31. Samsaaree asmin asmin na saaree
kunrupati bhavana dvaara seevaa kal`anka
Vyaasanga vyasta dhairyam katham
amala diyoo maanasam samvidadhyuhu
Yad yeetaaha proodyat indu dyuti nicaya bhrutoo
na syur ambhooja neetraaha
Preenkhat kaancii kalaapaaha
stana bhara vinamran madhya bhaajas tarun`yaha.
Here, the poet is describing how scholars in kings’ courts endure their sufferings. When scholars wait at the doorsteps of arrogant wicked kings, they get depressed. Life becomes meaningless and bleak. During the waiting process, they lose their courage and self-confidence.
The scholars recoup their lost self-image by uniting with their resuscitating wives. The poet describes the damsels thus: 1. Wearing garments which glow like newly rising moon-light 2. Lotus eyed. 3. Wearing gold waist ornaments making sounds of attached bells 4. Having slightly forward being bodies owing to the heavy breasts.
REM: The evil effects of serving the atrocious and odious kings is neutralised by the companionship of the worthy and amazing wives.
32. Siddhaadhyaasita kandaree
Haravrishat skandhaa varungn`a drumee
Gangaa dhauta s`ilaa talee,
Himavataha saanau sthitee s`reeyasi,
Kaha kurviita s`irah pran`aamam
amalinam, mlaanam, manasvii janoo,
Yad vitrasta kuranga s`aaba nayanaa
Na syuhu smaraastram striyaha.
The poet identifies reasons for men of self-respect serving the monstrous kings, kneeling before them flat with all the body parts touching the earth, dirting and dusting their faces. It is the deer-eyed women equipped with Cupid’s arrows, who prevent the self-esteemed people from proceeding to the Himalayas. The poet describes the joys of Himalayan life: 1. Caves, where great self-accomplished sages live. 2. Trees with branches rubbed against and wrecked by the sacred bull of God S`iva. 3. Stone slabs washed clean daily by the sacred waters of the river Ganga. 4. Valleys, safe and secure.
33. Samsaara! tava paryanta
padavii na daviiyasi
Antaraa dustaraa na syur
yadi tee madireekshan`aa.
The poet is addressing his verse to the mundane family (Figure of speech: Personification). It is a custom in Hindu/Indian/Sanskrit literature to compare the ‘mundane family life’ to a boundless ocean. Normally, seekers consider it an immeasurable, interminable long distance, difficult to cross over. The poet says: Oh Mundane family life! Finding your bounds is not difficult and the distance to your other bank is not distant, but for the indomitable ennervating eyed women. Gist: The captivating looks of women elongate the distance of the other bank of the ocean of this mundane family life.
PAKSHA DVAYA NIRUUPAN`AM (PROVING THE TWO WINGS/SIDES.)
34. Dis`a vanaharin`eebhyoo
Vams`a kaand`a cchaviinaam,
Kabalam upala koot`i cchina
muulam kus`aan aam
S`aka (S`uka) yuvati kapoolaa
paand`u tambuula vallii
Dal`a marun`akha nakhaagrai,
paatitam vaa vadhuubhyaha.
The poet is presenting the two wings/sides and asking the reader to chose.
The first choice: Be an aficianado! As an enthusiast you can, with your nails, split the betel leaves and keep them with affection on to the lips of the Saka nymphs (presumed to be Greek lasses). ***
The second choice: Be an all renouncing Sage! As a compassionate ascetic, you can with the sharp stones of the Himalayan hills, cut the ‘darbha’ grass which has grown green like reeds of bamboo plants, and feed with loving care on to the mouths of deer.
***It is a custom for lovers to put betel leaves into the mouths of one another for chewing preparatory to love game.
35. Apaaraaha santi ee tee
virati virasaa atha vishayaa
jugupsantyaam yad vaananu
sakala dooshaaspadam iti
Tathaa api eetad bhuumau
Na hi para hitaat pun`yam adhikam,
Na ca asmin samsaare
kuvalayadris`oo ramyam aparam.
Let the mundane material things be bleak, juiceless. Let them be called causing obnoxiousness and loathsomeness to human lives. Let them be declared as ‘filled with all blemishes’. Yet on this Earth, two things have no parallels: 1. Helping out others. 2. Tulip eyed nymphs.