vyavasaayaM pravivakShur aatmanaH
avalambya kare kareNa taM
pravivesh' aanyatarad van'-aantaraM
- - = - - = - = - =
- - = = - - = - = - =
- - = - - = - = - =
- - = = - - = - = - =
8.7
Thus impelled by the other,
While wanting to explain his own decision,
Nanda hung onto him, his hand in his hand,
And went into another corner of the forest.
COMMENT:
A key word in this verse might be coditaH, which means "impelled" or "caused to move quickly." We are given the definite impression, if we hadn't got it already, that the striver is a pushy sort.
Nanda, we have been told already, is the other sort:
The afflictions are understood to be dual; / Likewise, in clearing them away, there are two modes of action: / When one's primary motivation is strong, one is self-reliant; / Assigning importance to conditions, one is outer-dependent. / One who is self-motivated is freed without ado, / At the slightest prompting; / But one whose mind is led by circumstances / Struggles, while being dependent on others, to find freedom. / And Nanda, his consciousness led by circumstances, / Got absorbed into the fabric of whomever he was with. [5.16 - 5.18]
If Nanda himself had been the pushy type, sparks might have flown. But because Nanda was the easy-going outer-dependent sort, he did not react badly to the exhortation of the friendly but pushy striver. On the contrary, he balanced out the pushy striver's yang with the yin that is indicated by the word avalambya, to hang onto, to cling to, to hold onto for support.
Just as in the traditional symbol used to represent dynamic interplay of yin and yang there is a bit of black in the white half and a bit of white in the black half; and just as a football match, however one-sided the score line, invariably ebbs and flows between attack and defence, so too in this interplay between the pushy striver and the clingy Nanda, the action is about to shift, so that Nanda will have his say and the striver will be, if only for a brief interlude, the passive listener.
EH Johnston:
Moved by this pressing and by his own eagerness to tell of his resolution, Nanda then put his hand in his and entered another part of the grove.
Linda Covill:
Thus urged, and wishing to speak of his own decision, Nanda clung to his hand with his own and proceeded to a different part of the forest.
VOCABULARY:
iti: thus
tena (inst. sg.): by him, by that
tena: ind. in that manner , thus ; on that account , for that reason , therefore
sa (nom. sg. m.): he [Nanda]
coditaH (nom. sg. m.): mfn. caused to move quickly ; driven , impelled , incited ; invited , directed , ordered
cud: to impel , incite , animate
tadaa: ind. then, at that time
vyavasaayam (acc. sg.): m. strenuous effort or exertion ; settled determination , resolve , purpose , intention
pravivakShuH (nom. sg. m.): desiring to tell
pra- √ vac: to proclaim , announce , praise , commend , mention , teach , impart , explain ; to speak , say , tell
aatmanaH (gen. sg. m.): of himself, his own
avalambya = abs. ava- √ lamb: to hang down , glide or slip down , descend ; to catch hold of, cling to , hang to , hold on or support one's self by
kare (loc. sg.): m. " the doer " , the hand
kareNa (inst. sg.): m. the hand
tam (acc. sg. m.): him
pravivesha = 3rd pers. sg. perfect pra- √ vis: to enter , go into
anyatarat (acc. sg. n): another, a different
anya: other, different
tara: an affix added (in older language) to adverbs, intensifying their meaning
van'-aantaram (acc. sg. n.): place in the forest
vana: n. a forest , wood , grove , thicket ,
antara: n. interior; n. place ; n. (ifc.) , different , other , another e.g. deshaantaram , another country
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