सुभाषितकौस्तुभः (९६-१०१)
कृष्णो यच्च जजल्प पिप्पल भवत्तादात्म्यमेवात्मनः
त्वं नम्योऽसि भवदभुवस्त्वरणयस्त्वत्तोऽपि मान्यास्सताम्।
तज्जन्मा तु ततोऽप्युदारमहिमा पूज्यः ऋषिर्यज्वनां
येनैवोपहृतैर्हविर्भिरनघैर्जीवन्ति देवा अपि ॥ ९६ ॥
O Peepul tree, you are to be respected for the reason that Lord Krishna equated you with himself. The virtuous revere the arani stick which originates from you, more than yourself. For the ascetics engaged in Vedic sacrifices, fire which originates from arani is much more to be revered as even Gods live on faultless oblations brought to them by God of Fire. [The poet perhaps implies that what one values depends on ones knowledge. He may also be suggesting that progeny of great persons excel themselves. Arani is the stick made out of Peepul(?) tree which is used to generate fire in a Vedic sacrifice. Is it Peepul or Shami? Scholars may debate.]
प्रायस्त्रस्यति कैतकद्रुम भवत्पार्श्वेऽपि गन्तुं जनः
कश्चित्त्वां यदि कष्टमिष्टकुसुमः क्लेशान् सहन् गाहते ।
आकर्षन्ति तदीयमंशुकममी त्वत्पालिताः कण्टकाः
तत्सोढ्वापि विशन्तमन्तरथ तं हन्तुं भुजङ्गाः स्थिताः ॥ ९७ ॥
O Ketaka tree, people are mostly afraid of even passing by your side. If someone who likes your flowers wades to you bearing much discomfort, the thorns which protect you pull his clothes. There are snakes to kill him if he ventures further bearing your thorns. [ Ketaka is a thorny cactus(?) which bears yellow oblong flowers with a heady fragrance. ( Taale in Kannada, perhaps Taalam poo in Tamil.) Girls weave the flowers into their plaits. It is said that snakes live around these trees. What the poet wants to convey depends on the imagination of the reader. An intrepid person bent on achieving his goal has to cross many obstacles. What is the use of an attractive thing or person if it/he/she is virtually unreachable? etc.]
फलन्तः किंपाकाः प्रतिशरदमेते कटुफला-
न्यसुघ्ना मर्त्यानामहह भुवि जीवन्ति सुचिरम् ।
फलानि स्वादूनि प्रददत इमे पश्य कदली-
द्रुमा विन्दन्त्यायुस्तनु ननु विवेकः क्व नु विधेः ॥ ९८ ॥
These wretched trees, alas, which yield bitter fruits year after year and which cause death to men live long years. Look at these plantain trees which give delicious fruits and have short life. Does Fate have any discrimination? [The poet stresses the well known saying पापी चिरायुः सुकृती गतायुः.]
कामं रुषा पिकमिमं स्वकुलानुरूप-
कर्णापमृत्युनिनदाकरणापराधात् ।
कल्याणभाषिणमहो करुणाविहीन
काक स्वपुष्टमपि कुट्टयसि स्वयं किम् ॥ ९९ ॥
O merciless Crow, why do you angrily peck at this sweet voiced cuckoo which you have yourself brought up because of its fault in not being able to make the ear-killing sound natural to crows?
कौटिल्यं बत सर्वतः कलयतां कर्णज्वरं कल्पय-
त्वाक्रन्दैस्सततं क्रमेलकयुवा श्लाघां तथाप्यर्हति ।
चण्डं कण्टकमण्डलं कबलयन् चापल्यतोऽसौ रदैः
छिन्दन् यः पिचुमन्दवृन्दमपि नो माकन्दमास्कन्दति ॥ १०० ॥
Let the young camel have all round (body) bends; let it create fever of (our) ears with its sounds; even then it deserves praise. While it swallows the sharp thorny plants and tears down swiftly the group of neem trees it leaves the mango tree unharmed. [It indirectly perhaps refers to a harsh king who is merciless but leaves the devout and the learned unharmed.]
भूयोभिर्बहुमानपूर्वमवनीपालेन विश्राणितै-
राहारैः परिपूरितोदर इभस्तृप्यत्यनायासतः।
अत्यल्पोदर एष पश्य मशको हा हन्त नक्तं दिवं
हेयाहारलवेच्छया कटु रटत्यष्टासु काष्ठास्वपि ॥ १०१ ॥
The elephant fills its belly, without any difficulty, with food bestowed by the king through repeated entreaties. Look at this mosquito with a tiny stomach which alas makes noise in all directions with the desire of a little of food fit to be abandoned. [The poet compares the royal and dignified way of an elephant with the despicable way of a mosquito in the matter of consuming food.]
॥ इति आत्रेयवेङ्कटाचार्ययज्वनः कृतिषु सुभाषितकौस्तुभे
सङ्कीर्णपद्धतिः पञ्चमी ॥
Thus ends the fifth section dealing with the miscellaneous in Subhashitakaustubha among the works of
Atreya Venkatacharyayajva.
|| समाप्तः सुभाषितकौस्तुभः ॥
THE END
वेङ्कटाध्वरिकवेरियं कृतिः नागराजकृतया सुटीकया ।
शोभिताङ्ग्लवचसा कृताधुना वेङ्कटेशकृपया यथामति ॥
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