Subhashitakaustubha (71-75)

सुभाषितकौस्तुभः (७१-७५)

पाण्डित्यं प्रथितान्ववायजनुषः प्रायः क्षमां योगिनो

दाक्षिण्यं धरणीपतेश्च नियतं दातुः प्रियाभाषणम् ।

विद्यापारदृशो जनस्य विनयं वित्तोन्नतस्यामदं

सौलभ्यं महतश्च हेमसुमनस्सौरभ्यमाचक्षते ॥ ७१ ॥

Scholarship of a person of well known ancestry, forgiveness of a saint, civility of a king, controlled sweet words of a donor, humility of an erudite scholar, lack of haughtiness of a wealthy person, easy accessibility of a great person are all called the fragrance of Golden flower. [ Such combinations of qualities are a rarity and if and when they occur they are indeed to be highly praised.]    

विदधाति दानमभियाचतां सतां

क्षुधितस्य वक्त्रमपि नावलोकते ।

कृपणश्च दाननिपुणश्च चेष्टितैः

सुमनोजनस्य वितनोति विस्मयम् ॥ ७२ ॥

The miser and the philanthropist both cause surprise to the learned by their actions. The miser cuts off the requests of those who seek his help and does not look at the face of a hungry person. The philanthropist gives liberally to those who come to him and does not ever have to look at the face of a hungry person. [ Here again the poet depends on श्लेष to bring about an apparent similarity between a miser and a philanthropist. दान means 1.cutting and 2.giving, the former applies to the miser and the latter to the philanthropist. While the miser does not ever look at a hungry person, the philanthropist ensures through charity that he does not have to look at a hungry person.]

मन्देतरां भजति मानधनो हि लज्जां

याच्ञासु गौरवहतेरिति युक्तमेव ।

अर्थिस्पृहाधिकधनप्रतिपादनेऽपि

जिह्रेत्युदार इति चित्रमिदं वदामः ॥ ७३ ॥

It is of course natural that persons of self-respect feel small to beg for fear of losing self-respect. We say that it is indeed surprising that even a liberal person feels small at the time of giving more than what the supplicant requests. [The liberal person feels small with a feeling that he could have given more.]

प्रायः पात्रेषु धनप्रदानसमये मुदा वदान्यजनः ।

सलिलं करारविन्दे धत्ते नेत्रे पुनः कदर्यजनः ॥ ७४ ॥

A person of liberal disposition has water in his lotus-like hands while happily donating money to the deserved. A person of miserly nature, on the other hand has water in his eyes. [The reference is to the practice of pouring water through the palm while donating.]  

पात्रे निधाय परिरक्षति शश्वदर्थं

दाता जनस्तदितरश्च न तत्र भेदः ।

जन्मान्तरेष्वपि तु जायत एव भुक्त्यै

दातुर्धनं तदितरस्य तु नो कदापि ॥ ७५ ॥

The liberal person and the miser both protect their money all the time by keeping the money in the safe custody of a पात्र ( a deserving person, a vessel). The donor’s money will be available for enjoyment in his later births whereas that of the miser will be of no use for ever.

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Subhashita kaustubha (66-70)

सुभाषितकौस्तुभः (६६-७०)

प्रभुं तमेव प्रवदन्ति सन्तो

द्वयं तृणं यस्य मनस्यजस्रम् ।

प्रत्यर्थिसैन्यं प्रतिघोद्गमेषु

प्रदानवेलासु च काञ्चनाद्रिः ॥ ६६ ॥

The virtuous consider only that person as a ruler for whom two things are like straw namely the army of the opponent at the time of rage and Golden mountain Meru at the time of charity. [ A ruler will not bother about the might of the opponent when he is enraged and he will not consider even Meru as too precious at the time of charity.]

अनेकपास्सन्ततमाश्रितालि-

समीहितं संघटयन्ति दानैः ।

ख्याता दिगन्तेष्वत एव युक्तं

वितन्वते कर्णविधूननं ते ॥ ६७ ॥

Those who protect many continuously fulfill through munificence the desires of those who have lined up seeking their protection. It is therefore quite appropriate that they are known in the corners of the world and they belittle Karna.

A second meaning: The elephants [अनेकप] continuously fulfill the desires of the bees [आलि] that approach them by their rut [दान]. It is therefore appropriate that they fan their ears [कर्ण] in the corners of the world. [Reference is to dig-gaja’s which are supposed to carry the earth at its four corners.] 

क्वचन भवति कार्यं कारणादप्युदारं

वितरणमनवद्यं विश्रुतानां विभूनाम् ।

नियतमिह विधत्ते दक्षिणाशाभिपूर्तिं

कलयति सकलाशापूरणे तस्य कीर्तिः ॥ ६८ ॥

Sometimes the effect has broader significance than the cause. The faultless munificence of a reputed wealthy person certainly satisfies the desire for dakshinaa. His fame (however) spreads in all directions. [The sparkle of the verse can be felt in Sanskrit only. आशा and दक्षिणा have each two meanings. आशा=1. desire and 2. direction (South, North etc.) . दक्षिणा=1. gift given to Brahmins in a ritual. 2 Southern direction. While the munificence of the rich does दक्षिण-आशा-पूरण his fame which is the effect of his munificence does सकल-आशा-पूरण!] 

धन्यो जनो वदान्यो घनमतिशेतेतरां यतः पूर्वः ।

दिशति वनीपकपुष्टिं न वनीपकपुष्टिमन्तिमः कुरुते ॥ ६९ ॥

The generous person is indeed blessed and excels the cloud. Because, while he extends care to those seeking his help [वनीपक-पुष्टि] cloud does nurture of the new  neepa tree. [नव-नीपक-पुष्टि]. [The poet again demonstrates his skill as a wordsmith. There is an apparent contrast between a donor and a cloud. One does वनीपकपुष्टि, the other न वनीपकपुष्टि!] 

विद्या दुष्यत्यविनयतया वित्तवत्ता च लोभैः

आचारश्रीः खलपरिचयैराभिजात्यं कुवृत्त्या ।

काव्यं भव्येतरविषयतः कर्म कामानुबन्धैः

दाक्ष्यं दीनप्रभुभजनतो दानमस्वादुवाचा ॥ ७० ॥

Scholarship is sullied by being impolite, wealth by being avaricious, the grace of customary conduct by being associated with the wicked, good heritage by following vile occupation, literature by dealing with un-exalting material, labour by being attached, efficiency by serving the lowly masters, and charity by using of unkind words. [The poet has thankfully departed from his normal style to reach the levels of Bhartrhari!]
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Subhashita Kaustubha (62-65)

सुभाषितकौस्तुभः (६२-६५)

अथ वदान्यपद्धतिः

Now is the section dealing with the generous.

अहंसवैरोऽवनदोऽतपःश्री-

ध्वंसोऽखलाभोऽचपलोऽसवारिः ।

कल्याणवर्षं भुवि कीर्तिदायि

तनोत्यहो कोऽपि घनो वदान्यः ॥ ६२ ॥

A generous person is indeed an unusual घन (great person, cloud) . He is अ-हंस-वैरः (one who does not dislike the spiritual preceptor, one who has no dislike for swans).  He is अ-तपः-श्री-ध्वंसः (one who does not destroy the luster of penance, one who does not destroy the luster of summer). He is अवन-दः (one who gives protection, अ-वन-दः= one who does not provide water.) He is  अ-खल-आभः (one who does not have the  appearance of the wicked, अ-ख-लाभः=one who is not associated with the sky.)  He is अ-चपलः (one who does not waver, one who is not associated with lightening.) He is अ-सव-अरिः (not an enemy of sacrifices, अ-स-वारिः= not associated with water.) On this earth he rains auspiciousness which grants fame. What a wonder! [ Swans fly away to manas lake during rains. Clouds destroy the luster of summer. Clouds supply water and are over the sky and are accompanied by lightening. A generous person is a type of cloud (घन) who has characteristics diametrically opposed to that of a cloud! What a wonder!]

अन्योपभोगहेतोरन्वहमर्थार्जनं वितन्वानौ ।

नियतं वदान्यकृपणौ निष्काञ्चनमाश्रितं कुरुतः ॥ ६३ ॥

The generous person and the miser who earn money continuously in order that others may enjoy inevitably make their own dependants penniless. (The miser’s money gets stolen or is confiscated by the king.)

वितरणकलावीराद् विश्वश्रुतादतिरिच्यते

विकरुणमनोवृत्तिर्लुब्धो यतश्शरणागतम् ।

धनमपि तृणीकुर्वन् पूर्वो विमुञ्चति सञ्चितं

तृणमपि धनीकुर्वन्नन्यो न किञ्चन मुञ्चति ॥ ६४ ॥

A world renowned person of generous disposition is out beaten by a miser who has no compassion. Because while the former, taking it to be straw, lets go collected money which seeks shelter, the latter, taking it to be  money, does not let go even straw which falls at his feet.   

कुतस्तरणिजन्मनो वितरणप्रसिद्ध्यर्हता

शिबिस्तु पलमात्रदः शशिनि कः कलादे गुणः ।

सतां सकलदायिनां सुकृतिनामशक्यास्तथा

गुणा हि गुरुणाप्यहो भुवि निदर्शनादर्शनात् ॥ ६५ ॥

How can Karna, son of Sun-God become eligible to fame for charity? Shibi gave only some flesh. What is great about Moon, whose rays are supposed to be drunk by divine beings? The qualities of the blessed virtuous, who give away every thing on this earth are unattainable even by a preceptor due to lack of appropriate examples.[ What the poet seems to convey is that a preceptor will be hard pressed to explain the qualities of a generous person who gives away all as he is unable to find suitable parallels  from mythology.] 
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SubhaShita-kaustubha (59-61)

सुभाषितकौस्तुभः (५९-६१)

बहुधान्यासत्तिजुषो नित्यं चपलालसत्त्ववासभुवः ।

सेव्यन्ते खलवर्गाः सद्वृषभग्रासरोधिभिर्दुष्टैः ॥ ५९ ॥

Wicked persons who like to be in close contact with others very much (बहुधा अन्य) and who are always the abode of fickleness and lethargy (चपल अलसत्त्व) are surrounded by the corrupt who come in the way of a living of the best among the virtuous (सद्वृषभ).

A parallel meaning appears in the background as follows: Threshing floors (खलवर्गाः) which are by nature in contact with lots of grains (बहु धान्य) and which are the storing place for straw (पलालसत्त्व) are frequented by the vicious (oxen) which obstruct food for the diligent oxen (सद्वृषभ).    

संसारत्यजनैकसादरमनाः सामान्यमर्त्यस्फुटो-

पेक्षो रक्षणभङ्ग्युदीतकरुणो वेदान्तनिर्मन्थनः ।

दीनानन्दविधायको बुधजनस्संसारवेद्युज्झितैः

संयुज्येत पदैस्तथा खलजनस्तैरेव संयुज्यते ॥ ६० ॥

The learned are denoted by the words which are far removed from the platform of worldly life (संसार-वेदी-उज्झितैः) such as: they are oriented towards renouncing the worldly life (संसार-त्यजन-एक-सादर-मनाः); they clearly lack interest in ordinary humans (सामान्य-मर्त्य-स्फुट-उपेक्षः); they are compassionate in order to be protective (रक्षण-भङ्गी-उदीत-करुणः); they are well versed in Vedanta (वेदान्त-निर्मन्थनः); they give happiness to the indigent (दीन-आनन्द-विधायकः). The wicked are also denoted by the same words without सं, सा, र, वे, दी. (सं-सा-र-वे-दी-उज्झितैः) They are oriented towards neglecting  the essence (सार-त्यजन-एक-सादर-मनाः); they clearly dislike the respected (मान्य-मर्त्य-स्फुट-उपेक्षः); Their compassion is short lived (क्षण-भङ्गी-उदीत-करुणः); they cow down those who are subdued (दान्त-निर्मन्थनः) ; they do not give any happiness (to any one) (न-आनन्द-विधायकः). [It is indeed a tour de force in poetic wizardry!]    

प्रसक्ते श्रीलेशे परिचितनृणामप्यगणना

प्रयत्नैरस्तोकैरपि परफलाप्तेर्विघटनम् ।

वचश्च प्रत्यक्षे सति मधु परोक्षे खलु विषम्

बुधौघे वैमुख्यं पुरुषमविनीतं कथयति ॥ ६१ ॥

Even if endowed with the slightest of wealth neglecting even those who are closely known, making all out efforts to prevent others from reaching their goals, while in ones presence using words of honey to breath poison at the back, to disregard the group of the learned, these (characteristics) proclaim a man to be ill-mannered.   

इति दुर्जनपद्धतिः तृतीया

Thus ends the third section dealing with the wicked.

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Subhashita kaustubha (56-58)

सुभाषितकौस्तुभः (५६-५८)

पिशुनाश्च पिशाचाश्च भीरोरेव भयावहाः ।

जनं समाश्रयन्ते यं क्षीणयन्त्येव तं क्रमात् ॥ ५६ ॥

Slanderers and demons frighten only the timid. Anyone giving shelter to them steadily gets dissipated. [A person possessed by a demon is supposed to get weakened and emaciated steadily.]

 

अन्तस्सारविहीना ये बहिश्च बहुकण्टकाः ।

अन्योन्येनैव दह्यन्ते तेजना इव ते जनाः ॥ ५७ ॥

Persons who are hollow inside and who are dangerous to many from outside get destroyed due to mutual conflict like bamboo trees. [ Bamboos are hollow inside and have many thorns (कण्टका) and get destroyed due to frictional fire.]

कर्णाटीचिकुरा इवातिकुटिला गौडीकटाक्षा इव

स्वाभाव्यात्तरलाश्च घूर्जरवधूपादाब्जवद्रागिणः ।

मन्दा मागधसुन्दरीहसितवत् स्वल्पाश्च तन्मध्यवत्

पाण्ड्यस्त्रीस्तनवन्नटन्ति मलिनाः पश्यन्ति चोर्ध्वं खलाः ॥ ५८ ॥

The wicked are very crooked like the locks of hair of women from Karnataka; they are by nature unsteady like the glances of women from Bengal; they are libertines [रागिणः] like the red [रागिणः] lotus-like feet of women from Gujarat; they are apathetic [मन्द] like the gentle [मन्द] smiles of Magadha women and are mean [स्वल्प] like their small [स्वल्प] waists; they are sinful [मलिन], act [नटन्ति] and look up like the dark [मलिन] breasts of Pandya women, which dance [नटन्ति] and look up. [ The poet again uses श्लेष to bring out similarity between the various aspects of women from various parts of the Country.]

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Subhashita kaustubha (51-55)

सुभाषितकौस्तुभः (५१-५५)

प्रायः खलाः क्व नु न सन्ति परस्थितिघ्नाः

प्राज्ञो जनस्तु विरलोऽत्र परोपकारी ।

सर्वत्र सन्ति दृषदः चरणक्षतार्थाः

चिन्तामणिश्चिरतरं विचितोऽप्यलभ्यः ॥ ५१ ॥

Where can you not find the wicked who destroy others’ living? It is only the wise men that help others who are rare. Stones that hurt the feet are everywhere. It is only chintaamani, the wish-fulfilling stone that cannot be obtained even if searched for.  [ चिन्तामणि is a mythical wish-fulfilling stone.]

परमंहोमयजनैः यं परार्थपरं विदुः ।

नाभिज्ञः परदाराणां स महानास्तिको जनः ॥ ५२ ॥

He indeed is a great believer [आस्तिक] who is considered as being devoted to the cause of others through offering oblations and sacrifices [होमयजनैः] and who has no knowledge [न अभिज्ञः] of others’ women. He indeed is a non-believer [नास्तिक] who is known to be engaged in coveting others’ wealth through persons of wicked deeds [अम्होमयजनैः] and who is knowledgeable about the navels of others’ women [नाभिज्ञः]. ( The poet has cleverly managed to define a believer and a non-believer in one verse using श्लेष although the definitions by themselves may not be convincing.)     

गीतं कोकिल तावकं रसविदः शृण्वन्ति कर्णामृतम्

नो किञ्चिद्वितरन्ति ते तरुदलैरेव स्वयं जीवसि ।

कर्णायुर्हरमुद्गिरन्ति विरुतं काकास्तु तेभ्यो बलिं

प्राज्ञा एव हरन्ति हन्त धिगिदं वक्रं विधिक्रीडितम् ॥ ५३ ॥

O cuckoo, connoisseurs listen to your song which is ambrosia to the ears. They do not give back anything to you. You survive on tree leaves only. Crows make harsh sounds that diminish the life time of ears. Even the enlightened provide them with oblations. Alas, this is indeed the play of Fate. [ The Poet conveys through  this अन्योक्ति that while  people take full benefits from a merited person without duly rewarding him they unduly reward those who have no merit at all.]

आगच्छन्ति यदृच्छयैव खलसंसर्गाः सदानर्थदाः

भूय़िष्ठैर्यतनैरपि प्रियतमस्सत्सङ्गमो दुर्लभः ।

यत्नं कर्मकृतोऽनपेक्ष्य यवसोद्भेदा भवन्ति क्षितौ

आयासाः कति वा न सन्ति कृषतां सस्याङ्कुरस्यागमे ॥ ५४ ॥

Association with the wicked which leads to harm happens of its own accord. Even with great effort, company of the virtuous, which is most pleasant is difficult to attain. Without any effort on the part of the farmer weeds grow in the field. How much of farmers’ labour is required for sprouting of the (desired) grain?

पिशुनश्मशानवह्न्योःदूरात् परिहार्ययोरियान् भेदः ।

विप्राणां क्षेत्रालिं हरति प्रथमो दहत्यहो चरमः ॥ ५५ ॥

The difference between a back-biter and the cemetery fire, which are to be shunned from a distance, is only this much: - The first one steals (from) the range of fields belonging to Brahmins, the latter burns the rows of lifeless bodies. [ It is virtually not possible to bring out the sparkle of the verse in a translation. विप्राणां क्षेत्रालिम् has two meanings 1. the range of fields of Brahmins. 2. row (आलि) of lifeless (वि प्राणां) bodies (क्षेत्र).]

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Subhashita kaustubha (44-50)

सुभाषितकौस्तुभः (४४-५०)

प्रजानां क्रियते पीडा मलिनैर्लोकभीषणैः ।

खलोघैः शृङ्खलोघैश्च पतद्भिरपि पादयोः ॥ ४४ ॥

People are harassed by the groups of the wicked [खलौघैः], who are dirty [मलिनैः], who threaten people [लोकभीषणैः] even though they may be falling at ones feet. People are troubled by chains of shackles [शृङ्खलौघैः] which are dark [मलिनैः], which are fearsome to look at [लोकभीषणैः] even if they are falling on ones feet.

त्रेताद्विषः कृतघ्नाः शश्वद् द्वापरदूषणविहाराः ।

त्रियुगविमुखास्ततोऽमी खलाः कलावेव वर्धयन्ति रुचिम् ॥ ४५ ॥

The wicked nurture luster only in Kaliyug. They hate the the three sacred fires ( they hate tretaayug)(त्रेताद्विषः); they destroy those who have helped them (they destroy krutayug) [कृतघ्नाः]; they often take pleasure in denigrating others. (they wander around finding fault with dvapurayug)[शश्वद् वा अपरदूषणविहाराः, शश्वद् द्वापरदूषणविहाराः]. ( The three sacred fires दक्षिणाग्निः, गार्हपत्यः and आहवनीयः. To hate the three fires is to have disrespect for Vedic rites. Again the poet uses श्लेष to puzzle the reader. On a first reading the second meaning may not flash and the reader is puzzled. On a second reading it  may strike to please him )

अल्पत्वगाकृतीनां विगर्हितानां सदागतिं नुदताम् ।

पिशुनानां लशुनानां न सहन्ते गन्धमपि सन्तः ॥ ४६ ॥

Good persons do not like even the smell of back-biters and garlic. Back-biters and garlic have अल्पत्वगाकृति (अल्पत्वगा आकृति= a demeaning form, अल्पत्वक् आकृति= thin skinned); are condemned (विगर्हित); are सदागतिं नुदन्तः (सदा अगतिं नुदन्तः= always incite towards bad ways, सदागतिं नुदन्तः= leads to vaayu, one of the three body humours) [ Similarity between back-biters and garlic is brought out through clever use of श्लेष.]

सत्पथाच्छादनकरे सर्वतः पङ्कसङ्कुले ।

दुर्जनैः दुर्दिनैश्चैव जृम्भिते कस्सुखं चरेत् ॥ ४७ ॥

Who can lead life with comfort when the wicked, who obstruct good conduct [सत्पथ आच्छादनकरे] and are full of faults [पङ्कसङ्कुले] are thriving? Who can move around with ease when cloudy days which cover the skies [सत्पथ=sky] and cause slough all around [पङ्कसङ्कुले] are increasing?

अनल्पकन्धरायां हि सर्वज्ञस्यापि दारुणाः ।

आरोपयन्ति मालिन्यं काकोला इव ते खलाः ॥ ४८ ॥

On this earth [धरायाम्] the wicked who are ruthless attribute numerous [अनल्पकम्] faults even to an all-knowing person like poison which blackens the broad neck [अनल्पकन्धरा] of the omniscient Siva. (Reference is to the poison kaalakoota which Siva drank and which caused blackening of his neck.)

सलाघवा चापलतोषिता सा

ज्याभारमात्रा विरसाशरालिः ।

कर्णान्तनीतेषु परोरुधर्म-

गुणेषु या लक्ष्यविघर्षणोत्का ॥ ४९ ॥

Demons(the wicked)[आशर आवलिः] are there only as a burden for the earth [ज्या भार मात्रा] and they are of light weight and rejoice in rash acts [चापल तोषिता] and are tasteless. They are intent on targeting to destroy the good qualities of others which they come to know about.

A parallel meaning also appears as follows: The row of arrows [शर आवलिः] which rests on the bow [चाप लता उषिता] and which acts as a weight to the string [ज्या भार मात्रा] is intent on targeting to destroy the bow string of the enemy.

संशयकरम्बितधियस्सदसि परिच्छेदसाहसपुरोगाः ।

गर्जन्त्यव्युत्पन्नाः नानागमवेत्तृकुशलताकलनात् ॥ ५० ॥

Persons lacking scholarship with their minds confused with doubt and not having acquired the skills of those who are learned in various scriptures roar in the assembly of scholars by coming forward hastily in the determination of debate.

A second meaning appears as a shadow as follows: Goats [अवि उत्पन्नाः] with hesitation go forward to cut hastily and not getting the darbha grass [कुश लता] of the scholars in the sacrifice bleat. (In effect through श्लेष the poet brings out similarity between those who lack scholarship but still pretend to be so and take part in debates and goats which come to the sacrificial altar to snatch darbha grass.) 
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Subhashita kaustubha (39-43)

सुभाषितकौस्तुभः (३९-४३)

अथ दुर्जनपद्धतिः

Now the section on the wicked.

अखिलेष्वपि हन्त निर्घृणानाम्

अनुकूलेष्वपि विप्रलम्भकानाम् ।

अपथे चरतां नृणां प्रचारान्

अभिधातुं त्रपते सरस्वती मे ॥ ३९ ॥

My speech hesitates to discuss the ways of those persons who stray from the right way, who are unkind to one and all and who deceive even those who are favourable to them.

अल्पीयो विभवागमश्रवणतोऽप्याकाशमुत्पश्यताम्

हन्त प्रस्मरतां तनूमपि नृपद्वाराग्रचारादपि ।

प्रज्ञालेशलवाणुतोऽपि विबुधावज्ञाकृतामुच्चकैः

दुष्टानामिह दृष्टिरप्युदितये बंहीयसामंहसाम् ॥ ४० ॥

The wicked start looking at the skies even at the news of  getting some wealth. They forget themselves even if they were to move around the gates of the palace. Even with their minutest of intelligence they loudly make fun of the learned. Even their very sight leads to enhancement of sins.

दुर्जन्तुभिराक्रान्तो गर्जन् कटु गोत्रगोपनसमर्थः ।

जलधी राजत्गर्वः कुम्भीपाकोदरे परिभ्रमति ॥ ४१ ॥

The ocean(जलधिः) which is inhabited by dangerous living beings, which roars loudly, which is capable of hiding mountains (गोत्र-गोपन-समर्थः) and which has a royal pride (finally) wanders inside the abdomen of Agastya (कुम्भी+पाक=कुम्भजातः=अगस्त्यः).

A second meaning suggested is as follows: the dull-headed person(जडधी) who is surrounded by persons of vice, who is loud-mouthed and who is good in hiding his family background (गोत्र-गोपन-समर्थः) (finally) ends up revolving in the hell of Kumbhipaaka. [The second meaning is topical where as the first one arises out of apt choice of double-meaning words. This alludes to the Puranic story of Agastya drinking the ocean, resulting in the ocean wandering in his abdomen. Kumbhipaaka is a section of hell where the condemned are baked like in a potter’s kiln. जलधीराजत् गर्वः can be split as जलधिः+राजत्गर्वः or जडधी +राजत्गर्वः. ल and ड are considered equivalent.]

अल्पं मध्यममुच्चैराश्रयतामतनुकलहमुखराणाम् ।

बन्धं कुर्युः सुदृशो हन्त खलानां च मेखलानां च ॥ ४२ ॥

The wise [सुदृशः] restrain the wicked who take refuge in the lowly, the middle class and the nobility [ अल्पं मध्यमम् उच्चैः आश्रयताम्] and who are very vocal in quarrelling. Ladies with lovely eyes [ सुदृशः] bind the girdle which closely hug the thin middle [अल्पं मध्यममुच्चैः आश्रयताम्] and which make noise at the time of love play [ अतनु-कलह-मुखराणाम्]. [Here is a variant in the use of श्लेष. The second part has no particular reference to the topic and just hangs there. अतनु=अनङ्ग]

उष्णाःशश्वदमङ्गलकाष्ठारूढाः महद्भिरस्पृश्याः ।

कर्म भजन्तोऽनुचितं खलाः श्मशानाग्निसमशीलाः ॥ ४३ ॥

The wicked are haughty [उष्णाः], constantly occupying an inauspicious stance [अमङ्गलकाष्ठारूढाः] and are kept away by the pious [महद्भिरस्पृश्याः] and are by nature like the cemetery fires which are hot [उष्णाः], which are all the time riding on the inauspicious fire wood [अमङ्गल-काष्ठ-आरूढाः] and which are not touched by the sacred [महद्भिरस्पृश्याः]. [An example of श्लेष elegantly blended  with उपमा ] 
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