Random musings - part 15
Out of temerity this lamb (that I am) has entered the
forest (filled with pride of Lions) of composing poetry! But it is resorting to
your grace, Raghavasimha! protect it! Lamb seeking refuge in a Lion!
एष मेषः प्रविष्टोस्ति रभसा कवने वने ।
किन्तु दयावलम्बी ते राघवसिंह! पालय ।। 141 ।।
-----------------------------------
स्वभावस्तु श्वभावश्च स्वजनश्श्वजनोप्यतः ।
स्वपाकश्च श्वपाकोपि मा भूद्व्याकरणं पठ ।। 142 ।।
This is a copycat of a
sloka which emphasises the need to learn vyakarana by showing the difference
between words with similar sounding letters. Meaning - स्व means
own, श्व in
a compound means of a dog. Please study vyakarana to know the right
pronunciation of syllables. otherwise your behaviour may become like the dog's,
(and therefore) your own people may be related to it and your cooking might
also be related to that.😊
-----------------------------------
सुधीभिर्निर्मिता या तु प्रकर्षेणापि हेलया ।
खेलिका सा विनोदाय प्रहेलिकेति विश्रुता ।। 143 ।।
A prahelika is known thus – a riddle which is composed by
the wise in an easy and elegant way for other’s delight as well (besides
learning if any)!
-----------------------------------
विवक्षां पदशास्त्रं च तद्भिन्नत्वं पदार्थकम् ।
अदृष्टं वाक्यशास्त्रं च सांख्यं प्रकृतिमप्यहो ।। 144 ।।
वेदान्तं हन्त मायां च संकल्पं परमात्मनः ।
सिद्धान्तस्थापने नूनं आश्रयन्ति परस्परम् ।। 145 ।।
This is philosophical. No
sentiments! ☺️
All the schools of
thought establish their tenets based on some 'basis' which are unique to and
accepted by them alone and by resorting to which they can attempt to evade
difficult questions.
The Grammarians would
resort to vivaksha, the logicians would insert the term 'tadbhinnatva' to
strengthen their lakshana, the mimamsa accept adrshta (merits and demerits),
sankhya resorts to self sustaining prakrti, Vedanta on maya (Advaita) and on
the unquestionable will of Lord (Vishishtadvaita and Dvaita) 🤔
-----------------------------------
A single word in the
following verse if interpreted differently the meaning of the padya also
changes.
राजन्मन्नाथ देवेन्द्र स्वामिन् मां पालय प्रभो ।
त्वां विद्वान्नाहमेवं च दरिद्रोपि सदा भजे ।। 146 ।।
ना - नरः is the answer. ना is the first case
singular for नृ sabda
which means man. नाहं means I am a man. This is my विवक्षा...
राजन्! मन्नाथ! देवेन्द्र! स्वामिन् प्रभो च मां पालय
एवं त्वां विद्वान् ना दरिद्रोपि अहं सदा भजे ।।
Hey King! etc etc. I, a
scholarly man, poor as well salute you always...
राजन्! मन्नाथ! देवेन्द्र! स्वामिन् प्रभो च मां पालय
एवं त्वां विद्वान् दरिद्रोपि अहं सदा न
भजे ।।
Hey King! etc etc..I a
scholar, though poor, do not salute you (always)...
An attempt...Hope to
compose something better next time...
-----------------------------------
वह्निर्नापि रविर्नापि सर्वकालप्रबाधकः ।
सदा तावतिशेते तु लोकमुखजवागहो ।। 147 ।।
Neither the Sun nor fire
is a tormentor at all times (night and winter bring respite) alas speech of
people surpasses them both always (and torments at all times)!
-----------------------------------
विप्रोषिताग्रहारस्य विप्रो विप्रोषितः पुरा ।
खलः खलु कलत्रेण हरिहारहरस्सह ।। 148 ।।
Just wrote for the fun of
hearing those sabdas in juxtaposition. It turned out to be meaningful also. ☺. Long back a brahmin was
banished along with his wife 'indeed he is the wicked robber of the necklace of
Hari of the agrahara lived by brahmins! (विप्र उषित अग्रहार) (अग्रहार itself
means so but to emphasise that it was still lived upon)
-----------------------------------
दृश्यसे त्वं मदीये तु नाहं पश्यामि तच्च वै ।
दृश्ये चाहं त्वदीये तु त्वमपि तन्न पश्यसि ।। 149 ।।
कथमेतत् अथवा किमेतत् ? 🤔
'You are seen in mine but
I don't see that indeed and I am seen in yours but you don't see that....'. When
we face each other, our image is seen in the *eyes* of the person standing
opposite to us. Which we cannot see...In the same way image of others gets
reflected in our eyes which they cannot see.
-----------------------------------
तुङ्गे भवतु बुद्धिस्तु वैभवोप्यस्तु तस्य वै ।
भावैर्मनोभवैर्हन्त यात्यधस्तात्पराभवम् ।। 150
।।
Let the intellect be at a
lofty place (head) and be quite famous (praised by one and all) yet alas! it
attains defeat because of the emotions of the mind, from below (heart), always
indeed.
-----------------------------------
Comments
Post a Comment