y6091.2nv28.z22 Canto 6.91: About the Elephant

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Nov 28, 2013, 8:11:51 PM11/28/13

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y6091.2nv28.z22 Canto 6.91: About the Elephant

oॐm

**sv.1. THE BRAHMANA (CUDALA) explains the second parable.

**vlm.1. CHUDÁLA continued:—Hear me, O great prince! now explain to you the meaning of the story of the vindhyan elephant, which will be as useful as it will appear wonderful to you.

The elephant in the Vindhya

forest--that is your Majesty

upon this earth; and his two tusks

are Dispassion and Discernment.

-2-

**sv.2 The two powerful tusks are viveka (discrimination, wisdom) and vairagya (dispassion) which you possess.

2. That elephant of the vindhyan range, is thy veryself in

this forest; and his two strong tusks are no other than the two

virtues of reasoning and resignation, on which you lay your

strength. (Viveka and vairgya i.e. reason and resignation are

the most potent arms of men).

**sv.3 The rider who inflicted pain on the elephant is ignorance which caused you sorrow.

3. The hunter that was the enemy of the elephant and

way laid him in his free rambles, is the personification of that

great ignorance, which hath laid hold of thee for thy misery

only.

Powerful you may be, but you're led by your weakness to pleasure

or pain. An elephant is led from one trouble to another

by the elephant-driver. So, Râjâ, you're led by your folly. -4-

**sv.4 Though powerful, the elephant was overcome by the rider: though excellent in every way, you are overcome by this ignorance or foolishness.

4. Even the strong is foiled by weak, and lead from one

danger to another and from woe to woe; as the strong elephant

was led to by the weak huntsman, and as you O mighty prince!

are exposed by your imbecile ignorance in this forest.

**sv.5 The elephant's cage is the cage of desires in which you are imprisoned.

5. As the mighty elephant was caught in the strong iron

chain, so are you held fast in the snare of your desire (of a

future reward); which has brought all this calamity on you.

**sv.6-7 The only difference is that the iron cage decays in course of time but the cage of desire grows stronger with time.

6. The expectation of man is the iron chain, that is stronger

and harder and more durable than the other; the iron rusts and

wastes away in time, but our expectations rise high and hold

us faster.

7. As it was in the hostility of the huntsman, that he

marked the elephant by his remaining unseen in his hiding

place, so thy ignorance which larks after thee, marks thee for

his pray from a distance.

**sv.8 Even as the elephant broke out of its cage, you abandoned your kingdom and came here.

8. As the elephant broke the bonds of the iron chains of his

enemy, so have you broken asunder the ties of your peaceful

reign and the bonds of your royalty and enjoyments.

**sv.9-10 However, psychological abandonment is not as easy as breaking out of a material cage.

9. It is sometimes possible, O pious prince! to break down

the bonds of iron fetters; but is impossible, O holy prince, to put

a stop to our growing desires and fond expectations.

10. As the huntsman that had caught the elephant in the

trap, fell down himself from on high to the ground; so was

thy ignorance also levelled to the ground, seeing thee deprived

of thy royalty and all thy former dignity. (The pride and

ignorance of a man sinks down with his misfortune).

**sv.11-12 Even as the rider was alerted by the escape, the ignorance and the foolishness in you tremble when the spirit of renunciation manifests in you.

11. When the man who is disgusted with the world, wants

to relinquish his desire of enjoyment, he makes his ignorance

tremble in himself, as the demon that dwells on a tree, quakes

with fear when the tree is felled.

12. When the self-resigned man, remains devoid of his desire

for temporal enjoyments; he bids fare well to his ignorance,

which quits him as the demon departs from the fallen tree.

**sv.13 When the wise man abandons the pursuit of pleasure, ignorance flees from him.

13. A man getting rid of his animal gratifications, demolishes

the abode of his ignorance from the mind; as a wood-cutter

destroyes the bird-nests of the tree, which he has sawn

or cut down on the ground.

यदा वनम्_प्रयातः त्वम् When to the forest you are come

तदा अज्ञानं क्षतं त्वया then unWisdom is diminished by you

पतितम्_सन् being fallen, (but) न निहतम् not destroyed

मनस्.त्याग-महा.असिना by that great sword which severs Manas Mind. -14-

**sv ... the abandonment of the mind or movement of energy in consciousness.... vlm. ... destroyed by the sword of your resignation....

तेन Thus भूयः समुत्थाय again uprising

स्मृत्वा being remembered परिभवम् कृतम् past disgrace/rejection

तपः-प्रपञ्च-खाते अस्मिन् in this pit of fivefold Tapas — exposure to the sun &c. – or prapaJca "bodily" गहने त्वं नियोजितः your beng brought you to the depths... -15-

**sv.16-19 If you had destroyed this ignorance once and for all when you renounced your kingdom, you would not have been trapped by this asceticism. You are the king of the elephants, endowed with the powerful tusk of viveka or wisdom.

16. If you can but now kill your fallen ignorance in any

way, it will not be able to destroy you at once in your rigorous

pehance; though it has reduced you to this plight by your

abdication of royalty.

17. The ditch that the huntsman had dug to circumvent

the elephant, is verily this painful pit of austerity, which thy

ignorance has scooped to enthral you in.

18. The many provisions and supplies with which the

huntsman had filled the hollow, in order to entice the elephant;

are the very many expectations of future reward, which your

ignorance presents before you, as the recompense of your penitence.

19. O prince, though you are not the witless elephant (gaja-*murkha);

yet you are not unlike the same, by your being cast

in this forest by your incorrigible ignorance.

**sv.20 However, alas, in this dense forest you have been trapped by the rider known as ignorance, and you lie imprisoned in the blind well, known as asceticism.

20. The ditch of the elephant, was verily filled with the

tender plants and leaves for the fodder of the elephant; but

your cave is full of rigorous austerities, which no humanity can

bear or tolerate.

21. You are still encaged in this prison house of the ascetic's cell, and doomed to undergo all the imaginative torments of your penance and martyrdom. You verily resemble the fallen Bali, that is confined in his subterranean cell.

**sv.21-22 O king, why did you not listen to the wise words of your wife, Cudala, who is indeed a knower of the truth? She is the foremost among the knowers of the self and there is no contradiction between her words and her deeds. Whatever she says is true and is worth putting into practice. However, even if you did not in the past listen to her words and assimilate them, why did you not abandon everything in total renunciation?

22. You are no doubt the empty headed elephant, that art fast bound in the chain of false rigours, and incarcerated in this cave of your ignorance; thus I have given the full exposition of the parable of the elephant of vindhyan mountain, and now glean the best lesson for thyself from this.

oॐm

hk6091

cUDAlopAkhyAne hastikAkhyAnatAtparyavivaraNam |

ekanavatitamaH sargaH ||6|91||

yo'sau vindhyavane hastI so'sminbhUmitale bhavAn |

yau vairAgyavivekau tau dvau tasya dazanau sitau ||2||

atizakto'pyazaktena duHkhAduHkhaM bhayAdbhayam |

hastI hastipakeneva rAjan maurkhyeNa nIyase ||4||

yadA vanaM prayAtastvaM tadA'jJAnaM kSataM tvayA |

patitaM sannanihataM manastyAgamahAsinA ||6|91|14||

tena bhUyaH samutthAya smRtvA paribhavaM kRtam |

tapaHprapaJcakhAte'smin gahane tvaM niyojitaH ||6|91|15||

oॐm

wn6091

cUDAlopAkhyAne hastikAkhyAnatAtparyavivaraNam |

ekanavatitamaH sargaH ||6|91||

yo'sau vindhyavane hastI so'sminbhUmitale bhavAn |

yau vairAgyavivekau tau dvau tasya dazanau sitau ||2||

atizakto'pyazaktena duHkhAduHkhaM bhayAdbhayam |

hastI hastipakeneva rAjan maurkhyeNa nIyase ||4||

यदा वनम्_प्रयातस्_त्वम्_तदा_अज्ञानम्_क्षतम्_त्वया । पतितम्_सन् न निहतम्_मनस्.त्याग-महा.असिना ॥६।९१।१४॥ तेन भूयः समुत्थाय स्मृत्वा परिभवम्_कृतम् । तपः-प्रपञ्च-खाते_अस्मिन् गहने त्वम्_नियोजितः ॥६।९१।१५॥

oॐm

wn6091

cUDAlopAkhyAne hastikAkhyAnatAtparyavivaraNam |

ekanavatitamaH sargaH ||6|91||

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oॐm

````y6091.001

**cUDAlovAca |

idAnIM rAjazArdUla vastusaMpratipattaye |

zRNu vindhyebhavRttAntavivRtiM smayakAriNIm ||6|91|1||

**cUDAlovAca |

idAnIM rAja-zArdUla vastu-saMpratipattaye |

zRNu vindhyebha-vRttAnta-vivRtiM smaya-kAriNIm ||6|91|1||

cUDAlA_uvAca ## #cUDAlA: ##

idAnIM rAja-zArdUla ## x ##

vastu-saMpratipattaye ## x ##

zRNu ## x ##

vindhyebha-vRttAnta-vivRtiM smaya-kAriNIm ## x -1- ##

# saMpratipatti

**sv.1 THE BRAHMANA (CUDALA) continued: Now listen to the significance of the second parable. hat was described as the elephant in the Vindhya hills, that you are on this earth.

**vlm.1 CHUDÁLA continued:--Hear me, O great prince! now explain to you the meaning of the story of the vindhyan elephant, which will be as useful as it will appear wonderful to you.

**cUDAlovAca |

idAnIM rAjazArdUla vastusaMpratipattaye |

zRNu vindhyebhavRttAntavivRtiM smayakAriNIm ||6|91|1||

````y6091.002

yo'sau vindhyavane hastI so'sminbhUmitale bhavAn |

yau vairAgyavivekau tau dvau tasya dazanau sitau ||6|91|2||

yo 'sau vindhya-vane hastI so 'smin bhUmi-tale bhavAn |

yau vairAgya-vivekau tau dvau tasya dazanau sitau ||6|91|2||

yo 'sau vindhya-vane hastI – What is the elephant in the Vindhya forest -

so 'smin bhUmitale bhavAn – that is your Majesty on this earth -

yau vairAgya-vivekau – what are Vairâgya Dispassion and Viveka Discenment -

tau dvau – those two -

tasya dazanau sitau – are his two tusks.

**vlm.2. That elephant of the vindhyan range, is thy veryself in this forest; and his two strong tusks are no other than the two virtues of reasoning and resignation, on which you lay your strength. (Viveka and vairgya i.e. reason and resignation are the most potent arms of men).

**sv.2 The two powerful tusks are viveka (discrimination, wisdom) and vairagya (dispassion) which you possess.

yo'sau vindhyavane hastI so'sminbhUmitale bhavAn |

yau vairAgyavivekau tau dvau tasya dazanau sitau ||6|91|2||

The elephant in the Vindhya

forest--that is your Majesty

upon this earth; and his two tusks

are Dispassion and Discernment.

-2-

````y6091.003

yazcAsau vAraNAkrAntitatparo hastipaH sthitaH |

tad ajJAnaM tavAkrAntitatparaM tava duHkhadam ||6|91|3||

yaz cAsau vAraNAkrAnti-tatparo hastipaH sthitaH |

tad ajJAnaM tavAkrAnti-tatparaM tava duHkha-dam ||6|91|3||

yaz ca asau vAraNa-AkrAnti-tatparaH -

hastipaH sthitaH -

tad ajJAnaM tava AkrAnti-tatparaM -

tava duHkha-dam -

**vlm.3. The hunter that was the enemy of the elephant and way laid him in his free rambles, is the personification of that great ignorance, which hath laid hold of thee for thy misery only.

**sv.3 The rider who inflicted pain on the elephant is ignorance which caused you sorrow.

yazcAsau vAraNAkrAntitatparo hastipaH sthitaH |

tad ajJAnaM tavAkrAntitatparaM tava duHkhadam ||6|91|3||

````y6091.004

atizakto'pyazaktena duHkhAduHkhaM bhayAdbhayam |

hastI hastipakeneva rAjan maurkhyeNa nIyase ||6|91|4||

atizakto'py azaktena duHkhAduHkhaM bhayAd bhayam |

hastI hasti-pakeneva rAjan maurkhyeNa nIyase ||6|91|4||

ati-zaktaH api – However capable/powerful -

azaktena – by the powerless -

duHkha-aduHkhaM – in pleasure and pain -

bhayAd bhayam – from fear to fear -

hastI hastipakena iva – like the elephant by the elephant-driver -

rAjan maurkhyeNa nIyase – Râjâ, you are led by your folly.

**vlm.4. Even the strong is foiled by weak, and lead from one danger to another and from woe to woe; as the strong elephant was led to by the weak huntsman, and as you O mighty prince!

are exposed by your imbecile ignorance in this forest.

**sv.4 Though powerful, the elephant was overcome by the rider: though excellent in every way, you are overcome by this ignorance or foolishness.

atizakto'pyazaktena duHkhAduHkhaM bhayAdbhayam |

hastI hastipakeneva rAjan maurkhyeNa nIyase ||6|91|4||

Powerful you may be, but you're led by your weakness to pleasure

or pain. An elephant is led from one trouble to another

by the elephant-driver. So, Râjâ, you're led by your folly. -4-

````y6091.005

yallohavajrasAreNa vAraNaH pariyantritaH |

tadAzApAzajAlena bhavAnApadamAvRtaH ||6|91|5||

yal loha-vajra-sAreNa vAraNaH pariyantritaH |

tad AzA-pAza-jAlena bhavAn Apadam AvRtaH ||6|91|5||

yat loha-vajra-sAreNa ## x ##

vAraNaH pariyantritaH ## x ##

tad AzA-pAza-jAlena ## x ##

bhavAn Apadam AvRtaH ## x -5- ##

**vlm.5. As the mighty elephant was caught in the strong iron chain, so are you held fast in the snare of your desire (of a future reward); which has brought all this calamity on you.

**sv.5 The elephant's cage is the cage of desires in which you are imprisoned.

yallohavajrasAreNa vAraNaH pariyantritaH |

tadAzApAzajAlena bhavAnApadamAvRtaH ||6|91|5||

````y6091.006

AzA hi loharajjubhyo viSamA vipulA dRDhA |

kAlena dhIyate lohaM tRSNA tu parivardhate ||6|91|6||

AzA hi loha-rajjubhyo viSamA vipulA dRDhA |

kAlena dhIyate lohaM tRSNA tu parivardhate ||6|91|6||

AzA hi loha-rajjubhyaH -

viSamA vipulA dRDhA -

kAlena dhIyate lohaM -

tRSNA tu parivardhate -

**vlm.6. The expectation of man is the iron chain, that is stronger and harder and more durable than the other; the iron rusts and wastes away in time, but our expectations rise high and hold us faster.

**sv.6-7 The only difference is that the iron cage decays in course of time but the cage of desire grows stronger with time.

AzA hi loharajjubhyo viSamA vipulA dRDhA |

kAlena dhIyate lohaM tRSNA tu parivardhate ||6|91|6||

````y6091.007

yad dvandve'pekSate vairI gajamArAdalakSitaH |

prekSate tvAM tadajJAnaM krIDArthaM baddhamekakam ||6|91|7||

yad dvandve 'pekSate vairI gajamArAdalakSitaH |

prekSate tvAM tad ajJAnaM krIDArthaM baddham ekakam ||6|91|7||

yad dvandve 'pekSate vairI gajamArAdalakSitaH -

prekSate tvAM tad ajJAnaM krIDArthaM baddham ekakam -

**vlm.7. As it was in the hostility of the huntsman, that he marked the elephant by his remaining unseen in his hiding place, so thy ignorance which larks after thee, marks thee for his pray from a distance.

**sv.6-7 The only difference is that the iron cage decays in course of time but the cage of desire grows stronger with time.

yad dvandve'pekSate vairI gajamArAdalakSitaH |

prekSate tvAM tadajJAnaM krIDArthaM baddhamekakam ||6|91|7||

````y6091.008

yad babhaJja gajaH zatroH zRGkhalAjAlabandhanam |

tattatyAja bhavAnbhogabhUmiM rAjyamakaNTakam ||6|91|8||

yad babhaJja gajaH zatroH zRGkhalAjAla-bandhanam |

tat tatyAja bhavAn bhoga-bhUmiM rAjyam akaNTakam ||6|91|8||

yad babhaJja gajaH zatroH -

zRGkhalAjAla-bandhanam -

tat tatyAja bhavAn -

bhoga-bhUmiM rAjyam akaNTakam -

**vlm.8. As the elephant broke the bonds of the iron chains of his enemy, so have you broken asunder the ties of your peaceful reign and the bonds of your royalty and enjoyments.

**sv.8 Even as the elephant broke out of its cage, you abandoned your kingdom and came here.

yad babhaJja gajaH zatroH zRGkhalAjAlabandhanam |

tattatyAja bhavAnbhogabhUmiM rAjyamakaNTakam ||6|91|8||

````y6091.009

kadAcitsukaraM zastrazRGkhalAbandhabhedanam |

na tvasya manasaH sAdho bhogAzAvinivAraNam ||6|91|9||

kadAcit sukaraM zastra-zRGkhalA-bandha-bhedanam |

na tv asya manasaH sAdho bhogAzA-vinivAraNam ||6|91|9||

kadAcit sukaram ## x ##

zastra-zRGkhalA-bandha-bhedanam ## x ##

na tv asya manasaH sAdho ## x ##

bhoga-AzA-vinivAraNam ## x -9- ##

**vlm.9. It is sometimes possible, O pious prince! to break down the bonds of iron fetters; but is impossible, O holy prince, to put a stop to our growing desires and fond expectations.

**sv.9-10 However, psychological abandonment is not as easy as breaking out of a material cage.

kadAcitsukaraM zastrazRGkhalAbandhabhedanam |

na tvasya manasaH sAdho bhogAzAvinivAraNam ||6|91|9||

````y6091.010

yadi me pATayatyuccairbandhaM hastipako'yatat |

tvayi tyajati tadrAjyamajJAnaM patitaM kRtam ||6|91|10||

yadi me pATayaty uccair bandhaM hasti-pako 'yatat |

tvayi tyajati tad rAjyam ajJAnaM patitaM kRtam ||6|91|10||

yadi me pATayaty uccair -

bandhaM hasti-pako 'yatat -

tvayi tyajati tad rAjyam -

ajJAnaM patitaM kRtam -

**vlm.10. As the huntsman that had caught the elephant in the trap, fell down himself from on high to the ground; so was thy ignorance also levelled to the ground, seeing thee deprived of thy royalty and all thy former dignity. (The pride and ignorance of a man sinks down with his misfortune).

**sv.9-10 However, psychological abandonment is not as easy as breaking out of a material cage.

yadi me pATayatyuccairbandhaM hastipako'yatat |

tvayi tyajati tadrAjyamajJAnaM patitaM kRtam ||6|91|10||

````y6091.011

yadA viraktaH puruSo bhogAzAM tyaktumicchati |

tadA prakampate'jJAnaM chedye vRkSe pizAcavat ||6|91|11||

yadA viraktaH puruSo bhogAzAM tyaktum icchati |

tadA prakampate 'jJAnaM chedye vRkSe pizAcavat ||6|91|11||

yadA viraktaH puruSaH – ## When a dispassionate person = ##

bhogAzAM tyaktum icchati – ## x = ##

tadA prakampate ajJAnam – ## x = ##

chedye vRkSe pizAcavat – ## x = ##

#bhogAzA

**vlm.11. When the man who is disgusted with the world, wants to relinquish his desire of enjoyment, he makes his ignorance tremble in himself, as the demon that dwells on a tree, quakes with fear when the tree is felled.

**sv.11-12 Even as the rider was alerted by the escape, the ignorance and the foolishness in you tremble when the spirit of renunciation manifests in you.

yadA viraktaH puruSo bhogAzAM tyaktumicchati |

tadA prakampate'jJAnaM chedye vRkSe pizAcavat ||6|91|11||

````y6091.012

yadA vivekI puruSo bhogAnsaMtyajya tiSThati |

tadA palAyate'jJAnaM chinne vRkSe pizAcavat ||6|91|12||

yadA vivekI puruSo bhogAn saMtyajya tiSThati |

tadA palAyate 'jJAnaM chinne vRkSe pizAcavat ||6|91|12||

yadA vivekI puruSaH ## x ##

bhogAn saMtyajya tiSThati ## x ##

tadA palAyate ajJAnam ## x ##

chinne vRkSe pizAcavat ## x -12- ##

**vlm.12. When the self-resigned man, remains devoid of his desire for temporal enjoyments; he bids fare well to his ignorance, which quits him as the demon departs from the fallen tree.

**sv.11-12 Even as the rider was alerted by the escape, the ignorance and the foolishness in you tremble when the spirit of renunciation manifests in you.

yadA vivekI puruSo bhogAnsaMtyajya tiSThati |

tadA palAyate'jJAnaM chinne vRkSe pizAcavat ||6|91|12||

````y6091.013

bhogaughe nUnamunmukte patatyajJAnasaMsthitiH |

pAdape krakakacchinne kulAyastadgato yathA ||6|91|13||

bhoga-oghe nUnam unmukte pataty ajJAna-saMsthitiH |

pAdape krakaka-cchinne kulAyas tad-gato yathA ||6|91|13||

bhoga-oghe ## In the pleasure-ocean ##

nUnam unmukte ## now appearing ##

patati ## he falls ##

ajJAna-saMsthitiH ## x ## being set in ignorance —

pAdape krakaka-c-chinne ## x ## in a saw-cut tree —

kulAyas tad-gato yathA ## x ## so the flocks/nests go

**vlm.13. A man getting rid of his animal gratifications, demolishes the abode of his ignorance from the mind; as a wood-cutter destroyes the bird-nests of the tree, which he has sawn or cut down on the ground.

**sv.13 When the wise man abandons the pursuit of pleasure, ignorance flees from him.

bhogaughe nUnamunmukte patatyajJAnasaMsthitiH |

pAdape krakakacchinne kulAyastadgato yathA ||6|91|13||

```y6091.014

यदा वनं प्रयातस्त्वं तदाऽज्ञानं क्षतं त्वया ।

पतितं सन्ननिहतं मनस्त्यागमहासिना ॥६।९१।१४॥

यदा वनम्_प्रयातस्_त्वम्_तदा_अज्ञानम्_क्षतम्_त्वया ।

पतितम्_सन् न निहतम्_मनस्.त्याग-महा.असिना ॥६।९१।१४॥

yadA vanam_prayAtas_tvam_tadA_ajJAnam_kSatam_tvayA |

patitam_san na nihatam_manas.tyAga-mahA.asinA ||6|91|14||

yadA vanam_prayAtaH tvam ## When to the forest you are come ##

tadA ajJAnam_kSatam_tvayA ## then unWisdom is diminished by you ##

patitam_san ## being fallen, (but) ## na nihatam ## not destroyed ##

manas.tyAga-mahA.asinA ## by that great sword which severs Manas Mind. -14-##

jd>#kSaN —> #kSata क्षत -p.p.- [क्षण्-क्त] - Wounded, torn, broken down, diminished &c; see क्षण्; रक्तप्रसाधितभुवः क्षतविग्रहाश्च Ve.1.7. •-• kSata —> #yoni-H -योनिः f. a woman who is no longer a virgin. • kSata —> #vikSata ~ -विक्षत - mangled, covered with cuts and wounds.

**vlm.14. You have no doubt put down your ignorance, by your resignation of royalty and resorting to this forest; your mind is of course cast down by it, but it is not yet destroyed by the sword of your resignation. (A cast down or sunken spirit or mind is not really killed, but revives and lives again in time).

**AB. … manas-tyAga-~tattva-jJAnena … ||

**sv.14 When you went to the forest, you had seriously wounded this ignorance, but you had failed to destroy it by the abandonment of the mind or movement of energy in consciousness, even as the elephant failed to kill the rider.

yadA vanaM prayAtastvaM tadA'jJAnaM kSataM tvayA |

patitaM sannanihataM manastyAgamahAsinA ||6|91|14||

यदा वनम्_प्रयातस्_त्वम्_तदा_अज्ञानम्_क्षतम्_त्वया । पतितम्_सन् न निहतम्_मनस्.त्याग-महा.असिना ॥६।९१।१४॥

यदा वनम्_प्रयातः त्वम् When to the forest you are come

तदा अज्ञानं क्षतं त्वया then unWisdom is diminished by you

पतितम्_सन् being fallen, (but) न निहतम् not destroyed

मनस्.त्याग-महा.असिना by that great sword which severs Manas Mind. -14-

**sv ... the abandonment of the mind or movement of energy in consciousness.... vlm. ... destroyed by the sword of your resignation....

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तेन भूयः समुत्थाय स्मृत्वा परिभवं कृतम् ।

तपःप्रपञ्चखातेऽस्मिन् गहने त्वं नियोजितः ॥६।९१।१५॥

तेन भूयः समुत्थाय स्मृत्वा परिभवम्_कृतम् ।

तपः-प्रपञ्च-खाते_अस्मिन् गहने त्वम्_नियोजितः ॥६।९१।१५॥

tena bhUyaH samutthAya smRtvA paribhavam_kRtam |

tapaH-prapaJca-khAte_asmin gahane tvam_niyojitaH ||6|91|15||

tena ## Thus ## bhUyaH samutthAya ## again uprising ##

smRtvA ## being remembered ##

paribhavam kRtam ## past disgrace/rejection ##

tapaH-prapaJca-khAte asmin ## in this pit of fivefold Tapas — exposure to the sun &c. – or prapaJca "bodily" ##

gahane tvaM niyojitaH ## your beng brought you to the depths... -15- ##

jd>#bhU —> #paribhU —>#paribhava, #parIbhava परि (री) भवः –m.- Insult, injury, humiliation, disrespect, degradation, disgrace • Defeat, discomfiture.

**vlm.15. It rises again and gains renewed strength and minding its former defeat, it has at last over powered on you by confining you in this wilderness; and restraining you in the painful dungeon of your false asceticism.

**sv.15 Therefore, this ignorance has arisen once again and, remembering the way in which you overpowered the previous desires, it has trapped you in the pit known as asceticism.

tena bhUyaH samutthAya smRtvA paribhavaM kRtam |

tapaHprapaJcakhAte'smin gahane tvaM niyojitaH ||6|91|15||

तेन भूयः समुत्थाय स्मृत्वा परिभवम्_कृतम् । तपः-प्रपञ्च-खाते_अस्मिन् गहने त्वम्_नियोजितः ॥६।९१।१५॥

तेन Thus भूयः समुत्थाय again uprising

स्मृत्वा being remembered परिभवम् कृतम् past disgrace/rejection

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tadaivAdhAtayiSyastvaM yadyajJAnaM tathAgatam |

rAjyatyAgavidhau tattvaM nAhaniSyatkSayaM gatam ||6|91|16||

tadA_evAdhAtayiSyas tvaM yad yajJAnaM tathAgatam |

rAjya-tyAga=vidhau tattvaM nAhaniSyat kSayaM gatam ||6|91|16||

tadA evAdhAtayiSyas tvam ## x ##

yad yajJAnaM tathA Agatam ## x ##

rAjya-tyAga=vidhau tattvam ## x ##

nAhaniSyat kSayaM gatam ## x -16- ##

**vlm.16. If you can but now kill your fallen ignorance in any way, it will not be able to destroy you at once in your rigorous pehance; though it has reduced you to this plight by your abdication of royalty.

tadaivAdhAtayiSyastvaM yadyajJAnaM tathAgatam |

rAjyatyAgavidhau tattvaM nAhaniSyatkSayaM gatam ||6|91|16||

````y6091.017

yatkhAtavalayastena vairiNA hastinaH kRtaH |

tattapoduHkhamakhilamajJAnena tavArpitam ||6|91|17||

yat khAta-valayas tena vairiNA hastinaH kRtaH |

tat tapo-duHkham akhilam ajJAnena tavArpitam ||6|91|17||

yat khAta-valayas tena ## x ##

vairiNA hastinaH kRtaH ## x ##

tat tapo-duHkham akhilam ## x ##

ajJAnena tavArpitam ## x -17- ##

**vlm.17. The ditch that the huntsman had dug to circumvent the elephant, is verily this painful pit of austerity, which thy ignorance has scooped to enthral you in.

yatkhAtavalayastena vairiNA hastinaH kRtaH |

tattapoduHkhamakhilamajJAnena tavArpitam ||6|91|17||

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yA tasya rAjarAjazrIrgajArernRpasattama |

sA tvavajJAnanRpatezcintAbhyantaracAriNI ||6|91|18||

yA tasya rAja-rAja-zrIr gajArer nRpa-sattama |

sA tv avajJAna-nRpatez cintAbhyantara-cAriNI ||6|91|18||

yA tasya rAja-rAja-zrIH ## x ##

gajArer nRpa-sattama ## x ##

sA tv avajJAna-nRpateH ## x ##

cintA-abhyantara-cAriNI ## x -18- ##

**vlm.18. The many provisions and supplies with which the huntsman had filled the hollow, in order to entice the elephant; are the very many expectations of future reward, which your ignorance presents before you, as the recompense of your penitence.

yA tasya rAjarAjazrIrgajArernRpasattama |

sA tvavajJAnanRpatezcintAbhyantaracAriNI ||6|91|18||

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tvaM gajendrastvayam sAdho dIrghe vane'gajo'pi san |

ajJAnavairiNA tena nikSiptastarasAbhitaH ||6|91|19||

tvaM gajendras tv ayam sAdho dIrghe vane 'gajo 'pi san |

ajJAna-vairiNA tena nikSiptas tarasAbhitaH ||6|91|19||

tvaM gajendras tv ayam sAdho -

dIrghe vane 'gajo 'pi san -

ajJAna-vairiNA tena -

nikSiptas tarasAbhitaH -

**vlm.19. O prince, though you are not the witless elephant (gaja-*murkha); yet you are not unlike the same, by your being cast in this forest by your incorrigible ignorance.

tvaM gajendrastvayam sAdho dIrghe vane'gajo'pi san |

ajJAnavairiNA tena nikSiptastarasAbhitaH ||6|91|19||

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yatkhAtavalayo bAlalatAbhiravaguNthitaH |

AvRtaM tattapoduHkhamISatsajjanavRttibhiH ||6|91|20||

yat khAta-valayo bAla-latAbhir avaguNthitaH |

AvRtaM tat tapo-duHkham ISat-sajjana-vRttibhiH ||6|91|20||

yat khAta-valayaH ## x ##

bAla-latAbhiH ## x ##

avaguNthitaH ## x ##

AvRtaM tat ## x ##

tapo-duHkham ## x ##

ISat-sajjana-vRttibhiH ## x -20- ##

**vlm.20. The ditch of the elephant, was verily filled with the tender plants and leaves for the fodder of the elephant; but your cave is full of rigorous austerities, which no humanity can bear or tolerate.

**sv.20 However, alas, in this dense forest you have been trapped by the rider known as ignorance, and you lie imprisoned in the blind well, known as asceticism.

yatkhAtavalayo bAlalatAbhiravaguNthitaH |

AvRtaM tattapoduHkhamISatsajjanavRttibhiH ||6|91|20||

````y6091.021

ityadyApi tapaHkhAte duHkhe hyasminsudAruNe |

sthito'smi pAtAlatale nRpa baddho yathA baliH ||6|91|21||

ity adyApi tapaH-khAte duHkhe hy asmin sudAruNe |

sthito 'smi pAtAlatale nRpa baddho yathA baliH ||6|91|21||

ity adya api tapaH-khAte ## x ##

duHkhe hy asmin sudAruNe ## x ##

sthito 'smi pAtAla-tale ## x ##

nRpa baddho yathA baliH ## x -21- ##

**vlm.21. You are still encaged in this prison house of the ascetic's cell, and doomed to undergo all the imaginative torments of your penance and martyrdom. You verily resemble the fallen Bali, that is confined in his subterranean cell.

ityadyApi tapaHkhAte duHkhe hyasminsudAruNe |

sthito'smi pAtAlatale nRpa baddho yathA baliH ||6|91|21||

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gajastvamAzA nigaDAni vairI

moho nikhAtaH punaraprabandhaH |

mahItalaM vindhya udanta itthaM

tvadIya uktaH kuru yatkaroSi ||6|91|22||

gajastvam AzA nigaDAni vairI

moho nikhAtaH punar aprabandhaH |

mahItalaM vindhya udanta itthaM

tvadIya uktaH kuru yat karoSi ||6|91|22||

gajastvam AzA nigaDAni vairI -

moho nikhAtaH punar aprabandhaH -

mahItalaM vindhya udanta itthaM -

tvadIya uktaH kuru yat karoSi -

**vlm.22. You are no doubt the empty headed elephant, that art fast bound in the chain of false rigours, and incarcerated in this cave of your ignorance; thus I have given the full exposition of the parable of the elephant of vindhyan mountain, and now glean the best lesson for thyself from this.

gajastvamAzA nigaDAni vairI

moho nikhAtaH punaraprabandhaH |

mahItalaM vindhya udanta itthaM

tvadIya uktaH kuru yatkaroSi ||6|91|22||

ityArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkIye deva-dutokte mokSopAyeSu nirvANa-prakaraNe pUrvArdhe cU- hastikAkhyAna-tAtparya-vivaraNaM nAmaîka-navatitamaH sargaH ||6|91||

oॐm

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oॐm

y6091.2nv28.z22 Canto 6.91: About the Elephant

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y6091.2nv28.z22 Canto 6.91 About the Elephant.docx

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