत् प्राणान.एषणे ko 'त्र चिnमात्रः अभ्यसते हि कः ।

yat prANAna.eSaNe ka: atra cit.mAtra: abhyasate hi ka: |

तस्माd आद्यन्त.मध्येषु ये वयम् पुरुष.उत्तम ॥६।१०९।५९॥

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

yat prANAna.eSaNe ka: atra cin.mAtra: abhyasate hi ka: tasmAt Adyanta.madhyeSu ye vayam puruSa*uttama . o highest Person.

*vlm.59.

Say what man is there, who neglects his life and livelihood,

and remains only, in his intellect?

(No one can make his intellectual culture without having his life and living).

And as there are three stages of human life,

namely, its beginning or boyhood, its middle or youth, and its end or old age,

and we being situated in the midst of it, must do the duties appertaining to this state,

before we proceed to the last stage of our being.

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

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

शेषम् एकम् परित्यज्य त एव इमे स्थिता वयम् ।

zeSam ekam parityajya ta* eva ime sthitA* vayam |

राज्येन साम्प्रतेन इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥

rAjya.ina sAmprata.ina imam kAla.m nItvA krama.iNa vai ||6|109|60||

*jd.60.61a .

zeSam ekam parityajya

te eva ime sthitA vayam

rAjya.ina sAmprata.ina . contemporary with the kingdom =

imam kAla.m nItvA krama.iNa vai

videhatAm prayAsyAma:

prabho

kAla.ina kena.cit

*vlm.60.

And as we are by birth the prince and princess of a realm,

it is paramount on us to rule our state,

and pass our days in the discharge of the duties of our royalty until our end.

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

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

FIRECREST—

विदेहताम् प्रयास्यामः प्रभो कालेन केन.चित् ।

videhatAm prayAsyAma: prabho kAla.ina kena.cit |

वयम् आद्यन्त.मध्येषु कीदृzAs तरले वद ॥६।१०९।६१॥

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

* vayam Adyanta.madhyeSu kIdRzA: tarale vada zeSam ekam parityajya tiSThAma: katham eva vA

*vlm.61. Sikhidhwaja said:—

Tell me, O fickle minded lady, what you mean by the three stages;

and how we stand at the midmost one, without having a whit to care for the final one.

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

TOPKNOT—

शेषम् एकम् परित्यज्य तिष्ठामः कथम् एव वा ।

zeSam ekam parityajya tiSThAma: katham eva vA |

वयम् आद्यन्त.मध्येषु राजाno राज.सत्तम ॥६।१०९।६२॥

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

vayam Adyanta.madhyeSu

rAjAna: rAjasattama . o royalest of royals!

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

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

मोहम् एकम् परित्यज्य भवामः पुनर् एव ते ।

moham ekam parityajya bhavAma: punar eva te |

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

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

moham ekam parityajya bhavAma: puna: eva te

sva eva nagare – in your very own city =

rAjA bhava . be the King =

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

*vlm.63.

Why then do you allow the imbecility and hermitage of old age,

to overtake you in the prime of your youth;

when it is your duty to remain in your city and palace, and govern your princely state.

ललाmo ननु कान्तानाम् महिषी ते भवाम्य् अहम् ।

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham |

स.नृपा मत्त.वास्तव्या नृत्यn.नव.नव*अङ्गना ॥६।१०९।६४॥

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

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham sa.nRpA matta.vAstavyA nRtyan.navanava*aGganA

*vlm.64.

And then I will reign there as thy consort queen,

and crown the ladies in the royal apartment;

and all young maidens of the city, will dance about in jovialty,

to see their prince and princess again in the royal palace.

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

स.पताका ध्वनत् तूर्या पुष्प.प्रकरिणी पुरी ।

sa.patAkA dhvanat tUryA puSpa.prakariNI purI |

लसd.वल्ल्या स.मन्जर्या रणत्.पुष्प*आलि.मालया ।

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

मधु.मास.लता.लक्ष्म्या चिराd भवतु सा समा ॥६।१०९।६५॥

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

sa.patAkA – embannered

dhvanat tUryA – sounding horns

puSpa.prakariNI purI

lasad.vallyA

sa.manjaryA

raNat.puSpa*Ali.mAlayA

madhu.mAsa.latA.lakSmyA

cirAt bhavatu sA samA – for.long let her be the same

*vlm.65.

And then the city glittering with its uplifted flags,

and resounding with its loud beating drums,

and decorated with wreaths of flowers hanging all about it;

will resemble a vernal garden,

smiling with its verdant plants, blooming buds and blushing flowers all around

VASISHTHA said—

इति चूडालया प्रोkto विहस्य स शिखिध्वजः ।

iti cUDAlayA prokta: vihasya sa* zikhidhvaja: |

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

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

iti cUDAlayA prokta: .

so it was said by Topknot

vihasya sa* zikhidhvaja:

provAca madhuram vAkyam

akSubdham vigata.jvara:

*vlm.66. Vasishtha related:—

Hearing these words of the princess,

the king smilingly spoke to her ia his mellifluous words,

which bespoke them to proceed from the simplicity and frankness of his soul.

*sv.66.67 VASISHTHA: Shikhidhvaja asked: Then, why should we not accept Indra's invitation to heaven?

FIRECREST said—

एवम् चेत् तd विशालाक्षि स्वायत्ता निस्.त्रिविष्टपे ।

evam cet tat vizAlAkSi svAyattA nis.triviSTape |

सिद्ध.भोगाश्रिyas तासु निवसामि न किम् प्रिये ॥६।१०९।६७॥

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

evam cet tad vizAla*akSi sva.AyattA nis.triviSTape siddha.bhogAzriya: tAsu nivasAmi na kim priye

*vlm.67. If such is your pleasure, O ong sighted (eyed) lady, to incite me to earthly pleasures, then tell me what cause had I to slight the heavenly happiness,

which was proffered to me by god Indra.

TOPKNOT said—

न राजन् मम भोगेषु वाञ्छा न अपि विभूतिषु ।

na rAjan mama bhogeSu vAJchA na api vibhUtiSu |

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

svabhAvasya vazAt eva pathAprApta.ina me sthiti: ||6|109|68||

na rAjan . no, rAjA =

mama bhogeSu . in my enjoyments =

vAJchA na api vibhUtiSu . tho there is no craving for riches =

svabhAvasya vazAt eva . by the strength of my own nature =

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

mama bhogeSu vAJchA na api vibhUtiSu

*sv.68 cUDAlA replied:

O king,

I do not desire pleasure nor the glamour of a kingdom.

I remain in whatever condition I am placed by my very nature.

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

न सुखाय मम स्वrgo न राज्यम् न अपि च क्रिया ।

na sukhAya mama svarga: na rAjyam na api ca kriyA |

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

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

na sukhAya mama svarga: .

Heaven is no pleasure for me

na rAjyam . nor a kingdom

na api ca kriyA – not even my work :

yathAsthitam . as.it.is

a.vikSubdham

tiSThAmi svastha.ceSTitA

*vlm.69.

Hence I have no relish for heavenly joys or earthly royalty,

nor do I derive any pleasure from the performance of virtuous and manly acts.

My delight is in the undisturbed equanimity of my mind,

and the positive rest of my position.

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

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

इदम् सुखम् इदम् न इति मिथुने क्षयम् आगते ।

idam sukham idam na iti mithune kSayam Agate |

समम् एव पदे शान्ते तिष्ठामि इह यथासुखम् ॥६।१०९।७०॥

samam eva pade zAnte tiSThAmi iha yathAsukham ||6|109|70||

idam sukham idam na iti mithune kSayam Agate samam eva pade zAnte tiSThAmi iha yathAsukham

*vwv.2295/70. As the pair (of ideas), "this is pleasure; this is not," has come to an end,

I remain here quite even in the tranquil Abode (of the Self), at ease.

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

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

FIRECREST said—

युक्तमुक्तम् विशालाक्षि त्वया एतत् समया धिया ।

yuktamuktam vizAlAkSi tvayA etat samayA dhiyA |

ko वा अर्थः किल राज्यस्य ग्रहे त्यागे 'पि वा भवेत् ॥६।१०९।७१॥

ka: vA artha: kila rAjyasya grahe tyAge api vA bhavet ||6|109|71||

yuktamuktam

o vizAla*akSi

tvayA . by you =

etat samayA dhiyA

ka: vA artha: kila

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

bhavet

*vlm.71. Sikhidhwaja responded:—

You have rightly said, O large eyed dame, with your calm and cool understanding;

that it is all alike,

whether we get or lose a kingdom,

since we derive no lasting good nor suffer great evil, either from its gain or loss.

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

सुख.दुःख.दशा.चिन्ताम् त्यक्त्वा विगतम् अन्तरम् ।

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

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

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

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram yathA.saMsthAnam eva imau tiSThAva: svam.sthatAm gatau

*vlm.72. Let us remain in perfect ease, by shunning all thoughts of pleasure or pain;

and getting release of the envy, emulation and jealousy;

and continue in the same state of thoughtlessness as we are at present.

(Lovely lasting peace of mind, sweet delight of human kind; that neither envy nor ambition knows &c. see ode on contentment).

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

इति तत्र कथा*आलाप.कथनेन तyor द्वयोः ।

iti tatra kathA*AlApa.kathana.ina tayo: dvayo: |

कान्तyoz चिर.दम्पtyor वासs तनुताम् ययौ ॥६।१०९।७३॥

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

there

with all the story .telling chatter

of those two long.married darlings

the day grew thin

the hours slipped away

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

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

अथ उत्थाय दिनाचारम् यथा.प्राप्तम् अ.निन्दितौ ।

atha utthAya dinAcAram yathA.prAptam a.ninditau |

स*उत्कNTAv अpy अन्.उत्कण्ठौ चक्रतुः कार्य.कोविदौ ॥६।१०९।७४॥

sa*utkaNThau api an.utkaNThau cakratu: kArya.kovidau ||6|109|74||

atha utthAya dinAcAram –

then at the height of day

yathA.prAptam .

as it happened

a.ninditau

sa*utkaNThau api an.utkaNThau

cakratu: kArya.kovidau

*vlm.74.

They rose on the departure of the day, to discharge their duties on the parting days;

and though they were ill provided for the emergencies of night,

yet they well knew how to suit themselves to every occasions in every place.

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

स्वर्ग.सिद्धिम् अन्.आदृत्य तस्थतुः पूर्ण.चेतसौ ।

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

एकस्मिन् एव शयने तैस् तैः प्रणय.चेष्टितैः ।

ekasmin eva zayane tai: tai: praNaya.ceSTitai: |

सा व्य्.अतीयाय रजनी तyor जीव.द्वि.मुक्तयोः ॥६।१०९।७५॥

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

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau ekasmin.n eva zayane – in unity indeed in bed

tais.tai: praNaya.ceSTitai:

sA vyatIyAya rajanI

tayo: jIva.dvi.muktayo:

*vlm.75.

Disdaining heavenly bliss,

the loving pair lived together in perfect contentment with their conjugal bliss;

and they both slept in the same bed.stead,

loving and loved by one another.

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

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

तद् भोग.मोक्ष.सुखम् उत्तमयोः स्वयम् स

tad bhoga.mokSa.sukham uttamayo: svayam sa*

माशम्.सतः प्रणय.वाक्य.विलास.गर्भम् ।

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

उत्कण्ठताम् प्रणयिnor धियम् आनयन्ती

utkaNThatAm praNayino: dhiyam AnayantI

दीर्घा मुहूर्तवद् असौ रजनी जगाम ॥६।१०९।७६॥

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

tad bhoga.mokSa.sukham uttamayo: svayam sa*

mAzam.sata:

praNaya.vAkya.vilAsa.garbham

utkaNThatAm praNayino: dhiyam AnayantI

dIrghA muhUrtavat asau rajanI jagAma

*vlm.76. The live long night passed away swiftly in their heaven

like happiness of conjugal enjoyment,

and upon their conference of reciprocal love and affection;

and by exciting their anxiety for mutual embrace.

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

@@@

DN6109 2.DC23.24 REUNITED सर्ग ६.१०८

सर्ग ६.१०९

sarga 6.109

वसिष्ठ उवाच ।

vasiSTha uvAca |

अथ ताम् दयिता दृष्ट्वा विस्मय*उत्फुल्ल.लोचनः ।

atha tAm dayitA dRSTvA vismaya*utphulla.locana: |

शिखिध्वज* उवाच इदम् आश्चर्य*आकुलया गिरा ॥६।१०९।१॥

zikhidhvaja* uvAca idam Azcarya*AkulayA girA ||6|109|6|109|1||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

का त्वम् उत्पल.पत्र*अक्षि कुतः प्राप्ता असि सुन्दरि ।

kA tvam utpala.patra*akSi kuta: prAptA asi sundari |

किम् इह असि कियत् कालम् किम्.अर्थम् इह तिष्ठसि ॥६।१०९।२॥

kim iha asi kiyat kAla.m kim.artham iha tiSThasi ||6|109|2||

अङ्गेन व्यवहारेण स्मितेन अनुनयेन च ।

aGga.ina vyavahAra.iNa smita.ina anunaya.ina ca |

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

mama jAyA vilAsa.ina tat.kalA iva upalakSyase ||6|109|3||

चूदाला उवाच ।

cUdAlA uvAca |

एवम् एव प्रभो विद्धि चूडाला अस्मि न संशयः ।

evam eva prabho viddhi cUDAlA asmi na saMzaya: |

अकृत्रिमेण देहेन लbdho 'sy अद्य मया स्वयम् ॥६।१०९।४॥

akRtrima.iNa deha.ina labdha: asi adya mayA svayam ||6|109|4||

कुम्भ+आदि.देह.निर्माNais त्वाम् बोधयितुम् एव मे ।

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

प्रपञ्चः शत.शाखत्वम् इह याto वन*अन्तरे ॥६।१०९।५॥

prapaJca: zata.zAkhatvam iha yAta: vana*antare ||6|109|5||

यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।

yadA rAjyam parityajya moha.ina tapase vanam |

त्वम् आgAs तत् प्रभृty एव त्वd बोधाय अहम् उद्यता ॥६।१०९।६॥

tvam AgA: tat prabhRti eva tvat bodhAya aham udyatA ||6|109|6||

अनेन कुम्भ.देहेन मया एव त्वम् विबोधितः ।

ana.ina kumbha.deha.ina mayA eva tvam vibodhita: |

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

kumbha+Adi.deha.nirmANam tvAm bodhayitum eva me ||6|109|7||

मायया न.तु कुम्भ+आदि किंचित् सत्यम् महीपते ।

अथ.उ विदित.वेdyas त्वम् ध्यानेन एतद् अखण्डितम् ॥६।१०९।८॥

mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate |

atha.u vidita.vedya: tvam dhyAna.ina etat akhaNDitam ||6|109|8||

सर्वम् पश्यसि तत्त्व.ज्ञ ध्यानेन आzv अवलोकय ।

sarvam pazyasi tattva.jJa dhyAna.ina Azu avalokaya |

अथ चूडालया इty उkto बद्ध्वा परिकरम् नृपः ॥६।१०९।९॥

atha cUDAlayA iti ukta: baddhvA parikaram nRpa: ||6|109|9||

आत्म*उदन्तम् विशेषेण ध्यानेन अमलम् ऐक्षत ।

Atma*udanta.m vizeSa.iNa dhyAna.ina amala.m aikSata |

अभिराज्य.परित्यागाc चूडाला.दर्शन.अवधि ॥६।१०९।१०॥

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

सर्वम् मुहूर्त.ध्यानेन च आत्म.उदान्तम् ददर्श सः ।

sarvam muhUrta.dhyAna.ina ca Atma.udAnta.m dadarza sa: |

आराज्य.सम्.परित्यागाd वर्तमान.क्षण.क्रमम् ॥६।१०९।११॥

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

सर्वम् आलोक्य भूपाlo विरराम समाधितः ।

sarvam Alokya bhUpAla: vi.rarAma samAdhita: |

समाधि.विरto हर्ष.विकासि.नयन.अम्बुजः ॥६।१०९।१२॥

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

विसार्य तरसा बाहू पुलक*उज्ज्वलताम् गतौ ।

visArya tarasA bAhU pulaka*ujjvalatAm gatau |

गलd.अङ्गम् घन.स्नेहम् मुञ्चd.वाष्यम् स्फुरत्.स्पृहम् ॥६।१०९।१३॥

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

आलिलिङ्ग चिरम् कान्ताम् नकुlo नकुलीम् इव ।

AliliGga ciram kAntAm nakula: nakulIm iva |

तyor आलिङ्गेन तस्मिंस् तत्र भाvo बभूव यः ॥६।१०९।१४॥

tayo: AliGga.ina tasmiM: tatra bhAva: babhUva ya: ||6|109|14||

न स वासुकि.जिह्वाbhir वक्तुम् हर्षेण शक्यते ।

na sa* vAsuki.jihvAbhi: vaktum harSa.iNa zakyate |

दिवि.sthAv इव पङ्केन कृtAv इव मिलत्.तनू ॥६।१०९।१५॥

divi.sthau iva paGka.ina kRtau iva milat.tanU ||6|109|15||

शैlAv इव सम्.उत्कीर्णौ श्लिSTAv आस्ताम् चिरम् प्रियौ ।

zailau iva sam.utkIrNau zliSTau AstAm ciram priyau |

मुहूर्तेन गलd धर्म.जलौ पुलक.पीवरौ ॥६।१०९।१६॥

muhUrta.ina galat dharma.jalau pulaka.pIvarau ||6|109|16||

बाहू विश्लथताम् ईषन् निन्यtus तौ शनैः प्रियौ ।

bAhU vizlathatAm ISan ninyatu: tau zanai: priyau |

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

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

उन्मुक्त.भुजम् आस्ताम् tAv अलक्ष.स्थित.लोचनम् ।

unmukta.bhujam AstAm tau alakSa.sthita.locanam |

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

ghana*Ananda.kSaNam sthitvA tUSNIm praNaya.pezala.m ||6|109|18||

कान्ताम् चिबुक.संलग्न.करः प्रोवाच भूपतिः ।

kAntAm cibuka.saMlagna.kara: provAca bhUpati: |

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

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

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

पुNyaz च रति.निष्पन्दः स्वाdur नाम अमृताद् अपि ।

puNya: ca rati.niSpanda: svAdu: nAma amRtAt api |

कियत् प्रमाNas तNv.अङ्ग्या त्वया बाल*इन्दु.मुग्धया ॥६।१०९।२०॥

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

अनुभूtaz चिरम् क्लेzo भtur अर्थेन दारुणा ।

anubhUta: ciram kleza: bhartu: artha.ina dAruNA |

एवम् दुर्.उत्तरात् तस्मात् संसार.कुहराद् अहम् ॥६।१०९।२१॥

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

उत्तारिto यया बुद्ध्या सा हि केन उपमीयते ।

uttArita: yayA buddhyA sA hi ka.ina upamIyate |

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

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

समस्ताः पेलवायन्ते तव तन्व्या गुणात्या ।

samastA: pelavAyante tava tanvyA guNAtyA |

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

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

कान्ताsv आकार.कान्तासु प्रथम् एव अभिलक्ष्यसे ।

kAntAsu AkAra.kAntAsu pratham eva abhilakSyase |

परेण अध्यवसायेन त्वया अहम् अवबोधितः ॥६।१०९।२४॥

para.iNa adhyavasAya.ina tvayA aham avabodhita: ||6|109|24||

केन प्रति.उपकारेण परितुष्यति ते मनः ।

ka.ina praty.upakAra.iNa parituSyati te mana: |
मोहाद् अनादि.गहनाद् अनन्त.गहनाद् अपि ॥६।१०९।२५॥

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

पतितम् व्यवसायिnyas तारयन्ति कुल.स्त्रियः ।

patitam vyavasAyinya: tArayanti kula.striya: |

शास्त्र*अर्थ.गुरु.मन्त्र+आदि तथा न उत्तारण.क्षमम् ॥६।१०९।२६॥

zAstra*artha.guru.mantra+Adi tathA na uttAraNa.kSamam ||6|109|26||

यथा एताः स्नेह.शालिnyo भर्तृणाम् कुल.योषितः ।

yathA etA: sneha.zAlinya: bhartRNAm kula.yoSita: |

सखा भ्राता सुहृd.भृtyo गुrur मित्रम् धनम् सुखम् ॥६।१०९।२७॥

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

आस्त्रम् आयतनम् दासः सर्वम् भर्तुः कुल.अङ्गनाः ।

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

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

sarvadA sarva.yatna.ina pUjanIyA: kula.aGganA: ||6|109|28||

लोक.द्वय.सुखम् सम्यक् सर्वम् यासु प्रतिष्ठितम् ।

loka.dvaya.sukham samyak sarvam yAsu pratiSThitam |

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

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

कथम् अस्य उपकारस्य करिष्ये ते प्रतिक्रियाः ।

katham asya upakArasya kariSye te pratikriyA: |

मन्ये कुल.अङ्गनाम् लोके लोके सrvAs त्वया अधुना ॥६।१०९।३०॥

manye kula.aGganAm loke loke sarvA: tvayA adhunA ||6|109|30||

नारी.सौजन्य.चर्चासु व्यपदेश्या भविष्यसि ।

nArI.saujanya.carcAsu vyapadezyA bhaviSyasi |

त्वाम् निर्मितवto धाtur गुण.जाल.अतिशायिनीम् ॥६।१०९।३१॥

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

मन्ये प्रकुपिता नूनम् अरुन्धाty+आदिकाः स्त्रियः ।

manye prakupitA nUnam arundhAtI+AdikA: striya: |

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

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

एहि मे त्वd.गुण*उत्कस्य पुनर् आलिङ्गनम् कुरु ।

ehi me tvat.guNa*utkasya punar AliGganam kuru |

वसिष्ठ उवाच ।

vasiSTha uvAca |

इty उक्त्वा मृग.शाव*अक्षीम् चूडालाम् ताम् शिखिध्वजः ॥६।१०९।३३॥

iti uktvA mRga.zAva*akSIm cUDAlAm tAm zikhidhvaja: ||6|109|33||

आलिलिङ्ग पुनर् गाढम् नकुlo नकुलीम् इव ।

AliliGga punar gADham nakula: nakulIm iva |

चूदाला उवाच ।

cUdAlA uvAca |

देव शुष्क.क्रिया.जाल.परे त्वyy आकुल.आत्मनि ॥६।१०९।३४॥

deva zuSka.kriyA.jAla.pare tvayi Akula.Atmani ||6|109|34||

भूyoभूyo भृशम् अहम् त्वd.अर्थम् दुःखिताभवम् ।

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

तेन त्वd.अवबोध*आत्मा स्व.अर्थ* एव उपपादितः ॥६।१०९।३५॥

ta.ina tvat.avabodha*AtmA sva.artha* eva upapAdita: ||6|109|35||

मया तद् अत्र किम् देव करोषि मम गौरवम् ।

mayA tat atra kim deva karoSi mama gauravam |

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

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

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

तम् इदानीम् तथा सर्वाः साधयन्तु कुलाङ्गनाः ।

tam idAnIm tathA sarvA: sAdhayantu kulAGganA: |

चूदाला उवाच ।

cUdAlA uvAca |

बुध्यसे कान्त विश्राnto जगj.जाल.तटे विभो ॥६।१०९।३७॥

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

अद्य तम् प्राक्तनम् किंचिn मोहम् सम्.अनुपश्यसि ।

adya tam prAktanam kiMcit moham sam.anupazyasi |

इदम् करोमि न इदम् तु प्राप्नोमि इदम् इति स्थितिम् ॥६।१०९।३८॥

idam karomi na idam tu prApnomi idam iti sthitim ||6|109|38||

अन्तर्हससि ताम् कcचित् दशा.पेलवताम् धियः ।

antarhasasi tAm kat.cit dazA.pelavatAm dhiya: |

tAs तुच्छ.तृष्णा.कलना*अस्ताः संकल्प.कु.कल्पनाः ॥६।१०९।३९॥

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

त्वयि न अद्य अवलोक्यन्ते देव व्योम्नि इव पर्वताः ।

tvayi na adya avalokyante deva vyomni iva parvatA: |

किम् त्वम् अद्य अङ्ग सम्पन्नः किम् निSTho 'सि किम् ईहसे ॥६।१०९।४०॥

kim tvam adya aGga sampanna: kim niSTho 'si kim Ihase ||6|109|40||

कथम् पश्यसि पाश्चात्यम् देह.चेष्टाक्रमम् विभो ।

katham pazyasi pAzcAtyam deha.ceSTAkramam vibho |

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

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

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

त्वम् एव यस्य यस्य अntas तत् तस्य अहम् उपास्थितः ।

tvam eva yasya yasya anta: tat tasya aham upAsthita: |

निरीho 'स्मि निरंzo 'स्मि नभः.स्वccho 'स्मि निस्पृहः ॥६।१०९।४२॥

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

शाnto 'हम् अर्थ.रूpo 'स्मि चिराय अहमहम् स्थितः ।

zAnta: aham artha.rUpa: asmi cirAya ahamaham sthita: |

ताम् दशाम् उपयाto 'स्मि यtaz चित्त*एक.वर्त्मनि ॥६।१०९।४३॥

tAm dazAm upayAta: asmi yata: citta*eka.vartmani ||6|109|43||

प्रतिषेधन्ति सहसा न याम् हरि.हर+आदयः ।

pratiSedhanti sahasA na yAm hari.hara+Adaya: |

न किंचिnमात्र=चिन्मात्र.निSTho 'स्मि स्वस्थ आस्थितः ॥६।१०९।४४॥

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

भ्रमेण अहम् विमुkto 'स्मि संसारेण आलि.लोचने ।

bhrama.iNa aham vimukta: asmi saMsAra.iNa Ali.locane |

न तुSTo 'स्मि न खिnno 'स्मि न अयम् अस्मि न चेतरत् ॥६।१०९।४५॥

na tuSTa: asmi na khinna: asmi na ayam asmi na cetarat ||6|109|45||

न स्थूlo 'स्मि न सूkSmo 'स्मि सत्यम् अस्मि च सुन्दरि ।

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

तेjoबिम्बात् प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥

teja:bimbAt prayAta.ina bhittAvapatita.ina ca ||6|109|46||

क्षय*अतिशयमुक्तेन प्रकाशेन अस्मि वै समः ।

kSaya*atizayamukta.ina prakAza.ina asmi vai sama: |

शाnto 'स्मि साम्यम् तेन अस्मि स्वstho 'स्मि विगत.आशयः ॥६।१०९।४७॥

zAnta: asmi sAmyam ta.ina asmi svastha: asmi vigata.Azaya: ||6|109|47||

परिनिर्वाण एव अस्मि सदृzo 'स्मि पतिव्रते ।

parinirvANa* eva asmi sadRza: asmi pativrate |

यत् तद् अस्मि तद् एव अस्मि वक्तुम् शक्नोति न.इतरत् ॥६।१०९।४८॥

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

तरङ्ग.तरल.अपाङ्के गुrus त्वम् मे नmo 'स्तु ते ।

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

प्रसादेन विशालाkSy आतीrNo 'स्मि भव.सागरात् ॥६।१०९।४९॥

prasAda.ina vizAlAkSi AtIrNa: asmi bhava.sAgarAt ||6|109|49||

पुनर् मलम् न गृह्णामि शत.ध्मात.सुवर्णवत् ।

punar mala.m na gRhNAmi zata.dhmAta.suvarNavat |

शान्तः स्वstho मृdur यtto वीतराgo निर्.अंश.धीः ॥६।१०९।५०॥

zAnta: svastha: mRdu: yatta: vItarAga: nir.aMza.dhI: ||6|109|50||

सर्व*अतीतः सर्वgaz च खम् इव अयम् अहम् स्थितः ।

sarva*atIta: sarvaga: ca kham iva ayam aham sthita: |

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

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

चूदाला उवाच ।

cUdAlA uvAca |

किम् इदानीम् प्रभो ब्रूहि रोचते ते महासत्ते ।

kim idAnIm prabho brUhi rocate te mahAsatte |

प्रतिषेधम् न जानामि न जानाम्य् अभि.वाञ्छितम् ॥६।१०९।५२॥

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

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

यd आचरसि तन्वि त्वम् कदा.चिd वेद्मि तत् तथा ।

yat Acarasi tanvi tvam kadA.cit vedmi tat tathA |

यत्.यn मतम् ते सकलम् तथा अstv अविकलम् प्रिये ॥६।१०९।५३॥

yat.yat matam te sakala.m tathA astu avikala.m priye ||6|109|53||

न स्तौमि न च निन्दामि यत् इच्छसि तd आचर ।

na staumi na ca nindAmi ya icchasi tat Acara |

न किंचिद् अनुसंधातुम् जानाम्य् अम्बर.सुन्दरः ।

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: |

यदेव किंचिj जानासि तदेव कुरु सुन्दरि ॥६।१०९।५४॥

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

तदेव धारयिष्यामि प्रतिबिम्ब* यथा मणिः ।

tadeva dhArayiSyAmi pratibimbayathA maNi: |

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

cetasA galita*iSTa.ina yathAprAptam a.ninditam ||6|109|55||

चूदाला उवाच ।

cUdAlA uvAca |

यdy एवम् तन् महाबाहो समाकर्णय मn.मतम् ॥६।१०९।५६॥

yadi evam tan mahAbAho samAkarNaya mat*matam ||6|109|56||

आकर्ण्य जीवन्मुक्त*आत्मन् तदेव आहर्तुम् अर्हसि ।

AkarNya jIvanmukta*Atman tadeva Ahartum arhasi |

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

sarvatra.aikya*avabodha.ina maurkhya.kSaya.bhuvAnvitA: ||6|109|57||

निर्.इcchAs तावd आकाश.विशदाः संस्थिता वयम् ।

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

यादृg एषणम् अस्माकम् तादृशम् तद् अन्.एषणम् ॥६।१०९।५८॥

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

यत् प्राणान.एषणे ko 'त्र चिnमात्रः अभ्यसते हि कः ।

yat prANAna.eSaNe ka: atra cit.mAtra: abhyasate hi ka: |

तस्माd आद्यन्त.मध्येषु ये वयम् पुरुष.उत्तम ॥६।१०९।५९॥

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

शेषम् एकम् परित्यज्य त एव इमे स्थिता वयम् ।

zeSam ekam parityajya ta* eva ime sthitA* vayam |

राज्येन साम्प्रतेन इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥

rAjya.ina sAmprata.ina imam kAla.m nItvA krama.iNa vai ||6|109|60||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

विदेहताम् प्रयास्यामः प्रभो कालेन केन.चित् ।

videhatAm prayAsyAma: prabho kAla.ina kena.cit |

वयम् आद्यन्त.मध्येषु कीदृzAs तरले वद ॥६।१०९।६१॥

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

चूदाला उवाच ।

cUdAlA uvAca |

शेषम् एकम् परित्यज्य तिष्ठामः कथम् एव वा ।

zeSam ekam parityajya tiSThAma: katham eva vA |

वयम् आद्यन्त.मध्येषु राजाno राज.सत्तम ॥६।१०९।६२॥

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

मोहम् एकम् परित्यज्य भवामः पुनर् एव ते ।

moham ekam parityajya bhavAma: punar eva te |

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

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

ललाmo ननु कान्तानाम् महिषी ते भवाम्य् अहम् ।

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham |

स.नृपा मत्त.वास्तव्या नृत्यn.नव.नव*अङ्गना ॥६।१०९।६४॥

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

स.पताका ध्वनत् तूर्या पुष्प.प्रकरिणी पुरी ।

sa.patAkA dhvanat tUryA puSpa.prakariNI purI |

लसd.वल्ल्या स.मन्जर्या रणत्.पुष्प*आलि.मालया ।

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

मधु.मास.लता.लक्ष्म्या चिराd भवतु सा समा ॥६।१०९।६५॥

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

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति चूडालया प्रोkto विहस्य स शिखिध्वजः ।

iti cUDAlayA prokta: vihasya sa* zikhidhvaja: |

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

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

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

एवम् चेत् तd विशालाक्षि स्वायत्ता निस्.त्रिविष्टपे ।

evam cet tat vizAlAkSi svAyattA nis.triviSTape |

सिद्ध.भोगाश्रिyas तासु निवसामि न किम् प्रिये ॥६।१०९।६७॥

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

चूदाला उवाच ।

cUdAlA uvAca |

न राजन् मम भोगेषु वाञ्छा न अपि विभूतिषु ।

na rAjan mama bhogeSu vAJchA na api vibhUtiSu |

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

svabhAvasya vazAt eva pathAprApta.ina me sthiti: ||6|109|68||

न सुखाय मम स्वrgo न राज्यम् न अपि च क्रिया ।

na sukhAya mama svarga: na rAjyam na api ca kriyA |

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

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

इदम् सुखम् इदम् न इति मिथुने क्षयम् आगते ।

idam sukham idam na iti mithune kSayam Agate |

समम् एव पदे शान्ते तिष्ठामि इह यथासुखम् ॥६।१०९।७०॥

samam eva pade zAnte tiSThAmi iha yathAsukham ||6|109|70||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

युक्तमुक्तम् विशालाक्षि त्वया एतत् समया धिया ।

yuktamuktam vizAlAkSi tvayA etat samayA dhiyA |

ko वा अर्थः किल राज्यस्य ग्रहे त्यागे 'पि वा भवेत् ॥६।१०९।७१॥

ka: vA artha: kila rAjyasya grahe tyAge api vA bhavet ||6|109|71||

सुख.दुःख.दशा.चिन्ताम् त्यक्त्वा विगतम् अन्तरम् ।

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

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

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

इति तत्र कथा*आलाप.कथनेन तyor द्वयोः ।

iti tatra kathA*AlApa.kathana.ina tayo: dvayo: |

कान्तyoz चिर.दम्पtyor वासs तनुताम् ययौ ॥६।१०९।७३॥

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

अथ उत्थाय दिनाचारम् यथा.प्राप्तम् अ.निन्दितौ ।

atha utthAya dinAcAram yathA.prAptam a.ninditau |

स*उत्कNTAv अpy अन्.उत्कण्ठौ चक्रतुः कार्य.कोविदौ ॥६।१०९।७४॥

sa*utkaNThau api an.utkaNThau cakratu: kArya.kovidau ||6|109|74||

स्वर्ग.सिद्धिम् अन्.आदृत्य तस्थतुः पूर्ण.चेतसौ ।

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

एकस्मिन् एव शयने तैस् तैः प्रणय.चेष्टितैः ।

ekasmin eva zayane tai: tai: praNaya.ceSTitai: |

सा व्य्.अतीयाय रजनी तyor जीव.द्वि.मुक्तयोः ॥६।१०९।७५॥

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

तद् भोग.मोक्ष.सुखम् उत्तमयोः स्वयम् स

tad bhoga.mokSa.sukham uttamayo: svayam sa*

माशम्.सतः प्रणय.वाक्य.विलास.गर्भम् ।

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

उत्कण्ठताम् प्रणयिnor धियम् आनयन्ती

utkaNThatAm praNayino: dhiyam AnayantI

दीर्घा मुहूर्तवद् असौ रजनी जगाम ॥६।१०९।७६॥

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

oॐm

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

--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/2dc2b9e4-dc77-4aab-bc1e-d4f294828df0%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Reply all

Reply to author

Forward

0 new messages