Bhamini vilasah-7

भामिनीविलासः-७

साकं ग्रावगणैर्लुठन्ति मणयस्तीरेऽर्कबिम्बोपमा

नीरे नीरचरैः समं स भगवान् निद्राति नारायणः ।

एवं वीक्ष्य तवाविवेकमपि च प्रौढिं परामुन्नतेः

किं निन्दान्यथवा स्तवानि कथय क्षीरार्णव त्वामहम् ॥ ४१ ॥

अन्वयः : क्षीरार्णव! (तव) तीरे अर्कबिम्बोपमा मणयः ग्रावगणैः साकं लुठन्ति । नीरे सः भगवान् नारायणः नीरचरैः समं निद्राति । एवं तव अविवेकम् अपि उन्नतेः प्रौढिं च वीक्ष्य किं अहं त्वां निन्दानि अथवा स्तवानि? कथय ।

O Ocean of milk! On your shores gems which are like sun’s orb lie side by side of heaps of stones. In your waters, the great Lord Narayana sleeps along with other aquatic animals. Seeing thus your lack of discretion and the great heights you have attained, shall I find fault with you or praise you? [This refers to some person who although great cultivates the company of the lowly.]

किं खलु रत्नैरेतैः किं पुनरभ्रायितेन वपुषा ते ।

सलिलमपि यन्न तावकम् अर्णव वदनं प्रयाति तृषितानाम् ॥ ४२ ॥

अन्वयः : अर्णव! एतैः रत्नैः किम्? पुनः ते अभ्रायितेन वपुषा किं ? यत् तावकं सलिलं तृषितानां वदनं न प्रयाति ।

Ocean! Of what use are these gems? Of what use is your sky-like body? Your water does not enter the mouths of the thirsty. [Any so called great person is worthless if he does not help the needy.]

इयत्त्यां सम्पत्तावपि च सलिलानां त्वमधुना

न तृष्णामार्तानां हरसि यदि कासार सहसा ।

निदाघे चण्डांशौ किरति परितोऽङ्गारनिकरम्

कृशीभूतः केषामहह परिहर्तासि खलु ताम् ॥ ४३ ॥

अन्वयः : कासार! अधुना सलिलानां इयत्त्यां सम्पत्तौ अपि त्वम् आर्तानां तृष्णां सहसा यदि न हरसि, निदाघे चण्डांशौ परितः अङ्गारनिकरं किरति, कृशीभूतः केषां (आर्तानां) तां (तृष्णां) परिहर्ता असि खलु ? अहह ।

O Lake, Even when there is so much of water wealth if you are not able to quickly quench the thirst of the distressed, in summer when the sun spreads around embers of charcoal, whose thirst can you, having become emaciated, quench? [If a person when he has much wealth does not share it with the needy, how can you expect him to be helpful when he falls into bad times?]

अयि रोषमुरीकरोषि नो चेत् किमपि त्वां प्रति वारिधे वदामः ।

जलदेन तवार्थिना विमुक्तान्यपि तोयानि महान् न हा जहासि ॥ ४४ ॥

अन्वयः: अयि वारिधे! यदि रोषं नो उरीकरोषि चेत्, त्वां प्रति किमपि वदामः । तव अर्थिना जलदेन विमुक्तानि अपि तोयानि, महान् (त्वं) न जहासि । हा ।

Dear Ocean, if you do not get angry we tell you something about you. You do not leave the water that your supplicant cloud releases. Alas! [Although clouds draw water from the ocean, ocean does not hesitate to collect the water released by the cloud. The poet suggests a situation where a benefactor stoops to collect what his supplicants had thrown away.]

न वारयामो भवतीं विशन्तीम् वर्षानदि स्रोतसि जह्नुजायाः ।

न युक्तमेतत्तु पुरो यदस्याः तरङ्गभङ्गान् प्रकटीकरोषि ॥ ४५ ॥

अन्वयः : वर्षानदि! जह्नुजायाः स्रोतसि विशन्तीं भवतीं न वारयामः । अस्याः पुरः तरङ्गभङ्गान् प्रकटीकरोषि (इति) यत्, एतत् तु न युक्तम् ।

O storm water! We do not obstruct your entering into the stream of Ganga. But displaying your folds of waves in front of her is not correct. [A common man can certainly be in the presence of a great person. But displaying his capabilities in front of the great is ill manners.]

पौलोमीपतिकानने विलसतां गीर्वाणभूमीरुहाम्

येनाघ्रातसमुज्झितानि कुसुमान्याजघ्रिरे निर्जरैः ।

तस्मिन्नद्य मधुव्रते विधिवशान्माध्वीकमाकांक्षति

त्वं चेदञ्चसि लोभमम्बुज तदा किं त्वां प्रति ब्रूमहे ॥ ४६ ॥

अम्बुज! पौलोमीपतिकानने विलसतां गीर्वाणभूमीरुहां कुसुमानि येन आघ्रात- -समुज्झितानि निर्जरैः आजघ्रिरे, तस्मिन् मधुव्रते अद्य विधिवशात् माध्वीकम् आकांक्षति त्वं लोभम् अञ्चसि चेत्, त्वां प्रति किं ब्रूमहे ।

O Lotus! If you display miserliness to a bee which is now, as fate would have it, seeking honey (from you) what shall we speak about you? Even divine beings were smelling the flowers of the divine trees which had been smelt and abandoned by this bee in the garden of Indra. [It is not an ordinary bee. It had seen better days when it used to dwell on the flowers of Indra’s garden. It should be treated with generous hospitality. Apparently the poet has in mind a parallel where a person of eminence who had seen better days is forced to seek shelter with an ordinary person.]

प्रारम्भे कुसुमाकरस्य परितो यस्योल्लसन्मञ्जरी-

पुञ्जे मञ्जुलगुञ्जितानि रचयन् तानातनोरुत्सवान् ।

तस्मिन्नद्य रसालशाखिनि दृशां दैवात् कृशामञ्चति

त्वं चेन्मुञ्चसि चञ्चरीक विनयं नीचस्त्वदन्योऽस्ति कः ॥ ४७ ॥

अन्वयः: चञ्चरीक! कुसुमाकरस्य प्रारम्भे यस्य उल्लसत्-मञ्जरी-पुञ्जे मञ्जुल-गुञ्जितानि परितः रचयन् तान् उत्सवान् आतनोः, तस्मिन् रसाल-शाखिनि दैवात् दृशाम् कृशाम् अञ्चति, त्वं विनयं मुञ्चसि चेत् त्वदन्यः नीचः कः अस्ति?

O bee! At the advent of spring how well you celebrated by humming sonorously all around in the bunches of new shoots that were appearing in the mango tree! When due to quirk of fate that mango tree looks emaciated, if you were to lose your regard (for it), who could be more worthless than you? [Apparently the poet finds fault with someone who was only a friend in fine weather.]

- - - - 

Bhamini-vilasah-6

भामिनीविलासः-६

दधानः प्रेमाणं तरुषु समभावेन विपुलम्

न मालाकारोऽसौ अकृत करुणां बालवकुले ।

अयं तु द्रागुद्यत्कुसुमनिकराणां परिमलैः

दिगन्तानातेने मधुपकुलझङ्कारभरितान् ॥ ३३ ॥

अन्वयः : असौ मालाकारः तरुषु समभावेन विपुलं प्रेमाणं दधानः बाल-वकुले करुणां न अकृत । अयं तु द्राक् उद्यत्-कुसुम-निकराणां परिमलैः दिगन्तान् मधुप-कुल-झङ्कार-भरितान् आतेने ।

This gardener, who shared his immense love towards trees equally did not show compassion at the young Vakula plant. This Vakula plant quickly filled up all the directions with the humming of the swarms of bees through the spread of the fragrance of springing bunches of (its) flowers. [The poet notices that although the gardener has neglected to water a Vakula plant adequately, the plant has brought forth its fragrant bunches of flowers, attracting swarms of bees all around. A parallel human situation like the following comes to the mind of the reader. A student by his own brilliance may shine despite teacher not devoting his attention to the student adequately.]

मूलं स्थूलमतीवबन्धनदृढं शाखाः शतं मांसलाः

वासो दुर्गमहीधरे तरुपते कुत्रास्ति भीतिस्तव ।

एकः किंतु मनागयंजनयति स्वान्ते ममाधिज्वरम्

ज्वालालीवलयीभवन्नकरुणो दावानलो घस्मरः ॥ ३४ ॥

अन्वयः: तरुपते, तव मूलम् अतीव बन्धनदृढं स्थूलं, शतं शाखाः मांसलाः, वासः दुर्गमहीधरे । तव भीतिः कुत्र अस्ति? किंतु अयम् एकः मनाक् मम स्वान्ते आधिज्वरं जनयति:-अकरुणः घस्मरः दावानलः ज्वाला-अली-वलयी-भवन् (अस्ति) ।

O Chief of trees! Your roots are firm and well bonded (to the earth); your hundreds of branches are brawny; you live in a formidable mountain. What fear do you have? Yet I get perturbed in my mind that this gluttonous forest fire is encircling with its chain of flames. [There is someone who can threaten the mighty too.]

ग्रीष्मे भीष्मतरैः करैर्दिनकृता दग्धोऽपि यश्चातकः

त्वां ध्यायन् घनवासरान् कथमपि द्राघीयसो नीतवान् ।

दैवाल्लोचनगोचरेण भवता तस्मिन् इदानीं यदि

स्वीचक्रे करकानिपातनकृपा तत् कं प्रति ब्रूमहे ॥ ३५ ॥

अन्वयः : यः चातकः ग्रीष्मे दिनकृता भीष्मतरैः करैः दग्धः अपि, त्वां ध्यायन् द्राघीयसः घनवासरान् कथमपि नीतवान् । इदानीं तस्मिन् दैवात् लोचनगोचरेण भवता यदि करकानिपातनकृपा स्वीचक्रे तत् कं प्रति ब्रूमहे?

The Chataka bird, somehow spends the long and dense days thinking about you, despite being scalded by the fierce rays of the sun in summer. Now, o cloud! when you are in sight providentially, if you shower him with your kindness in the form of hail stones, whom shall we speak about it? [ Poet laments about the harsh treatment a person gets from a dignitary on whom the former is dependent.]

दवदहनजटालज्वालजालाहतानाम्

परि गलितलतानां म्लायतां भूरुहाणाम् ।

अपि जलधर शैलश्रेणिशृङ्गेषु तोयम्

वितरसि बहु कोऽयं श्रीमदस्तावकीनः ॥ ३६ ॥

अन्वयः : जलधर! दव-दहन-जटाल-ज्वाल-जाल-आहतानाम् गलितलतानाम् म्लायतां भूरुहाणाम् परि, अपि शैल-श्रेणि-शृङ्गेषु तोयम् बहु वितरसि, तावकीनः कः अयं श्री-मदः?

Cloud! What sort of a haughtiness of wealth do you display that you shower rains copiously on the peaks of mountain ranges while you neglect the parched trees with fallen branches devastated by the flames of swirling forest fire?

शृण्वन् पुरः परुषगर्जितमस्य हन्त

रे पान्थ विस्मितमना न मनागपि स्याः ।

विश्वार्तिवारणसमर्पितजीवितोऽयम्

नाकर्णितः किमु सखे भवताम्बुवाहः ॥ ३७ ॥

अन्वयः : रे पान्थ! अस्य परुषगर्जितम् पुरः शृण्वन्, मनाक् अपि न विस्मितमना स्याः । हन्त, सखे! भवता अयम् अम्बुवाहः विश्वार्ति-वारण-समर्पित-जीवितः (इति) न किमु आकर्णितः?

Dear traveler! Do not get disturbed even to the slightest extent hearing the harsh sound of this (cloud). Alas, friend! Have you not heard (of the fact) that the cloud’s life is dedicated to the cause of preventing the suffering of this world? [ One should not judge a person by the tone of his voice.]

सौरभ्यं भुवनत्रयेऽपि विदितं शैत्यं तु लोकोत्तरम्

कीर्तिः किं च दिगङगनाङ्गणगता किन्त्वेतदेकं शृणु ।

सर्वानेव गुणानियं निगिरति श्रीखण्ड ते सुन्दरान्

उज्झन्ती खलु कोटरेषु गरलज्वालां द्विजिह्वावली ॥ ३८ ॥

अन्वयः : श्रीखण्ड! ते सौरभ्यं भुवनत्रये अपि विदितं, शैत्यं तु लोकोत्तरम्, किं च कीर्तिः दिगङ्गना-अङ्गण-गता । किन्तु एतत् एकं शृणु । ते सुन्दरान् एव गुणान् इयं द्विजिह्वावली कोटरेषु गरलज्वालां उज्झन्ती निगिरति ।

Sandal tree! Your fragrance is known through out the three worlds. Your coolness is extraordinary. Your fame has spread in all directions. But listen to this one thing. Groups of snakes emitting flames of poison in (your) hollows swallow all your good qualities. [The poet employs the myth of snakes living in the hollows of sandal wood tree to bring home the truth that one blemish will eclipse a whole lot of good qualities. This is in contrast to Kalidasa’s well known statement: एको हि दोषो गुणसन्निपाते निमज्जतीन्दोः किरणेष्विवाङ्कः|  Poets generalize on what suits the occasion! ]

  

नापेक्षा न च दाक्षिण्यं न प्रीतिर्न च सङ्गतिः ।

तथापि हरते तापं लोकानामुन्नतो घनः ॥ ३९ ॥

अन्वयः : न अपेक्षा, न च दाक्षिण्यम्, न प्रीतिः, न च सङ्गतिः (अस्ति) । तथापि लोकानाम् उन्नतः घनः तापं हरते ।

It has no desire (for anything); it has no agreement (with any one); it has no love (towards any one); it has no companionship (with any one). Even then, staying well above all, the cloud (the great) removes distress. [By raining all over, clouds remove distress of all living beings, without any expectations.]

समुत्पत्तिः स्वच्छे सरसि हरिहस्ते निवसतिः

विलासः पद्मायाः सुरहृदयहारी परिमलः ।

गुणैरेतैरन्यैरपि च ललितस्याम्बुज तव

द्विजोत्तंसे हंसे यदि रतिरतीवोन्नतिरियम् ॥ ४० ॥

अन्वयः : अम्बुज! तव समुत्पत्तिः स्वच्छे सरसि, निवसतिः हरिहस्ते, , परिमलः सुरहृदयहारी । (त्वं) पद्मायाः विलासः । एतैः अन्यैः अपि च गुणैः ललितस्य तव द्विजोत्तंसे हंसे यदि रतिः (भवेत्), इयम् अतीव उन्नतिः ।

O Lotus! Your origin is a clean lake; your dwelling is the hand of Vishnu; your fragrance steals the hearts of divine beings. You are the abode of Goddess Lakshmi. You are charming endowed by these and other qualities. If you get interested in the swan which is best among birds, it would be indeed great. [The use of words द्विजोत्तंस and हंस suggest a realized soul among Brahmins. The poet perhaps addresses through this अन्योक्ति a cultured and well known king suggesting that it would be appropriate if he cultivates the company of a specific great realized soul.]

- - - - 

Bhamini-vilasah-5

भामिनीविलासः-५

एकस्त्वं गहनेऽस्मिन् कोकिल न कलं कदाचिदपि कुर्याः ।

साजात्यशङ्कयामी न त्वां निघ्नन्तु निर्दयाः काकाः ॥ २५ ॥

अन्वयः: कोकिल, अस्मिन् गहने त्वम् एकः कदाचित् अपि कलं न कुर्याः ।

अमी निर्दया काकाः साजात्यशङ्कया त्वां न निघ्नन्तु ।

Cuckoo, do not ever coo alone in this forest, lest these merciless crows attack you thinking you to be one of their type. [It is safer for a good person not to open his mouth among a group of bad persons.]

तरुकुलसुखमपहरां जनयन्तीं जगति जीवजातार्तिम् ।

केन गुणेन भवानीतात हिमानीमिमां वहसि ॥ २६ ॥

अन्वयः : भवानीतात! तरुकुलसुखम् अपहरां जगति जीवजातार्तिं जनयन्तीम् इमां हिमानीं केन गुणेन वहसि?

O, father of Parvati (Himalaya), for the sake of what quality do you carry this snow which robs the happiness of trees and which creates discomfort for all living beings ? [The poet looks at snow as a destroyer of happiness and does not understand why the father of Parvati, the Himalaya, carries it.]

कलभ तवान्तिकमागतमलिमेनं मा कदाप्यवज्ञासीः ।

अपि दानसुन्दराणां द्विपधुर्याणामयं शिरोधार्यः ॥ २७ ॥

अन्वयः: कलभ, तव अन्तिकम् आगतम् एनम् अलिं कदा अपि मा अवज्ञासीः । अयं दानसुन्दराणां द्विपधुर्याणां शिरोधार्यः ।

Young Elephant! Do not ever neglect this bee which has come near you. It is carried on the head by great elephants, which are elegant with their ichor. [It is repetition of the sentiment expressed in verse 6]

अमरतरुकुसुमसौरभसेवनसंपूर्णसकलकामस्य ।

पुष्पान्तरसेवेयं भ्रमरस्य विडम्बना महती ॥ २८ ॥

अन्वयः: अमरतरु-कुसुम-सौरभ-सेवन-संपूर्ण-सकल-कामस्य भ्रमरस्य इयं पुष्पान्तरसेवा महती विडम्बना ।

It is matter of great ridicule that the bee which has had all its desires fulfilled in entirety by the flowers of the divine tree, goes to serve another flower. [ A person who has been in the company of the high and mighty should maintain his dignity by not mingling with the lowly.]

पृष्टाः खलु परपुष्टाः परितो दृष्टाश्च विटपिनः सर्वे ।

माकन्द न प्रपेदे मधुपेन तवोपमा जगति ॥ २९ ॥

अन्वयः : माकन्द! मधुपेन परपुष्टाः पृष्टाः खलु, सर्वे विटपिनः दृष्टाश्च । तवोपमा जगति न प्रपेदे ।

Mango tree! The cuckoos were asked, all round all trees were searched by the bee. It could not find any like you. [ Apparently in praise of some dignitary.]

तोयैरल्पैरपि करुणया भीमभानौ निदाघे

मालाकार व्यरचि भवता या तरोरस्य पुष्टिः ।

किञ्चिन्मात्रं जनयितुमिह प्रावृषेण्यॆन वाराम्

धारासारानपि विकिरता विश्वतो वारिदेन ॥ ३० ॥

अन्वयः : मालाकार! भीमभानौ निदाघे अल्पैः अपि तोयैः भवता अस्य तरोः या पुष्टिः व्यरचि, वारां धारासारान् अपि विकिरता प्रावृषेण्येन वारिदेन (तस्याः पुष्ट्याः) किञ्चिन्मात्रं अपि जनयितुं (अलम्) ।

Gardener! what, Only a small part of nurture you provided by small amounts of watering to this tree in summer when the sun was fierce, can be provided by the clouds during the rainy season pouring water in torrents. [ A small amount of help when needed is more meaningful than a lot of it in times of abundance.]  

आरामाधिपतिर्विवेकविकलो नूनं रसा नीरसा

वात्याभिः परुषीकृता दश दिशः चण्डातपो दुस्सहः ।

एवं धन्वनि चम्पकस्य सकले संहारहेतावपि

त्वं सिञ्चन्नमृतेन तोयद कुतोऽप्याविष्कृतो वेधसा ॥ ३१ ॥

अन्वयः: तोयद! आरामाधिपतिः विवेकविकलः, रसा नूनं नीरसा, दश दिशः वात्याभिः परुषीकृताः,चण्डातपः दुस्सहः, धन्वनि एवं चम्पकस्य सकले संहारहेतौ अपि (सति), वेधसा कुतः अपि आविष्कृतः त्वं अमृतेन सिञ्चन् (असि) ।

O cloud! The chief of the gardens is devoid of power of reasoning; the earth is indeed absolutely dry; storms are raging in all directions; the sun is fierce; thus in the desert when everything is causing your destruction, you, who has been created from somewhere by the creator, pour ambrosia. [When everything seems to be lost someone, as if sent by God comes and helps.] 

न यत्र स्थेमानं दधुरतिभयभ्रान्तनयनाः

गलद्दानोद्रेकभ्रमदलिकदम्बाः करटिनः ।

लुठन् मुक्ताभारे भवति परलोकं गतवतो

हरेरद्य द्वारे शिव शिव शिवानां कलकलः ॥ ३२ ॥

अन्वयः : यत्र अतिभय-भ्रान्त-नयनाः गलत्-दानोद्रेक-भ्रमत्-अलि-कदम्बाः करटिनः स्थेमानं न दधुः, अद्य लुठन्-मुक्ता-भारे परलोकं गतवतः हरेः द्वारे शिवानां कलकलः भवति । शिव! शिव!

Where elephants which had swarms of bees running around due to the excessive flow of ichor did not dare to stay, there, at the door of the dead lion where pearls (from the heads of killed elephants) are strewn, is now the uproar of jackals! What a pity! [When a valourous person of whom everyone was afraid departs, it often happens that all and sundry usurp his place.]

- - - - 

Bhamini-vilasah-4

भामिनीविलासः-४

आपेदिरेऽम्बरपथं परितः पतङ्गा

भृङ्गा रसालमुकुलानि समाश्रयन्ते ।

सङ्कोचमञ्चति सरस्त्वयि दीनदीनो

मीनो नु हन्त कतमां गतिमभ्युपैतु ॥ १७ ॥

अन्वयः : सरः, त्वयि सङ्कोचम् अञ्चति पतङ्गाः परितः अम्बरपथम् आपेदिरे । भृङ्गाः रसालमुकुलानि समाश्रयन्ते । हन्त दीनदीनः मीनः कतमां गतिम् अभ्युपैतु ?

O lake! While you shrink away, birds fly around towards the sky and the bees take refuge in mango buds. Alas, where can the poor fish go? [ When a generous person loses his wealth some of his dependants manage to survive by moving away but what happens to those who are totally dependant on him?]

मधुप इव मारुतेऽस्मिन् मा सौरभलोभमम्बुज मंस्थाः ।

लोकानामेव मुदे महितोऽप्यात्मामुनार्थितां नीता ॥ १८ ॥

अन्वयः : अम्बुज, सौरभलोभं मधुपे इव अस्मिन् मारुते मा मंस्थाः । अमुना आत्मा महितः अपि लोकानामेव मुदे अर्थितां नीता ।

O lotus, do not exhibit the miserliness of fragrance that you show to bees with this wind. Although he is well-placed he has brought himself to being a suppliant for the sake of the general public. [The poet addresses the lotus to generously allow its fragrance to be carried away by the wind as it propagates the fragrance all over unlike bees which carry the fragrance for themselves. Poets who are well looked after by a king spread the fame of the king all over.]

गुञ्जति मञ्जु मिलिन्दे मा मालति मानमौनमुपयासीः ।

शिरसा वदान्यगुरवः सादरमेनं वहन्ति सुरतरवः ॥ १९ ॥

अन्वयः : मालति, मिलिन्दे मञ्जु गुञ्जति मानमौनं मा उपयासीः । वदान्यगरवः सुरतरवः एनं सादरं शिरसा वहन्ति ।

O Jasmine flower, do not become taciturn because of anger while the bumble bee hums pleasantly. The divine trees which are foremost among the munificent carry them in their heads with respect. [It seems to be applicable to a lady who is not responding to the advances of a suitor, who is well respected among the elite.]

यैस्त्वं गुणगणवानपि सतां द्विजिह्वैरसेव्यतां नीतः ।

तानपि वहसि पटीरज किं कथयामस्त्वदीयमौन्नत्यम् ॥ २० ॥

अन्वयः : पटीरज, त्वं गुणगणवान् अपि यैः द्विजिह्वैः असेव्यतां नीतः तान् अपि वहसि । त्वदीयम् औन्नत्यं किं कथयामः ।

O Sandal tree, although you have very good qualities the good do not come near you because of the snakes. You carry even such snakes. What shall we say of your greatness! [ Use of word द्विजिह्वा suggests that the poet refers to a very good person whom other virtuous persons do not approach because of his double-tongued dependants.]

गाहितमखिलं गहनं परितो दृष्टाश्च विटपिनः सर्वे ।

सहकार न प्रपेदे मधुपेन भवत्समं जगति ॥ २१ ॥

अन्वयः : सहकार! मधुपेन अखिलं गहनं गाहितम्, सर्वे विटपिनः दृष्टाः च । भवत्समं जगति न प्रपेदे ।

O Mango tree, all the woods were explored and all the trees were seen by the bee. It could not obtain anyone like you. [It is suggestive of a poet praising a king in his presence.]

अपनीतपरिमलान्तरकथे पदं न्यस्य देवतरुकुसुमे ।

पुष्पान्तररेऽपि गन्तुं वाञ्छसि चेद्भ्रमर धन्योऽसि ॥ २२ ॥

अन्वयः : भ्रमर! अपनीतपरिमलान्तरकथे देवतरुकुसुमे पदं न्यस्य पुष्पान्तरे अपि गन्तुं वाञ्छसि चेत् धन्यः असि ।

O bee, having set foot on the flower of the divine tree which surpasses in fragrance any other flower, if you want to go to some other flower, you are indeed blessed! [This is a sarcastic remark against a person who having spent time in the presence of the great wants to be in company of the lowly.]

तटिनि चिराय विचारय विन्ध्यभुवस्तव पवित्रायाः ।

शुष्यन्त्या अपि युक्तं किं खलु रथ्योदकादानम् ॥ २३ ॥

अन्वयः : तटिनि! तव पवित्रायाः विन्ध्यभुवः शुष्यन्त्या अपि रथ्योदकादानं युक्तं खलु किम्? चिराय विचारय ।

O river, while your holy Vindhya mountain (from which you originated) goes dry, is it right that you should receive street waters? Think over for long. [A river gets water from even a drain while its originating place may be dry. The poet seems to connect it with a person’s attitude by which he manages to get on in life by mingling with the sundry, although  his own parents and family of exalted status are suffering.]

पत्रफलपुष्पलक्ष्म्या कदाप्यदृष्टं वृतं च खलु शूकैः ।

उपसर्पेम भवन्तं बर्बुर वद कस्य लोभेन ॥ २४ ॥

अन्वयः : बर्बुर! पत्रफलपुष्पलक्ष्म्या कदा अपि अदृष्टं शुकैः वृतं च भवन्तं कस्य लोभेन उपसर्पेम खलु ? वद ।

O Barbura ( thorny tree)! You have never been seen with the luster of leaves, fruits or flowers. You are covered by thorns. For what purpose shall we come near you? Tell. [ How can some one who is always surrounded by scoundrels and who is never seen to be associated with the virtuous expect that good people should come to him?]

- - - - 

Bhamini-vilasah-3

भामिनीविलासः-३

अयि मलयज महिमायं कस्य गिरामस्तु विषयस्ते ।

उद्गिरतो यद्गरलं फणिनः पुष्णासि परिमलोद्गारे ॥ ११ ॥

अन्वयः: अयि मलयज, अयं ते महिमा कस्य गिरां विषयः अस्तु, यत् गरलम् उद्गिरतः फणिनः परिमलोद्गारैः पुष्णासि?

O, Sandal wood tree! You nurture poison-emitting snakes by the spread of your fragrance. Who can describe this greatness of yours?  [The verse is addressed to a great person whose benevolence extends even to the vicious people. It is believed that snakes live on sandal wood trees.]

पाटीर तव पटीयान् कः परिपाटीमिमाम् उरीकर्तुम् ।

यत्पिषतामपि नृणां पिष्टोऽपि तनोषि परिमलैः पुष्टिम्? ॥ १२ ॥

अन्वयः: पाटीर, तव इमां परिपाटीम् उरीकर्तुं कः पटीयान्, यत् पिष्टोऽपि परिमलैः पिषतामपि नृणां पुष्टिं तनोषि?

Sandal wood! Who is capable of accepting this method of yours, by which, you while being powdered, nurture people who powder you? [The verse addresses a great man who does good to those who harm him.]

नीरक्षीरविवेके हंसालस्यं त्वमेव तनुषे चेत् ।

विश्वस्मिन् अधुनान्यः कुलव्रतं पालयिष्यति कः ॥ १३ ॥

अन्वयः: हंस, नीरक्षीरविवेके आलस्यं त्वमेव तनुषे चेत्, अधुना विश्वस्मिन् अन्यः कः कुलव्रतं पालयिष्यति?

O swan, if you yourself show lethargy in discriminating between milk and water, who in this world now will follow the family customs? [The word हंस suggests that it is addressed to a recognized saint, who has not been able to discriminate between good and bad. Swans are supposed to filter milk from a mixture of water and milk. It is one of the many beliefs that recur in Sanskrit literature.]  

उपरि करवालधाराकाराः क्रूरा भुजङ्गमपुङ्गवाः ।

अन्तः साक्षात् द्राक्षादीक्षागुरवः जयन्ति केऽपि जनाः ॥ १४ ॥

अन्वयः : केऽपि जनाः, उपरि करवालधाराकाराः क्रूराः भुजङ्गमपुङ्गवाः, अन्तः साक्षात् द्राक्षादीक्षा गुरवः जयन्ति ।

There are some persons who flourish who, while being outwardly cruel like a serpent and sharp like a sword are inwardly dedicated

to being as soft and tender as grapes.

स्वच्छन्दं दलदरविन्द ते मरन्दम्

विन्दन्तो विदधतु गुञ्जितं मिलिन्दाः ।

आमोदानथ हरिदन्तराणि नेतुम्

नैवान्यो जगति समीरणात् प्रवीणः ॥ १५ ॥

अन्वयः : दलदरविन्द, मिलिन्दाः ते मरन्दं स्वच्छन्दं विन्दन्तः गुञ्जितं विदधतु । अथ आमोदान् हरिदन्तराणि नेतुं जगति समीरणात् प्रवीणः न अन्यः एव ।

Blossoming lotus! Let the bees obtain your nectar freely and hum. There is no one in this world other than the wind which could take your fragrance to other greeneries. [There are a set of people who get benefits from a good person and enjoy themselves. There are only a few who spread the good word.]

याते मय्यचिरान्निदाघमिहिरज्वालाशनैः शुष्कताम्

गन्ता कं प्रति पान्थसन्ततिरसौ सन्तापमालाकुला ।

एवं यस्य निरन्तराधिपटलैः नित्यं वपुः क्षीयते

धन्यं जीवनमस्य मार्गसरसो धिग्वारिधीनां जनुः ॥ १६ ॥

अन्वयः: “मयि अचिरात् निदाघ-मिहिर-ज्वाला-अशनैः शुष्कतां याते, असौ सन्ताप-माला-आकुला पान्थ-सन्ततिः कं प्रति गन्ता”-एवं निरन्तर-आधि-पटलैः यस्य वपुः क्षीयते, अस्य मार्गसरसः जीवनं धन्यम् । वारिधीनां जनुः धिक् ।

“When I get dried up soon being eaten up by the flames of summer sun, to whom will these groups of travelers, who are agitated by a series of sufferings, go?” The life of the road-side pond whose body gets dissipated by such continuous anxieties is worthwhile. Fie be to the life of oceans. [ Oceans are of no avail to a weary traveler in summer. It is only a small road-side pond which comes to his rescue by slaking his thirst. Similarly it is the ordinary people who help a person in distress not the mighty.]

- - - - 

Bhamini-vilasah-2

भामिनीविलासः-२

पुरा सरसि मानसे विकचसारसालिस्खलत्-

-परागसुरभीकृते पयसि यस्य यातं वयः ।

स पल्वलजलेऽधुना मिलदनेकभेकाकुले

मरालकुलनायकः कथय रे कथं वर्तताम् ॥ ३ ॥

Tell me how the chief of a swan-flock, who earlier spent its life in the waters of Manasa lake, which was made fragrant by the pollens fallen off rows of lotuses, could now live in the waters of a pond, full of many jostling frogs? [A person who had seen better days is in a pitiable plight in his old age.]

तृष्णालोलविलोचने कलयति प्राचीं चकोरीगणे

मौनं मुञ्चति किंच कैरवकुले कामे धनुर्धुन्वति ।

माने मानवतीजनस्य सपदि प्रस्थानकामेऽधुना

धातः किन्नु विधौ विधातुमुचितो धाराधराडम्बरः ॥ ४ ॥

When the flock of chakori birds groups in the East with their eyes trembling with eagerness (for the moon-beams), when the white lotuses are no more silent, when the God of love is twanging his bow, when the modesty of bashful women is intending to make a hasty departure, o creator, is it right that the rumbling rain-bearing clouds cover the moon?  [1.Chakori is the female of a type of partridge which is supposed to feed on moon beams. This is one of the many myths often encountered in Sanskrit literature. 2. The poet’s expression “ मौनं मुञ्चति किंच कैरवकुले” may either refer to the humming of the bees around the lotuses or to the fluttering of the full blown lotuses due to a breeze. 3. The poet indirectly refers to a state of helplessness felt at a last minute obstacle to an otherwise smooth flowing chain of events.]

अयि दलदरविन्द स्यन्दमानं मरन्दम्

तव किमपि लिहन्तो मञ्जु गुञ्जन्तु भृङ्गाः ।

दिशि दिशि निरपेक्षः तावकीनं विवृण्वन्

परिमलमयमन्यो बान्धवो गन्धवाहः ॥ ५ ॥

O blooming lotus, after tasting a bit of your oozing nectar let the bumble bees hum pleasantly. Here is wind, another relative of yours who spreads your fragrance in all directions without any expectations. [ The contrast between the bumble bee which makes a lot of sound after sucking the nectar of lotus and the wind which carries the fragrance, without any expectations is beautifully brought out.]

समुपागतवति दैवात् अवहेलां कुटज मधुकरे मा गाः ।

मकरन्दतुन्दिलानाम् अरविन्दानाम् अयं महामान्यः ॥ ६ ॥

O Kutaja (A flower bearing plant), do not neglect the bee which has fortunately come near you. It is highly respected by lotuses which are brimming with nectar. [ A related human situation can be easily imagined.]

- - - -

Bhamini vilasah-1

 

पण्डितराज जगन्नाथकृत

भामिनीविलासः

Women’s Elegance

By Jagannatha Pandita

With

English translation

By

G S S Murthy

Introduction

This work, “Bhamini-vilasah” is a collection of verses of Jagannatha Pandita, an erudite scholar and poet of the 17^th century. Although each verse is independent, the poet has thematically categorized the collection into four parts: 1.Introductory (129 verses) 2.Love (183 verses) 3.Pathos (19 verses) and 4.Peace (46 verses). Possibly these were composed over a long stretch of time and later compiled into a book.

The poet has called the collection, “Bhamini vilasah”. “Bhamini” would generally mean a beautiful young woman. It could also mean an angry woman.

Meaning of “Vilasah” can cover a wide range. It could mean sport, pleasure, graceful movement, or elegance.

As a compound word, “Bhaminivilasah” can be interpreted in different ways. It could convey that it is written to appease an angry maiden or it could mean that the text basically deals with different moods of a woman. Or it could also mean that the work covers a wide gamut of emotions like the varying moods of a woman. As all these shades of meaning cannot be conveyed in English simultaneously, I have simply translated it as “Womens’ Elegance”.

Jagannatha Pandita who lived during the reign of emperor Shahajehan (1592-1666) in Delhi for several years under his patronage was a Telugu Brahmin whose father Perubhatta was an erudite scholar. Jagannatha, endowed with sharp intellect, acquired deep knowledge in various fields of learning under the tutelage of his father. It is said that he first went to Tanjore to establish himself. But failing in his effort he moved North ultimately landing in Delhi where Shahjehan recognized his merit and offered him his patronage. His fame spread far and wide.

A story goes that young Jagannatha fell in love with a Muslim girl –emperor’s daughter- and married her.

He has authored a number of well known works, the most famous of which is “Rasagangadhara”- a treatise on poetics. His “Gangalahari”, a hymn to river Ganga, is equally famous and popular.

He was also a contemporary of Appayaadikshita, author of “Kuvalayananda”- again an authoritative work on Figures of speech. Appayyadikshita was Jagannatha Pandita’s literary rival and he severely criticized Appayyadikshita in his work.

  

In any such collection of independent verses there is always a possibility of variations in the number and text of verses. In what follows I have depended on the version published in 1991 by “Gangavishnu Srikrishnadas Prakashan”, Kalyan, Mumbai with a Hindi translation by Mahavir Prasad Dvivedi. I shall try to convey the gist of the Sanskrit text in English prose trying to be as close to the text as possible. Wherever required I shall provide short notes to assist the reader in following the text.

- - - -

भामिनीविलासः

(Women's Elegance)

प्रास्ताविकविलासः

(Introductory section)

माधुर्यपरमसीमा सारस्वतजलधिमथनसम्भूता ।

पिबताम् अनल्पसुखदा वसुधायां मम सुधा कविता ॥ १ ॥

On this earth my poetry is ambrosia. Those who savour it get unlimited pleasure. It is generated by the churning of the ocean of literature and is the ultimate in sweetness.

[ Jagannatha Pandita, who was quite conscious of his capabilities, does not appear to consider modesty a virtue!]

दिगन्ते श्रूयन्ते मदमलिनगण्डाः करटिनः

करिण्यः कारुण्यास्पदमसमशीलाः खलु मृगाः ।

इदानीं लोकेऽस्मिन् अनुपमशिखानां पुनरयम्

नखानां पाण्डित्यं प्रकटयतु कस्मिन् मृगपतिः ॥ २ ॥

Elephants whose temples are darkened by the flow of ichor are only heard at the horizon. The she elephants are pitiable. The deer are of no match. Now in this world, where can this king of beasts display the proficiency of its nails of incomparable sharp edge?

[The poet obliquely bemoans his fate of not being able to wrestle with a matching scholar by describing the fate of a lion who does not find any elephant nearby to fight with. This is “anyokti” [अन्योक्ति] or “anyapadesha” [अन्यापदेश], where the poet obliquely refers to some human situation through an analogical happening in nature. We shall come across many such अन्योक्तिs in this work.]