fm6091 2.nv28 About the Elephant .z22
jivadas
work in progress .v17
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fm6091 2.nv28 About the Elephant .z22
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Oॐm
About the Elephant
chUDAlA.Topknot said—
01|o/
इदानीम् राजशार्दूल वस्तुसंप्रतिपत्तये ।
शृणु विन्ध्येभवृत्तान्तविवृतिम् स्मयकारिणीम् ॥६।९१।१॥
idAnIm rAja.zArdUla vastu-sampratipattaye |
zRNu vindhya-ibha-vRttAnta-vivRtim smaya-kAriNIm ||6|91|01||
.
idAnIm rAja-zArdUla - now, Lion.King =
vastu-sampratipattaye - substantiating the comparison =
zRNu – listen to
vindhya~ibha-vRttAnta-vivRtim - The Veil of the Tale of the Vindhya Bull.Elephant Unraveled =
smaya-kAriNIm – something which may surprise you.
#sampratipatti
~sv. Now listen to the significance of the second parable.
~vlm. ... which will be as useful as it will appear wonderful to you.
02|o/
यो_sसौ विन्ध्य-वने हस्ती सो_sस्मिन् भूमि-तले भवान् ।
यौ वैराग्य-विवेकौ तौ द्वौ तस्य दशनौ सितौ ॥६।९१।२॥
ya:_asau vindhya-vane hastI sa:_asmin bhUmi-tale bhavAn |
yau vairAgya-vivekau tau dvau tasya dazanau sitau ||02||
.
the Bull.Elephant in the vindhya forest—
that is Your.Beingness upon this earth;
and his two tusks
are
vairAgya.Dispassion and viveka.Discernment
.
~sv. ... viveka (discrimination, wisdom) and vairAgya (dispassion) which you possess.
~vlm. ... Viveka and vairgya i.e. reason and resignation ...
* yo_asau vindhya-vane hastI what is the elephant in the Vindhya forest so_asmin bhUmitale bhavAn that is your Majesty on this earth yau vairAgya-vivekau what are vairAgya.Dispassion and viveka.Discernment tau dvau those two tasya dazanau sitau are his two tusks.
03|o/
यश्_च_असौ वारण-आक्रान्ति-तत्परो हस्तिप: स्थित: ।
तद् अज्ञानम् तव_आक्रान्ति-तत्परम् तव दु:ख.दम् ॥६।९१।३॥
yaz_ca_asau vAraNa-AkrAnti-tatparo hastipa: sthita: |
tat_ ajJAnam tava_AkrAnti-tatparam tava du:kha.dam ||03||
.
yaz_ca asau - and what is this =
vAraNa-AkrAnti-tatpara: - elephant-overcoming thereafter=
hastipa: sthita: - the Mahout seated on him =
tat_ ajJAnam - That then is unWisdom =
tava AkrAnti-tatparam - your overcoming thereafter =
tava du:kha-dam – is your misery-gift.
~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.
04|o/
अतिशक्तो अप्य् अशक्तेन दु:ख~अदु:खम् भयाद् भयम् ।
हस्ती हस्ति-पकेन .इव राजन् मौर्ख्येण नीयसे ॥६।९१।४॥
atizakto_ api_ azaktena du:kha~a.du:kham bhayAt_ bhayam |
hastI hasti-pakena_iva rAjan maurkhyeNa nIyase ||04||
.
ati-zakta: api
even the very crafty
azaktena
without craft are
du:kha-adu:kham
in pleasure and pain
bhayAt_ bhayam
from fear to fear
hastI hastipakena iva
like the elephant by the elephant-driver
rAjan maurkhyeNa nIyase
_rAjA, 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.
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.
*ati-zakta: api However capable/powerful azaktena by the powerless du:kha-adu:kham in pleasure and pain bhayAt_ bhayam from fear to fear hastI hastipakena iva like the elephant by the elephant-driver rAjan maurkhyeNa nIyase
05|o/
यल्_लोह-वज्र-सारेण वारण: परियन्त्रित: ।
तद् आशा-पाश-जालेन भवान् आपदम् आवृत: ॥६।९१।५॥
yat_loha-vajra-sAreNa vAraNa: pariyantrita: |
tat_AzA-pAza-jAlena bhavAn Apadam AvRta: ||05||
.
yat loha-vajra-sAreNa – who by iron-solidity =
vAraNa: pariyantrita: - (the Bull) was ensnared =
tad AzA-pAza-jAlena – he by a net of Hope-snares, =
bhavAn Apadam AvRta: - Your.Beingness, to disaster has been duped.
* #loha is a red metal, usu. "iron (ore, or rust)". or "copper".
~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.
06|o/
आशा हि लोह-रज्जुभ्यो विषमा विपुला दृढा ।
कालेन धीयते लोहम् तृष्णा तु परिवर्धते ॥६।९१।६॥
AzA hi loha-rajjubhya:_viSamA vipulA dRDhA |
kAlena dhIyate loham tRSNA tu parivardhate ||06||
.
AzA hi loha-rajjubhya: - for Hope with iron chains is =
#viSamA
#vipulA
dRDhA – solid/constant =
kAlena dhIyate loham – is meditatively iron =
tRSNA tu parivardhate – but Craving flourishes.
~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.
07|o/
यद् द्वन्द्वे_sपेक्षते वैरी गजमाराद-लक्षित: ।
प्रेक्षते त्वाम् तद् अज्ञानम् क्रीडार्थम् बद्धम् एककम् ॥६।९१।७॥
yat_dvandve_apekSate vairI gajamArAda-lakSita: |
prekSate tvAm tat_ajJAnam krIDArtham baddham ekakam ||07||
.
yad dvandve - x =
apekSate
ईक्ष् #IkS -> #apekS -> #apekS - apa.IkS - to look away, or around • to have some design • to have regard to, to respect • to look for, to expect • to require, have an eye to • with na, not to like - to see, gaze at • to watch over (with tam or rarely tasmin) • to see in one's mind, think, have a thought • to observe (the stars) • to foretell for (tasmai) • lit. to observe the stars for any one): - Caus. - apekSayati - to make one look at (with tam). - samapekS -
vairI gaja-mArAdalakSita: - x =
prekSate – looks at/on
#prekS
tvAm tat_ ajJAnam - x =
krIDArtham - for play =
baddham ekakam – bound alone.
~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.
08|o/
यद् बभञ्ज गज: शत्रो: शृङ्खला-जाल-बन्धनम् ।
तत् तत्याज भवान्_भोग-भूमिम् राज्यम् अकण्टकम् ॥६।९१।८॥
yat_babhaJja gaja: zatro: zRGkhalA-jAla-bandhanam |
tat tatyAja bhavAn_bhoga-bhUmim rAjyam akaNTakam ||08||
.
yad babhaJja gaja: zatro: - that which the elephant shattered, the enemy's =
zRGkhalA-jAla-bandhanam – net of binding fetters =
tat tatyAja bhavAn – that he cast.off, Your Beingness, =
bhoga-bhUmim rAjyam akaNTakam – the plentiful land of his domain untroubled (without thorns).
~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.
09|o/
कदा.चित् सुकरम् शस्त्र-शृङ्खला-बन्ध-भेदनम् ।
न त्व्_अस्य मनस: साधो भोग-आशा-विनिवारणम् ॥६।९१।९॥
kadA.cit sukaram zastra-zRGkhalA-bandha-bhedanam |
na tv_asya manasa: sAdho bhoga-AzA-vinivAraNam ||09||
.
kadA.cit sukaram – sometimes easily =
zastra-zRGkhalA-bandha-bhedanam - x =
na tu asya manasa: - but not of this Mind, sAdhu, =
bhoga-AzA-vi.nivAraNam – keeping.off/restraining the hope of pleasure.
~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. However, psychological abandonment is not as easy as breaking out of a material cage.
10|o/
यद् इभे पाटयत्य् उच्चैर् बन्धम् हस्तिपको ऽपतत् ।
त्वयि त्यजति तद् राज्यम् अज्ञानम् पतितम् कृतम् ॥६।९१।१०॥
yat_ ibhe pATayati_ uccai:_ bandham hastipaka:_apatat |
tvayi tyajati tat_ rAjyam a‑jJAnam patitam kRtam ||10||
.
yad ibhe pATayati - what when the elephant is made to fall =
uccair - on high =
bandham - bound =
hastipaka:_ apatat - the Mahout fell =
tvayi tyajati tad rAjyam - when you abandoned that kingly domain =
ajJAnam patitam kRtam - into ignorance falling was done.
~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. However, psychological abandonment is not as easy as breaking out of a material cage.
11|o/
यदा विरक्त: पुरुषो_ भोगाशाम् त्यक्तुम् इच्छति ।
तदा प्रकम्पते_sज्ञानम् छेद्ये वृक्षे पिशाचवत् ॥६।९१।११॥
yadA virakta: puruSa: bhoga.AzAm tyaktum icchati |
tadA prakampate_ajJAnam chedye vRkSe pizAcavat ||11||
.
yadA virakta: puruSa:
when a dispassionate person
bhogAzAm tyaktum icchati - x =
tadA - then =
prakampate ajJAnam - x =
chedye vRkSe - when a tree is to be chopped.down =
pizAcavat - like a pishAcha.Cannibal =
#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. 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.
12|o/
यदा विवेकी पुरुषो_ भोगान्_संत्यज्य तिष्ठति ।
तदा पलायते_sज्ञानम् छिन्ने वृक्षे पिशाचवत् ॥६।९१।१२॥
yadA vivekI puruSa:_ bhogAn_saMtyajya tiSThati |
tadA palAyate_a-jJAnam chinne vRkSe pizAcavat ||12||
.
yadA vivekI puruSa:
when a discerning person
bhogAn saMtyajya
having forsaken pleasures remains
tiSThati
tadA palAyate ajJAnam - x =
chinne vRkSe – when the tree is cut
pizAcavat - like a pishAcha.Cannibal =
~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. 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.
13|o/
भोग-ओघे नूनम् उन्मुक्ते पतत्य् अज्ञान-संस्थिति: ।
पादपे क्रकक-च्.छिन्ने कुलायस्_तद्-गतो_ यथा ॥६।९१।१३॥
bhoga-oghe nUnam unmukte patati_a-jJAna-saMsthiti: |
pAdape krakaka-chinne kulAya:_tat-gata:_ yathA ||13||
.
bhoga-oghe
in the pleasure-ocean
nUnam unmukte
now appearing
patati
he falls
ajJAna-saMsthiti:
being set in ignorance
pAdape krakaka-c-chinne
in a saw-cut tree
kulAyas tad-gato yathA
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.
14|o/
यदा वनम् प्रयातस्_त्वम् तदा_अज्ञानम् क्षतम् त्वया ।
पतितम् सन् न निहतम् मनस्.त्याग-महा.असिना ॥६।९१।१४॥
yadA vanam prayAta:_tvam tadA_ajJAnam kSatam tvayA |
patitam san na nihatam manas.tyAga-mahA.asinA ||14||
.
yadA vanam prayAta: 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.
~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.
sv ... the abandonment of the mind or movement of energy in consciousness.... ~vlm. ... destroyed by the sword of your resignation....
#kSaN —> #kSata क्षत -p.p.- [क्षण्-क्त] Wounded, torn, broken down, diminished &c; see क्षण्; रक्तप्रसाधितभुवः क्षतविग्रहाश्च Ve.1.7. •-• kSata —> #yoni-: -योनिः f. a woman who is no longer a virgin. • kSata —> #vikSata ~ -विक्षत mangled, covered with cuts and wounds.
15|o/
तेन भूय: समुत्थाय स्मृत्वा परिभवम् कृतम् ।
तप:प्रपञ्च-खाते_अस्मिन् गहने त्वम् नियोजित: ॥६।९१।१५॥
tena bhUya: samutthAya smRtvA paribhavam kRtam |
tapa:prapaJca-khAte_asmin gahane tvam niyojita: ||15||
.
tena
thus
bhUya: samutthAya
again uprising
smRtvA
being remembered
paribhavam kRtam
past disgrace/rejection
tapa:prapaJca-khAte asmin
in this pit of fivefold Tapas exposure to the sun &c. or prapaJca "bodily"
gahane tvam niyojita:
your being brought you to the depths...
#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.
16|o/
तदा_एव_आधातयिष्यस्_त्वम् यद्य्_अज्ञानम् तथागतम् ।
राज्य-त्याग=विधौ तत्त्वम् न_आहनिष्यत् क्षयम् गतम् ॥६।९१।१६॥
tadA_eva_AdhAtayiSya:_tvam yadi_ajJAnam tathAgatam |
rAjya-tyAga=vidhau tattvam na_AhaniSyat kSayam gatam ||16||
.
tadA eva_ - x =
AdhAtayiSya: tvam - x =
yadi a-jJAnam tathA Agatam - if to unWisdom thus come =
rAjya-tyAga=vidhau - i the metod of abandoning the realm=
tattvam - thatness/truly/that you =
na AhaniSyat - will not destroy =
kSayam gatam - x.
~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.
~sv. 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.
17|o/
यत् खात-वलयस्_तेन वैरिणा हस्तिन: कृत: ।
तत् तपो-दु:खम् अखिलम् अज्ञानेन तव_अर्पितम् ॥६।९१।१७॥
yat khAta-valaya:_tena vairiNA hastina: kRta: |
tat tapa:-du:kham akhilam ajJAnena tava_arpitam ||17||
.
yat khAta-valayas - what ditch-ring =
tena - w that =
vairiNA hastina: kRta: - by the Bull's enemy done =
tat - that =
tapo-du:kham - austere bad.space =
akhilam - totally =
ajJAnena - w unWisdom =
tava arpitam - of you offered/fixed.upon.
~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.
~sv. 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.
18|o/
या तस्य राज-राज-श्रीर् गजारेर् नृप-सत्तम ।
सा त्व्_अवज्ञान-नृपतेश्_चिन्ता-अभ्यन्तर-चारिणी ॥६।९१।१८॥
yA tasya rAja-rAja-zrI:_gaja-are:_nRpa-sattama |
sA tu_avajJAna-nRpate:_cintA-abhyantara-cAriNI ||18||
.
yA tasya rAja-rAja-zrI: - that which the mahout's royal bounty =
gaja-are: - for the enemy elephant, Best.of.ManLords, nRpa-sattama
sA tu avajJAna-nRpate: - but that of the ManLord's disdain =
cintA-abhyantara-cAriNI – care growing within.
~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.
~sv. 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.
या तस्य राज-राजश्रीर्-गज-आरेर्-नृप-सत्तम ।
सा तु-अवज्ञान-नृपतेश्-चिन्त-अभ्यन्तर-चारिणी ।।18||
AS:
Oh best king (नृप-सत्तम), तhe royal equipment (राज- राजश्रीः) that
belonged to the King of elephant drivers (गज-अरेः = elephant-enemy)
(used to trap the elephant)
the various thoughts (चिन्ता) of a
careless king (अवज्ञान-नृपतेः ) spread throughout his mind(अभ्यन्तर-चारिणी).
Note the words in red. They should be split as shown in the meaning.
The meaning is the things that trapped you were generated from your own wealth
which were used carelessly (without thinking of the consequences).
19|o/
त्वम् गजेन्द्रस्_त्व्_अयम् साधो दीर्घे वने_sगजो_sपि सन् ।
अज्ञान-वैरिणा तेन निक्षिप्तस्_तरसा_अभित: ॥६।९१।१९॥
tvam gajendra:_tu_ayam sAdho dIrghe vane_agaja:_api san |
ajJAna-vairiNA tena nikSipta:_tarasA_abhita: ||19||
.
tvam gajendras tv ayam sAdho
dIrghe vane_agajo_api san
ajJAna-vairiNA tena - x =
nikSiptas tarasAbhita: - x.
~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.
~sv. 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.
20|o/
यत् खात-वलयो बाल-लताभिर् अवगुण्थित: ।
आवृतम् तत् तपो-दु:खम् ईषत्-सज्जन-वृत्तिभि: ॥६।९१।२०॥
yat khAta-valaya:_bAla-latAbhi:_avaguNthita: |
AvRtam tat tapa:-du:kham ISat-sajjana-vRttibhi: ||20||
.
yat khAta-valaya:
bAla-latAbhi: - with baby vines =
avaguNthita:
AvRtam tat
tapo-du:kham
ISat-sajjana-vRttibhi:
~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.
21|o/
इत्य् अद्य_अपि तप:खाते दु:खे ह्य्_अस्मिन्_सुदारुणे ।
स्थितो_sस्मि पाताल.तले नृप बद्धो_ यथा बलि: ॥६।९१।२१॥
iti_adya_api tapa:khAte du:khe hi_asmin_su.dAruNe |
sthito_asmi pAtAla.tale nRpa baddha:_ yathA bali: ||21||
.
iti_adya api
so even now
tapa:khAte – austerity is a ditch where
du:khe hy asmin - since in bad.space here =
sudAruNe - very cruel/dreadful =
sthito_asmi - situate am I =
pAtAla-tale - in Hell, Manlord, =
nRpa baddho yathA bali: - bound like balin the Stout =
~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.
~sv. 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?
n|o/
गजस्त्वम् आशा निगडानि वैरी
gajas tvam AzA nigaDAni vairI
मोहो निखात: पुनर् अप्रबन्ध: ।
moho_ nikhAta: punar_ a-prabandha: |
महीतलम् विन्ध्य उदन्त इत्थम्
mahItalam vindhya* udanta* ittham
त्वदीय उक्त: कुरु यत्_करोषि ॥६।९१।२२॥
tvadIya* ukta: kuru yat karoSi ||22||
.
gaja:_tvam - the Bull you =
AzA - Hope =
nigaDAni vairI - x =
moho nikhAta: punar aprabandha: - x =
mahItalam vindhya udanta ittham - x =
tvadIya ukta: kuru yat karoSi - x.
~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.
~sv. 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?
oॐm
DAILY READINGS wd 29 November
fm4024 1.nv29 Tale of THE THREE GENERALS .z21 https://www.dropbox.com/s/vls42rnw7vrblzm/fm4024_1.nv29%20Tale%20of%20THE%20THREE%20GENERALS%20.z21.docx?dl=0
fm6092 2.nv29-30 Firecrest Cleans House .z41
fm7193 3.nv29 WHAT rAma KNOWS .z17
https://www.dropbox.com/s/bxqavarjpyp8532/fm7193%203.nv29%20WHAT%20rAma%20KNOWS%20.z17.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:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM6091 ABOUT THE ELEPHANT 2.NV28 .z22
https://www.dropbox.com/s/qj91mza94ex6var/fm6091%202.nv28%20About%20the%20Elephant%20.z22.docx?dl=0
FM.6.50-FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
FM.6.91 ABOUT THE ELEPHANT 2.NV28
सर्ग ६.९१
sarga 6.91
चुडाला_उवाच ।
cuDAlA_uvAca |
इदानीम् राज.शार्दूल वस्तु.सम्.प्रतिपत्तये ।
idAnIm rAja.zArdUla vastu-sam.pratipattaye |
शृणु विन्ध्य.इभ-वृत्तान्त.विवृतिम् स्मय-कारिणीम् ॥६।९१।०१॥
zRNu vindhya~ibha-vRttAnta-vivRtim smaya-kAriNIm ||6|91|01||
yo असौ विन्ध्य-वने हस्ती सः_अस्मिन् भूमि-तले भवान् ।
ya:_asau vindhya-vane hastI sa:_asmin bhUmi-tale bhavAn |
यौ वैराग्य.विवेकौ तौ द्वौ तस्य दशनौ सितौ ॥६।९१।०२॥
yau vairAgya-vivekau tau dvau tasya dazanau sitau ||6|91|02||
यः च_असौ वारण.आक्रान्ति-तत्परः हस्तिपः स्थितः ।
ya: ca_asau vAraNa~AkrAnti-tatpara: hastipa: sthita: |
तत्_अज्ञानम् तव_आक्रान्ति-तत्परम् तव दुःख.दम् ॥६।९१।०३॥
tat_ajJAnam tava_AkrAnti-tatparam tava du:kha.dam ||6|91|03||
अतिशkto 'py अशक्तेन दुःख~अदुःखम् भयात् भयम् ।
atizakta:_api_azaktena du:kha~adu:kham bhayAt_bhayam |
हस्ती हस्ति-पकेन_इव राजन् मौर्ख्येण नीयसे ॥६।९१।०४॥
hastI hasti-pakena_iva rAjan maurkhyeNa nIyase ||6|91|04||
यत्_लोह-वज्र-सारेण वारणः परियन्त्रितः ।
yat_loha-vajra-sAreNa vAraNa: pariyantrita: |
तत्_आशा.पाश.जालेन भवान् आपदम् आवृतः ॥६।९१।०५॥
tat_AzA-pAza-jAlena bhavAn Apadam AvRta: ||6|91|05||
आशा हि लोह-रज्जुभ्यः_विषमा विपुला दृढा ।
AzA hi loha-rajjubhya:_viSamA vipulA dRDhA |
कालेन धीयते लोहम् तृष्णा तु परिवर्धते ॥६।९१।०६॥
kAlena dhIyate loham tRSNA tu parivardhate ||6|91|06||
यत् द्वndve 'पेक्षते वैरी गजमाराद.लक्षितः ।
yat dvandve_apekSate vairI gajamArAda-lakSita: |
प्रेक्षते त्वाम् तत्_अज्ञानम् क्रीडार्थम् बद्धम् एककम् ॥६।९१।०७॥
prekSate tvAm tat_ajJAnam krIDArtham baddham ekakam ||6|91|07||
यत्_बभञ्ज गजः शत्रोः शृङ्खला-जाल.बन्धनम् ।
yat_babhaJja gaja: zatroH zRGkhalA-jAla-bandhanam |
तत् तत्याज भवान् भोग.भूमिम् राज्यम् अकण्टकम् ॥६।९१।०८॥
tat tatyAja bhavAn bhoga-bhUmim rAjyam akaNTakam ||6|91|08||
कदा.चित् सुकरम् शस्त्र-शृङ्खला.बन्ध.भेदनम् ।
kadA.cit sukaram zastra-zRGkhalA-bandha-bhedanam |
न tv अस्य मनसः साधो भोग.आशा.वि.निवारणम् ॥६।९१।०९॥
na tu_asya manasa: sAdho bhoga~AzA-vi.nivAraNam ||6|91|09||
यत्_इभे पाटयति_उच्चैः बन्धम् हस्तिपकः_अपतत् ।
yat_ibhe pATayati_uccaiH bandham hastipaka:_apatat |
त्वयि त्यजति तत्_राज्यम् अज्ञानम् पतितम् कृतम् ॥६।९१।१०॥
tvayi tyajati tat_rAjyam ajJAnam patitam kRtam ||6|91|10||
यदा विरक्तः पुरुषः_भोग.आशाम् त्यक्तुम् इच्छति ।
yadA virakta: puruSa:_bhoga~AzAm tyaktum icchati |
तदा प्रकम्पते ऽज्ञानम् छेद्ये वृक्षे पिशाचवत् ॥६।९१।११॥
tadA prakampate_ajJAnam chedye vRkSe pizAcavat ||6|91|11||
यदा विवेकी पुरुषः_भोगान् संत्यज्य तिष्ठति ।
yadA vivekI puruSa:_bhogAn saMtyajya tiSThati |
तदा पलायते ऽज्ञानम् छिन्ने वृक्षे पिशाचवत् ॥६।९१।१२॥
tadA palAyate_ajJAnam chinne vRkSe pizAcavat ||6|91|12||
भोग.ओघे नूनम् उन्मुक्ते पतty_aज्ञान.संस्थितिः ।
bhoga~oghe nUnam unmukte patati_ajJAna-saMsthitiH |
पादपे क्रककcछिन्ने कुलायः_तd.गतः_यथा ॥६।९१।१३॥
pAdape krakakac.chinne kulAya:_tat-gata: yathA ||6|91|13||
यदा वनम् प्रयातः_त्वम् तदा_अज्ञानम् क्षतम् त्वया ।
yadA vanam prayAta:_tvam tadA_ajJAnam kSatam tvayA |
पतितम् सन् न निहतम् मnasत्याग.महा.असिना ॥६।९१।१४॥
patitam san na nihatam mana:tyAga-mahA.asinA ||6|91|14||
तेन भूयः समुत्थाय स्मृत्वा परिभवम् कृतम् ।
tena bhUya: samutthAya smRtvA paribhavam kRtam |
तपःप्रपञ्च-खाते ऽस्मिन् गहने त्वम् नियोजितः ॥६।९१।१५॥
tapa:prapaJca-khAte_asmin gahane tvam niyojita: ||6|91|15||
तदा_एव_आधातयिष्यः_त्वम् यdy_अज्ञानम् तथागतम् ।
tadA_eva_AdhAtayiSya:_tvam yadi_ajJAnam tathAgatam |
राज्य.त्याग=विधौ तत्त्वम् न_आहनिष्यत् क्षयम् गतम् ॥६।९१।१६॥
rAjya-tyAga=vidhau tattvam na_AhaniSyat kSayam gatam ||6|91|16||
यत् खात-वलयः_तेन वैरिणा हस्तिनः कृतः ।
yat khAta-valaya:_tena vairiNA hastina: kRta: |
तत् तpoदुःखम् अखिलम् अज्ञानेन तव_अर्पितम् ॥६।९१।१७॥
tat tapa:du:kham akhilam ajJAnena tava_arpitam ||6|91|17||
या तस्य राज.राज.श्रीः गज.अरेः_नृप.सत्तम ।
yA tasya rAja-rAja-zrI: gaja-are:_nRpa-sattama |
सा tv अवज्ञान-नृपतेः_चिन्ता~अभ्यन्तर-चारिणी ॥६।९१।१८॥
sA tu_avajJAna-nRpate: cintA~abhyantara-cAriNI ||6|91|18||
त्वम् गजेन्द्रः tv अयम् साधो दीर्घे वने_अगजः_अपि सन् ।
tvam gajendra:_tu_ayam sAdho dIrghe vane_agaja:_api san |
अज्ञान-वैरिणा तेन निक्षिप्तः तरसा_अभितः ॥६।९१।१९॥
ajJAna-vairiNA tena nikSipta:_tarasA_abhita: ||6|91|19||
यत् खात-वलयः बाल-लताभिः अव.गुण्थितः ।
yat khAta-valaya:_bAla-latAbhiH ava.guNthita: |
आवृतम् तत् तpoदुःखम् ईषत्.सज्जन-वृत्तिभिः ॥६।९१।२०॥
AvRtam tat tapa:du:kham ISat-sajjana-vRttibhiH ||6|91|20||
इty_aद्य_अपि तपःखाते दुःखे हि_अस्मिन् सु.दारुणे ।
iti_adya_api tapa:khAte du:khe hi_asmin su.dAruNe |
स्थितः_अस्मि पाताल.तले नृप बद्धः यथा बलिः ॥६।९१।२१॥
sthita:_asmi pAtAla.tale nRpa baddha: yathA baliH ||6|91|21||
गजः त्वम् आशा निगडानि वैरी
gaja:_tvam AzA nigaDAni vairI
मोहः निखातः पुनर् अ-प्रबन्धः ।
moha: nikhAta: punar a-prabandha: |
महीतलम् विन्ध्य उदन्त इत्थम्
mahItalam vindhya udanta ittham
त्वदीय उक्तः कुरु यत् करोषि ॥६।९१।२२॥
tvadIya ukta: kuru yat karoSi ||6|91|22||
॥
oॐm
FM.6.91
ABOUT THE ELEPHANT
CHÛDÂLÂ.TOPKNOT said—
इदानीम् राज.शार्दूल वस्तु.सम्.प्रतिपत्तये ।
idAnIm rAja.zArdUla vastu-sam.pratipattaye |
शृणु विन्ध्य.इभ-वृत्तान्त.विवृतिम् स्मय-कारिणीम् ॥६।९१।०१॥
zRNu vindhya~ibha-vRttAnta-vivRtim smaya-kAriNIm ||6|91|01||
.
idAnIm rAja-zArdUla - now, Lion.King
vastu-sampratipattaye - substantiating the comparison
zRNu – listen to
vindhya~ibha-vRttAnta-vivRtim - The Veil of the Tale of the Vindhya Bull.Elephant Unraveled
smaya-kAriNIm – something which may surprise you.
#sampratipatti
*sv. Now listen to the significance of the second parable.
*vlm. ... which will be as useful as it will appear wonderful to you.
yo असौ विन्ध्य-वने हस्ती सः_अस्मिन् भूमि-तले भवान् ।
ya:_asau vindhya-vane hastI sa:_asmin bhUmi-tale bhavAn |
यौ वैराग्य.विवेकौ तौ द्वौ तस्य दशनौ सितौ ॥६।९१।०२॥
yau vairAgya-vivekau tau dvau tasya dazanau sitau ||6|91|02||
.
the Bull.Elephant_in the vindhya forest—
that_is Your.Beingness upon this earth;
and his two tusks
are
vairAgya.Dispassion and viveka.Discernment
.
*sv. ... viveka (discrimination, wisdom) and vairAgya (dispassion) which you possess.
*vlm. ... Viveka and vairgya i.e. reason and resignation ...
* ya:_asau vindhya-vane hastI what_is the elephant_in the Vindhya forest sa:_asmin bhUmitale bhavAn that_is your Majesty on this earth yau vairAgya-vivekau what_are vairAgya.Dispassion and viveka.Discernment tau dvau those two tasya dazanau sitau are his two tusks.
यः च_असौ वारण.आक्रान्ति-तत्परः हस्तिपः स्थितः ।
ya: ca_asau vAraNa~AkrAnti-tatpara: hastipa: sthita: |
तत्_अज्ञानम् तव_आक्रान्ति-तत्परम् तव दुःख.दम् ॥६।९१।०३॥
tat_ajJAnam tava_AkrAnti-tatparam tava du:kha.dam ||6|91|03||
.
yaz ca asau - and what_is this
vAraNa~AkrAnti-tatpara: - elephant-overcoming thereafter=
hastipa: sthita: - the Mahout seated on him
tat_ajJAnam - That then is unWisdom
tava AkrAnti-tatparam - your overcoming thereafter
tava du:kha-dam – is your misery-gift.
*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.
अतिशkto 'py अशक्तेन दुःख~अदुःखम् भयात् भयम् ।
atizakta:_api_azaktena du:kha~adu:kham bhayAt_bhayam |
हस्ती हस्ति-पकेन_इव राजन् मौर्ख्येण नीयसे ॥६।९१।०४॥
hastI hasti-pakena_iva rAjan maurkhyeNa nIyase ||6|91|04||
.
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
.
ati-zakta: api even the very crafty azaktena without craft_are
du:kha-adu:kham in pleasure and pain bhayAt_bhayam from fear to fear
hastI hastipakena iva like the elephant_by the elephant-driver
rAjan maurkhyeNa nIyase _rAjA, 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.
*ati-zakta: api However capable/powerful azaktena by the powerless du:kha-adu:kham in pleasure and pain bhayAt_bhayam from fear to fear hastI hastipakena iva like the elephant_by the elephant-driver rAjan maurkhyeNa nIyase
यत्_लोह-वज्र-सारेण वारणः परियन्त्रितः ।
yat_loha-vajra-sAreNa vAraNa: pariyantrita: |
तत्_आशा.पाश.जालेन भवान् आपदम् आवृतः ॥६।९१।०५॥
tat_AzA-pAza-jAlena bhavAn Apadam AvRta: ||6|91|05||
.
yat_loha-vajra-sAreNa – who by iron-solidity
vAraNa: pariyantrita: - (the Bull) was ensnared
tad AzA-pAza-jAlena – he by a net of Hope-snares,
bhavAn Apadam AvRta: - Your.Beingness, to disaster has been duped.
* #loha is a red metal, usu. "iron (ore, or rust)". or "copper".
*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.
आशा हि लोह-रज्जुभ्यः_विषमा विपुला दृढा ।
AzA hi loha-rajjubhya:_viSamA vipulA dRDhA |
कालेन धीयते लोहम् तृष्णा तु परिवर्धते ॥६।९१।०६॥
kAlena dhIyate loham tRSNA tu parivardhate ||6|91|06||
.
AzA hi loha-rajjubhya: - for Hope with iron chains is
#viSamA
#vipulA
dRDhA – solid/constant
kAlena dhIyate loham – is meditatively iron
tRSNA tu parivardhate – but Craving flourishes.
*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.
यत् द्वndve 'पेक्षते वैरी गजमाराद.लक्षितः ।
yat dvandve_apekSate vairI gajamArAda-lakSita: |
प्रेक्षते त्वाम् तत्_अज्ञानम् क्रीडार्थम् बद्धम् एककम् ॥६।९१।०७॥
prekSate tvAm tat_ajJAnam krIDArtham baddham ekakam ||6|91|07||
.
yad dvandve apekSate vairI gaja-mArAdalakSita:
prekSate – looks at/on
#prekS
tvAm tat_ajJAnam
krIDArtham - for play
baddham ekakam – bound alone.
*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.
##IkS - #apekS - #apekS - apa.IkS - to look away, or around • to have some design • to have regard to, to respect • to look for, to expect • to require, have an eye to • with na, not to like - to see, gaze at • to watch over (with tam or rarely tasmin) • to see in one's mind, think, have a thought • to observe (the stars) • to foretell for (tasmai) • lit. to observe the stars for any one): - Caus. - apekSayati - to make one look at (with tam). - samapekS -
यत्_बभञ्ज गजः शत्रोः शृङ्खला-जाल.बन्धनम् ।
yat_babhaJja gaja: zatroH zRGkhalA-jAla-bandhanam |
तत् तत्याज भवान् भोग.भूमिम् राज्यम् अकण्टकम् ॥६।९१।०८॥
tat tatyAja bhavAn bhoga-bhUmim rAjyam akaNTakam ||6|91|08||
.
yad babhaJja gaja: zatro: - that which the elephant shattered, the enemy's
zRGkhalA-jAla-bandhanam – net of binding fetters
tat tatyAja bhavAn – that he cast.off, Your Beingness,
bhoga-bhUmim rAjyam akaNTakam – the plentiful land of his domain untroubled (without thorns).
*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.
कदा.चित् सुकरम् शस्त्र-शृङ्खला.बन्ध.भेदनम् ।
kadA.cit sukaram zastra-zRGkhalA-bandha-bhedanam |
न tv अस्य मनसः साधो भोग.आशा.वि.निवारणम् ॥६।९१।०९॥
na tu_asya manasa: sAdho bhoga~AzA-vi.nivAraNam ||6|91|09||
.
kadA.cit sukaram – sometimes easily
zastra-zRGkhalA-bandha-bhedanam
na tu asya manasa: - but not of this Mind, sAdhu, =
bhoga~AzA-vi.nivAraNam – keeping.off/restraining the hope of pleasure.
*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. However, psychological abandonment_is not_as easy as breaking out of a material cage.
यत्_इभे पाटयति_उच्चैः बन्धम् हस्तिपकः_अपतत् ।
yat_ibhe pATayati_uccaiH bandham hastipaka:_apatat |
त्वयि त्यजति तत्_राज्यम् अज्ञानम् पतितम् कृतम् ॥६।९१।१०॥
tvayi tyajati tat_rAjyam ajJAnam patitam kRtam ||6|91|10||
.
yad ibhe pATayati - what when the elephant_is made to fall
uccair - on high bandham - bound hastipaka:_apatat - the Mahout fell
tvayi tyajati tad rAjyam - when you abandoned that kingly domain
ajJAnam patitam kRtam - into ignorance falling was done
.
*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. However, psychological abandonment_is not_as easy as breaking out of a material cage.
यदा विरक्तः पुरुषः_भोग.आशाम् त्यक्तुम् इच्छति ।
yadA virakta: puruSa:_bhoga~AzAm tyaktum icchati |
तदा प्रकम्पते ऽज्ञानम् छेद्ये वृक्षे पिशाचवत् ॥६।९१।११॥
tadA prakampate_ajJAnam chedye vRkSe pizAcavat ||6|91|11||
.
yadA virakta: puruSa:
when a dispassionate person
bhogAzAm tyaktum icchati
tadA - then
prakampate ajJAnam
chedye vRkSe - when a tree is to be chopped.down
pizAcavat - like a pishAcha.Cannibal
#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. 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.
यदा विवेकी पुरुषः_भोगान् संत्यज्य तिष्ठति ।
yadA vivekI puruSa:_bhogAn saMtyajya tiSThati |
तदा पलायते ऽज्ञानम् छिन्ने वृक्षे पिशाचवत् ॥६।९१।१२॥
tadA palAyate_ajJAnam chinne vRkSe pizAcavat ||6|91|12||
.
yadA vivekI puruSa: when a discerning person
bhogAn saMtyajya having forsaken pleasures remains
tiSThati tadA palAyate ajJAnam
chinne vRkSe – when the tree is cut
pizAcavat - like a pishAcha.Cannibal
.
*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. 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.
भोग.ओघे नूनम् उन्मुक्ते पतty_aज्ञान.संस्थितिः ।
bhoga~oghe nUnam unmukte patati_ajJAna-saMsthitiH |
पादपे क्रककcछिन्ने कुलायः_तd.गतः_यथा ॥६।९१।१३॥
pAdape krakakac.chinne kulAya:_tat-gata: yathA ||6|91|13||
.
bhoga~oghe in the pleasure-ocean nUnam unmukte now appearing patati he falls ajJAna-saMsthiti: being set_in ignorance pAdape krakaka-c-chinne in a saw-cut tree kulAyas tad-gato yathA 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.
* bhoga~oghe in the pleasure-ocean nUnam unmukte now appearing patati he falls ajJAna-saMsthiti: being set_in ignorance pAdape krakaka-c-chinne in a saw-cut tree kulAyas tad-gato yathA so the flocks/nests go
यदा वनम् प्रयातः_त्वम् तदा_अज्ञानम् क्षतम् त्वया ।
yadA vanam prayAta:_tvam tadA_ajJAnam kSatam tvayA |
पतितम् सन् न निहतम् मnasत्याग.महा.असिना ॥६।९१।१४॥
patitam san na nihatam mana:tyAga-mahA.asinA ||6|91|14||
.
yadA vanam prayAta:_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
.
*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 … ||6|91|
*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.
sv ... the abandonment of the mind or movement of energy in consciousness.... *vlm. ... destroyed by the sword of your resignation....
#kSaN - #kSata क्षत -p.p.- [क्षण्-क्त] Wounded, torn, broken down, diminished &c; see क्षण्; रक्तप्रसाधितभुवः क्षतविग्रहाश्च Ve.1.7. •-• kSata —> #yoni-: -योनिः f. a woman who is no longer a virgin. • kSata —> #vikSata ~ .विक्षत mangled, covered with cuts and wounds.
* yadA vanam prayAta:_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
तेन भूयः समुत्थाय स्मृत्वा परिभवम् कृतम् ।
tena bhUya: samutthAya smRtvA paribhavam kRtam |
तपःप्रपञ्च-खाते ऽस्मिन् गहने त्वम् नियोजितः ॥६।९१।१५॥
tapa:prapaJca-khAte_asmin gahane tvam niyojita: ||6|91|15||
.
tena thus bhUya: samutthAya again uprising smRtvA being remembered
paribhavam kRtam past disgrace/rejection
tapa:prapaJca-khAte asmin
in this pit of fivefold Tapas exposure to the sun &c. or prapaJca "bodily"
gahane tvam niyojita:
your being brought you to the depths...
#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.
तदा_एव_आधातयिष्यः_त्वम् यdy_अज्ञानम् तथागतम् ।
tadA_eva_AdhAtayiSya:_tvam yadi_ajJAnam tathAgatam |
राज्य.त्याग=विधौ तत्त्वम् न_आहनिष्यत् क्षयम् गतम् ॥६।९१।१६॥
rAjya-tyAga=vidhau tattvam na_AhaniSyat kSayam gatam ||6|91|16||
.
tadA eva_ AdhAtayiSya:_tvam
yadi a-jJAnam tathA Agatam - if to unWisdom thus come
rAjya-tyAga=vidhau - i the metod of abandoning the realm=
tattvam - thatness/truly/that you
na AhaniSyat - will not destroy
kSayam gatam - x.
*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.
*sv. 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.
यत् खात-वलयः_तेन वैरिणा हस्तिनः कृतः ।
yat khAta-valaya:_tena vairiNA hastina: kRta: |
तत् तpoदुःखम् अखिलम् अज्ञानेन तव_अर्पितम् ॥६।९१।१७॥
tat tapa:du:kham akhilam ajJAnena tava_arpitam ||6|91|17||
.
yat khAta-valayas - what ditch-ring tena - w that vairiNA hastina: kRta: - by the Bull's enemy done tat - that tapo-du:kham - austere bad.space akhilam - totally
ajJAnena - w unWisdom tava arpitam - of you offered/fixed.upon
.
*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.
*sv. 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.
* yat khAta-valayas - what ditch-ring tena - w that vairiNA hastina: kRta: - by the Bull's enemy done tat - that tapo-du:kham - austere bad.space akhilam - totally ajJAnena - w unWisdom tava arpitam - of you offered/fixed.upon
या तस्य राज.राज.श्रीः गज.अरेः_नृप.सत्तम ।
yA tasya rAja-rAja-zrI: gaja-are:_nRpa-sattama |
सा tv अवज्ञान-नृपतेः_चिन्ता~अभ्यन्तर-चारिणी ॥६।९१।१८॥
sA tu_avajJAna-nRpate: cintA~abhyantara-cAriNI ||6|91|18||
.
yA tasya rAja-rAja-zrI: - that which the mahout's royal bounty
gaja-are: - for the enemy elephant, Best.of.ManLords, nRpa-sattama
sA tu avajJAna-nRpate: - but that of the ManLord's disdain
cintA~abhyantara-cAriNI – care growing within.
*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.
*sv. 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.
या तस्य राज.राजश्रीर्-गज.आरेर्-नृप.सत्तम ।
सा तु-अवज्ञान-नृपतेश्-चिन्त-अभ्यन्तर-चारिणी ।।18||
AS:
Oh best king (नृप.सत्तम), तhe royal equipment (राज. राजश्रीः) that_belonged to the King of
elephant drivers (गज.अरेः elephant-enemy)
(used to trap the elephant)
the various thoughts (
चिन्ता) of a careless
king (अवज्ञान-नृपतेः ) spread throughout his mind(अभ्यन्तर-चारिणी).
Note the words in red. They should be split_as shown in the meaning.
The meaning is the things that trapped you were generated from your own wealth
which were used carelessly (without thinking of the consequences).
त्वम् गजेन्द्रः tv अयम् साधो दीर्घे वने_अगजः_अपि सन् ।
tvam gajendra:_tu_ayam sAdho dIrghe vane_agaja:_api san |
अज्ञान-वैरिणा तेन निक्षिप्तः तरसा_अभितः ॥६।९१।१९॥
ajJAna-vairiNA tena nikSipta:_tarasA_abhita: ||6|91|19||
.
tvam gajendras tv ayam sAdho
dIrghe vane_agaja:_api san
ajJAna-vairiNA tena
nikSiptas tarasAbhita: - x.
*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.
*sv. 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.
यत् खात-वलयः बाल-लताभिः अव.गुण्थितः ।
yat khAta-valaya:_bAla-latAbhiH ava.guNthita: |
आवृतम् तत् तpoदुःखम् ईषत्.सज्जन-वृत्तिभिः ॥६।९१।२०॥
AvRtam tat tapa:du:kham ISat-sajjana-vRttibhiH ||6|91|20||
.
yat khAta-valaya:
bAla-latAbhi: - with baby vines =
avaguNthita:
AvRtam tat
tapo-du:kham
ISat-sajjana-vRttibhi:
*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.
इty_aद्य_अपि तपःखाते दुःखे हि_अस्मिन् सु.दारुणे ।
iti_adya_api tapa:khAte du:khe hi_asmin su.dAruNe |
स्थितः_अस्मि पाताल.तले नृप बद्धः यथा बलिः ॥६।९१।२१॥
sthita:_asmi pAtAla.tale nRpa baddha: yathA baliH ||6|91|21||
.
iti_adya api so even now tapa:khAte – austerity is a ditch where du:khe hy asmin - since in bad.space here sudAruNe - very cruel/dreadful sthita:_asmi - situate am I pAtAla-tale - in Hell, Manlord, nRpa baddho yathA bali: - bound like balin the Stout
.
*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.
*sv. 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?
* iti_adya api so even now tapa:khAte – austerity is a ditch where du:khe hy asmin - since in bad.space here sudAruNe - very cruel/dreadful sthita:_asmi - situate am I pAtAla-tale - in Hell, Manlord, nRpa baddho yathA bali: - bound like balin the Stout
गजः त्वम् आशा निगडानि वैरी
gaja:_tvam AzA nigaDAni vairI
मोहः निखातः पुनर् अ-प्रबन्धः ।
moha: nikhAta: punar a-prabandha: |
महीतलम् विन्ध्य उदन्त इत्थम्
mahItalam vindhya udanta ittham
त्वदीय उक्तः कुरु यत् करोषि ॥६।९१।२२॥
tvadIya ukta: kuru yat karoSi ||6|91|22||
.
gaja:_tvam - the Bull you
AzA - Hope
nigaDAni vairI
moho nikhAta: punar aprabandha:
mahItalam vindhya udanta ittham
tvadIya ukta: kuru yat karoSi - x.
*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.
*sv. 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?
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana:_bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6092 FIRECREST CLEANS HOUSE 2.NV29-30 .z41
FM.6.50-FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
+++
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
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Jiva Das
FM6091 ABOUT THE ELEPHANT 2.NV28 .z22
https://www.dropbox.com/s/qj91mza94ex6var/fm6091%202.nv28%20About%20the%20Elephant%20.z22.docx?dl=0
oॐm
FM.6.91
ABOUT THE ELEPHANT
CHÛDÂLÂ.TOPKNOT said—
इदानीम् राज.शार्दूल वस्तु.सम्.प्रतिपत्तये ।
idAnIm rAja.zArdUla vastu.sam.pratipattaye |
शृणु विन्ध्य.इभ.वृत्तान्त.विवृतिम् स्मय.कारिणीम् ॥६।९१।१॥
zRNu vindhya*ibha.vRttAnta.vivRtim smaya.kAriNIm ||6|91|1||
.
idAnIm rAja.zArdUla now, Lion.King
vastu.sampratipattaye substantiating the comparison
zRNu – listen to
vindhya*ibha.vRttAnta.vivRtim The Veil of the Tale of the Vindhya Bull.Elephant Unraveled
smaya.kAriNIm – something which may surprise you.
#sampratipatti
*sv. Now listen to the significance of the second parable.
*vlm. ... which will be as useful as it will appear wonderful to you.
यो ऽसौ विन्ध्य.वने हस्ती सो ऽस्मिन् भूमि.तले भवान् ।
ya: asau vindhya.vane hastI sa: asmin bhUmi.tale bhavAn |
यौ वैराग्य.विवेकौ तौ द्वौ तस्य दशनौ सितौ ॥६।९१।२॥
yau vairAgya.vivekau tau dvau tasya dazanau sitau ||6|91|2||
.
ya: asau vindhya.vane hastI /
sa: asmin bhUmi.tale bhavAn |
yau vairAgya.vivekau tau \
dvau tasya dazanau sitau
.
the Bull.Elephant in the vindhya forest—
that is Your.Beingness upon this earth;
and his two tusks
are
vairAgya.Dispassion and viveka.Discernment
.
*sv. ... viveka (discrimination, wisdom) and vairAgya (dispassion) which you possess.
*vlm. ... Viveka and vairgya i.e. reason and resignation ...
* ya: asau vindhya.vane hastI what is the elephant in the Vindhya forest sa: asmin bhUmitale bhavAn that is your Majesty on this earth yau vairAgya.vivekau what are vairAgya.Dispassion and viveka.Discernment tau dvau those two tasya dazanau sitau are his two tusks.
यश् च.असौ वारण.आक्रान्ति.तत्परो हस्तिपः स्थितः ।
ya: ca asau vAraNa*AkrAnti./tatpara: hastipa: sthita: |
तदज्ञानम् तव आक्रान्ति.तत्परम् तव दुःख.दम् ॥६।९१।३॥
tat ajJAnam tava AkrAnti.tatparam tava du:kha.dam ||6|91|3||
.
ya: ca asau the one who is this
vAraNa*AkrAnti./tatpara: hastipa: sthita: |
tat ajJAnam tava AkrAnti.\tatparam tava du:kha.dam
.
vAraNa*AkrAnti.tatpara: elephant.overcoming thereafter=
hastipa: sthita: the Mahout seated on him
tat ajJAnam That then is unWisdom
tava AkrAnti.tatparam your overcoming thereafter
tava du:kha.dam – is your misery.gift.
*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.
अतिशक्तो ऽप्य् अशक्तेन दुःखादुःखम् भयाद् भयम् ।
atizakta: api azaktena du:kha*adu:kham bhayAt bhayam |
हस्ती हस्ति.पकेन.इव राजन् मौर्ख्येण नीयसे ॥६।९१।४॥
hastI hasti.pakena iva rAjan maurkhyeNa nIyase ||6|91|4||
.
atizakta: api azaktena /
du:kha*adu:kham bhayAt bhayam |
hastI hasti.pakena iva \
rAjan maurkhyeNa nIyase
.
ati.zakta: api even the very crafty azaktena without craft are
du:kha.adu:kham in pleasure and pain bhayAt bhayam from fear to fear
hastI hastipakena iva like the elephant by the elephant.driver
rAjan maurkhyeNa nIyase rAjA, you are led by your folly
.
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
.
*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.
*ati.zakta: api However capable/powerful azaktena by the powerless du:kha.adu:kham in pleasure and pain bhayAt bhayam from fear to fear hastI hastipakena iva like the elephant by the elephant.driver rAjan maurkhyeNa nIyase
यल्लोहवज्रसारेण वारणः परियन्त्रितः ।
yat loha.vajra.sAreNa vAraNa: pariyantrita: |
तदाशापाशजालेन भवानापदमावृतः ॥६।९१।५॥
tat AzA.pAza.jAlena bhavAn Apadam AvRta: ||6|91|5||
.
yat loha.vajra.sAreNa – who by iron.solidity
vAraNa: pariyantrita: (the Bull) was ensnared
tad AzA.pAza.jAlena – he by a net of Hope.snares,
bhavAn Apadam AvRta: Your.Beingness, to disaster has been duped
.
* #loha is a red metal, usu. "iron (ore, or rust)". or "copper".
*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.
आशा हि लोह.रज्जुभ्यो विषमा विपुला दृढा ।
AzA hi loha.rajjubhya: viSamA vipulA dRDhA |
कालेन धीयते लोहम् तृष्णा तु परिवर्धते ॥६।९१।६॥
kAlena dhIyate loham tRSNA tu parivardhate ||6|91|6||
.
AzA hi loha.rajjubhya: for Hope with iron chains is
#viSamA
#vipulA
dRDhA – solid/constant
kAlena dhIyate loham – is meditatively iron
tRSNA tu parivardhate – but Craving flourishes
.
*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.
यत् द्वन्द्वे ऽपेक्षते वैरी गजमाराद.लक्षितः ।
yat dvandve apekSate vairI gajamArAda.lakSita: |
प्रेक्षते त्वाम् तदज्ञानम् क्रीडार्थम् बद्धमोककम् ॥६।९१।७॥
prekSate tvAm tat ajJAnam krIDArtham baddham ekakam ||6|91|7||
.
yat dvandve apekSate vairI /
gajamArAda.lakSita: |
prekSate tvAm tat ajJAnam \
krIDArtham baddham ekakam
.
yad dvandve apekSate vairI gaja.mArAdalakSita:
prekSate – looks at/on
#prekS
tvAm tat ajJAnam
krIDArtham for play
baddham ekakam – bound alone.
*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.
##IkS #apekS #apekS apa.IkS to look away, or around • to have some design • to have regard to, to respect • to look for, to expect • to require, have an eye to • with na, not to like to see, gaze at • to watch over (with tam or rarely tasmin) • to see in one's mind, think, have a thought • to observe (the stars) • to foretell for (tasmai) • lit. to observe the stars for any one): Caus. apekSayati to make one look at (with tam). samapekS
यद् बभञ्ज गजः शत्रोः शृङ्खला.जाल.बन्धनम् ।
yat babhaJja gaja: zatro: zRGkhalA.jAla.bandhanam |
तत् तत्याज भवान् भोग.भूमिम् राज्यम् अकण्टकम् ॥६।९१।८॥
tat tatyAja bhavAn bhoga.bhUmim rAjyam akaNTakam ||6|91|8||
.
yad babhaJja gaja: zatro: that which the elephant shattered, the enemy's
zRGkhalA.jAla.bandhanam – net of binding fetters
tat tatyAja bhavAn – that he cast.off, Your Beingness,
bhoga.bhUmim rAjyam akaNTakam – the plentiful land of his domain untroubled (without thorns).
*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.
कदाचित् सुकरम् शस्त्र.शृङ्खला.बन्ध.भेदनम् ।
kadAcit sukaram zastra.zRGkhalA.bandha.bhedanam |
न त्व् अस्य मनसः साधो भोग.आशा.विनिवारणम् ॥६।९१।९॥
na tu asya manasa: sAdho bhoga*AzA.vinivAraNam ||6|91|9||
.
kadA.cit sukaram – sometimes easily
zastra.zRGkhalA.bandha.bhedanam
na tu asya manasa: but not of this Mind, sAdhu, =
bhoga*AzA.vi.nivAraNam – keeping.off/restraining the hope of pleasure
.
*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. However, psychological abandonment is not as easy as breaking out of a material cage.
यद् इभे पाटयत्य् उच्छैर् बन्धम् हस्तिपको ऽपतत् ।
yat ibhe pATayati uccai: bandham hastipaka: apatat |
त्वयि त्यजति तद् राज्यम् अज्ञानम् पतितम् कृतम् ॥६।९१।१०॥
tvayi tyajati tat rAjyam ajJAnam patitam kRtam ||6|91|10||
.
yad ibhe pATayati what when the elephant is made to fall
uccair on high bandham bound hastipaka: apatat the Mahout fell
tvayi tyajati tad rAjyam when you abandoned that kingly domain
ajJAnam patitam kRtam into ignorance falling was done
.
*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. However, psychological abandonment is not as easy as breaking out of a material cage.
यदा विरक्तः पुरुषः भोगाशाम् त्यक्तुम् इच्छति ।
yadA virakta: puruSa: bhoga*AzAm tyaktum icchati |
तदा प्रकम्पते ऽज्ञानम् छेद्ये वृक्षे पिशाचवत् ॥६।९१।११॥
tadA prakampate ajJAnam chedye vRkSe pizAcavat ||6|91|11||
.
yadA virakta: puruSa:
when a dispassionate person
wishes to abandon the state of pleasure
tadA then
prakampate ajJAnam
chedye vRkSe when a tree is to be chopped.down
pizAcavat like a pishAcha.Cannibal
#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. 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.
यदा विवेकी पुरुषोर् भोगान् संत्यज्य तिष्ठति ।
yadA vivekI puruSa: bhogAn saMtyajya tiSThati |
तदा पलायते ऽज्ञानम् छिन्ने वृक्षे पिशाचवत् ॥६।९१।१२॥
tadA palAyate ajJAnam chinne vRkSe pizAcavat ||6|91|12||
.
yadA vivekI puruSa: when a discerning person
bhogAn saMtyajya having forsaken pleasures remains
tiSThati tadA palAyate ajJAnam
chinne vRkSe – when the tree is cut
pizAcavat like a pishAcha.Cannibal
.
*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. 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.
भोगौघे नूनमुन्मुक्ते पतत्यज्ञानसंस्थितिः ।
bhoga*oghe nUnam unmukte patati ajJAna.saMsthiti: |
पादपे क्रकक.च्छिन्ने कुलायः तद्गतो यथा ॥६।९१।१३॥
pAdape krakaka.c.chinne kulAya: tat.gata: yathA ||6|91|13||
.
bhoga*oghe in the pleasure.ocean nUnam unmukte now appearing patati he falls ajJAna.saMsthiti: being set in ignorance pAdape krakaka.c.chinne in a saw.cut tree kulAyas tad.gato yathA 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.
* bhoga*oghe in the pleasure.ocean nUnam unmukte now appearing patati he falls ajJAna.saMsthiti: being set in ignorance pAdape krakaka.c.chinne in a saw.cut tree kulAyas tad.gato yathA so the flocks/nests go
यदा वनम् प्रयातः त्वम् तदा अज्ञानम् क्षतम् त्वया ।
yadA vanam prayAta: tvam tadA ajJAnam kSatam tvayA |
पतितम् सन् न निहतम् मnasत्याग.महा.असिना ॥६।९१।१४॥
patitam san na nihatam mana:tyAga.mahA.asinA ||6|91|14||
.
yadA vanam prayAta: 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
.
*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 … ||6|91|
*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.
sv ... the abandonment of the mind or movement of energy in consciousness.... *vlm. ... destroyed by the sword of your resignation....
#kSaN #kSata क्षत .p.p.. [क्षण्.क्त] Wounded, torn, broken down, diminished &c; see क्षण्; रक्तप्रसाधितभुवः क्षतविग्रहाश्च Ve.1.7. •.• kSata —> #yoni.: .योनिः f. a woman who is no longer a virgin. • kSata —> #vikSata * .विक्षत mangled, covered with cuts and wounds.
* yadA vanam prayAta: 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
तेन भूयः समुत्थाय स्मृत्वा परिभवम् कृतम् ।
tena bhUya: samutthAya smRtvA paribhavam kRtam |
तपःप्रपञ्च.खाते ऽस्मिन् गहने त्वम् नियोजितः ॥६।९१।१५॥
tapa:prapaJca.khAte asmin gahane tvam niyojita: ||6|91|15||
.
tena thus bhUya: samutthAya again uprising smRtvA being remembered
paribhavam kRtam past disgrace/rejection
tapa:prapaJca.khAte asmin
in this pit of fivefold Tapas exposure to the sun &c. or prapaJca "bodily"
gahane tvam niyojita:
your being brought you to the depths...
#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.
तदा एव आधातयिष्यः त्वम् यdy अज्ञानम् तथागतम् ।
tadA eva AdhAtayiSya: tvam yadi ajJAnam tathAgatam |
राज्य.त्याग=विधौ तत्त्वम् न आहनिष्यत् क्षयम् गतम् ॥६।९१।१६॥
rAjya.tyAga=vidhau tattvam na AhaniSyat kSayam gatam ||6|91|16||
.
tadA eva AdhAtayiSya: tvam
yadi a.jJAnam tathA Agatam if to unWisdom thus come
rAjya.tyAga=vidhau i the metod of abandoning the realm=
tattvam thatness/truly/that you
na AhaniSyat will not destroy
kSayam gatam x.
*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.
*sv. 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.
यत् खात.वलयः तेन वैरिणा हस्तिनः कृतः ।
yat khAta.valaya: tena vairiNA hastina: kRta: |
तत् तpoदुःखम् अखिलम् अज्ञानेन तव अर्पितम् ॥६।९१।१७॥
tat tapa:du:kham akhilam ajJAnena tava arpitam ||6|91|17||
.
yat khAta.valayas what ditch.ring tena w that vairiNA hastina: kRta: by the Bull's enemy done tat that tapo.du:kham austere bad.space akhilam totally
ajJAnena w unWisdom tava arpitam of you offered/fixed.upon
.
*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.
*sv. 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.
* yat khAta.valayas what ditch.ring tena w that vairiNA hastina: kRta: by the Bull's enemy done tat that tapo.du:kham austere bad.space akhilam totally ajJAnena w unWisdom tava arpitam of you offered/fixed.upon
या तस्य राज.राज.श्रीः गज.अरेः नृप.सत्तम ।
yA tasya rAja.rAja.zrI: gaja.are: nRpa.sattama |
सा tv अवज्ञान.नृपतेः चिन्ता*अभ्यन्तर.चारिणी ॥६।९१।१८॥
sA tu avajJAna.nRpate: cintA*abhyantara.cAriNI ||6|91|18||
.
yA tasya rAja.rAja.zrI: that which the mahout's royal bounty
gaja.are: for the enemy elephant, Best.of.ManLords, nRpa.sattama
sA tu avajJAna.nRpate: but that of the ManLord's disdain
cintA*abhyantara.cAriNI – care growing within.
*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.
*sv. 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.
या तस्य राज.राजश्रीर्.गज.आरेर्.नृप.सत्तम ।
सा तु.अवज्ञान.नृपतेश्.चिन्त.अभ्यन्तर.चारिणी ।।18||
AS:
Oh best king (नृप.सत्तम), तhe royal equipment (राज. राजश्रीः) that belonged to the King of
elephant drivers (गज.अरेः elephant.enemy)
(used to trap the elephant)
the various thoughts (चिन्ता) of a careless king (अवज्ञान.नृपतेः ) spread throughout his mind(अभ्यन्तर.चारिणी).
Note the words in red. They should be split as shown in the meaning.
The meaning is the things that trapped you were generated from your own wealth which
were used carelessly (without thinking of the consequences).
त्वम् गजेन्द्रः tv अयम् साधो दीर्घे वने अगजः अपि सन् ।
tvam gajendra: tu ayam sAdho dIrghe vane agaja: api san |
अज्ञान.वैरिणा तेन निक्षिप्तः तरसा अभितः ॥६।९१।१९॥
ajJAna.vairiNA tena nikSipta: tarasA abhita: ||6|91|19||
.
tvam gajendras tv ayam sAdho
dIrghe vane agaja: api san
ajJAna.vairiNA tena
nikSiptas tarasAbhita: x.
*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.
*sv. 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.
यत् खात.वलयः बाल.लताभिः अव.गुण्थितः ।
yat khAta.valaya: bAla.latAbhiH ava.guNthita: |
आवृतम् तत् तpoदुःखम् ईषत्.सज्जन.वृत्तिभिः ॥६।९१।२०॥
AvRtam tat tapa:du:kham ISat.sajjana.vRttibhi: ||6|91|20||
.
yat khAta.valaya:
bAla.latAbhi: with baby vines =
avaguNthita:
AvRtam tat
tapo.du:kham
ISat.sajjana.vRttibhi:
*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.
इty aद्य अपि तपःखाते दुःखे हि अस्मिन् सु.दारुणे ।
iti adya api tapa:khAte du:khe hi asmin su.dAruNe |
स्थितः अस्मि पाताल.तले नृप बद्धः यथा बलिः ॥६।९१।२१॥
sthita: asmi pAtAla.tale nRpa baddha: yathA bali: ||6|91|21||
.
iti adya api so even now tapa:khAte – austerity is a ditch where du:khe hy asmin since in bad.space here sudAruNe very cruel/dreadful sthita: asmi situate am I pAtAla.tale in Hell, Manlord, nRpa baddho yathA bali: bound like balin the Stout
.
*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.
*sv. 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?
* iti adya api so even now tapa:khAte – austerity is a ditch where du:khe hy asmin since in bad.space here sudAruNe very cruel/dreadful sthita: asmi situate am I pAtAla.tale in Hell, Manlord, nRpa baddho yathA bali: bound like balin the Stout
गजः त्वम् आशा निगडानि वैरी
gaja: tvam AzA nigaDAni vairI
मोहः निखातः पुनर् अ.प्रबन्धः ।
moha: nikhAta: punar a.prabandha: |
महीतलम् विन्ध्य उदन्त इत्थम्
mahItalam vindhya udanta ittham
त्वदीय उक्तः कुरु यत् करोषि ॥६।९१।२२॥
tvadIya ukta: kuru yat karoSi ||6|91|22||
.
gaja: tvam the Bull you
AzA Hope
nigaDAni vairI
moho nikhAta: punar aprabandha:
mahItalam vindhya udanta ittham
tvadIya ukta: kuru yat karoSi x.
*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.
*sv. 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?
@@@
DN6091 ABOUT THE ELEPHANT 2.NV28
सर्ग ६.९१
sarga 6.91
चुडाला उवाच ।
cuDAlA uvAca |
इदानीम् राज.शार्दूल वस्तु.सम्.प्रतिपत्तये ।
idAnIm rAja.zArdUla vastu.sam.pratipattaye |
शृणु विन्ध्य.इभ.वृत्तान्त.विवृतिम् स्मय.कारिणीम् ॥६।९१।१॥
zRNu vindhya*ibha.vRttAnta.vivRtim smaya.kAriNIm ||6|91|1||
yo असौ विन्ध्य.वने हस्ती सः अस्मिन् भूमि.तले भवान् ।
ya: asau vindhya.vane hastI sa: asmin bhUmi.tale bhavAn |
यौ वैराग्य.विवेकौ तौ द्वौ तस्य दशनौ सितौ ॥६।९१।२॥
yau vairAgya.vivekau tau dvau tasya dazanau sitau ||6|91|2||
यः च असौ वारण.आक्रान्ति.तत्परः हस्तिपः स्थितः ।
ya: ca asau vAraNa*AkrAnti.tatpara: hastipa: sthita: |
तत् अज्ञानम् तव आक्रान्ति.तत्परम् तव दुःख.दम् ॥६।९१।३॥
tat ajJAnam tava AkrAnti.tatparam tava du:kha.dam ||6|91|3||
अतिशkto 'py अशक्तेन दुःख*अदुःखम् भयात् भयम् ।
atizakta: api azaktena du:kha*adu:kham bhayAt bhayam |
हस्ती हस्ति.पकेन इव राजन् मौर्ख्येण नीयसे ॥६।९१।४॥
hastI hasti.pakena iva rAjan maurkhyeNa nIyase ||6|91|4||
यत् लोह.वज्र.सारेण वारणः परियन्त्रितः ।
yat loha.vajra.sAreNa vAraNa: pariyantrita: |
तत् आशा.पाश.जालेन भवान् आपदम् आवृतः ॥६।९१।५॥
tat AzA.pAza.jAlena bhavAn Apadam AvRta: ||6|91|5||
आशा हि लोह.रज्जुभ्यः विषमा विपुला दृढा ।
AzA hi loha.rajjubhya: viSamA vipulA dRDhA |
कालेन धीयते लोहम् तृष्णा तु परिवर्धते ॥६।९१।६॥
kAlena dhIyate loham tRSNA tu parivardhate ||6|91|6||
यत् द्वndve 'पेक्षते वैरी गजमाराद.लक्षितः ।
yat dvandve apekSate vairI gajamArAda.lakSita: |
प्रेक्षते त्वाम् तत् अज्ञानम् क्रीडार्थम् बद्धम् एककम् ॥६।९१।७॥
prekSate tvAm tat ajJAnam krIDArtham baddham ekakam ||6|91|7||
यत् बभञ्ज गजः शत्रोः शृङ्खला.जाल.बन्धनम् ।
yat babhaJja gaja: zatroH zRGkhalA.jAla.bandhanam |
तत् तत्याज भवान् भोग.भूमिम् राज्यम् अकण्टकम् ॥६।९१।८॥
tat tatyAja bhavAn bhoga.bhUmim rAjyam akaNTakam ||6|91|8||
कदा.चित् सुकरम् शस्त्र.शृङ्खला.बन्ध.भेदनम् ।
kadA.cit sukaram zastra.zRGkhalA.bandha.bhedanam |
न tv अस्य मनसः साधो भोग.आशा.वि.निवारणम् ॥६।९१।९॥
na tu asya manasa: sAdho bhoga*AzA.vi.nivAraNam ||6|91|9||
यत् इभे पाटयति उच्चैः बन्धम् हस्तिपकः अपतत् ।
yat ibhe pATayati uccaiH bandham hastipaka: apatat |
त्वयि त्यजति तत् राज्यम् अज्ञानम् पतितम् कृतम् ॥६।९१।१०॥
tvayi tyajati tat rAjyam ajJAnam patitam kRtam ||6|91|10||
यदा विरक्तः पुरुषः भोग.आशाम् त्यक्तुम् इच्छति ।
yadA virakta: puruSa: bhoga*AzAm tyaktum icchati |
तदा प्रकम्पते ऽज्ञानम् छेद्ये वृक्षे पिशाचवत् ॥६।९१।११॥
tadA prakampate ajJAnam chedye vRkSe pizAcavat ||6|91|11||
यदा विवेकी पुरुषः भोगान् संत्यज्य तिष्ठति ।
yadA vivekI puruSa: bhogAn saMtyajya tiSThati |
तदा पलायते ऽज्ञानम् छिन्ने वृक्षे पिशाचवत् ॥६।९१।१२॥
tadA palAyate ajJAnam chinne vRkSe pizAcavat ||6|91|12||
भोग.ओघे नूनम् उन्मुक्ते पतty aज्ञान.संस्थितिः ।
bhoga*oghe nUnam unmukte patati ajJAna.saMsthiti: |
पादपे क्रककcछिन्ने कुलायः तd.गतः यथा ॥६।९१।१३॥
pAdape krakakac.chinne kulAya: tat.gata: yathA ||6|91|13||
यदा वनम् प्रयातः त्वम् तदा अज्ञानम् क्षतम् त्वया ।
yadA vanam prayAta: tvam tadA ajJAnam kSatam tvayA |
पतितम् सन् न निहतम् मnasत्याग.महा.असिना ॥६।९१।१४॥
patitam san na nihatam mana:tyAga.mahA.asinA ||6|91|14||
तेन भूयः समुत्थाय स्मृत्वा परिभवम् कृतम् ।
tena bhUya: samutthAya smRtvA paribhavam kRtam |
तपःप्रपञ्च.खाते ऽस्मिन् गहने त्वम् नियोजितः ॥६।९१।१५॥
tapa:prapaJca.khAte asmin gahane tvam niyojita: ||6|91|15||
तदा एव आधातयिष्यः त्वम् यdy अज्ञानम् तथागतम् ।
tadA eva AdhAtayiSya: tvam yadi ajJAnam tathAgatam |
राज्य.त्याग=विधौ तत्त्वम् न आहनिष्यत् क्षयम् गतम् ॥६।९१।१६॥
rAjya.tyAga=vidhau tattvam na AhaniSyat kSayam gatam ||6|91|16||
यत् खात.वलयः तेन वैरिणा हस्तिनः कृतः ।
yat khAta.valaya: tena vairiNA hastina: kRta: |
तत् तpoदुःखम् अखिलम् अज्ञानेन तव अर्पितम् ॥६।९१।१७॥
tat tapa:du:kham akhilam ajJAnena tava arpitam ||6|91|17||
या तस्य राज.राज.श्रीः गज.अरेः नृप.सत्तम ।
yA tasya rAja.rAja.zrI: gaja.are: nRpa.sattama |
सा tv अवज्ञान.नृपतेः चिन्ता*अभ्यन्तर.चारिणी ॥६।९१।१८॥
sA tu avajJAna.nRpate: cintA*abhyantara.cAriNI ||6|91|18||
त्वम् गजेन्द्रः tv अयम् साधो दीर्घे वने अगजः अपि सन् ।
tvam gajendra: tu ayam sAdho dIrghe vane agaja: api san |
अज्ञान.वैरिणा तेन निक्षिप्तः तरसा अभितः ॥६।९१।१९॥
ajJAna.vairiNA tena nikSipta: tarasA abhita: ||6|91|19||
यत् खात.वलयः बाल.लताभिः अव.गुण्थितः ।
yat khAta.valaya: bAla.latAbhiH ava.guNthita: |
आवृतम् तत् तpoदुःखम् ईषत्.सज्जन.वृत्तिभिः ॥६।९१।२०॥
AvRtam tat tapa:du:kham ISat.sajjana.vRttibhi: ||6|91|20||
इty aद्य अपि तपःखाते दुःखे हि अस्मिन् सु.दारुणे ।
iti adya api tapa:khAte du:khe hi asmin su.dAruNe |
स्थितः अस्मि पाताल.तले नृप बद्धः यथा बलिः ॥६।९१।२१॥
sthita: asmi pAtAla.tale nRpa baddha: yathA bali: ||6|91|21||
गजः त्वम् आशा निगडानि वैरी
gaja: tvam AzA nigaDAni vairI
मोहः निखातः पुनर् अ.प्रबन्धः ।
moha: nikhAta: punar a.prabandha: |
महीतलम् विन्ध्य उदन्त इत्थम्
mahItalam vindhya udanta ittham
त्वदीय उक्तः कुरु यत् करोषि ॥६।९१।२२॥
tvadIya ukta: kuru yat karoSi ||6|91|22||
॥
.
oॐm
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6092 FIRECREST CLEANS HOUSE 2.NV29.30 .z41
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
+++
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
Jiva Das
पादपे क्रककच्छिन्ने कुलायस् तद्गतो यथा ॥६।९१।१३॥
pAdape krakaka.c.chinne kulAya: tat.gata: yathA ||6|91|13||
.
bhoga.oghe nUnam unmukte /
patati ajJAna.saMsthiti: |
pAdape krakaka.c.chinne \
kulAya: tat.gata: yathA
.
bhoga*oghe in the pleasure.ocean nUnam unmukte now appearing patati he falls ajJAna.saMsthiti: being set in ignorance pAdape krakaka.c.chinne in a saw.cut tree kulAyas tad.gato yathA 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.
* bhoga*oghe in the pleasure.ocean nUnam unmukte now appearing patati he falls ajJAna.saMsthiti: being set in ignorance pAdape krakaka.c.chinne in a saw.cut tree kulAyas tad.gato yathA so the flocks/nests go
यदा वनम् प्रयातस्त्वम् तदाज्ञानम् क्षतम् त्वया ।
yadA vanam prayAta: tvam tadA ajJAnam kSatam tvayA |
पतितम् सन्न निहतम् मनस्त्यागमहासिना ॥६।९१।१४॥
patitam san na nihatam mana:tyAga.mahA.asinA ||6|91|14||
.
yadA vanam prayAta: tvam /
tadA ajJAnam kSatam tvayA |
patitam san na nihatam \
mana:tyAga.mahA.asinA
.
yadA vanam prayAta: 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
.
*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 … ||6|91|
*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.
sv ... the abandonment of the mind or movement of energy in consciousness.... *vlm. ... destroyed by the sword of your resignation....
#kSaN #kSata क्षत .p.p.. [क्षण्.क्त] Wounded, torn, broken down, diminished &c; see क्षण्; रक्तप्रसाधितभुवः क्षतविग्रहाश्च Ve.1.7. •.• kSata —> #yoni.: .योनिः f. a woman who is no longer a virgin. • kSata —> #vikSata * .विक्षत mangled, covered with cuts and wounds.
* yadA vanam prayAta: 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
तेन भूयः समुत्थाय स्मृत्वा परिभवम् कृतम् ।
tena bhUya: samutthAya smRtvA paribhavam kRtam |
तपःप्रपञ्च.खाते ऽस्मिन् गहने त्वम् नियोजितः ॥६।९१।१५॥
tapa:prapaJca.khAte asmin gahane tvam niyojita: ||6|91|15||
.
tena bhUya: samutthAya /
smRtvA paribhavam kRtam |
tapa:prapaJca.khAte asmin \
gahane tvam niyojita:
.
tena thus bhUya: samutthAya again uprising smRtvA being remembered
paribhavam kRtam past disgrace/rejection
tapa:prapaJca.khAte asmin
in this pit of fivefold Tapas exposure to the sun &c. or prapaJca "bodily"
gahane tvam niyojita:
your being brought you to the depths...
#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.
तदैवाधातयिष्यस्त्वम् यद्यज्ञानम् तथागतम् ।
tadA eva AdhAtayiSya: tvam yadi ajJAnam tathAgatam |
राज्यत्यागविधौ तत्त्वम् नाहनिष्यत्क्षयम् गतम् ॥६।९१।१६॥
rAjya.tyAga=vidhau tattvam na AhaniSyat kSayam gatam ||6|91|16||
.
tadA eva AdhAtayiSya: tvam /
yadi ajJAnam tathAgatam |
rAjya.tyAga=vidhau tattvam \
na AhaniSyat kSayam gatam
.
tadA eva AdhAtayiSya: tvam
yadi a.jJAnam tathA Agatam if to unWisdom thus come
rAjya.tyAga=vidhau i the metod of abandoning the realm=
tattvam thatness/truly/that you
na AhaniSyat will not destroy
kSayam gatam x.
*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.
*sv. 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.
यत्खातवलयस्तेन वैरिणा हस्तिनः कृतः ।
yat khAta.valaya: tena vairiNA hastina: kRta: |
तत्तपोदुःखमखिलमज्ञानेन तवार्पितम् ॥६।९१।१७॥
tat tapa:du:kham akhilam ajJAnena tava arpitam ||6|91|17||
.
yat khAta.valaya: tena /
vairiNA hastina: kRta: |
tat tapa:du:kham akhilam \
ajJAnena tava arpitam
.
yat khAta.valayas what ditch.ring tena w that vairiNA hastina: kRta: by the Bull's enemy done tat that tapo.du:kham austere bad.space akhilam totally
ajJAnena w unWisdom tava arpitam of you offered/fixed.upon
.
*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.
*sv. 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.
* yat khAta.valayas what ditch.ring tena w that vairiNA hastina: kRta: by the Bull's enemy done tat that tapo.du:kham austere bad.space akhilam totally ajJAnena w unWisdom tava arpitam of you offered/fixed.upon
या तस्य राज.राजश्रीर्गजारेर्नृपसत्तम ।
yA tasya rAja.rAja.zrI: gaja.are: nRpa.sattama |
सा त्ववज्ञाननृपतेश्चिन्ताभ्यन्तरचारिणी ॥६।९१।१८॥
sA tu avajJAna.nRpate: cintA*abhyantara.cAriNI ||6|91|18||
.
yA tasya rAja.rAja.zrI: /
gaja.are: nRpa.sattama |
sA tu avajJAna.nRpate: \
cintA*abhyantara.cAriNI
.
yA tasya rAja.rAja.zrI: that which the mahout's royal bounty
gaja.are: for the enemy elephant, Best.of.ManLords, nRpa.sattama
sA tu avajJAna.nRpate: but that of the ManLord's disdain
cintA*abhyantara.cAriNI – care growing within.
*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.
*sv. 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.
या तस्य राज.राजश्रीर्.गज.आरेर्.नृप.सत्तम ।
सा तु.अवज्ञान.नृपतेश्.चिन्त.अभ्यन्तर.चारिणी ।।18||
AS:
Oh best king (नृप.सत्तम), तhe royal equipment (राज. राजश्रीः) that belonged to the King of
elephant drivers (गज.अरेः elephant.enemy)
(used to trap the elephant)
the various thoughts (चिन्ता) of a careless
king (अवज्ञान.नृपतेः ) spread throughout his mind(अभ्यन्तर.चारिणी).
Note the words in red. They should be split as shown in the meaning.
The meaning is the things that trapped you were generated from your own wealth
which were used carelessly (without thinking of the consequences).
त्वम् गजेन्द्रस्त्वयम् साधो दीर्घे वनेऽगजोऽपि सन् ।
tvam gajendra: tu ayam sAdho dIrghe vane agaja: api san |
अज्ञानवैरिणा तेन निक्षिप्तस्तरसाभितः ॥६।९१।१९॥
ajJAna.vairiNA tena nikSipta: tarasA abhita: ||6|91|19||
.
tvam gajendra: tu ayam sAdho /
dIrghe vane agaja: api san |
ajJAna.vairiNA tena \
nikSipta: tarasA abhita:
.
tvam gajendra: tu ayam sAdho /
dIrghe vane agaja: api san |
ajJAna.vairiNA tena \
nikSipta: tarasA abhita:
.
*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.
*sv. 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.
यत् खात.वलयः बाल.लताभिः अव.गुण्थितः ।
*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.
.
yat khAta.valaya: bAla./latAbhir avaguNthita: |
AvRtam tat tapa:du:kham \
ISat.sajjana.vRttibhi:
.