Interesting application of terms...

hariḥ oṁ
~~~~~~
namasté

When great ācārya-s & svāmī-s write, their approach is so the reader prospers (bhandayati , to cause to prosper). That means their offers are deep and profound, yet at the same time are able to move those with a delicate heart ( this is code for those perfumed with duality as their point of reference).

I thought to offer a few examples of this ability that can be viewed on several levels at the same time. For me it is a joy to do this, as it allows me to research the terms and get their hidden meanings ( the diamonds tucked away). It is in this folder due to the definitions of terms that are applied, hence the relevance.

Kārikā verse 2.37 from gauḍapādiyakārikā-s

निःस्तुतिर्निर्नमस्कारो निःस्वधाकार एव च ।
चलाचलनिकेतश्च यतिर्यादृच्छिको भवेत् ॥ ३७
niḥstutirnirnamaskāro niḥsvadhākāra eva ca |
calācalaniketaśca yatiryādṛcchiko bhavet || 37

The term of interest for this post is calācala

• niḥstuti = nis+stuti free from + praise
• nirnamaskāro = nir + namas + kāro (kāra) = without + reverential salutation , adoration + doing/making
• kāraḥ = kāra+u = kāro
• niḥsvadhā = nis + svadhā = without or free from + habitual state , custom , rule , law . o Yet this is nis + svadhākāra or free from offering oblations to deceased ancestors or deified progenitors
• eva – truly really; way or manner of acting or proceeding , conduct
• ca - and
• yati – the ascetic or one of self-restraint
• calācala – cala = shaking, trembling, unsteady, shaking; yet calā (feminine gender) can also mean the goddess of fortune. Hence this = ‘unsteady fortune’ which = chance, or circumstance. Yet śaṅkara-ji suggests cala = the body ( that which is unsteady or comes and goes – i.e. birth to birth) and sees the 2^nd term as ācala = that which unchanging i.e Being, turiya without birth/unborn.
• yatiryādṛcchiko = yatirya+ ādṛta + si + ka
  
  • yati – the ascetic or one of self-restraint
  • yād or yāt ? ( this is due to the rule of ‘d’ or ‘t’ being the last letter/sound of a term being inserted into a sentence.
  • yād – closely united or connected with
  • yāt – going moving; as long as
  • but yādṛ is also possible and yādṛ = going , travelling, going for seeking. Why so ? ṛ is a vowel at the end of the word being inserted and meets the rule of ‘vowel’ yet happens to be one of them that is excluded !
  
  
• note ‘cch’ in the term comes from t + ś combined that is why I get ‘cchiko’
• si = to bind, tie; it also can mean to hurl or cast; and if feminine gender can mean ‘service’
• ka = is typically ‘who? which? what?’ but also can be used to add diminution , deterioration , or similarity.
  
• bhavet – (from bhū) bhavet , may be , granted , admitted

Hence, one translation of kārikā verse 2.37 is the following:
The man of self-restraint should be above all praise, salutation and all rites (prescribed by the smṛti) in connection with the departed ancestors. He should have this body and the ātman as his support and depend upon chance i.e. he should be satisfied with those things for his physical wants, that chance brings to him.

You see, with this term of calācala it informs us of unsteady fortune (one's chance of things occurring) and of the body that comes and goes. It also suggests ātman , as that which never ~shakes~ or changes for it is Being/pure awareness.

It too suggests that when one is of body-consciousness ( I am this body of name and form), is within the field of chance and circumstance. Yet when one is grounded in ācala, the unchanging Self, then even if chance and circumstance comes it is to the body and seen as the field of change that does not disturb the one's true nature ( Self); Hence this is the person of Self-restraint. Said differently this is the person of Self-referral. Their point of view is from the unshakable level of Being.

इतिशिवं
iti śivaṁ