भामिनीविलासः-१३
पुरो गीर्वाणानां निजभुजबलाहोपुरुषिकाम्
अहो कारंकारं पुरभिदि शरं सम्मुखतया ।
स्मरस्य स्वर्बालानयनशुभमालार्चनपदम्
वपुःसद्यॊ भालानलभसितजालास्पदमभूत् ॥ ८४ ॥
अन्वयः : गीर्वाणानां पुरः निज-भुज-बल-आहोपुरुषिकां कारं
कारं पुरभिदि शरं सम्मुखतया स्मरस्य स्वर्-बाला-नयन-शुभ-माला-अर्चनपदं वपुः सद्यः
भाल-अनल-भसित-जाल-आस्पदम् अभूत् (इति) अहो ।
Manmatha, the God of Love, often boasted with pride his
prowess in front of the divine beings. When he pointed his arrows to Siva, his
body which was the point of attraction for the auspicious eyes of the divine
damsels instantly became a heap of ashes burnt by the fire of Siva’s forehead.
What a pity! [ Boastful persons meet their justified ends.]
युक्तं सभायां खलु मर्कटानां शाखास्तरूणां मृदुलासनानि ।
सुभाषितं चीत्कृतिरातिथेयी दन्तैर्नखाग्रैश्च विपाटनानि ॥
८५ ॥
अन्वयः : मर्कटानां सभायां तरूणां शाखाः मृदुलासनानि;
चीत्कृतिः सुभाषितं; दन्तैः नखाग्रैः विपाटनानि आतिथेयी; (सर्वं) युक्तं खलु ।
It is quite appropriate that
in an assembly of monkeys the branches of trees become the soft seats; their
shrill cries the sayings of the wise and tearing with their teeth and edges of
nails the hospitality. [ A satirical comment on assemblies of the uncivilized.]
किं तीर्थं हरिपादपद्मभजनं किं रत्नमच्छा मतिः
किं शास्त्रं श्रवणेन यस्य गलति द्वैतान्धकारोदयः ।
किं मित्रं सततोपकाररसिकं तत्त्वावबोधः सखे
कः शत्रुर्वद खेदकुशलो दुर्वासनासञ्चयः ॥ ८६ ॥
अन्वयः : सखे वद । किं तीर्थं? हरिपादपद्मभजनम्; किं
रत्नम्? अच्छा मतिः; किं शास्त्रं? यस्य श्रवणेन द्वैत-अन्धकार-उदयः गलति; किं
सतत-उपकार-रसिकं मित्रम्? तत्त्व-अवबोधः; कः शत्रुः? खेदकुशलः दुर्वासना-सञ्चयः ।
Dear friend, tell, which is an object of veneration?
Worshipping the lotus feet of Narayana; which is a gem? A fault-free mind;
which is a scripture? That by hearing which the rise of the darkness of duality
vanishes; who is a friend who enjoys helping all the time? The knowledge of the
Truth. which is an enemy? Accumulation of bad impressions which are capable of
causing pain. [The poet makes wise statements through the technique of
questions and answers.]
निष्णातोऽपि च वेदान्ते साधुत्वं नैति दुर्जनः ।
चिरं जलनिधौ मग्नो मैनाक इव मार्दवम् ॥ ८७ ॥
अन्वयः : दुर्जनः वेदान्ते निष्णातः अपि, चिरं जलनिधौ मग्नः
मैनाकः मार्दवम् इव, साधुत्वं न एति ।
A bad person, even if well versed in philosophy, does not
become virtuous just as the mountain Mainaka, even if immersed in the ocean
does not become soft. [Mainaka is a legendary mountain submerged in ocean which
came up to ask Hanuman to take rest on him while the latter was flying across
the ocean in search of Sita.]
नैर्गुण्यमेव साधीयो धिगस्तु गुणगौरवम् ।
शाखिनोऽन्ये विराजन्ते खण्ड्यन्ते चन्दनद्रुमाः ॥ ८८ ॥
अन्वयः : नैर्गुण्यम् एव साधीयः; गुणगौरवं धिक् अस्तु;
अन्ये शाखिनः विराजन्ते, चन्दनद्रुमाः खण्ड्यन्ते ।
Lack of good qualities is better; Fie be to the weight of good qualities; Sandal trees are
cut down while other trees flourish. [ A person who is capable or valourous
or scholarly has to shoulder higher
responsibilities and thus has to suffer while someone bereft of such qualities
is left alone.]
परोपसर्पणानन्तचिन्तानलशिखाशतैः ।
अचुम्बितान्तःकरणाः साधु जीवन्ति पादपाः ॥ ८९ ॥
अन्वयः : पर-उपसर्पण-अनन्त-चिन्ता-अनल-शिखा-शतैः
अचुम्बित-अन्तःकरणाः पादपाः साधु जीवन्ति ।
Trees, whose minds are not affected (kissed) by hundreds
of flames of endless worries on account of others approaching them, indeed live
well. [ The poet refers to worries arising out of human interactions from which
trees are thankfully free from, perhaps because they have no feelings. Trees
generously give what they have without any feeling of loss, while human beings
do not.]
शून्येऽपि गुणवत्तामातन्वानः स्वकीयगुणजालैः ।
विवराणि मुद्रयन् द्रागूर्णायुरिव सुजनो जयति ॥ ९० ॥
अन्वयः : सुजनः शून्येऽपि स्वकीयगुणजालैः गुणवत्ताम्
आतन्वानः, विवराणि द्राक् मुद्रयन् ऊर्णायुः इव जयति ।
A person of good character endows
with quality, persons who are ciphers (शून्ये) by virtue of his own
qualities (स्वकीयगुणजालैः), quickly covering up (मुद्रयन्) their faults
(विवराणि) like
a spider which weaves threads in empty spaces
(शून्ये) with
its own network of threads (स्वकीयगुणजालैः) and seals
(मुद्रयन्)
cavities (विवराणि). [By the use of double-meaning words-श्लेष- the poet contrives to bring
out similarity between a person of character and a spider.]
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