SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
chanchalam hi mana: krishNa pramAthi balavadh dhrudam |
thasyAham nigraham manyE vAyOr iva sudhushkaram ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
hi – because
mana: – mind is
chanchalam – (naturally) wavering
balavath – strong
(hence) pramAthi – bewildering
dhrudam – firm (in pulling us towards worldly pleasures).
thasya nigraham – restraining it
vAyO: iva – like controlling a fierce storm
su dhushkaram – very difficult to do
aham manyE – I think
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
[contd… from previous SlOkam] Because , mind is (naturally) wavering, strong and hence bewildering and firm (in pulling us towards worldly pleasures). I think that it is very difficult to restrain it, like controlling a fierce storm.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Kṛishṇa[2. The 58th and 554th name of
God. Its etymology is ‘Krishir-bhū-vācakaś-śabdo ṇaścha nirvṛiti-vācha-kaḥ, Kṛishṇastad-bhāva-yogācca &c., (Bhārata, Ud. Parva. 69-5).]!, verily is the mind wavering, tumultuous, virulent and wayward. Restraining it, I deem, is as extremely hard as (catching) the wind.’
(Arjuna said):— I do not comprehend thoroughly the character of the Yoga (or the doctrine of meditation, or the spiritual mode by which one is able to view kosmos as full of soul and as full of God), that you have expounded; —the Yoga of Equality (or sameness, similarity, or resemblance=sāmya) of ātmas, viz., the equality of Jivātmas on the one hand viewed from the aspect of intelligence (jñāna or consciousness) being shared by them all as a common characteristic; and the equality of Jivātmas with Īśvara (God) on the other hand, viewed by the common attribute of exemption from work(-bondage=karma) which, emancipated souls share in common with Īśvara; such Yoga (or spiritual mode of seeing things) of ‘looking equally on all’ (sarvatra samadarśana-yoga), being in direct conflict with the immediate evidence presented, all the while, by our actual (phenomenal) experience of seeing differences (not equality) among the Jivātmas on the one hand, consisting in the existence of a variety of natures as represented by the divine, the human etc., natures; and again the actual evidence of seeing differences (not equality) between jīvas (individual souls) and Īśvara (Universal Soul=God).
Not to be able to realize the view of things that, the Yoga You have taught would determine, can only be accounted for by the fugitive character of the mind failing to grasp it. So it is, indeed. For, even in matters of ordinary experience, the naturally fickle mind eludes the attempts of man to fix it on to a certain thing. The mind powerfully twists and tosses the man about, and irresistibly flies away whithersoever it pleases.
While such is the case in matters of ordinary experience, how much more difficult would it not be to govern the mind and bend it so as to dwell on ātma, —a matter of in-experience!? I believe that to control the mind is as difficult a work as that of attempting to oppose a (fragile) fan against the fierce blasts of wind blowing in the face.
You have thus need to teach me the way how to control the mind.
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