y6089
Vidyananda Sarasvati
Another one!
Love & Om,
VA
अस्ति विन्ध्य-वने हस्ती महायूथप-यूथपः ।
आगस्त्या शुद्धया बुद्ध्या विन्ध्येन-इव-उदितः स्वतः ।। २
VA - I know the story of Agastya and Vindya mountain, but I don't
understand the comparison.
This elephant as if manifested on its own by Vindya with pure intellect ....
तस्य विच्छिन्न-पाशस्य मूर्ध्नि ताल-तरो रिपुः । ... on head
पपात क्रमतः स्वर्गं हरिर्-मेरोर्-बलेर्-इव ।। १०
VA - again, comparison, pls. स्वर्गं हरिर्-मेरोर्-बलेर्-इव
Like Vishnu stepping on head of Bali from heaven?
अहनिष्यत्-पुरैवासौ यदि-अग्रे पतितं रिपुम् ।
तन्-न-अलप्स्यत्-ततो दुःखं गजः खातनि-बन्धनम् ।। २८
VA - could you please explain अहनिष्यत् and अलप्स्यत्
Avinash Sathaye
On 4/8/2017 3:34 AM, Vidyananda Sarasvati wrote:
> Hari Om!
>
> Another one!
>
> Love & Om,
> VA
>
> अस्ति विन्ध्य-वने हस्ती महायूथप-यूथपः ।
> आगस्त्या शुद्धया बुद्ध्या विन्ध्येन-इव-उदितः स्वतः ।। २
> VA - I know the story of Agastya and Vindya mountain, but I don't
> understand the comparison.
> This elephant as if manifested on its own by Vindya with pure intellect ....
The शुद्ध-बुद्धि is said to belong to अगस्ति.
Because Agasti's mind is now clarified - i.e. he has become kind to the
विन्ध्य mountain, the mountain appears to have raised (sprouted) the
elephant from itself.
Thus, he is comparable to the mountain in size!
> तस्य विच्छिन्न-पाशस्य मूर्ध्नि ताल-तरो रिपुः । ... on head
> पपात क्रमतः स्वर्गं हरिर्-मेरोर्-बलेर्-इव ।। १०
> VA - again, comparison, pls. स्वर्गं हरिर्-मेरोर्-बलेर्-इव
> Like Vishnu stepping on head of Bali from heaven?
The adversary (trying to capture the elephant) jumped on his head from
the top of a tall palm tree, like Vishnu jumping from the top of मेरु
on Bali's head, while driving from heaven (to earth and then to पाताल ).
> अहनिष्यत्-पुरैवासौ यदि-अग्रे पतितं रिपुम् ।
> तन्-न-अलप्स्यत्-ततो दुःखं गजः खातनि-बन्धनम् ।। २८
> VA - could you please explain अहनिष्यत् and अलप्स्यत्
The two words are said to be in the "conditional mood". The meaning is
Had he (the elephant) already killed the enemy fallen in front, he would
not have to suffer from
being tied down in a hole (like Bali in पाताल - as described in verse 27).
If you wish to learn more about the conditional, Kale's book (on line at
IITS Koln) has discussion at p. 228 and picks up more details at about
p. 300.
Jiva Das
.
FM6089 STORY OF AN ELEPHANT 2.NV26 .z31
https://www.dropbox.com/s/2mh8i5olzw56zv0/fm6089%202.nv26%20The%20ELEPHANT%20.z31.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.6.89 STORY OF AN ELEPHANT 2.NV26
सर्ग ६.८९
sarga 6.89
चूदाला_उवाच ।
cUDAlA uvAca |
अथ_इमम् अपरम् रम्यम् वृत्तान्तम् शृणु, भूमिप ।
atha_imam aparam ramyam vRttAntam zRNu, bhUmipa |
परम् प्रबोधनम् बुद्धेः, साधो, सदृशम् आत्मनः ॥६।८९।१॥
param prabodhanam buddhe:, sAdho, sadRzam Atmana: ||6|89|1||
अस्ति विन्ध्य.वने हस्ती महा.यूथप.यूथपः ।
asti vindhya-vane hastI mahA.yUthapa-yUthapa: |
आगस्त्या शुद्धया बुद्ध्या विन्ध्येन_इव_उदितः स्वतः ॥६।८९।२॥
AgastyA zuddhayA buddhyA vindhyena_iva_udita: svata: ||6|89|2||
वज्र.अर्चिः विषमौ दीर्घौ तस्य_अस्ताम् दशनौ सितौ ।
vajra~arci:_viSamau dIrghau tasya_astAm dazanau sitau |
कल्प.अनल.शिखातुल्यौ सुमेरु.उन्मूलन.क्षमौ ॥६।८९।३॥
kalpa.anala-zikhAtulyau sumeru~unmUlana-kSamau ||6|89|3||
स बद्धः_लोह.जालेन हस्तिपेन किल_अभितः ।
sa baddha:_loha-jAlena hastipena kila_abhita: |
मुनि.इन्द्रेण_इव विन्ध्य.अद्रि.रुप.इन्द्रेण_इव वा बलिः ॥६।८९।४॥
muni.indreNa_iva vindhya.adri-rupa.indreNa_iva vA bali: ||6|89|4||
निबद्धः_यन्त्रणाम् अपि शस्त्र.कुम्भ.अर्धितः_गजः ।
nibaddha:_yantraNAm api zastra-kumbha~ardhita:_gaja: |
ताम् जगाम व्यथाम् धीरः_नव.अग्नौ पुरम् एति याम् ॥६।८९।५॥
tAm jagAma vyathAm dhIra:_nava~agnau puram eti yAm ||6|89|5||
रिपौ हस्तिपके दूरात्_अ-पश्यति स वारणः ।
ripau hastipake dUrAt_a-pazyati sa* vAraNa: |
अयःसमुद्रके यस्मिन् निनाय दिवस.त्रयम् ॥६।८९।६॥
aya:samudrake yasmin ninAya divasa-trayam ||6|89|6||
खेदान् निगड.निर्भेदे यत्नवान् स मतंग.जः ।
khedAn nigaDa-nirbhede yatnavAn sa* mataMga.ja: |
चकार किंकिणी.क्वाणम् मुख.उद्धातैः अथ_अन्यदा ॥६।८९।७॥
cakAra kiMkiNI-kvANam mukha~uddhAtai:_atha_anyadA ||6|89|7||
दन्ताभ्याम् यत्न.तः_ताभ्याम् मुहूर्त.द्वितयेन सः ।
dantAbhyAm yatna.ta:_tAbhyAm muhUrta-dvitayena sa: |
बभञ्ज शृङ्खलाजालम् स्वर्ग.अर्गलम् इव_असुरः ॥६।८९।८॥
babhaJja zRGkhalAjAlam svarga~argalam iva_asura: ||6|89|8||
तम् तस्य निगडत्.छेदम् अपश्यत्_दूरतः रिपुः ।
tam tasya nigaDat*chedam apazyat_dUrata:_ripu: |
बलेः स्वर्ग.अवदलनम् हरिः_मेरु.तलाd इव ॥६।८९।९॥
bale: svarga~avadalanam hari:_meru-talAt iva ||6|89|9||
तस्य विच्छिन्न-पाशस्य मूर्ध्नि ताल.तरः_रिपुः ।
tasya vicchinna-pAzasya mUrdhni tAla-tara:_ripu: |
पपात क्रमतः स्वर्गम् हरिः_मेरोः_बler इव ॥६।८९।१०॥
papAta kramata: svargam hari:_mero:_bale:_iva ||6|89|10||
स पतन् पाद.पद्माभ्याम् अप्राप्य करिणः शिरः ।
sa patan pAda-padmAbhyAm aprApya kariNa: zira: |
पपात_ऊर्व्याम् फलम् पक्वम् वाताहतम् इव_आकुलः ॥६।८९।११॥
papAta_UrvyAm phalam pakvam vAtAhatam iva_Akula: ||6|89|11||
तम् पुरः पतितम् दृष्ट्वा महा.इभः करुणाम् ययौ ।
tam pura: patitam dRSTvA mahA.ibha: karuNAm yayau |
स्फुरत् स्फार-गुणाः सन्तः सन्ति तिर्यg.गतौ_अपि ॥६।८९।१२॥
sphurat sphAra-guNA: santa: santi tiryak-gatau_api ||6|89|12||
पतितम् दलयामि_इति किम् नाम मम पौरुषम् ।
patitam dalayAmi_iti kim nAma mama pauruSam |
वारणः_अपि_इति कलयन् न जघान स तम् रिपुम् ॥६।८९।१३॥
vAraNa:_api_iti kalayan na jaghAna sa* tam ripum ||6|89|13||
केवलम् निगड.व्यूहम् विदार्य_अभि.जगाम ह ।
kevalam nigaDa-vyUham vidArya_abhi.jagAma ha |
विततम् सेतुम् उत्सार्य विपुल.ओघ इव_अम्भसः ॥६।८९।१४॥
vitatam setum utsArya vipula~ogha iva_ambhasa: ||6|89|14||
दयाम् आश्रित्य मातङ्गः_भङ्क्त्वा जालम् जगाम ह ।
dayAm Azritya mAtaGga:_bhaGktvA jAlam jagAma ha |
विदार्य मेघ-संघातम् नभसि_इव दिवाकरः ॥६।८९।१५॥
vidArya megha-saMghAtam nabhasi_iva divAkara: ||6|89|15||
गते गजे समुत्तस्थौ हस्तिपः स्वस्थ.देह-धीः ।
gate gaje samuttasthau hastipa: svastha-deha-dhI: |
गजेन_एव समम् तस्य व्यथा दूरतरम् गता ॥६।८९।१६॥
gajena_eva samam tasya vyathA dUrataram gatA ||6|89|16||
प्रोच्चलत् ताल.शिकरात् स तथा पतिto 'पि सन् ।
proccalat tAla-zikarAt sa* tathA patita:_api san |
न भेदम् आप दुर्.भेदा मन्ये देहा दुरात्मनाम् ॥६।८९।१७॥
na bhedam Apa dur.bhedA manye dehA durAtmanAm ||6|89|17||
वर्धते प्रावृषि_इव_अभ्रम् कु.कार्येषु_अ-सताम् बलम् ।
आसीत्_अधिकम् उत्साही स च चंक्रमणे तदा ॥६।८९।१८॥
vardhate prAvRSi_iva_abhram ku.kAryeSu_a-satAm balam |
वारण.अरिः असिद्ध.अङ्गः गत~इभः दुःखम् आययौ ।
AsIt adhikam utsAhI sa* ca caMkramaNe tadA ||6|89|18||
vAraNa~ari:_asiddha~aGga:_gata~ibha: du:kham Ayayau |
आगत्य_उपगते_अन्तर्धि निधान इव वर्धनः ॥६।८९।१९॥
Agatya_upagate_antardhi nidhAna iva vardhana: ||6|89|19||
so 'न्वियेष गजम् यत्नात्_गुल्मक.अन्तरितम् वने ।
sa:_anviyeSa gajam yatnAt_gulmaka~antaritam vane |
पयोद.पिण्डितम् भोक्तुम् राहुः_इन्दुम् इव_अम्बरे ॥६।८९।२०॥
payoda-piNDitam bhoktum rAhu:_indum iva_ambare ||6|89|20||
चिरेन_अलभत_इभ.इन्द्रम् कस्मिन्.चित्.कानने स्थितम् ।
cirena_alabhata_ibha.indram kasmin.cit-kAnane sthitam |
विश्रान्तम् तम् तरु.तले समराd इव निर्गतम् ॥६।८९।२१॥
vizrAntam tam taru.tale samarAt iva nirgatam ||6|89|21||
अथ यत्र स्थितः_नागः तत्र तत्.बन्धन=क्षमम् ।
atha yatra sthita:_nAga:_tatra tat-bandhana=kSamam |
परया राजसाम् अग्र्या गज.लम्पट.भूमया ॥६।८९।२२॥
parayA rAjasAm agryA gaja-lampaTa-bhUmayA ||6|89|22||
सः खात.वलयम् चक्रे हस्तिपः कानने_अमितः ।
sa: khAta-valayam cakre hastipa: kAnane_amita: |
सर्व.दिक्कम् विधिः_भूमौ समुद्र.वलयम् यथा ॥६।८९।२३॥
sarva.dikkam vidhi:_bhUmau samudra-valayam yathA ||6|89|23||
उपरि.अस्थ.गयत् बाल.लता.ओघेन स तम् शठः ।
upari~astha-gayat bAla-latA~oghena sa* tam zaTha: |
शून्यता.तन्तु.जालेन शरत्.काल इव_अम्बरम् ॥६।८९।२४॥
zUnyatA-tantu-jAlena zarat-kAla iva_ambaram ||6|89|24||
दिनैः कतिपयैः_इव वारणः_विहरन् वने ।
dinai: katipayai:_iva vAraNa:_viharan vane |
तस्मिन् निपतितः खाते शुष्क.अब्धाउ_इव पर्वतः ॥६।८९।२५॥
tasmin nipatita: khAte zuSka~abdhAu_iva parvata: ||6|89|25||
व्रजन् पर्याकृतौ कूपे पाताल.तल=भीषणे ।
vrajan paryAkRtau kUpe pAtAla-tala=bhISaNe |
खात-शुष्क.अब्धि=अधःगमे गज.रत्न=समुद्रके ॥६।८९।२६॥
khAta-zuSka~abdhi=adha:game gaja-ratna=samudrake ||6|89|26||
इति भूयः दृढम् बद्धः तेन हस्ति-पकेन सः ।
iti bhUya: dRDham baddha:_tena hasti-pakena sa: |
तिष्ठति_अद्य_अपि दुःखेन भू-सद्मनि यथा बलिः ॥६।८९।२७॥
tiSThati_adya_api du:khena bhU-sadmani yathA bali: ||6|89|27||
अ-हनिष्यत् पुरा_एव_असौ यदि_अग्रे पतितम् रिपुम् ।
a-haniSyat purA_eva_asau yadi_agre patitam ripum |
तत् न_अलप्स्यत् ततः दुःखम् गजः खात.निबन्धनम् ॥६।८९।२८॥
tat na_alapsyat tata: du:kham gaja: khAta-nibandhanam ||6|89|28||
मौर्ख्यात् आगामिनम् कालम् वर्तमान.क्रियाक्रमैः ।
maurkhyAt AgAminam kAlam vartamAna-kriyAkramai: |
अ-शोभयन् नरः दुःखम् याति विन्ध्य.गजः यथा ॥६।८९।२९॥
a-zobhayan nara: du:kham yAti vindhya-gaja:_yathA ||6|89|29||
मुक्तः_अस्मि शस्त्र.निगडाd इति तुष्टः हि वारणः ।
mukta:_asmi zastra-nigaDAt iti tuSTa: hi vAraNa: |
दूरस्थः_अपि पुनर् बद्धः मौर्ख्यम् क्व च न बाधते ॥६।८९।३०॥
dUrastha:_api punar baddha:_maurkhyam kva ca na bAdhate ||6|89|30||
मौर्ख्यम् हि बन्धनम् अवेहि परम् महात्मन्
maurkhyam hi bandhanam avehi param mahAtman
बद्धः न बद्ध इति चेतसि तत् विमुक्त्यै ।
baddha:_na baddha iti cetasi tat vimuktyai |
आत्म.उदयम् त्रिजगत्.आत्ममयम् समस्तम्
Atma~udayam trijagat-Atmamayam samastam
मौर्ख्यम् स्थितस्य सहसा ननु सर्व.भूमिः ॥६।८९।३१॥
maurkhyam sthitasya sahasA nanu sarva.bhUmi: ||6|89|31||
•
Oॐm
•
CHÛDÂLÂ.TOPKNOT said--
अथ_इमम् अपरम् रम्यम् वृत्तान्तम् शृणु, भूमिप ।
atha_imam aparam ramyam vRttAntam zRNu, bhUmipa |
परम् प्रबोधनम् बुद्धेः, साधो, सदृशम् आत्मनः ॥६।८९।१॥
param prabodhanam buddhe:, sAdho, sadRzam Atmana: ||6|89|1||
.
atha_imam aparam ramyam vRttAntam zRNu, bhUmipa |param prabodhanam buddhe:, Sâdhu, sadRzam Atmana:
.
*vlm.p.1. #cUDAlA (as Kumbha) said:—O holy hermit, let me tell you another very interesting story which well applies to your case, the ruler of a land, and which will serve to awaken your understandings.
truly, Lord.of.the.Earth, there is no higher pleasure than to hear
a good story
so
for easier exercise of your Intellect, sAdhu, here's a tale like your own
:
it's
THE STORY OF AN ELEPHANT
अस्ति विन्ध्य.वने हस्ती महा.यूथप.यूथपः ।
asti vindhya-vane hastI mahA.yUthapa-yUthapa: |
आगस्त्या शुद्धया बुद्ध्या विन्ध्येन_इव_उदितः स्वतः ॥६।८९।२॥
AgastyA zuddhayA buddhyA vindhyena_iva_udita: svata: ||6|89|2||
.
there is in a vindhya.mountain forest
an elephant
the Great Bull.Lord of the Bull.Lords
with an Intellect as clear as agasti's
&
who bears himself as.if he has been raised by Lord.vindhya himself
to be leader of the herd
.
asti vindhya-vane hastI mahA.yUthapa-yUthapa: | AgastyA zuddhayA buddhyA
vindhyena_iva_udita: svata:
.
*jd. agastya or agasti is the Mountain Man we met in Book One,
who made the vindhya.Mountain-Lord bow down when he went south
*vlm.2. There lived a large elephant in the vindhya mountain, which was the head and leader of a great number of elephants; and had as clear an understanding in its big and elevated bead, as the lofty summit of the mountain was humbled down at the bidding of Agastya—the sage. (Agastya is recorded as the first Aryan emigrant, who crossed the vindhya and settled in southern India, and civilized the wild mountainous and rude people of Deccan by his wise law and instructions).
* VA - I know the story of Agastya and Vindya mountain, but i don't understand the comparison.
This elephant as if manifested on its own by Vindya with pure intellect ....
*AS: The शुद्ध-बुद्धि {zuddha-buddhi} is said to belong to अगस्ति {agasti}. Because Agasti's mind is now clarified - i.e. he has become kind to the विन्ध्य {vindhya} mountain, the mountain appears to have raised (sprouted) the elephant from itself. Thus, he is comparable to the mountain in size!
वज्र.अर्चिः विषमौ दीर्घौ तस्य_अस्ताम् दशनौ सितौ ।
vajra~arci:_viSamau dIrghau tasya_astAm dazanau sitau |
कल्प.अनल.शिखातुल्यौ सुमेरु.उन्मूलन.क्षमौ ॥६।८९।३॥
kalpa.anala-zikhAtulyau sumeru~unmUlana-kSamau ||6|89|3||
.
his two tusks are
as strong as the thunderbolts of heaven
&
as stunningly long as the course of those far.flung flashes
:
they're
as ruinous as the fires of Doomsday
&
sharp enough to dig and uproot a mountain *vlm.jd.
.
vajra~arci:_viSamau dIrghau tasya_astAm dazanau sitau | kalpa.anala-zikhAtulyau
sumeru~unmUlana-kSamau
.
*vlm.p.3 His two tusks were as strong as the thunderbolts of heaven, and as long and stunning as far reaching flashes of lightning. They were as destructive as the flames of the final destruction and so powerfully sharp that they could bore and uproot a mountain.
स बद्धः_लोह.जालेन हस्तिपेन किल_अभितः ।
sa* baddha:_loha-jAlena hastipena kila_abhita: |
मुनि.इन्द्रेण_इव विन्ध्य.अद्रि.रुप.इन्द्रेण_इव वा बलिः ॥६।८९।४॥
muni.indreNa_iva vindhya.adri-rupa.indreNa_iva vA bali: ||6|89|4||
.
he
got caught in a metal trap set by some elephant catchers in his path
held fast
as the vindhya.folk had been by the Mountain Man agasti's charm or as firmly bound
as the giant bali was bound by indra's chain.
*vlm.jd.
sa* baddha: loha-jAlena hastipena kila_abhita: | muni.indreNa_iva vindhya.adri-rupa.indreNa_iva vA bali:
.
*vlm.p.4 The elephant came to be caught in an iron trap laid by elephant catchers. He was fast held by it just like the Vindhya by sage Agastya’s charm, and just as the giant bali was bound by the chains of Vamana.
निबद्धः_यन्त्रणाम् अपि शस्त्र.कुम्भ.अर्धितः_गजः ।
nibaddha:_yantraNAm api zastra-kumbha~ardhita:_gaja: |
ताम् जगाम व्यथाम् धीरः_नव.अग्नौ पुरम् एति याम् ॥६।८९।५॥
tAm jagAma vyathAm dhIra:_nava~agnau puram eti yAm ||6|89|5||
.
nibaddha:_yantraNAm api zastra-kumbha~ardhita:_gaja:_tAm jagAma vyathAm dhIra:
nava~agnau puram eti yAm
.
*sv.5 By this and the repeated use by the rider of weapons like the goad, the elephant was subjected to great pain.
*vlm.5. The captive and patient elephant was tormented by the iron goad in his proboscis, and suffered the excruciating pains of his torture; like the Tripura giant under the burning fire of Hara. (Siva is called Tripura-hara for his quelling that_giant by his fire arms).
##yantr - #yantraNam, #yantraNA restriction , limitation , restraint , constraint , force , compulsion (often end-comp.), _kathAs.
रिपौ हस्तिपके दूरात्_अ-पश्यति स वारणः ।
ripau hastipake dUrAt_a-pazyati sa* vAraNa: |
अयःसमुद्रके यस्मिन् निनाय दिवस.त्रयम् ॥६।८९।६॥
aya:samudrake yasmin ninAya divasa-trayam ||6|89|6||
.
*vlm.6. The elephant lay in this sad plight in the net for three days together, and was thus watched over by his hunter for a distance. (See the paper of elephant catching in the Asiatic Researches).
*sv. While the rider was away the elephant struggled to free itself from the cage. This effort went on for three whole days. Eventually it shattered the cage.
* ripau in his hunter's blind hastipake dUrAt a-pazyati sa* vAraNa:_aya:samudrake yasmin ninAya divasa-trayam
.
खेदान् निगड.निर्भेदे यत्नवान् स मतंग.जः ।
khedAn nigaDa-nirbhede yatnavAn sa* mataMga.ja: |
चकार किंकिणी.क्वाणम् मुख.उद्धातैः अथ_अन्यदा ॥६।८९।७॥
cakAra kiMkiNI-kvANam mukha~uddhAtai:_atha_anyadA ||6|89|7||
.
khedAn_nigaDa-nirbhede yatnavAn_sa mataMgaja: cakAra kiMkiNI-kvANam
mukha-uddhAtai:_atha_anyadA
kvANa – sound
*AB. kiMkiNInAm iva dhvanim
.
*vlm.7. The great suffering of the elephant made him open his mouth widely, and utter a loud scream that_growled about like the loud noise of roaring clouds.
*sv. While the rider was away the elephant struggled to free itself from the cage. This effort went on for three whole days. Eventually it shattered the cage.
दन्ताभ्याम् यत्न.तः_ताभ्याम् मुहूर्त.द्वितयेन सः ।
dantAbhyAm yatna.ta:_tAbhyAm muhUrta-dvitayena sa: |
बभञ्ज शृङ्खलाजालम् स्वर्ग.अर्गलम् इव_असुरः ॥६।८९।८॥
babhaJja zRGkhalAjAlam svarga~argalam iva_asura: ||6|89|8||
.
dantAbhyAm yatnatas tAbhyAm muhUrta-dvitayena sa:_babhaJja zRGkhalAjAlam
svarga~argalam iva_asura:
.
*vlm.8. Then he exerted the force of both his tusks, and succeeded thereby to break asunder the iron bar; as the Titan of old, broke open the bolts at the gate of heaven.
तम् तस्य निगडत्.छेदम् अपश्यत्_दूरतः रिपुः ।
tam tasya nigaDat*chedam apazyat_dUrata:_ripu: |
बलेः स्वर्ग.अवदलनम् हरिः_मेरु.तलाd इव ॥६।८९।९॥
bale: svarga~avadalanam hari:_meru-talAt iva ||6|89|9||
.
tam tasya nigaDacchedam apazyat_dUrato ripu: bale: svarga~avadalanam hari:_meru-talAt iva - .
*vlm.9. The hunter saw the breaking of his hard fetters by the infuriate beast from a distance, as Hara beheld the breaking of the demon Bali (Belos) from his subterranean cell beneath the mountain, in order to invade his heaven on high.
*sv. Just at this time, the rider saw what the elephant had done.
तस्य विच्छिन्न-पाशस्य मूर्ध्नि ताल.तरः_रिपुः ।
tasya vicchinna-pAzasya mUrdhni tAla-tara:_ripu: |
पपात क्रमतः स्वर्गम् हरिः_मेरोः_बler इव ॥६।८९।१०॥
papAta kramata: svargam hari:_mero:_bale:_iva ||6|89|10||
.
tasya vicchinna-pAzasya - from a broken noose =
mUrdhni tAla-taro ripu: - on top of a Coconut.palm the enemy =
papAta kramata: svargam - fell in his egress from svarga (indra's Heaven) =
hari:_mero:_bale:_iva - as the bali of the Offering (a daitya.Demon) fell, hurled by hari from indra's Heaven.
*vlm.10. The elephant catcher then mounted a tall idla (palm) tree, and leaped from its top in order to fall down on its head; but haplessly he fell down on the ground, as the demon was hurled down to hell by victorious Hara.
*sv. Just at this time, the rider saw what the elephant had done.
तस्य विच्छिन्न-पाशस्य मूर्ध्नि ताल.तरो रिपुः । ... on head
पपात क्रमतः स्वर्गं हरिर्-मेरोर्-बलेर्-इव ।। १०
*VA - again, comparison, pls. स्वर्गं हरिर्-मेरोर्-बलेर्-इव Like Vishnu stepping on head of Bali from heaven?
*AS: The adversary (trying to capture the elephant) jumped on his head from the top of a tall palm tree, like Vishnu jumping from the top of मेरु on Bali's head, while driving from heaven (to earth and then to पाताल ).
स पतन् पाद.पद्माभ्याम् अप्राप्य करिणः शिरः ।
sa patan pAda-padmAbhyAm aprApya kariNa: zira: |
पपात_ऊर्व्याम् फलम् पक्वम् वाताहतम् इव_आकुलः ॥६।८९।११॥
papAta_UrvyAm phalam pakvam vAtAhatam iva_Akula: ||6|89|11||
.
sa patan pAda-padmAbhyAm aprApya kariNa: zira: papAta_UrvyAm phalam pakvam
vAtAhatam iva_Akula:
.
sa: patan
he falling
pAda-padmAbhyAm
with his lotus feet (prob. the poet wanted to use <pAdapa>, but meter ruled for this awkward construction)
aprApya kariNa: zira:
he landed on the head of the tusker.
papAta UrvyAm
He fell to earth
phalam pakvam vAta-Ahatam iva
like wind-shaken ripe fruit.
Akula:
agitated.
#vA - #vAta - #vAtAhata, #vAtahata v.#Ahata, v.#hata -mfn.- stirred or shaken by the wind • v.-nau -f.- (a ship) tossed by the wind, MW. • (a peacock's feathers...) vAtAhata-mayUra~aGga-ruha-lolam, y5061.005. • (ripe fruit ...) papAta_UrvyAm phalam pakvam vAtAhatam iva_AkulaH, y6089.011
*vlm.11. The hunter missed the head of the huge animal, and fell headlong upon his legs on the ground; as a ripe fruit, is dropped down by the hurrying winds.
*sv. Just at this time, the rider saw what the elephant had done.
तम् पुरः पतितम् दृष्ट्वा महा.इभः करुणाम् ययौ ।
tam pura: patitam dRSTvA mahA.ibha: karuNAm yayau |
स्फुरत् स्फार-गुणाः सन्तः सन्ति तिर्यg.गतौ_अपि ॥६।८९।१२॥
sphurat sphAra-guNA: santa: santi tiryak-gatau_api ||6|89|12||
.
tam pura: patitam dRSTvA -
seeing him fall before him
mahA.ibha: karuNAm yayau - the huge elephant was brot to pity =
sphurat sphAra-guNA: santa: santi tiryak-gatau_api
.
*sv.12 While the elephant was making good its escape, the rider climbed up a tree from which he planned to throw himself on its back and thus subdue it once again. However, he missed the elephant's head as he fell and landed right in front of it.
*vlm.12. The great elephant took pity in seeing him falling, and lying prostrate before him; as the mind of the noble, is compassionate on others even in their own piteous state.
पतितम् दलयामि_इति किम् नाम मम पौरुषम् ।
patitam dalayAmi_iti kim nAma mama pauruSam |
वारणः_अपि_इति कलयन् न जघान स तम् रिपुम् ॥६।८९।१३॥
vAraNa:_api_iti kalayan na jaghAna sa* tam ripum ||6|89|13||
.
patitam dalayAmi_iti kim nAma mama pauruSam | vAraNa:_api_iti kalayan na jaghAna sa* tam ripum -
.
having fallen I am broken
so
what kind of person am I
?
(altho an elephant so he figured
&
did no harm to his enemy)
.
*vlm.13. The noble animal thought in his mind, that it was no valour on his part to trample over the self-fallen; and had thus the magnanimity of sparing the life of his own enemy.
*sv.13-15 The elephant saw its enemy (the rider) fallen in front of it: yet it was overcome by pity and therefore did not harm him. Such compassion is seen even in beasts.
* patitam dalayAmi_iti - fallen I am broken so = kim nAma mama pauruSam - so what kind of person am I = vAraNa:_api_iti kalayan - altho an elephant so thinking = na jaghAna sa* tam ripum - no harm did he to that enemy.
केवलम् निगड.व्यूहम् विदार्य_अभि.जगाम ह ।
kevalam nigaDa-vyUham vidArya_abhi.jagAma ha |
विततम् सेतुम् उत्सार्य विपुल.ओघ इव_अम्भसः ॥६।८९।१४॥
vitatam setum utsArya vipula~ogha iva_ambhasa: ||6|89|14||
.
kevalam nigaDa-vyUham vidArya abhijagAma ha vitatam setum utsArya vipula-ogha iva_ambhasa: - .
*vlm.14. He broke only the chains in two pieces, and took his way before him; leaving away all obstacles and barriers, as the rushing waters bear down the strongest bridge.
*sv.13-15 The elephant saw its enemy (the rider) fallen in front of it: yet it was overcome by pity and therefore did not harm him. Such compassion is seen even in beasts. The elephant went away.
दयाम् आश्रित्य मातङ्गः_भङ्क्त्वा जालम् जगाम ह ।
dayAm Azritya mAtaGga:_bhaGktvA jAlam jagAma ha |
विदार्य मेघ-संघातम् नभसि_इव दिवाकरः ॥६।८९।१५॥
vidArya megha-saMghAtam nabhasi_iva divAkara: ||6|89|15||
.
dayAm Azritya mAtaGga: - to pity surrendered the Killer.Elephant =
bhaGktvA jAlam jagAma ha - he came to break the net /
vidArya megha-saMghAtam - having dispersed the gathered clouds =
nabhasi_iva divAkara: - as in the sky the Daymaker.Sun.
*vlm.15. His strength broke the strong net, but his piety spared the life of the weak man; he went off as the sun sets, after dispelling the evening clouds.
*sv.13-15 The elephant saw its enemy (the rider) fallen in front of it: yet it was overcome by pity and therefore did not harm him. Such compassion is seen even in beasts. The elephant went away.
गते गजे समुत्तस्थौ हस्तिपः स्वस्थ.देह-धीः ।
gate gaje samuttasthau hastipa: svastha-deha-dhI: |
गजेन_एव समम् तस्य व्यथा दूरतरम् गता ॥६।८९।१६॥
gajena_eva samam tasya vyathA dUrataram gatA ||6|89|16||
.
gate gaje samuttasthau when the elephant was gone hastipa: svastha-deha-dhI:
the elephant-trainer thinking himself healthy & safe gajena_eva samam tasya –
as the Trumpeter the same for him vyathA dUrataram gatA – anxiety far-away gone
.
#hasta - #hastin an elephant, which is handy with its trunk. #hastipa elephant-driver, mahout. http://www.fao.org/docrep/008/ae943e/ae943e08.htm
jd#>sthA #svastha . self-abiding , being in one's self (or "in the self", Sarvad.), being in one's natural state, being one's self uninjured, unmolested, contented, doing well, sound well, healthy (in body and mind; often v.l. for सु-स्थ), comfortable, at ease (compar. .तर), MaitrUp. &c; #svasthadehadhI thinking oneself uninjured, y6089.016.
jd#>vyath - #vyathA व्यथा [व्यथ्-भावे-अङ्] Pain, agony, anguish; तां च व्यथां प्रसवकालकृतामवाप्य U.4.23;1.12. -. Fear, alarm, anxiety; स्वन्तमित्यलघयत् स तद्व्यथाम् VR.11.62. -Comp. v.-kara -कर adj. painful, troublesome, hurtful. (vyathAm >kR, either, "to cause pain" or "to feel pain"); loss, damage, ill-luck; (with hRdi or hRdaye), palpitation, throbbing of the heart. —#avyatha अव्यथ avyathaH, avyathA absence of tremor, firmness VS. TBr.
*vlm.16. The hunter rose up from the ground after he saw the elephant had gone away, and he found himself to be as same and sound after his fall as he had been before it; and as the elephant was relieved from his pains, after his liberation from the chains.
*AB. svastho deho dhIz_ca yasya tathA-vidha: san ||6|89|
The elephant was gone.
The trapper found his body free of harm, his pains gone like the elephant.
प्रोच्चलत् ताल.शिकरात् स तथा पतिto 'पि सन् ।
proccalat tAla-zikarAt sa* tathA patita:_api san |
न भेदम् आप दुर्.भेदा मन्ये देहा दुरात्मनाम् ॥६।८९।१७॥
na bhedam Apa dur.bhedA manye dehA durAtmanAm ||6|89|17||
.
proccalat - setting.out =
tAla-zikarAt - from the top of the tAla.CoconutPalm =
sa tathA patita:_api san – he thus fallen altho being
na bhedam Apa dur.bhedA - no breakage get the hard.to.break =
manye dehA durAtmanAm - I think, do the bodies of hard souls.
*vlm. ... the bodies of scoundrels are fortified against every harm.
*sv. ... The evil-doer's body does not break down easily! Their evil deeds seem to strengthen their body.
वर्धते प्रावृषि_इव_अभ्रम् कु.कार्येषु_अ-सताम् बलम् ।
vardhate prAvRSi_iva_abhram ku.kAryeSu_a-satAm balam |
आसीत्_अधिकम् उत्साही स च चंक्रमणे तदा ॥६।८९।१८॥
AsIt adhikam utsAhI sa* ca caMkramaNe tadA ||6|89|18||
.
vardhate - increases =
prAvRSi_iva_abhram -
in the rainy season like a cloud
ku.kAryeSu_a-satAm balam - in the bad deeds of the Unreal is strength =
AsIt adhikam utsAhI
sa ca caMkramaNe tadA - and so he carried.on from there.
#>kram - #caMkramaNa caMkramaNe padbhyAm calane, y6089.018.
*AB. caMkramaNe padbhyAm calane ||6|89|
*vlm.18. The wicked gain greater strength by execution of their repeated crimes, as the rainy clouds gather the more by theirfrequent showers. Thus the hunter went after his fresh excursion.
*sv. The rider got up, not seriously injured. The evil-doer's body does not break down easily! Their evil deeds seem to strengthen their body.
वारण.अरिः असिद्ध.अङ्गः गत~इभः दुःखम् आययौ ।
vAraNa~ari:_asiddha~aGga:_gata~ibha: du:kham Ayayau |
आगत्य_उपगते_अन्तर्धि निधान इव वर्धनः ॥६।८९।१९॥
Agatya_upagate_antardhi nidhAna iva vardhana: ||6|89|19||
.
vAraNa~ari: the elephant-foe
asiddha~aGga:
gata~ibha:
du:kham Ayayau
Agatya_upagate_antardhi
nidhAna_iva vardhana:
*vlm.19. The elephant catcher felt very sorry, at the escape of the elephant and unsuccessfulness of his attempt; as one in dejected mind, is to lose a treasure that has fallen into his hand.
*sv.19-20 The rider, however, was unhappy at the loss of the elephant. He continued to search the forest for the lost elephant.
* wordplay – vAraNa~ari: elephant-foe / #vAranArI – "best woman", prostitute
so 'न्वियेष गजम् यत्नात्_गुल्मक.अन्तरितम् वने ।
sa:_anviyeSa gajam yatnAt_gulmaka~antaritam vane |
पयोद.पिण्डितम् भोक्तुम् राहुः_इन्दुम् इव_अम्बरे ॥६।८९।२०॥
payoda-piNDitam bhoktum rAhu:_indum iva_ambare ||6|89|20||
.
sa:_anviyeSa gajam yatnAt gulmaka~antaritam vane payoda-piNDitam bhoktum rAhu:_indum iva_ambare
.
*vlm.20. He sought about and beat the forest, to find out the hiding elephant amidst the thickets; as the ascending node of Bahu rises in the sky, to lay hold on the moon covered under the clouds.
*sv.19-20 The rider, however, was unhappy at the loss of the elephant. He continued to search the forest for the lost elephant.
चिरेन_अलभत_इभ.इन्द्रम् कस्मिन्.चित्.कानने स्थितम् ।
cirena_alabhata_ibha.indram kasmin.cit-kAnane sthitam |
विश्रान्तम् तम् तरु.तले समराd इव निर्गतम् ॥६।८९।२१॥
vizrAntam tam taru.tale samarAt iva nirgatam ||6|89|21||
.
cirena_alabhata_ibha.indram kasmin.cit-kAnane sthitam | vizrAntam tam taru.tale
samarAt iva nirgatam
.
Time passed.
One day he came.upon that same bull elephant.
It stood there, somewhere in the forest, resting underneath a tree.
It looked freshly come from the battlefield.
*vlm.21. After a long search, he came in sight of the elephant halting under a tree; as when a warrior returns from the battlefield, and breathes the air under a shady arbour.
*sv.21-24 After a very long time, he saw the elephant standing in a thick forest. He gathered other elephant tamers and with their help dug a huge pit and covered it with foliage, eager to recapture that elephant.
*jd.21 - cirena_alabhata_ibha.indram - after a long time he came.upon that bull elephant = standing somewhere in the forest - kasmiMz.cit-kAnane sthitam = vizrAntam tam taru.tale - resting under a tree = as if returned from battle. - samarAt iva nirgatam
अथ यत्र स्थितः_नागः तत्र तत्.बन्धन=क्षमम् ।
atha yatra sthita:_nAga:_tatra tat-bandhana=kSamam |
परया राजसाम् अग्र्या गज.लम्पट.भूमया ॥६।८९।२२॥
parayA rAjasAm agryA gaja-lampaTa-bhUmayA ||6|89|22||
.
atha yatra sthita:_nAga: tatra tad-bandhana=kSamam parayA rAjasAmagryA
gaja-lampaTa-bhUmayA
.
*vlm.22. The cunning huntsmen collecting a great many tools, capable to entrap the elephant at his resting place.
*sv.21-24 After a very long time, he saw the elephant standing in a thick forest. He gathered other elephant tamers and with their help dug a huge pit and covered it with foliage, eager to recapture that elephant.
सः खात.वलयम् चक्रे हस्तिपः कानने_अमितः ।
sa: khAta-valayam cakre hastipa: kAnane_amita: |
सर्व.दिक्कम् विधिः_भूमौ समुद्र.वलयम् यथा ॥६।८९।२३॥
sarva.dikkam vidhi:_bhUmau samudra-valayam yathA ||6|89|23||
.
he dug a circular ditch
&
the lordly elephant was ringed in the forest
on all sides
as the land is circled by sea
.
sa: khAta-valayam cakre hastipa: kAnane_amita: | sarva.dikkam vidhi:_bhUmau
samudra-valayam yathA
.
*vlm.p.23 Near that place in the forest, he dug a round ditch, just as the great creator of the world stretched the ocean to encircle this earth.
उपरि.अस्थ.गयत् बाल.लता.ओघेन स तम् शठः ।
upari~astha-gayat bAla-latA~oghena sa* tam zaTha: |
शून्यता.तन्तु.जालेन शरत्.काल इव_अम्बरम् ॥६।८९।२४॥
zUnyatA-tantu-jAlena zarat-kAla iva_ambaram ||6|89|24||
.
*vlm.24. He then covered the great pit, with green branches and soft leaves of trees; as the season of autumn covers the face of the empty sky with fleecy and flimsy clouds.
*sv.21-24 After a very long time, he saw the elephant standing in a thick forest. He gathered other elephant tamers and with their help dug a huge pit and covered it with foliage, eager to recapture that elephant.
दिनैः कतिपयैः_इव वारणः_विहरन् वने ।
dinai: katipayai:_iva vAraNa:_viharan vane |
तस्मिन् निपतितः खाते शुष्क.अब्धाउ_इव पर्वतः ॥६।८९।२५॥
tasmin nipatita: khAte zuSka~abdhAu_iva parvata: ||6|89|25||
.
dinai: katipayai:_iva vAraNa:_viharan vane |
tasmin nipatita: khAte
zuSka~abdhAu_iva parvata: -
.
*sv.25 Within the next few days, that mighty elephant fell into that pit.
*vlm.25. The elephant roaming at large in the forest, happened to fall down into the pit one day; as the fragment of a rock on the coast, falls headlong on the dried bed of the sea.
व्रजन् पर्याकृतौ कूपे पाताल.तल=भीषणे ।
vrajan paryAkRtau kUpe pAtAla-tala=bhISaNe |
खात-शुष्क.अब्धि=अधःगमे गज.रत्न=समुद्रके ॥६।८९।२६॥
khAta-zuSka~abdhi=adha:game gaja-ratna=samudrake ||6|89|26||
.
vrajan paryAkRtau
kUpe
pAtAla-tala=bhISaNe
khAta-zuSka~abdhi=adho-game
gaja-ratna=samudrake - .
*vlm.26. The big elephant was thus caught in the circular pit, which was as deep as the dreadful deapth of the sea; and lay confined in it, as some treasure is shut up in the hollow womb of a chest.
*sv.26-27 Thus recaptured and bound by the wicked rider, the elephant still stands there!
इति भूयः दृढम् बद्धः तेन हस्ति-पकेन सः ।
iti bhUya: dRDham baddha:_tena hasti-pakena sa: |
तिष्ठति_अद्य_अपि दुःखेन भू-सद्मनि यथा बलिः ॥६।८९।२७॥
tiSThati_adya_api du:khena bhU-sadmani yathA bali: ||6|89|27||
.
iti bhUyo dRDham baddha: -
and so becoming firmly bound = with that elephant-control - tena hasti-pakena = sa:_tiSThati adya api du:khena =
he remains even now with sorrow = like Bali in his earthly (Netherworld) abode - bhU-sadmani yathA bali:
*vlm.27. Being thus confined at the bottom of that far extending pit, still passes his time in endless trouble and anxiety; like the demon Bali in his dark cave under the grounds.
*sv.26-27 Thus recaptured and bound by the wicked rider, the elephant still stands there!
So firmly bound, under control, that elephant!
Even now, it is as sad as #bali when he was cheated of heaven and earth,
trapped in his Netherworld abode.
*jd.27 - iti bhUyo dRDham baddha: - and so becoming firmly bound = with that elephant-control - tena hasti-pakena = sa:_tiSThati adya api du:khena = he remains even now with sorrow = like Bali in his earthly (Netherworld) abode - bhU-sadmani yathA bali:
अ-हनिष्यत् पुरा_एव_असौ यदि_अग्रे पतितम् रिपुम् ।
a-haniSyat purA_eva_asau yadi_agre patitam ripum |
तत् न_अलप्स्यत् ततः दुःखम् गजः खात.निबन्धनम् ॥६।८९।२८॥
tat na_alapsyat tata: du:kham gaja: khAta-nibandhanam ||6|89|28||
.
a-haniSyat purA_eva_asau
yadi_agre patitam ripum
tan_na_alapsyat tato du:kham
gaja: khAta-nibandhanam -
.
*sv.28 The elephant had neglected to kill its enemy though he had fallen right in front of it, and hence it had to undergo fresh suffering.
*vlm.28. This is the effect of the silly elephants, letting unhurt his cruel hunter who had fallen ere long before him; or else he would not be thus pent up in the pit, if he made an end of him in time.
*VA - could you please explain अहनिष्यत् and अलप्स्यत्
*AS: The two words are said to be in the "conditional mood". The meaning is - Had he (the elephant) already killed the enemy fallen in front, he would not have to suffer from being tied down in a hole (like Bali in पाताल - as described in verse 27). If you wish to learn more about the conditional, Kale's book (on line at iITS Koln) has discussion at p. 228 and picks up more details at about p. 300
मौर्ख्यात् आगामिनम् कालम् वर्तमान.क्रियाक्रमैः ।
maurkhyAt AgAminam kAlam vartamAna-kriyAkramai: |
अ-शोभयन् नरः दुःखम् याति विन्ध्य.गजः यथा ॥६।८९।२९॥
a-zobhayan nara: du:kham yAti vindhya-gaja:_yathA ||6|89|29||
maurkhyAt
AgAminam kAlam
vartamAna-kriyAkramai:
a-zobhayan_nara: du:kham yAti vindhya-gaja:_yathA
*sv.29 One who does not, on account of his foolishness, act appropriately when the opportunity offers itself and thus remove all the obstacles, invites sorrow.
*vlm.29. Hence all foolish people that had not foresight to prevent their future mishaps, and provide against their coming mischances by their precutions at present, are sorely to be exposed like the calamity as the vindhyan elephant. (Hence
all unforeseeing men are designated as gaja murkka or elephantine fools).
मुक्तः_अस्मि शस्त्र.निगडाd इति तुष्टः हि वारणः ।
mukta:_asmi zastra-nigaDAt iti tuSTa: hi vAraNa: |
दूरस्थः_अपि पुनर् बद्धः मौर्ख्यम् क्व च न बाधते ॥६।८९।३०॥
dUrastha:_api punar baddha:_maurkhyam kva ca na bAdhate ||6|89|30||
.
mukta:_asmi zastra-nigaDAt
iti tuSTa: hi vAraNa: |
dUrastha:_api punar baddha:
maurkhyam kva ca na bAdhate -
.
"I am free from the barbed halter "
:
so the elephant is content
—
however far away the bond how is a fool not caught by it
?
मौर्ख्यम् हि बन्धनम् अवेहि परम् महात्मन्
maurkhyam hi bandhanam avehi param mahAtman
बद्धः न बद्ध इति चेतसि तत् विमुक्त्यै ।
baddha:_na baddha iti cetasi tat vimuktyai |
आत्म.उदयम् त्रिजगत्.आत्ममयम् समस्तम्
Atma~udayam trijagat-Atmamayam samastam
मौर्ख्यम् स्थितस्य सहसा ननु सर्व.भूमिः ॥६।८९।३१॥
maurkhyam sthitasya sahasA nanu sarva.bhUmi: ||6|89|31||
.
maurkhyam hi bandhanam
for folly is bondage
avehi param mahAtman
baddha:_na baddha:
iti cetasi tat vimuktyai
Atma-udayam
trijagad-Atmamayam samastam
maurkhyam sthitasya sahasA nanu sarvabhUmi: - .
*sv.31 Foolishness is bondage, O holy one! One who is bound thinks he is free in his foolishness. Though all that exists in all the three worlds is but the self, to one who is firmly established in foolishness, all that is but the expansion of foolishness.
*vlm.31. Know, O great soul! that there is no bondage of man except his own ignorance; and the jail prisoners are not under such thraldom, as the intellectual servitude of freemen under their errors and prejudice. The enlightenment of the soul and the knowledge of the cosmos as one universal soul, is the greatest freedom of man; while the ignorance of this truth, is the root of the slavery of mankind to the errors of this world.
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
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buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM6090 EXPLANATIONS 2.NV27 .z27
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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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.
FM6089 STORY OF AN ELEPHANT 2.NV26 .z31
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•
Oॐm
•
CHÛDÂLÂ.TOPKNOT said..
अथ इमम् अपरम् रम्यम् वृत्तान्तम् शृणु, भूमिप ।
atha imam aparam ramyam vRttAntam zRNu, bhUmipa |
परम् प्रबोधनम् बुद्धेः, साधो, सदृशम् आत्मनः ॥६।८९।१॥
param prabodhanam buddhe:, sAdho, sadRzam Atmana: ||6|89|1||
.
atha imam aparam ramyam vRttAntam zRNu, bhUmipa |param prabodhanam buddhe:, Sâdhu, sadRzam Atmana:
.
*vlm.p.1. #cUDAlA (as Kumbha) said:—O holy hermit, let me tell you another very interesting story which well applies to your case, the ruler of a land, and which will serve to awaken your understandings.
truly, Lord.of.the.Earth, there is no higher pleasure than to hear
a good story
so
for easier exercise of your Intellect, sAdhu, here's a tale like your own
:
it's
THE STORY OF AN ELEPHANT
अस्ति विन्ध्य.वने हस्ती महा.यूथप.यूथपः ।
asti vindhya.vane hastI mahA.yUthapa.yUthapa: |
आगस्त्या शुद्धया बुद्ध्या विन्ध्येन इव उदितः स्वतः ॥६।८९।२॥
AgastyA zuddhayA buddhyA vindhyena iva udita: svata: ||6|89|2||
.
there is in a vindhya.mountain forest
an elephant
the Great Bull.Lord of the Bull.Lords
with an Intellect as clear as agasti's
&
who bears himself as.if he has been raised by Lord.vindhya himself
to be leader of the herd
.
asti vindhya.vane hastI mahA.yUthapa.yUthapa: | AgastyA zuddhayA buddhyA
vindhyena iva udita: svata:
.
*jd. agastya or agasti is the Mountain Man we met in Book One,
who made the vindhya.Mountain.Lord bow down when he went south
*vlm.2. There lived a large elephant in the vindhya mountain, which was the head and leader of a great number of elephants; and had as clear an understanding in its big and elevated bead, as the lofty summit of the mountain was humbled down at the bidding of Agastya—the sage. (Agastya is recorded as the first Aryan emigrant, who crossed the vindhya and settled in southern India, and civilized the wild mountainous and rude people of Deccan by his wise law and instructions).
* VA . I know the story of Agastya and Vindya mountain, but i don't understand the comparison.
This elephant as if manifested on its own by Vindya with pure intellect ....
*AS: The शुद्ध.बुद्धि {zuddha.buddhi} is said to belong to अगस्ति {agasti}. Because Agasti's mind is now clarified . i.e. he has become kind to the विन्ध्य {vindhya} mountain, the mountain appears to have raised (sprouted) the elephant from itself. Thus, he is comparable to the mountain in size!
वज्र.अर्चिः विषमौ दीर्घौ तस्य अस्ताम् दशनौ सितौ ।
vajra*arci: viSamau dIrghau tasya astAm dazanau sitau |
कल्प.अनल.शिखातुल्यौ सुमेरु.उन्मूलन.क्षमौ ॥६।८९।३॥
kalpa.anala.zikhAtulyau sumeru*unmUlana.kSamau ||6|89|3||
.
his two tusks are
as strong as the thunderbolts of heaven
&
as stunningly long as the course of those far.flung flashes
:
they're
as ruinous as the fires of Doomsday
&
sharp enough to dig and uproot a mountain *vlm.jd.
.
vajra*arci: viSamau dIrghau tasya astAm dazanau sitau | kalpa.anala.zikhAtulyau
sumeru*unmUlana.kSamau
.
*vlm.p.3 His two tusks were as strong as the thunderbolts of heaven, and as long and stunning as far reaching flashes of lightning. They were as destructive as the flames of the final destruction and so powerfully sharp that they could bore and uproot a mountain.
स बद्धः लोह.जालेन हस्तिपेन किल अभितः ।
sa* baddha: loha.jAlena hastipena kila abhita: |
मुनि.इन्द्रेण इव विन्ध्य.अद्रि.रूप.इन्द्रेण इव वा बलिः ॥६।८९।४॥
muni.indreNa iva vindhya.adri.rUpa.indreNa iva vA bali: ||6|89|4||
.
sa* baddha: loha.jAlena /
He is bound by a net of
*loha adj. reddish, of copper or iron.- m.- n.- reddish metal, copper, also iron & metal i.g.; n.- an iron vessel.
hastipena kila abhita:
all around by the elephant.driver
muni.indreNa iva vindhya.adri.\
like the Vindhya.Mountain with/bmo the Indra.Muni
or like Bali with/bmo the form of Indra.the Crafty
.
he
got caught in a metal trap set by some elephant catchers in his path
held fast
as the Vindhya.folk had been by the Mountain Man Agasti's charm
or as firmly bound as the giant Bali was bound by Indra's chain.
*vlm.jd.
निबद्धः यन्त्रणाम् अपि शस्त्र.कुम्भ.अर्धितः गजः ।
nibaddha: yantraNAm api zastra.kumbha*ardhita: gaja: |
ताम् जगाम व्यथाम् धीरः नव.अग्नौ पुरम् एति याम् ॥६।८९।५॥
tAm jagAma vyathAm dhIra: nava*agnau puram eti yAm ||6|89|5||
.
nibaddha: yantraNAm api /
zastra.
by a weapon in his
kumbha jar, pot • funeral urn • du. the two frontal globes of an elephant, which swell in the time of rutting, "hotspots"
*ardhita: gaja: |
the hero underwent that
vyathA f.- failure, disappointment, misfortune, loss, adversity, uneasiness, sorrow, distress which fresh fire brings to a city
nava*agnau puram eti yAm
.
*sv.5 By this and the repeated use by the rider of weapons like the goad, the elephant was subjected to great pain.
*vlm.5. The captive and patient elephant was tormented by the iron goad in his proboscis, and suffered the excruciating pains of his torture; like the Tripura giant under the burning fire of Hara. (Siva is called Tripura.hara for his quelling that giant by his fire arms).
*yantraNA restriction , limitation , restraint , constraint , force , compulsion (often end.comp.)
रिपौ हस्तिपके दूरात् अ.पश्यति स वारणः ।
ripau hastipake dUrAt a.pazyati sa* vAraNa: |
अयःसमुद्रके यस्मिन् निनाय दिवस.त्रयम् ॥६।८९।६॥
aya:samudrake yasmin ninAya divasa.trayam ||6|89|6||
.
*vlm.6. The elephant lay in this sad plight in the net for three days together, and was thus watched over by his hunter for a distance. (See the paper of elephant catching in the Asiatic Researches).
*sv. While the rider was away the elephant struggled to free itself from the cage. This effort went on for three whole days. Eventually it shattered the cage.
* ripau in his hunter's blind hastipake dUrAt a.pazyati sa* vAraNa: aya:samudrake yasmin ninAya divasa.trayam
.
खेदान् निगड.निर्भेदे यत्नवान् स मतंग.जः ।
khedAn nigaDa.nirbhede yatnavAn sa* mataMga.ja: |
चकार किंकिणी.क्वाणम् मुख.उद्धातैः अथ अन्यदा ॥६।८९।७॥
cakAra kiMkiNI.kvANam mukha*uddhAtai: atha anyadA ||6|89|7||
.
khedAn nigaDa.nirbhede yatnavAn sa mataMgaja: cakAra kiMkiNI.kvANam
mukha.uddhAtai: atha anyadA
kvANa – sound
*AB. kiMkiNInAm iva dhvanim
.
*vlm.7. The great suffering of the elephant made him open his mouth widely, and utter a loud scream that growled about like the loud noise of roaring clouds.
*sv. While the rider was away the elephant struggled to free itself from the cage. This effort went on for three whole days. Eventually it shattered the cage.
दन्ताभ्याम् यत्न.तः ताभ्याम् मुहूर्त.द्वितयेन सः ।
dantAbhyAm yatna.ta: tAbhyAm muhUrta.dvitayena sa: |
बभञ्ज शृङ्खलाजालम् स्वर्ग.अर्गलम् इव असुरः ॥६।८९।८॥
babhaJja zRGkhalAjAlam svarga*argalam iva asura: ||6|89|8||
.
dantAbhyAm yatnatas tAbhyAm muhUrta.dvitayena sa: babhaJja zRGkhalAjAlam
svarga*argalam iva asura:
.
*vlm.8. Then he exerted the force of both his tusks, and succeeded thereby to break asunder the iron bar; as the Titan of old, broke open the bolts at the gate of heaven.
तम् तस्य निगडत्.छेदम् अपश्यत् दूरतः रिपुः ।
tam tasya nigaDat*chedam apazyat dUrata: ripu: |
बलेः स्वर्ग.अवदलनम् हरिः मेरु.तलाd इव ॥६।८९।९॥
bale: svarga*avadalanam hari: meru.talAt iva ||6|89|9||
.
tam tasya nigaDacchedam apazyat dUrato ripu: bale: svarga*avadalanam hari: meru.talAt iva . .
*vlm.9. The hunter saw the breaking of his hard fetters by the infuriate beast from a distance, as Hara beheld the breaking of the demon Bali (Belos) from his subterranean cell beneath the mountain, in order to invade his heaven on high.
*sv. Just at this time, the rider saw what the elephant had done.
तस्य विच्छिन्न.पाशस्य मूर्ध्नि ताल.तरः रिपुः ।
tasya vicchinna.pAzasya mUrdhni tAla.tara: ripu: |
पपात क्रमतः स्वर्गम् हरिः मेरोः बler इव ॥६।८९।१०॥
papAta kramata: svargam hari: mero: bale: iva ||6|89|10||
.
tasya vicchinna.pAzasya . from a broken noose =
mUrdhni tAla.taro ripu: . on top of a Coconut.palm the enemy =
papAta kramata: svargam . fell in his egress from svarga (indra's Heaven) =
hari: mero: bale: iva . as the bali of the Offering (a daitya.Demon) fell, hurled by hari from indra's Heaven.
*vlm.10. The elephant catcher then mounted a tall idla (palm) tree, and leaped from its top in order to fall down on its head; but haplessly he fell down on the ground, as the demon was hurled down to hell by victorious Hara.
*sv. Just at this time, the rider saw what the elephant had done.
तस्य विच्छिन्न.पाशस्य मूर्ध्नि ताल.तरो रिपुः । ... on head
पपात क्रमतः स्वर्गं हरिर्.मेरोर्.बलेर्.इव ।। १०
*VA . again,
comparison, pls. स्वर्गं हरिर्.मेरोर्.बलेर्.इव Like Vishnu stepping
on head of Bali from heaven?
*AS: The adversary (trying to capture the elephant) jumped on his head from the top of a tall palm tree, like Vishnu jumping from the top of मेरु on Bali's head, while driving from heaven (to earth and then to पाताल ).
स पतन् पाद.पद्माभ्याम् अप्राप्य करिणः शिरः ।
sa patan pAda.padmAbhyAm aprApya kariNa: zira: |
पपात ऊर्व्याम् फलम् पक्वम् वाताहतम् इव आकुलः ॥६।८९।११॥
papAta UrvyAm phalam pakvam vAtAhatam iva Akula: ||6|89|11||
.
sa patan pAda.padmAbhyAm aprApya kariNa: zira: papAta UrvyAm phalam pakvam
vAtAhatam iva Akula:
.
sa: patan
he falling
pAda.padmAbhyAm
with his lotus feet (prob. the poet wanted to use <pAdapa>, but meter ruled for this awkward construction)
aprApya kariNa: zira:
he landed on the head of the tusker.
papAta UrvyAm
He fell to earth
phalam pakvam vAta.Ahatam iva
like wind.shaken ripe fruit.
Akula:
agitated.
#vA . #vAta . #vAtAhata, #vAtahata v.#Ahata, v.#hata .mfn.. stirred or shaken by the wind • v..nau .f.. (a ship) tossed by the wind, MW. • (a peacock's feathers...) vAtAhata.mayUra*aGga.ruha.lolam, y5061.005. • (ripe fruit ...) papAta UrvyAm phalam pakvam vAtAhatam iva AkulaH, y6089.011
*vlm.11. The hunter missed the head of the huge animal, and fell headlong upon his legs on the ground; as a ripe fruit, is dropped down by the hurrying winds.
*sv. Just at this time, the rider saw what the elephant had done.
तम् पुरः पतितम् दृष्ट्वा महा.इभः करुणाम् ययौ ।
tam pura: patitam dRSTvA mahA.ibha: karuNAm yayau |
स्फुरत् स्फार.गुणाः सन्तः सन्ति तिर्यg.गतौ अपि ॥६।८९।१२॥
sphurat sphAra.guNA: santa: santi tiryak.gatau api ||6|89|12||
.
tam pura: patitam dRSTvA .
seeing him fall before him
mahA.ibha: karuNAm yayau . the huge elephant was brot to pity =
sphurat sphAra.guNA: santa: santi tiryak.gatau api
.
*sv.12 While the elephant was making good its escape, the rider climbed up a tree from which he planned to throw himself on its back and thus subdue it once again. However, he missed the elephant's head as he fell and landed right in front of it.
*vlm.12. The great elephant took pity in seeing him falling, and lying prostrate before him; as the mind of the noble, is compassionate on others even in their own piteous state.
पतितम् दलयामि इति किम् नाम मम पौरुषम् ।
patitam dalayAmi iti kim nAma mama pauruSam |
वारणः अपि इति कलयन् न जघान स तम् रिपुम् ॥६।८९।१३॥
vAraNa: api iti kalayan na jaghAna sa* tam ripum ||6|89|13||
.
patitam dalayAmi iti kim nAma mama pauruSam | vAraNa: api iti kalayan na jaghAna sa* tam ripum .
.
having fallen I am broken
so
what kind of person am I
?
(altho an elephant so he figured
&
did no harm to his enemy)
.
*vlm.13. The noble animal thought in his mind, that it was no valour on his part to trample over the self.fallen; and had thus the magnanimity of sparing the life of his own enemy.
*sv.13.15 The elephant saw its enemy (the rider) fallen in front of it: yet it was overcome by pity and therefore did not harm him. Such compassion is seen even in beasts.
* patitam dalayAmi iti . fallen I am broken so = kim nAma mama pauruSam . so what kind of person am I = vAraNa: api iti kalayan . altho an elephant so thinking = na jaghAna sa* tam ripum . no harm did he to that enemy.
केवलम् निगड.व्यूहम् विदार्य अभि.जगाम ह ।
kevalam nigaDa.vyUham vidArya abhi.jagAma ha |
विततम् सेतुम् उत्सार्य विपुल.ओघ इव अम्भसः ॥६।८९।१४॥
vitatam setum utsArya vipula*ogha iva ambhasa: ||6|89|14||
.
kevalam nigaDa.vyUham vidArya abhijagAma ha vitatam setum utsArya vipula.ogha iva ambhasa: . .
*vlm.14. He broke only the chains in two pieces, and took his way before him; leaving away all obstacles and barriers, as the rushing waters bear down the strongest bridge.
*sv.13.15 The elephant saw its enemy (the rider) fallen in front of it: yet it was overcome by pity and therefore did not harm him. Such compassion is seen even in beasts. The elephant went away.
दयाम् आश्रित्य मातङ्गः भङ्क्त्वा जालम् जगाम ह ।
dayAm Azritya mAtaGga: bhaGktvA jAlam jagAma ha |
विदार्य मेघ.संघातम् नभसि इव दिवाकरः ॥६।८९।१५॥
vidArya megha.saMghAtam nabhasi iva divAkara: ||6|89|15||
.
dayAm Azritya mAtaGga: . to pity surrendered the Killer.Elephant =
bhaGktvA jAlam jagAma ha . he came to break the net /
vidArya megha.saMghAtam . having dispersed the gathered clouds =
nabhasi iva divAkara: . as in the sky the Daymaker.Sun.
*vlm.15. His strength broke the strong net, but his piety spared the life of the weak man; he went off as the sun sets, after dispelling the evening clouds.
*sv.13.15 The elephant saw its enemy (the rider) fallen in front of it: yet it was overcome by pity and therefore did not harm him. Such compassion is seen even in beasts. The elephant went away.
गते गजे समुत्तस्थौ हस्तिपः स्वस्थ.देह.धीः ।
gate gaje samuttasthau hastipa: svastha.deha.dhI: |
गजेन एव समम् तस्य व्यथा दूरतरम् गता ॥६।८९।१६॥
gajena eva samam tasya vyathA dUrataram gatA ||6|89|16||
.
gate gaje samuttasthau when the elephant was gone hastipa: svastha.deha.dhI:
the elephant.trainer thinking himself healthy & safe gajena eva samam tasya –
as the Trumpeter the same for him vyathA dUrataram gatA – anxiety far.away gone
.
#hasta . #hastin an elephant, which is handy with its trunk. #hastipa elephant.driver, mahout. http://www.fao.org/docrep/008/ae943e/ae943e08.htm
jd#>sthA #svastha . self.abiding , being in one's self (or "in the self", Sarvad.), being in one's natural state, being one's self uninjured, unmolested, contented, doing well, sound well, healthy (in body and mind; often v.l. for सु.स्थ), comfortable, at ease (compar. .तर), MaitrUp. &c; #svasthadehadhI thinking oneself uninjured, y6089.016.
jd#>vyath . #vyathA व्यथा [व्यथ्.भावे.अङ्] Pain, agony, anguish; तां च व्यथां प्रसवकालकृतामवाप्य U.4.23;1.12. .. Fear, alarm, anxiety; स्वन्तमित्यलघयत् स तद्व्यथाम् VR.11.62. .Comp. v..kara .कर adj. painful, troublesome, hurtful. (vyathAm >kR, either, "to cause pain" or "to feel pain"); loss, damage, ill.luck; (with hRdi or hRdaye), palpitation, throbbing of the heart. —#avyatha अव्यथ avyathaH, avyathA absence of tremor, firmness VS. TBr.
*vlm.16. The hunter rose up from the ground after he saw the elephant had gone away, and he found himself to be as same and sound after his fall as he had been before it; and as the elephant was relieved from his pains, after his liberation from the chains.
*AB. svastho deho dhIz ca yasya tathA.vidha: san ||6|89|
The elephant was gone.
The trapper found his body free of harm, his pains gone like the elephant.
प्रोच्चलत् ताल.शिकरात् स तथा पतिto 'पि सन् ।
proccalat tAla.zikarAt sa* tathA patita: api san |
न भेदम् आप दुर्.भेदा मन्ये देहा दुरात्मनाम् ॥६।८९।१७॥
na bhedam Apa dur.bhedA manye dehA durAtmanAm ||6|89|17||
.
proccalat . setting.out =
tAla.zikarAt . from the top of the tAla.CoconutPalm =
sa tathA patita: api san – he thus fallen altho being
na bhedam Apa dur.bhedA . no breakage get the hard.to.break =
manye dehA durAtmanAm . I think, do the bodies of hard souls.
*vlm. ... the bodies of scoundrels are fortified against every harm.
*sv. ... The evil.doer's body does not break down easily! Their evil deeds seem to strengthen their body.
वर्धते प्रावृषि इव अभ्रम् कु.कार्येषु अ.सताम् बलम् ।
vardhate prAvRSi iva abhram ku.kAryeSu a.satAm balam |
आसीत् अधिकम् उत्साही स च चंक्रमणे तदा ॥६।८९।१८॥
AsIt adhikam utsAhI sa* ca caMkramaNe tadA ||6|89|18||
.
vardhate . increases =
prAvRSi iva abhram .
in the rainy season like a cloud
ku.kAryeSu a.satAm balam . in the bad deeds of the Unreal is strength =
AsIt adhikam utsAhI
sa ca caMkramaNe tadA . and so he carried.on from there.
#>kram . #caMkramaNa caMkramaNe padbhyAm calane, y6089.018.
*AB. caMkramaNe padbhyAm calane ||6|89|
*vlm.18. The wicked gain greater strength by execution of their repeated crimes, as the rainy clouds gather the more by theirfrequent showers. Thus the hunter went after his fresh excursion.
*sv. The rider got up, not seriously injured. The evil.doer's body does not break down easily! Their evil deeds seem to strengthen their body.
वारण.अरिः असिद्ध.अङ्गः गत*इभः दुःखम् आययौ ।
vAraNa*ari: asiddha*aGga: gata*ibha: du:kham Ayayau |
आगत्य उपगते अन्तर्धि निधान इव वर्धनः ॥६।८९।१९॥
Agatya upagate antardhi nidhAna iva vardhana: ||6|89|19||
.
vAraNa*ari: the elephant.foe
asiddha*aGga:
gata*ibha:
du:kham Ayayau
Agatya upagate antardhi
nidhAna iva vardhana:
*vlm.19. The elephant catcher felt very sorry, at the escape of the elephant and unsuccessfulness of his attempt; as one in dejected mind, is to lose a treasure that has fallen into his hand.
*sv.19.20 The rider, however, was unhappy at the loss of the elephant. He continued to search the forest for the lost elephant.
* wordplay – vAraNa*ari: elephant.foe / #vAranArI – "best woman", prostitute
so 'न्वियेष गजम् यत्नात् गुल्मक.अन्तरितम् वने ।
sa: anviyeSa gajam yatnAt gulmaka*antaritam vane |
पयोद.पिण्डितम् भोक्तुम् राहुः इन्दुम् इव अम्बरे ॥६।८९।२०॥
payoda.piNDitam bhoktum rAhu: indum iva ambare ||6|89|20||
.
sa: anviyeSa gajam yatnAt gulmaka*antaritam vane payoda.piNDitam bhoktum rAhu: indum iva ambare
.
*vlm.20. He sought about and beat the forest, to find out the hiding elephant amidst the thickets; as the ascending node of Bahu rises in the sky, to lay hold on the moon covered under the clouds.
*sv.19.20 The rider, however, was unhappy at the loss of the elephant. He continued to search the forest for the lost elephant.
चिरेन अलभत इभ.इन्द्रम् कस्मिन्.चित्.कानने स्थितम् ।
cirena alabhata ibha.indram kasmin.cit.kAnane sthitam |
विश्रान्तम् तम् तरु.तले समराd इव निर्गतम् ॥६।८९।२१॥
vizrAntam tam taru.tale samarAt iva nirgatam ||6|89|21||
.
cirena alabhata ibha.indram kasmin.cit.kAnane sthitam | vizrAntam tam taru.tale
samarAt iva nirgatam
.
Time passed.
One day he came.upon that same bull elephant.
It stood there, somewhere in the forest, resting underneath a tree.
It looked freshly come from the battlefield.
*vlm.21. After a long search, he came in sight of the elephant halting under a tree; as when a warrior returns from the battlefield, and breathes the air under a shady arbour.
*sv.21.24 After a very long time, he saw the elephant standing in a thick forest. He gathered other elephant tamers and with their help dug a huge pit and covered it with foliage, eager to recapture that elephant.
*jd.21 . cirena alabhata ibha.indram . after a long time he came.upon that bull elephant = standing somewhere in the forest . kasmiMz.cit.kAnane sthitam = vizrAntam tam taru.tale . resting under a tree = as if returned from battle. . samarAt iva nirgatam
अथ यत्र स्थितः नागः तत्र तत्.बन्धन=क्षमम् ।
atha yatra sthita: nAga: tatra tat.bandhana=kSamam |
परया राजसाम् अग्र्या गज.लम्पट.भूमया ॥६।८९।२२॥
parayA rAjasAm agryA gaja.lampaTa.bhUmayA ||6|89|22||
.
atha yatra sthita: nAga: tatra tad.bandhana=kSamam parayA rAjasAmagryA
gaja.lampaTa.bhUmayA
.
*vlm.22. The cunning huntsmen collecting a great many tools, capable to entrap the elephant at his resting place.
*sv.21.24 After a very long time, he saw the elephant standing in a thick forest. He gathered other elephant tamers and with their help dug a huge pit and covered it with foliage, eager to recapture that elephant.
सः खात.वलयम् चक्रे हस्तिपः कानने अमितः ।
sa: khAta.valayam cakre hastipa: kAnane amita: |
सर्व.दिक्कम् विधिः भूमौ समुद्र.वलयम् यथा ॥६।८९।२३॥
sarva.dikkam vidhi: bhUmau samudra.valayam yathA ||6|89|23||
.
he dug a circular ditch
&
the lordly elephant was ringed in the forest
on all sides
as the land is circled by sea
.
sa: khAta.valayam cakre hastipa: kAnane amita: | sarva.dikkam vidhi: bhUmau
samudra.valayam yathA
.
*vlm.p.23 Near that place in the forest, he dug a round ditch, just as the great creator of the world stretched the ocean to encircle this earth.
उपरि.अस्थ.गयत् बाल.लता.ओघेन स तम् शठः ।
upari*astha.gayat bAla.latA*oghena sa* tam zaTha: |
शून्यता.तन्तु.जालेन शरत्.काल इव अम्बरम् ॥६।८९।२४॥
zUnyatA.tantu.jAlena zarat.kAla iva ambaram ||6|89|24||
.
*vlm.24. He then covered the great pit, with green branches and soft leaves of trees; as the season of autumn covers the face of the empty sky with fleecy and flimsy clouds.
*sv.21.24 After a very long time, he saw the elephant standing in a thick forest. He gathered other elephant tamers and with their help dug a huge pit and covered it with foliage, eager to recapture that elephant.
दिनैः कतिपयैः इव वारणः विहरन् वने ।
dinai: katipayai: iva vAraNa: viharan vane |
तस्मिन् निपतितः खाते शुष्क.अब्धाउ इव पर्वतः ॥६।८९।२५॥
tasmin nipatita: khAte zuSka*abdhAu iva parvata: ||6|89|25||
.
dinai: katipayai: iva vAraNa: viharan vane |
tasmin nipatita: khAte
zuSka*abdhAu iva parvata: .
.
*sv.25 Within the next few days, that mighty elephant fell into that pit.
*vlm.25. The elephant roaming at large in the forest, happened to fall down into the pit one day; as the fragment of a rock on the coast, falls headlong on the dried bed of the sea.
व्रजन् पर्याकृतौ कूपे पाताल.तल=भीषणे ।
vrajan paryAkRtau kUpe pAtAla.tala=bhISaNe |
खात.शुष्क.अब्धि=अधःगमे गज.रत्न=समुद्रके ॥६।८९।२६॥
khAta.zuSka*abdhi=adha:game gaja.ratna=samudrake ||6|89|26||
.
vrajan paryAkRtau
kUpe
pAtAla.tala=bhISaNe
khAta.zuSka*abdhi=adho.game
gaja.ratna=samudrake . .
*vlm.26. The big elephant was thus caught in the circular pit, which was as deep as the dreadful deapth of the sea; and lay confined in it, as some treasure is shut up in the hollow womb of a chest.
*sv.26.27 Thus recaptured and bound by the wicked rider, the elephant still stands there!
इति भूयः दृढम् बद्धः तेन हस्ति.पकेन सः ।
iti bhUya: dRDham baddha: tena hasti.pakena sa: |
तिष्ठति अद्य अपि दुःखेन भू.सद्मनि यथा बलिः ॥६।८९।२७॥
tiSThati adya api du:khena bhU.sadmani yathA bali: ||6|89|27||
.
iti bhUyo dRDham baddha: .
and so becoming firmly bound = with that elephant.control . tena hasti.pakena = sa: tiSThati adya api du:khena =
he remains even now with sorrow = like Bali in his earthly (Netherworld) abode . bhU.sadmani yathA bali:
*vlm.27. Being thus confined at the bottom of that far extending pit, still passes his time in endless trouble and anxiety; like the demon Bali in his dark cave under the grounds.
*sv.26.27 Thus recaptured and bound by the wicked rider, the elephant still stands there!
So firmly bound, under control, that elephant!
Even now, it is as sad as #bali when he was cheated of heaven and earth,
trapped in his Netherworld abode.
*jd.27 . iti bhUyo dRDham baddha: . and so becoming firmly bound = with that elephant.control . tena hasti.pakena = sa: tiSThati adya api du:khena = he remains even now with sorrow = like Bali in his earthly (Netherworld) abode . bhU.sadmani yathA bali:
अ.हनिष्यत् पुरा एव असौ यदि अग्रे पतितम् रिपुम् ।
a.haniSyat purA eva asau yadi agre patitam ripum |
तत् न अलप्स्यत् ततः दुःखम् गजः खात.निबन्धनम् ॥६।८९।२८॥
tat na alapsyat tata: du:kham gaja: khAta.nibandhanam ||6|89|28||
.
a.haniSyat purA eva asau
yadi agre patitam ripum
tan na alapsyat tato du:kham
gaja: khAta.nibandhanam .
.
*sv.28 The elephant had neglected to kill its enemy though he had fallen right in front of it, and hence it had to undergo fresh suffering.
*vlm.28. This is the effect of the silly elephants, letting unhurt his cruel hunter who had fallen ere long before him; or else he would not be thus pent up in the pit, if he made an end of him in time.
*VA . could you please explain अहनिष्यत् and अलप्स्यत्
*AS: The two words are said to be in the "conditional mood". The meaning is . Had he (the elephant) already killed the enemy fallen in front, he would not have to suffer from being tied down in a hole (like Bali in पाताल . as described in verse 27). If you wish to learn more about the conditional, Kale's book (on line at iITS Koln) has discussion at p. 228 and picks up more details at about p. 300
मौर्ख्यात् आगामिनम् कालम् वर्तमान.क्रियाक्रमैः ।
maurkhyAt AgAminam kAlam vartamAna.kriyAkramai: |
अ.शोभयन् नरः दुःखम् याति विन्ध्य.गजः यथा ॥६।८९।२९॥
a.zobhayan nara: du:kham yAti vindhya.gaja: yathA ||6|89|29||
maurkhyAt
AgAminam kAlam
vartamAna.kriyAkramai:
a.zobhayan nara: du:kham yAti vindhya.gaja: yathA
*sv.29 One who does not, on account of his foolishness, act appropriately when the opportunity offers itself and thus remove all the obstacles, invites sorrow.
*vlm.29. Hence all foolish people that had not foresight to prevent their future mishaps, and provide against their coming mischances by their precutions at present, are sorely to be exposed like the calamity as the vindhyan elephant. (Hence
all unforeseeing men are designated as gaja murkka or elephantine fools).
मुक्तः अस्मि शस्त्र.निगडाd इति तुष्टः हि वारणः ।
mukta: asmi zastra.nigaDAt iti tuSTa: hi vAraNa: |
दूरस्थः अपि पुनर् बद्धः मौर्ख्यम् क्व च न बाधते ॥६।८९।३०॥
dUrastha: api punar baddha: maurkhyam kva ca na bAdhate ||6|89|30||
.
mukta: asmi zastra.nigaDAt
iti tuSTa: hi vAraNa: |
dUrastha: api punar baddha:
maurkhyam kva ca na bAdhate .
.
"I am free from the barbed halter "
:
so the elephant is content
—
however far away the bond how is a fool not caught by it
?
मौर्ख्यम् हि बन्धनम् अवेहि परम् महात्मन्
maurkhyam hi bandhanam avehi param mahAtman
बद्धः न बद्ध इति चेतसि तत् विमुक्त्यै ।
baddha: na baddha iti cetasi tat vimuktyai |
आत्म.उदयम् त्रिजगत्.आत्ममयम् समस्तम्
Atma*udayam trijagat.Atmamayam samastam
मौर्ख्यम् स्थितस्य सहसा ननु सर्व.भूमिः ॥६।८९।३१॥
maurkhyam sthitasya sahasA nanu sarva.bhUmi: ||6|89|31||
.
maurkhyam hi bandhanam
for folly is bondage
avehi param mahAtman
baddha: na baddha:
iti cetasi tat vimuktyai
Atma.udayam
trijagad.Atmamayam samastam
maurkhyam sthitasya sahasA nanu sarvabhUmi: . .
*sv.31 Foolishness is bondage, O holy one! One who is bound thinks he is free in his foolishness. Though all that exists in all the three worlds is but the self, to one who is firmly established in foolishness, all that is but the expansion of foolishness.
*vlm.31. Know, O great soul! that there is no bondage of man except his own ignorance; and the jail prisoners are not under such thraldom, as the intellectual servitude of freemen under their errors and prejudice. The enlightenment of the soul and the knowledge of the cosmos as one universal soul, is the greatest freedom of man; while the ignorance of this truth, is the root of the slavery of mankind to the errors of this world.
@@@
DN6089 STORY OF AN ELEPHANT 2.NV26
सर्ग ६.८९
sarga 6.89
चूदाला उवाच ।
cUDAlA uvAca |
अथ इमम् अपरम् रम्यम् वृत्तान्तम् शृणु, भूमिप ।
atha imam aparam ramyam vRttAntam zRNu, bhUmipa |
परम् प्रबोधनम् बुद्धेः, साधो, सदृशम् आत्मनः ॥६।८९।१॥
param prabodhanam buddhe:, sAdho, sadRzam Atmana: ||6|89|1||
अस्ति विन्ध्य.वने हस्ती महा.यूथप.यूथपः ।
asti vindhya.vane hastI mahA.yUthapa.yUthapa: |
आगस्त्या शुद्धया बुद्ध्या विन्ध्येन इव उदितः स्वतः ॥६।८९।२॥
AgastyA zuddhayA buddhyA vindhyena iva udita: svata: ||6|89|2||
वज्र.अर्चिः विषमौ दीर्घौ तस्य अस्ताम् दशनौ सितौ ।
vajra*arci: viSamau dIrghau tasya astAm dazanau sitau |
कल्प.अनल.शिखातुल्यौ सुमेरु.उन्मूलन.क्षमौ ॥६।८९।३॥
kalpa.anala.zikhAtulyau sumeru*unmUlana.kSamau ||6|89|3||
स बद्धः लोह.जालेन हस्तिपेन किल अभितः ।
sa baddha: loha.jAlena hastipena kila abhita: |
मुनि.इन्द्रेण इव विन्ध्य.अद्रि.रुप.इन्द्रेण इव वा बलिः ॥६।८९।४॥
muni.indreNa iva vindhya.adri.rUpa.indreNa iva vA bali: ||6|89|4||
निबद्धः यन्त्रणाम् अपि शस्त्र.कुम्भ.अर्धितः गजः ।
nibaddha: yantraNAm api zastra.kumbha*ardhita: gaja: |
ताम् जगाम व्यथाम् धीरः नव.अग्नौ पुरम् एति याम् ॥६।८९।५॥
tAm jagAma vyathAm dhIra: nava*agnau puram eti yAm ||6|89|5||
रिपौ हस्तिपके दूरात् अ.पश्यति स वारणः ।
ripau hastipake dUrAt a.pazyati sa* vAraNa: |
अयःसमुद्रके यस्मिन् निनाय दिवस.त्रयम् ॥६।८९।६॥
aya:samudrake yasmin ninAya divasa.trayam ||6|89|6||
खेदान् निगड.निर्भेदे यत्नवान् स मतंग.जः ।
khedAn nigaDa.nirbhede yatnavAn sa* mataMga.ja: |
चकार किंकिणी.क्वाणम् मुख.उद्धातैः अथ अन्यदा ॥६।८९।७॥
cakAra kiMkiNI.kvANam mukha*uddhAtai: atha anyadA ||6|89|7||
दन्ताभ्याम् यत्न.तः ताभ्याम् मुहूर्त.द्वितयेन सः ।
dantAbhyAm yatna.ta: tAbhyAm muhUrta.dvitayena sa: |
बभञ्ज शृङ्खलाजालम् स्वर्ग.अर्गलम् इव असुरः ॥६।८९।८॥
babhaJja zRGkhalAjAlam svarga*argalam iva asura: ||6|89|8||
तम् तस्य निगडत्.छेदम् अपश्यत् दूरतः रिपुः ।
tam tasya nigaDat*chedam apazyat dUrata: ripu: |
बलेः स्वर्ग.अवदलनम् हरिः मेरु.तलाd इव ॥६।८९।९॥
bale: svarga*avadalanam hari: meru.talAt iva ||6|89|9||
तस्य विच्छिन्न.पाशस्य मूर्ध्नि ताल.तरः रिपुः ।
tasya vicchinna.pAzasya mUrdhni tAla.tara: ripu: |
पपात क्रमतः स्वर्गम् हरिः मेरोः बler इव ॥६।८९।१०॥
papAta kramata: svargam hari: mero: bale: iva ||6|89|10||
स पतन् पाद.पद्माभ्याम् अप्राप्य करिणः शिरः ।
sa patan pAda.padmAbhyAm aprApya kariNa: zira: |
पपात ऊर्व्याम् फलम् पक्वम् वाताहतम् इव आकुलः ॥६।८९।११॥
papAta UrvyAm phalam pakvam vAtAhatam iva Akula: ||6|89|11||
तम् पुरः पतितम् दृष्ट्वा महा.इभः करुणाम् ययौ ।
tam pura: patitam dRSTvA mahA.ibha: karuNAm yayau |
स्फुरत् स्फार.गुणाः सन्तः सन्ति तिर्यg.गतौ अपि ॥६।८९।१२॥
sphurat sphAra.guNA: santa: santi tiryak.gatau api ||6|89|12||
पतितम् दलयामि इति किम् नाम मम पौरुषम् ।
patitam dalayAmi iti kim nAma mama pauruSam |
वारणः अपि इति कलयन् न जघान स तम् रिपुम् ॥६।८९।१३॥
vAraNa: api iti kalayan na jaghAna sa* tam ripum ||6|89|13||
केवलम् निगड.व्यूहम् विदार्य अभि.जगाम ह ।
kevalam nigaDa.vyUham vidArya abhi.jagAma ha |
विततम् सेतुम् उत्सार्य विपुल.ओघ इव अम्भसः ॥६।८९।१४॥
vitatam setum utsArya vipula*ogha iva ambhasa: ||6|89|14||
दयाम् आश्रित्य मातङ्गः भङ्क्त्वा जालम् जगाम ह ।
dayAm Azritya mAtaGga: bhaGktvA jAlam jagAma ha |
विदार्य मेघ.संघातम् नभसि इव दिवाकरः ॥६।८९।१५॥
vidArya megha.saMghAtam nabhasi iva divAkara: ||6|89|15||
गते गजे समुत्तस्थौ हस्तिपः स्वस्थ.देह.धीः ।
gate gaje samuttasthau hastipa: svastha.deha.dhI: |
गजेन एव समम् तस्य व्यथा दूरतरम् गता ॥६।८९।१६॥
gajena eva samam tasya vyathA dUrataram gatA ||6|89|16||
प्रोच्चलत् ताल.शिकरात् स तथा पतिto 'पि सन् ।
proccalat tAla.zikarAt sa* tathA patita: api san |
न भेदम् आप दुर्.भेदा मन्ये देहा दुरात्मनाम् ॥६।८९।१७॥
na bhedam Apa dur.bhedA manye dehA durAtmanAm ||6|89|17||
वर्धते प्रावृषि इव अभ्रम् कु.कार्येषु अ.सताम् बलम् ।
आसीत् अधिकम् उत्साही स च चंक्रमणे तदा ॥६।८९।१८॥
vardhate prAvRSi iva abhram ku.kAryeSu a.satAm balam |
वारण.अरिः असिद्ध.अङ्गः गत*इभः दुःखम् आययौ ।
AsIt adhikam utsAhI sa* ca caMkramaNe tadA ||6|89|18||
vAraNa*ari: asiddha*aGga: gata*ibha: du:kham Ayayau |
आगत्य उपगते अन्तर्धि निधान इव वर्धनः ॥६।८९।१९॥
Agatya upagate antardhi nidhAna iva vardhana: ||6|89|19||
so 'न्वियेष गजम् यत्नात् गुल्मक.अन्तरितम् वने ।
sa: anviyeSa gajam yatnAt gulmaka*antaritam vane |
पयोद.पिण्डितम् भोक्तुम् राहुः इन्दुम् इव अम्बरे ॥६।८९।२०॥
payoda.piNDitam bhoktum rAhu: indum iva ambare ||6|89|20||
चिरेन अलभत इभ.इन्द्रम् कस्मिन्.चित्.कानने स्थितम् ।
cirena alabhata ibha.indram kasmin.cit.kAnane sthitam |
विश्रान्तम् तम् तरु.तले समराd इव निर्गतम् ॥६।८९।२१॥
vizrAntam tam taru.tale samarAt iva nirgatam ||6|89|21||
अथ यत्र स्थितः नागः तत्र तत्.बन्धन=क्षमम् ।
atha yatra sthita: nAga: tatra tat.bandhana=kSamam |
परया राजसाम् अग्र्या गज.लम्पट.भूमया ॥६।८९।२२॥
parayA rAjasAm agryA gaja.lampaTa.bhUmayA ||6|89|22||
सः खात.वलयम् चक्रे हस्तिपः कानने अमितः ।
sa: khAta.valayam cakre hastipa: kAnane amita: |
सर्व.दिक्कम् विधिः भूमौ समुद्र.वलयम् यथा ॥६।८९।२३॥
sarva.dikkam vidhi: bhUmau samudra.valayam yathA ||6|89|23||
उपरि.अस्थ.गयत् बाल.लता.ओघेन स तम् शठः ।
upari*astha.gayat bAla.latA*oghena sa* tam zaTha: |
शून्यता.तन्तु.जालेन शरत्.काल इव अम्बरम् ॥६।८९।२४॥
zUnyatA.tantu.jAlena zarat.kAla iva ambaram ||6|89|24||
दिनैः कतिपयैः इव वारणः विहरन् वने ।
dinai: katipayai: iva vAraNa: viharan vane |
तस्मिन् निपतितः खाते शुष्क.अब्धाउ इव पर्वतः ॥६।८९।२५॥
tasmin nipatita: khAte zuSka*abdhAu iva parvata: ||6|89|25||
व्रजन् पर्याकृतौ कूपे पाताल.तल=भीषणे ।
vrajan paryAkRtau kUpe pAtAla.tala=bhISaNe |
खात.शुष्क.अब्धि=अधःगमे गज.रत्न=समुद्रके ॥६।८९।२६॥
khAta.zuSka*abdhi=adha:game gaja.ratna=samudrake ||6|89|26||
इति भूयः दृढम् बद्धः तेन हस्ति.पकेन सः ।
iti bhUya: dRDham baddha: tena hasti.pakena sa: |
तिष्ठति अद्य अपि दुःखेन भू.सद्मनि यथा बलिः ॥६।८९।२७॥
tiSThati adya api du:khena bhU.sadmani yathA bali: ||6|89|27||
अ.हनिष्यत् पुरा एव असौ यदि अग्रे पतितम् रिपुम् ।
a.haniSyat purA eva asau yadi agre patitam ripum |
तत् न अलप्स्यत् ततः दुःखम् गजः खात.निबन्धनम् ॥६।८९।२८॥
tat na alapsyat tata: du:kham gaja: khAta.nibandhanam ||6|89|28||
मौर्ख्यात् आगामिनम् कालम् वर्तमान.क्रियाक्रमैः ।
maurkhyAt AgAminam kAlam vartamAna.kriyAkramai: |
अ.शोभयन् नरः दुःखम् याति विन्ध्य.गजः यथा ॥६।८९।२९॥
a.zobhayan nara: du:kham yAti vindhya.gaja: yathA ||6|89|29||
मुक्तः अस्मि शस्त्र.निगडाd इति तुष्टः हि वारणः ।
mukta: asmi zastra.nigaDAt iti tuSTa: hi vAraNa: |
दूरस्थः अपि पुनर् बद्धः मौर्ख्यम् क्व च न बाधते ॥६।८९।३०॥
dUrastha: api punar baddha: maurkhyam kva ca na bAdhate ||6|89|30||
मौर्ख्यम् हि बन्धनम् अवेहि परम् महात्मन्
maurkhyam hi bandhanam avehi param mahAtman
बद्धः न बद्ध इति चेतसि तत् विमुक्त्यै ।
baddha: na baddha iti cetasi tat vimuktyai |
आत्म.उदयम् त्रिजगत्.आत्ममयम् समस्तम्
Atma*udayam trijagat.Atmamayam samastam
मौर्ख्यम् स्थितस्य सहसा ननु सर्व.भूमिः ॥६।८९।३१॥
maurkhyam sthitasya sahasA nanu sarva.bhUmi: ||6|89|31||
.
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:
FM6090 EXPLANATIONS 2.NV27 .z27
https://www.dropbox.com/s/gprxi0se3o8dk7l/fm6090%202.nv27%20Explanations%20.z27.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
.
FM6089 STORY OF AN ELEPHANT 2.NV26 .z31
https://www.dropbox.com/s/2mh8i5olzw56zv0/fm6089%202.nv26%20The%20ELEPHANT%20.z31.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
•
Oॐm
•
CHUUDAALAA.TOPKNOT said..
अथ इमम् अपरम् रम्यम् वृत्तान्तम् शृणु, भूमिप ।
atha imam aparam ramyam vRttAntam zRNu, bhUmipa |
परम् प्रबोधनम् बुद्धेः, साधो, सदृशम् आत्मनः ॥६।८९।१॥
param prabodhanam buddhe:, sAdho, sadRzam Atmana: ||6|89|1||
.
atha imam aparam ramyam /
vRttAntam zRNu, bhUmipa |
param prabodhanam buddhe:, \
sAdho, sadRzam Atmana:
.
*vlm.p.1. #cUDAlA (as Kumbha) said:—O holy hermit, let me tell you another very interesting story which well applies to your case, the ruler of a land, and which will serve to awaken your understandings.
truly, Lord.of.the.Earth, there is no higher pleasure than to hear
a good story
so
for easier exercise of your Intellect, sAdhu, here's a tale like your own
:
it's
THE STORY OF AN ELEPHANT
अस्ति विन्ध्य.वने हस्ती महा.यूथप.यूथपः ।
asti vindhya.vane hastI mahA.yUthapa.yUthapa: |
आगस्त्या शुद्धया बुद्ध्या विन्ध्येन इव उदितः स्वतः ॥६।८९।२॥
AgastyA zuddhayA buddhyA vindhyena iva udita: svata: ||6|89|2||
.
asti vindhya.vane hastI /
mahA.yUthapa.yUthapa: |
AgastyA zuddhayA buddhyA \
vindhyena iva udita: svata:
.
there is in a vindhya.mountain forest
an elephant
the Great Bull.Lord of the Bull.Lords
with an Intellect as clear as agasti's
&
who bears himself as.if he has been raised by Lord.vindhya himself
to be leader of the herd
.
asti vindhya.vane hastI mahA.yUthapa.yUthapa: | AgastyA zuddhayA buddhyA
vindhyena iva udita: svata:
.
*jd. agastya or agasti is the Mountain Man we met in Book One,
who made the vindhya.Mountain.Lord bow down when he went south
*vlm.2. There lived a large elephant in the vindhya mountain, which was the head and leader of a great number of elephants; and had as clear an understanding in its big and elevated bead, as the lofty summit of the mountain was humbled down at the bidding of Agastya—the sage. (Agastya is recorded as the first Aryan emigrant, who crossed the vindhya and settled in southern India, and civilized the wild mountainous and rude people of Deccan by his wise law and instructions).
* VA I know the story of Agastya and Vindya mountain, but i don't understand the comparison.
This elephant as if manifested on its own by Vindya with pure intellect ....
*AS: The शुद्ध.बुद्धि {zuddha.buddhi} is said to belong to अगस्ति {agasti}. Because Agasti's mind is now clarified i.e. he has become kind to the विन्ध्य {vindhya} mountain, the mountain appears to have raised (sprouted) the elephant from itself. Thus, he is comparable to the mountain in size!
वज्र.अर्चिः विषमौ दीर्घौ तस्य अस्ताम् दशनौ सितौ ।
vajra*arci: viSamau dIrghau tasya astAm dazanau sitau |
कल्प.अनल.शिखातुल्यौ सुमेरु.उन्मूलन.क्षमौ ॥६।८९।३॥
kalpa.anala.zikhAtulyau sumeru*unmUlana.kSamau ||6|89|3||
.
vajra*arci: viSamau dIrghau /
tasya astAm dazanau sitau |
kalpa.anala.zikhAtulyau \
sumeru*unmUlana.kSamau
.
his two tusks are
as strong as the thunderbolts of heaven
&
as stunningly long as the course of those far.flung flashes
:
they're
as ruinous as the fires of Doomsday
&
sharp enough to dig and uproot a mountain *vlm.jd.
.
vajra*arci: viSamau dIrghau tasya astAm dazanau sitau | kalpa.anala.zikhAtulyau
sumeru*unmUlana.kSamau
.
*vlm.p.3 His two tusks were as strong as the thunderbolts of heaven, and as long and stunning as far reaching flashes of lightning. They were as destructive as the flames of the final destruction and so powerfully sharp that they could bore and uproot a mountain.
सबद्धो लोह.जालेन हस्तिपेन किल.अभितः ।
sa* baddha: loha.jAlena hastipena kila abhita: |
मुनि.इन्द्रेण.इव विन्ध्य.अद्रि.रूप.इन्द्रेण.इव वा बलिः ॥६।८९।४॥
muni.indreNa iva vindhya.adri.rUpa.indreNa iva vA bali: ||6|89|4||
.
sa* baddha: loha.jAlena /
hastipena kila abhita: |
muni.indreNa iva vindhya.adri.\rUpa.indreNa iva vA bali:
.
sa* baddha: loha.jAlena /
He is bound by a net of
*loha adj. reddish, of copper or iron.- m.- n.- reddish metal, copper, also iron & metal i.g.; n.- an iron vessel.
hastipena kila abhita:
all around by the elephant.driver
muni.indreNa iva vindhya.adri.\
like the Vindhya.Mountain with/bmo the Indra.Muni
or like Bali with/bmo the form of Indra.the Crafty
.
he
got caught in a metal trap set by some elephant catchers in his path
held fast
as the Vindhya.folk had been by the Mountain Man Agasti's charm
or as firmly bound as the giant Bali was bound by Indra's chain.
*vlm.jd.
निबद्धो यन्त्रणामपि शस्त्रकुम्भार्धितो गजः ।
nibaddha: yantraNAm api zastra.kumbha*ardhita: gaja: |
ताम् जगाम व्यथाम् धीरो नवाग्नौ पुरमेति याम् ॥६।८९।५॥
tAm jagAma vyathAm dhIra: nava*agnau puram eti yAm ||6|89|5||
.
nibaddha: yantraNAm api /
zastra.kumbha*ardhita: gaja: |
tAm jagAma vyathAm dhIra: \
nava*agnau puram eti yAm
.
nibaddha: yantraNAm api /
zastra.
by a weapon in his
kumbha jar, pot • funeral urn • du. the two frontal globes of an elephant, which swell in the time of rutting, "hotspots"
*ardhita: gaja: |
the hero underwent that
vyathA f.- failure, disappointment, misfortune, loss, adversity, uneasiness, sorrow, distress which fresh fire brings to a city
nava*agnau puram eti yAm
.
*sv.5 By this and the repeated use by the rider of weapons like the goad, the elephant was subjected to great pain.
*vlm.5. The captive and patient elephant was tormented by the iron goad in his proboscis, and suffered the excruciating pains of his torture; like the Tripura giant under the burning fire of Hara. (Siva is called Tripura.hara for his quelling that giant by his fire arms).
*yantraNA restriction , limitation , restraint , constraint , force , compulsion (often end.comp.)
रिपौ हस्तिपके दूराद् अ.पश्यति स वारणः ।
ripau hastipake dUrAt a.pazyati sa* vAraNa: |
अयःसमुद्रके यस्मिन् निनाय दिवस.त्रयम् ॥६।८९।६॥
aya:samudrake yasmin ninAya divasa.trayam ||6|89|6||
.
ripau hastipake dUrAt /
a.pazyati sa* vAraNa: |
aya:samudrake yasmin \
ninAya divasa.trayam
.
*vlm.6. The elephant lay in this sad plight in the net for three days together, and was thus watched over by his hunter for a distance. (See the paper of elephant catching in the Asiatic Researches).
*sv. While the rider was away the elephant struggled to free itself from the cage. This effort went on for three whole days. Eventually it shattered the cage.
खेदान् निगड.निर्भेदे यत्नवान् स मतंग.जः ।
khedAn nigaDa.nirbhede yatnavAn sa* mataMga.ja: |
चकार किंकिणी.क्वाणम् मुख.उद्धातैर् अथ>अन्यदा ॥६।८९।७॥
cakAra kiMkiNI.kvANam mukha*uddhAtai: atha anyadA ||6|89|7||
.
khedAn nigaDa.nirbhede /
yatnavAn sa* mataMga.ja: |
cakAra kiMkiNI.kvANam \
mukha*uddhAtai: atha anyadA
.
khedAn nigaDa.nirbhede yatnavAn sa mataMgaja: cakAra kiMkiNI.kvANam
mukha.uddhAtai: atha anyadA
kvANa – sound
*AB. kiMkiNInAm iva dhvanim
.
*vlm.7. The great suffering of the elephant made him open his mouth widely, and utter a loud scream that growled about like the loud noise of roaring clouds.
*sv. While the rider was away the elephant struggled to free itself from the cage. This effort went on for three whole days. Eventually it shattered the cage.
दन्ताभ्याम् यत्नतस् ताभ्याम् मुहूर्त.द्वितयेन सः ।
dantAbhyAm yatna.ta: tAbhyAm muhUrta.dvitayena sa: |
बभञ्ज शृङ्खलाजालम् स्वर्ग.अर्गलम् इव असुरः ॥६।८९।८॥
babhaJja zRGkhalAjAlam svarga*argalam iva asura: ||6|89|8||
.
dantAbhyAm yatna.ta: tAbhyAm /
muhUrta.dvitayena sa: |
babhaJja zRGkhalAjAlam \
svarga*argalam iva asura:
.
*vlm.8. Then he exerted the force of both his tusks, and succeeded thereby to break asunder the iron bar; as the Titan of old, broke open the bolts at the gate of heaven.
तम् तस्य निगडत्.छेदम् अपश्यत् दूरतः रिपुः ।
tam tasya nigaDat*chedam apazyat dUrata: ripu: |
बलेः स्वर्ग.अवदलनम् हरिः मेरु.तलाd इव ॥६।८९।९॥
bale: svarga*avadalanam hari: meru.talAt iva ||6|89|9||
.
tam tasya nigaDacchedam apazyat dUrato ripu: bale: svarga*avadalanam hari: meru.talAt iva .
*vlm.9. The hunter saw the breaking of his hard fetters by the infuriate beast from a distance, as Hara beheld the breaking of the demon Bali (Belos) from his subterranean cell beneath the mountain, in order to invade his heaven on high.
*sv. Just at this time, the rider saw what the elephant had done.
तस्य विच्छिन्न.पाशस्य मूर्ध्नि ताल.तरो रिपुः ।
tasya vicchinna.pAzasya mUrdhni tAla.tara: ripu: |
पपात क्रमतः स्वर्गम् हरिर् मेरोर् बलेर्.इव ॥६।८९।१०॥
papAta kramata: svargam hari: mero: bale: iva ||6|89|10||
.
tasya vicchinna.pAzasya /
mUrdhni tAla.tara: ripu: |
papAta kramata: svargam \
hari: mero: bale: iva
.
tasya vicchinna.pAzasya from a broken noose =
mUrdhni tAla.taro ripu: on top of a Coconut.palm the enemy =
papAta kramata: svargam fell in his egress from svarga (indra's Heaven) =
hari: mero: bale: iva as the bali of the Offering (a daitya.Demon) fell, hurled by hari from indra's Heaven
.
*vlm.10. The elephant catcher then mounted a tall idla (palm) tree, and leaped from its top in order to fall down on its head; but haplessly he fell down on the ground, as the demon was hurled down to hell by victorious Hara.
*sv. Just at this time, the rider saw what the elephant had done.
तस्य विच्छिन्न.पाशस्य मूर्ध्नि ताल.तरो रिपुः । ... on head
पपात क्रमतः स्वर्गं हरिर्.मेरोर्.बलेर्.इव ।। १०
*VA again, comparison, pls. स्वर्गं हरिर्.मेरोर्.बलेर्.इव Like Vishnu stepping on head of Bali from heaven?
*AS: The adversary (trying to capture the elephant) jumped on his head from the top of a tall palm tree, like Vishnu jumping from the top of मेरु on Bali's head, while driving from heaven (to earth and then to पाताल ).
स पतन् पाद.पद्माभ्याम् अप्राप्य करिणः शिरः ।
sa patan pAda.padmAbhyAm aprApya kariNa: zira: |
पपात.ऊर्व्याम् फलम् पक्वम् वाताहतम् इव.आकुलः ॥६।८९।११॥
papAta UrvyAm phalam pakvam vAtAhatam iva Akula: ||6|89|11||
.
sa patan pAda.padmAbhyAm /
aprApya kariNa: zira: |
papAta UrvyAm phalam pakvam \
vAtAhatam iva Akula:
.
sa: patan
he falling
pAda.padmAbhyAm
with his lotus feet (prob. the poet wanted to use <pAdapa>, but meter ruled for this awkward construction)
aprApya kariNa: zira:
he landed on the head of the tusker.
papAta UrvyAm
He fell to earth
phalam pakvam vAta.Ahatam iva
like wind.shaken ripe fruit.
Akula:
agitated.
#vA #vAta #vAtAhata, #vAtahata v.#Ahata, v.#hata .mfn.. stirred or shaken by the wind • v..nau .f.. (a ship) tossed by the wind, MW. • (a peacock's feathers...) vAtAhata.mayUra*aGga.ruha.lolam, y5061.005. • (ripe fruit ...) papAta UrvyAm phalam pakvam vAtAhatam iva AkulaH, y6089.011
*vlm.11. The hunter missed the head of the huge animal, and fell headlong upon his legs on the ground; as a ripe fruit, is dropped down by the hurrying winds.
*sv. Just at this time, the rider saw what the elephant had done.
तम् पुरः पतितम् दृष्ट्वा महा.इभः करुणाम् ययौ ।
tam pura: patitam dRSTvA mahA.ibha: karuNAm yayau |
स्फुरत् स्फार.गुणाः सन्तः सन्ति तिर्यग्.गताव् अपि ॥६।८९।१२॥
sphurat sphAra.guNA: santa: santi tiryak.gatau api ||6|89|12||
.
tam pura: patitam dRSTvA .
seeing him fall before him
mahA.ibha: karuNAm yayau the huge elephant was brot to pity =
sphurat sphAra.guNA: santa: santi tiryak.gatau api
.
*sv.12 While the elephant was making good its escape, the rider climbed up a tree from which he planned to throw himself on its back and thus subdue it once again. However, he missed the elephant's head as he fell and landed right in front of it.
*vlm.12. The great elephant took pity in seeing him falling, and lying prostrate before him; as the mind of the noble, is compassionate on others even in their own piteous state.
पतितम् दलयामि.इति किम् नाम मम पौरुषम् ।
patitam dalayAmi iti kim nAma mama pauruSam |
वारणोऽपि.इति कलयन् न जघान स तम् रिपुम् ॥६।८९।१३॥
vAraNa: api iti kalayan na jaghAna sa* tam ripum ||6|89|13||
.
patitam dalayAmi iti /
kim nAma mama pauruSam |
vAraNa: api iti kalayan \
na jaghAna sa* tam ripum
.
having fallen I am broken
so
what kind of person am I
?
(altho an elephant so he figured
&
did no harm to his enemy)
.
*vlm.13. The noble animal thought in his mind, that it was no valour on his part to trample over the self.fallen; and had thus the magnanimity of sparing the life of his own enemy.
*sv.13.15 The elephant saw its enemy (the rider) fallen in front of it: yet it was overcome by pity and therefore did not harm him. Such compassion is seen even in beasts.
* patitam dalayAmi iti fallen I am broken so = kim nAma mama pauruSam so what kind of person am I = vAraNa: api iti kalayan altho an elephant so thinking = na jaghAna sa* tam ripum no harm did he to that enemy.
केवलम् निगड.व्यूहम् विदार्य.अभिजगाम ह ।
kevalam nigaDa.vyUham vidArya abhi.jagAma ha |
विततम् सेतुम् उत्सार्य विपुल.ओघ इव.अम्भसः ॥६।८९।१४॥
vitatam setum utsArya vipula.ogha* iva.ambhasa: ||6|89|14||
.
kevalam nigaDa.vyUham /
vidArya abhijagAma ha |
vitatam setum utsArya \
vipula.ogha iva ambhasa:
.
*vlm.14. He broke only the chains in two pieces, and took his way before him; leaving away all obstacles and barriers, as the rushing waters bear down the strongest bridge.
*sv.13.15 The elephant saw its enemy (the rider) fallen in front of it: yet it was overcome by pity and therefore did not harm him. Such compassion is seen even in beasts. The elephant went away.
दयाम् आश्रित्य मातङ्गो भङ्क्त्वा जालम् जगाम ह ।
dayAm Azritya mAtaGga: bhaGktvA jAlam jagAma ha |
विदार्य मेघ.संघातम् नभसि.इव दिवाकरः ॥६।८९।१५॥
vidArya megha.saMghAtam nabhasi iva divAkara: ||6|89|15||
.
dayAm Azritya mAtaGga: /
bhaGktvA jAlam jagAma ha |
vidArya megha.saMghAtam \
nabhasi iva divAkara:
.
dayAm Azritya mAtaGga: to pity surrendered the Killer.Elephant =
bhaGktvA jAlam jagAma ha he came to break the net /
vidArya megha.saMghAtam having dispersed the gathered clouds =
nabhasi iva divAkara: as in the sky the Daymaker.Sun
.
*vlm.15. His strength broke the strong net, but his piety spared the life of the weak man; he went off as the sun sets, after dispelling the evening clouds.
*sv.13.15 The elephant saw its enemy (the rider) fallen in front of it: yet it was overcome by pity and therefore did not harm him. Such compassion is seen even in beasts. The elephant went away.
गते गजे समुत्तस्थौ हस्तिपः स्वस्थ.देह.धीः ।
gate gaje samuttasthau hastipa: svastha.deha.dhI: |
गजेन.एव समम् तस्य व्यथा दूरतरम् गता ॥६।८९।१६॥
gajena eva samam tasya vyathA dUrataram gatA ||6|89|16||
.
gate gaje samuttasthau when the elephant was gone hastipa: svastha.deha.dhI:
the elephant.trainer thinking himself healthy & safe gajena eva samam tasya –
as the Trumpeter the same for him vyathA dUrataram gatA – anxiety far.away gone
.
#hasta #hastin an elephant, which is handy with its trunk. #hastipa elephant.driver, mahout. http://www.fao.org/docrep/008/ae943e/ae943e08.htm
jd#>sthA #svastha self.abiding , being in one's self (or "in the self", Sarvad.), being in one's natural state, being one's self uninjured, unmolested, contented, doing well, sound well, healthy (in body and mind; often v.l. for सु.स्थ), comfortable, at ease (compar. .तर), MaitrUp. &c; #svasthadehadhI thinking oneself uninjured, y6089.016.
jd#>vyath #vyathA व्यथा [व्यथ्.भावे.अङ्] Pain, agony, anguish; तां च व्यथां प्रसवकालकृतामवाप्य U.4.23;1.12. .. Fear, alarm, anxiety; स्वन्तमित्यलघयत् स तद्व्यथाम् VR.11.62. .Comp. v..kara .कर adj. painful, troublesome, hurtful. (vyathAm >kR, either, "to cause pain" or "to feel pain"); loss, damage, ill.luck; (with hRdi or hRdaye), palpitation, throbbing of the heart. —#avyatha अव्यथ avyathaH, avyathA absence of tremor, firmness VS. TBr.
*vlm.16. The hunter rose up from the ground after he saw the elephant had gone away, and he found himself to be as same and sound after his fall as he had been before it; and as the elephant was relieved from his pains, after his liberation from the chains.
*AB. svastho deho dhIz ca yasya tathA.vidha: san ||6|89|
The elephant was gone.
The trapper found his body free of harm, his pains gone like the elephant.
प्रोच्चलत् ताल.शिकरात् स तथा पतितो ऽपि सन् ।
proccalat tAla.zikarAt sa* tathA patita: api san |
न भेदम् आप दुर्भेदा मन्ये देहा दुरात्मनाम् ॥६।८९।१७॥
na bhedam Apa dur.bhedA manye dehA durAtmanAm ||6|89|17||
.
proccalat tAla.zikarAt /
sa* tathA patita: api san |
na bhedam Apa dur.bhedA \
manye dehA durAtmanAm
.
proccalat setting.out =
tAla.zikarAt from the top of the tAla.CoconutPalm =
sa tathA patita: api san – he thus fallen altho being
na bhedam Apa dur.bhedA no breakage get the hard.to.break =
manye dehA durAtmanAm I think, do the bodies of hard souls.
*vlm. ... the bodies of scoundrels are fortified against every harm.
*sv. ... The evil.doer's body does not break down easily! Their evil deeds seem to strengthen their body.
वर्धते प्रावृषीवाभ्रम् कु.कार्येष्वसताम् बलम् ।
vardhate prAvRSi iva abhram ku.kAryeSu a.satAm balam |
आसीदधिकमुत्साही स च चंक्रमणे तदा ॥६।८९।१८॥
AsIt adhikam utsAhI sa* ca caMkramaNe tadA ||6|89|18||
.
vardhate prAvRSi iva abhram /
ku.kAryeSu a.satAm balam |
AsIt adhikam utsAhI \
sa* ca caMkramaNe tadA
.
vardhate increases =
prAvRSi iva abhram
in the rainy season like a cloud
ku.kAryeSu a.satAm balam in the bad deeds of the Unreal is strength =
AsIt adhikam utsAhI
sa ca caMkramaNe tadA and so he carried.on from there.
#>kram #caMkramaNa caMkramaNe padbhyAm calane, y6089.018.
*AB. caMkramaNe padbhyAm calane ||6|89|
*vlm.18. The wicked gain greater strength by execution of their repeated crimes, as the rainy clouds gather the more by theirfrequent showers. Thus the hunter went after his fresh excursion.
*sv. The rider got up, not seriously injured. The evil.doer's body does not break down easily! Their evil deeds seem to strengthen their body.
वारण.अरिरसिद्ध.अङ्गो गत.इभो दुःखम् आययौ ।
vAraNa*ari: asiddha*aGga: gata*ibha: du:kham Ayayau |
आगत्य.उपगते ऽन्तर्धि निधान* इव वर्धनः ॥६।८९।१९॥
Agatya upagate antardhi nidhAna iva vardhana: ||6|89|19||
.
vAraNa*ari: asiddha*aGga: /
gata*ibha: du:kham Ayayau |
Agatya upagate antardhi \
nidhAna iva vardhana:
.
vAraNa*ari: the elephant.foe
asiddha*aGga:
gata*ibha:
du:kham Ayayau
Agatya upagate antardhi
nidhAna iva vardhana:
*vlm.19. The elephant catcher felt very sorry, at the escape of the elephant and unsuccessfulness of his attempt; as one in dejected mind, is to lose a treasure that has fallen into his hand.
*sv.19.20 The rider, however, was unhappy at the loss of the elephant. He continued to search the forest for the lost elephant.
* wordplay – vAraNa*ari: elephant.foe / #vAranArI – "best woman", prostitute
sox ऽन्वियेष गजम् यत्नाद् गुल्मक.अन्तरितम् वने ।
sa: anviyeSa gajam yatnAt gulmaka*antaritam vane |
पयोद.पिण्डितम् भोक्तुम् राहुरिन्दुम् इव अम्बरे ॥६।८९।२०॥
payoda.piNDitam bhoktum rAhu: indum iva ambare ||6|89|20||
.
sa: anviyeSa gajam yatnAt /
gulmaka*antaritam vane |
payoda.piNDitam bhoktum \
rAhu: indum iva ambare
.
*vlm.20. He sought about and beat the forest, to find out the hiding elephant amidst the thickets; as the ascending node of Bahu rises in the sky, to lay hold on the moon covered under the clouds.
*sv.19.20 The rider, however, was unhappy at the loss of the elephant. He continued to search the forest for the lost elephant.
चिरेन.अलभत इभ.इन्द्रम् कस्मिन्.चित्.कानने स्थितम् ।
cirena alabhata* ibha.indram kasmin.cit.kAnane sthitam |
विश्रान्तम् तम् तरु.तले समराद् इव निर्गतम् ॥६।८९।२१॥
vizrAntam tam taru.tale samarAt iva nirgatam ||6|89|21||
.
cirena alabhata* ibha.indram kasmin.cit.kAnane sthitam |
vizrAntam tam taru.tale \
samarAt iva nirgatam
.
Time passed.
One day he came.upon that same bull elephant.
It stood there, somewhere in the forest, resting underneath a tree.
It looked freshly come from the battlefield.
*vlm.21. After a long search, he came in sight of the elephant halting under a tree; as when a warrior returns from the battlefield, and breathes the air under a shady arbour.
*sv.21.24 After a very long time, he saw the elephant standing in a thick forest. He gathered other elephant tamers and with their help dug a huge pit and covered it with foliage, eager to recapture that elephant.
*jd.21 cirena alabhata ibha.indram after a long time he came.upon that bull elephant = standing somewhere in the forest kasmiMz.cit.kAnane sthitam = vizrAntam tam taru.tale resting under a tree = as if returned from battle. samarAt iva nirgatam
अथ यत्र स्थितो नागस् तत्र तद्.बन्धन=क्षमम् ।
atha yatra sthita: nAga: tatra tat.bandhana=kSamam |
परया राजसाम् अग्र्या गज.लम्पट.भूमया ॥६।८९।२२॥
parayA rAjasAm agryA gaja.lampaTa.bhUmayA ||6|89|22||
.
atha yatra sthita: nAga: /
tatra tat.bandhana=kSamam |
parayA rAjasAm agryA \
gaja.lampaTa.bhUmayA
.
*vlm.22. The cunning huntsmen collecting a great many tools, capable to entrap the elephant at his resting place.
*sv.21.24 After a very long time, he saw the elephant standing in a thick forest. He gathered other elephant tamers and with their help dug a huge pit and covered it with foliage, eager to recapture that elephant.
सः खात.वलयम् चक्रे हस्तिपः कानने अमितः ।
sa: khAta.valayam cakre hastipa: kAnane amita: |
सर्व.दिक्कम् विधिर् भूमौ समुद्र.वलयम् यथा ॥६।८९।२३॥
sarva.dikkam vidhi: bhUmau samudra.valayam yathA ||6|89|23||
.
sa: khAta.valayam cakre /
hastipa: kAnane amita: |
sarva.dikkam vidhi: bhUmau \
samudra.valayam yathA
.
he dug a circular ditch
&
the lordly elephant was ringed in the forest
on all sides
as the land is circled by sea
.
*vlm.p.23 Near that place in the forest, he dug a round ditch, just as the great creator of the world stretched the ocean to encircle this earth.
उपरि.अस्थ.गयद् बाल.लता.ओघेन स तम् शठः ।
upari*astha.gayat bAla.latA*oghena sa* tam zaTha: |
शून्यता.तन्तु.जालेन शरत्.काल इव.अम्बरम् ॥६।८९।२४॥
zUnyatA.tantu.jAlena zarat.kAla iva ambaram ||6|89|24||
.
upari*astha.gayat bAla./latA*oghena sa* tam zaTha: |
zUnyatA.tantu.jAlena \
zarat.kAla iva ambaram
.
*vlm.24. He then covered the great pit, with green branches and soft leaves of trees; as the season of autumn covers the face of the empty sky with fleecy and flimsy clouds.
*sv.21.24 After a very long time, he saw the elephant standing in a thick forest. He gathered other elephant tamers and with their help dug a huge pit and covered it with foliage, eager to recapture that elephant.
दिनैः कतिप यैर् इव वारणः विहरन् वने ।
dinai: katipayai: iva vAraNa: viharan vane |
तस्मिन् निपतितः खाते शुष्क.अब्धाउ इव पर्वतः ॥६।८९।२५॥
tasmin nipatita: khAte zuSka*abdhAu iva parvata: ||6|89|25||
.
*sv.25 Within the next few days, that mighty elephant fell into that pit.
*vlm.25. The elephant roaming at large in the forest, happened to fall down into the pit one day; as the fragment of a rock on the coast, falls headlong on the dried bed of the sea.
व्रजन् पर्याकृतौ कूपे पाताल.तल=भीषणे ।
vrajan paryAkRtau kUpe pAtAla.tala=bhISaNe |
खात.शुष्क.अब्धि=अधोगमे गज.रत्न=समुद्रके ॥६।८९।२६॥
khAta.zuSka*abdhi=adha:game gaja.ratna=samudrake ||6|89|26||
.
vrajan paryAkRtau *kUpa.well/pit.e /
pAtAla.tala=bhISaNa.e |
khAta.zuSka*abdhi=adhogama.downgoing.e \
gaja.ratna=samudraka.e
.
vrajan paryAkRtau
kUpe
pAtAla.tala=bhISaNe
khAta.zuSka*abdhi=adho.game
gaja.ratna=samudrake .
*vlm.26. The big elephant was thus caught in the circular pit, which was as deep as the dreadful deapth of the sea; and lay confined in it, as some treasure is shut up in the hollow womb of a chest.
*sv.26.27 Thus recaptured and bound by the wicked rider, the elephant still stands there!
इति भूयो दृढम् बद्धस् तेन हस्ति.पकेन सः ।
iti bhUya: dRDham baddha: tena hasti.pakena sa: |
तिष्ठत्य् अद्य.अपि दुःखेन भू.सद्मनि यथा बलिः ॥६।८९।२७॥
tiSThati adya api du:khena bhU.sadmani yathA bali: ||6|89|27||
.
iti bhUya: dRDham baddha: /
tena hasti.pakena sa: |
tiSThati adya api du:khena \
bhU.sadmani yathA bali:
.
iti bhUyo dRDham baddha:
and so becoming firmly bound = with that elephant.control tena hasti.pakena = sa: tiSThati adya api du:khena =
he remains even now with sorrow = like Bali in his earthly (Netherworld) abode bhU.sadmani yathA bali:
*vlm.27. Being thus confined at the bottom of that far extending pit, still passes his time in endless trouble and anxiety; like the demon Bali in his dark cave under the grounds.
*sv.26.27 Thus recaptured and bound by the wicked rider, the elephant still stands there!
So firmly bound, under control, that elephant!
Even now, it is as sad as #bali when he was cheated of heaven and earth,
trapped in his Netherworld abode.
*jd.27 iti bhUyo dRDham baddha: and so becoming firmly bound = with that elephant.control tena hasti.pakena = sa: tiSThati adya api du:khena = he remains even now with sorrow = like Bali in his earthly (Netherworld) abode bhU.sadmani yathA bali:
अहनिष्यत् पुरा.एव.असौ यद्य् अग्रे पतितम् रिपुम् ।
a.haniSyat purA eva asau yadi agre patitam ripum |
तन् न.अलप्स्यत् ततो दुःखम् गजः खात.निबन्धनम् ॥६।८९।२८॥
tat na alapsyat tata: du:kham gaja: khAta.nibandhanam ||6|89|28||
.
a.haniSyat purA eva asau /
yadi agre patitam ripum |
tat na alapsyat tata: du:kham \
gaja: khAta.nibandhanam
.
a.haniSyat purA eva asau
yadi agre patitam ripum
tan na alapsyat tato du:kham
gaja: khAta.nibandhanam
.
*sv.28 The elephant had neglected to kill its enemy though he had fallen right in front of it, and hence it had to undergo fresh suffering.
*vlm.28. This is the effect of the silly elephants, letting unhurt his cruel hunter who had fallen ere long before him; or else he would not be thus pent up in the pit, if he made an end of him in time.
*VA could you please explain अहनिष्यत् and अलप्स्यत्
*AS: The two words are said to be in the "conditional mood". The meaning is Had he (the elephant) already killed the enemy fallen in front, he would not have to suffer from being tied down in a hole (like Bali in पाताल as described in verse 27). If you wish to learn more about the conditional, Kale's book (on line at iITS Koln) has discussion at p. 228 and picks up more details at about p. 300
मौर्ख्याद् आगामिनम् कालम् वर्तमान.क्रियाक्रमैः ।
maurkhyAt AgAminam kAlam vartamAna.kriyAkramai: |
अ.शोभयन् नरो दुःखम् याति विन्ध्य.गजः यथा ॥६।८९।२९॥
a.zobhayan nara: du:kham yAti vindhya.gaja: yathA ||6|89|29||
.
maurkhyAt AgAminam kAlam /
vartamAna.kriyAkramai: |
a.zobhayan nara: du:kham \
yAti vindhya.gaja: yathA
.
*sv.29 One who does not, on account of his foolishness, act appropriately when the opportunity offers itself and thus remove all the obstacles, invites sorrow.
*vlm.29. Hence all foolish people that had not foresight to prevent their future mishaps, and provide against their coming mischances by their precutions at present, are sorely to be exposed like the calamity as the vindhyan elephant. (Hence
all unforeseeing men are designated as gaja murkka or elephantine fools).
मुकतो ऽस्मि शस्त्र.निगडाद् इति तुष्टो हि वारणः ।
mukta: asmi zastra.nigaDAt iti tuSTa: hi vAraNa: |
दूरस्थो ऽपि पुनर् बद्धो मौर्ख्यम् क्व च न बाधते ॥६।८९।३०॥
dUrastha: api punar baddha: maurkhyam kva ca na bAdhate ||6|89|30||
.
mukta: asmi zastra.nigaDAt
iti tuSTa: hi vAraNa: |
dUrastha: api punar baddha:
maurkhyam kva ca na bAdhate
.
"I am free from the barbed halter "
:
so the elephant is content
—
however far away the bond how is a fool not caught by it
?
मौर्ख्यम् हि बन्धनम् अवेहि परम् महात्मन्
maurkhyam hi bandhanam avehi param mahAtman
बद्धः न बद्ध इति चेतसि तत् विमुक्त्यै ।
baddha: na baddha iti cetasi tat vimuktyai |
आत्म.उदयम् त्रिजगत्.आत्ममयम् समस्तम्
Atma*udayam trijagat.Atmamayam samastam
मौर्ख्यम् स्थितस्य सहसा ननु सर्व.भूमिः ॥६।८९।३१॥
maurkhyam sthitasya sahasA nanu sarva.bhUmi: ||6|89|31||
.
*sv.31 Foolishness is bondage, O holy one! One who is bound thinks he is free in his foolishness. Though all that exists in all the three worlds is but the self, to one who is firmly established in foolishness, all that is but the expansion of foolishness.