26. Amiilita nayanaanaam
yaha surata rasoo-anu samvidam bhaati,
mithunair mithoo avadhaaritam
avitatham idam eeva kaama nirvahan`am.
Accoring to Hindu ethical life of a householder, there are four sub-goals of life for him: 1. Dharma (Virtuous behavior) 2. Artha (Material possessions and money) 3. Kaama (love life) 4. Mooksha (Liberation).
The poet is discussing the third goal ‘kaama’ here. The couple engaged in embrace with their eyes half-closed in bliss and behaving accordingly in harmony, will be managing and accomplishing their function of kaama.
27. Idam anucitam akramas ca pums aam
yad ihajaraas vapi maanmathaa vikaaraaha,
yad api ca na kritam nitambiniin aam
stana patana avadhi jiivitam ratam vaa.
Here, the poet is pointing out two injustices he observes in this Nature. 1. The Males: continuing to be tormented by lust, even after their body becomes old and emaciated. 2. Women: living and craving for intercourse even after their breasts fall off.
28. Raajan!, thrushn`a amburaas`eer nahi
jagati kaschidee va avasaanam
koova arthoo arthaih prabhuu taih
sva vapushi gali`itee yauvanee sa anuraage?
Gacchaamaha sadma yaavad vikasita
Nayaneendiivara aalookiinaam (kumudeendiivara aalookiinaam),
Akramyaa aakramya ruupam jhad`iti
Na jaraayaa lupyatiee preeyas`iinaam.
Here, the poet is commenting on the futility of youthful persons wasting away their youth in the service of kings, while trying to earn riches. He says, as if from the voices of the servants and soldiers:
“Oh King! There is nobody who has successfully swum the endless ocean of ‘desire’ before death. What is the use of the wealth, if a person spends all his youth in acquiring the wealth? Hence Oh King! Please permit us to go homes and spend our days looking into the lotus eyes of our beloveds, before their beauty is deprived of by old age. (Inadequate translation. Will be improved later).”
29. Raagasya aagaaram eekam,
naraka s`ata mahaa duhkha sampraapti heetuhu,
jaladhara pat`alam gnaana taaraa adhipasya,
kandarpsya aika mitram,
prakat`ita vividhas ca asht`a doosha prabandham,
lookee asmin nahi anartha vraja kula bhavanam (kusuma vanam)
yauvanaad anyad asti.
The poet wonders: Is there any perilious fort in this world, other than the ‘youth’ which is the:
a) chief den for ‘desire and greed’
b) reason for several addictions, miseries, sins and hells
c) seed for the germination of lust, passion and temptation
d) dark cloud for hiding the moon of true knowledge
e) promoter of intense different eight sins?
30. S`ringaara druma niiradee
prasrumara kriid`aa rasa srootasi
pradyumna priya baandhavee
catura vaang muktaa phalood anvati,
tanvii neetra cakoora paarvan`a vidhau,
saubhaagya lakshmii nidhau,
dhanyaha koo api na vikriyaam
kalayatee praaptee navee yauvanee.
The poet is declaring. Only one exceptional virtuous individual wil not be moved by the bewitching illusions of the youth. Everybody else will be scintilated, titillated and tempted. (Last two lines). The first six lines compare the youth to:
a) a cloud which showers and nurture the ‘plant of lust and intercourse’.
b) a current of water which facilitates the flow of the ‘juice of the lust and intercourse’.
c) a close kin of the God of Cupid.
d) an ocean for the pearls of sweet dialogues between the lovers
e) a river which delights damsels like the moon who pleases the ‘chakravaka’ birds.