Sringara Satakam yb

VERSE 92 Upari ghanam ghana paat`alam, tiryag girayoo api nartita mayuuraha, Kshitir api kandala daval`aa, drisht`im pathikaha kva paatayati. GIST The poet discusses the problem of wayfarers who do not have lovers at hand . The wayfarers suffer because of clouds, mushrooms and peacocks. If the wayfarer looks upwards, the clouds mesmerise him to long for his (wayfarer's) beloved. If the wayfarer looks at level (foreward, backward, sidewards) there are peacocks dancing with myrth. If the wayfarer looks downwards, the mushrooms with their peculiar smell bewitch him. Thus, he cannot move without having his beloved, on his side.

6. Smitam kincin mugdham, saral`a tarakshoo drisht`I vibhavaha,parispandoo vaacaam, abhinava vilaasoo ukti sarasaha, Gataanaam aarambhaha kisalayita liilaa parikaraha, Sprus`anti yaas taarun`am, kim iva hi na ramyam, mriga dris`aha. What is not delightful in a lass? Everything is delectable in a nascent young lass looking like an young deer. The poet lists out: 1. Smile a little innocent. 2. Good and pervading looks. 3. Nascent love-filled words. 4. Elegantly styled steps just starting to take off. 7. Drasht`avyeeshu kim uttamam? Mriga dris`aha preema prasannam mukham! Ghraatavyeeshu api kim? Tadaasya pavanaha! S`ravyeeshu kim? Tadvacahaa! Kim svaadyeeshu? Tad oosht`ha pallava rasaha! Sprusyeeshu kim? Tad vapuhu! Dhyeeyam kim? Navayauvanee sahrudayaihi tad vibhramaha! The poet undertakes questions and answers. 1. What is the best thing to see? Ans: The love filled face of the deer-like beloved. 2. What is the best for smelling? Ans: Her breathe. 3. What is the best to listen...

11. Nuunam aagnaakaras tapyaaha subhruvoo Makara Dhwajaha Yatas tanneetra samcaara suuciteeshu pravartatee. Just as servants execute the commands of the master conveyed just through his looks, the Cupid goes and strikes those, whom the lasses chase with their looks. 12. Kees`aaha Samyaminaha, S`ruteer api param paaramgatee loocanee, Antarvaktramapi svabhaava s`ucibhihi Kiirn`am dvijaanaam gan`aihi Muktaanaam satataadhivaasa ruchirau Vakshooja kumbhaavimaa, Vittham tanvi vapuhu pras`aantam api tee, Raagam karooti eeva naha. Bhartruhari is using pun very effectively. He is at the same time reconciling the opposite implications of the meaning. The poet is addressing a lass: “Oh lady! You look very serene. Your hair is well regulated. Your eyes look at S`rutiis (scriptures). Your mouth is by itself very clean. Priests reside on your tongue (your words are pure). Your breasts are delive...

16. Mukheena, candrakaanteena, Mahaaniilai sirooruhai Karaabhyaam, padmaraagaabhyaam, reejee ratnamayiivasaa. This is a description of the beloved. The face is like a gem (called Candrakaamta or moonlit stone). The hair is like a blue stone. The hands are like rubies. The lass is appearing like filled with precious stones. 17. Gurun`aa stana bhaareen`a, mukha candreen`a bhaasvataam, S`anaisvaraabhyaam paadaabhyaam Reejee grahamayiiva saa. She appeared to be totally composed of planets. Here the figures of speech “pun and simile” is used very effectively. Her breasts are heavy. Here the word Guru means 1) heavy 2) the planet Jupiter. Her face glows like the Moon. Her feet resembles the Planet Saturn (which does not have a straight stable motion). 18. Tasyaaha stanau yadi ghanau, jaghanam ca haari, Vaktram ca caaru, tava citta kim aakulatvam? Pun`yam kurushva yadi teeshu tava asti vaamchaa, Pun`ai vinaaha na hi bhavanti samiihitaardhaaha. What if her breasts are large? What if...

DELIENATION OF SEXUAL INTERCOURSE Though this chapter is titled as a describer of intercourse, there is not anything coarse and shabby discourses which present strong sex. 21. Vis`ramya vis`ramya vanee drumaan`aam Chaayaasu tanvii vicacaara kaacit Stanoottariiyeen`a karooddhruteena Nivaarayantii s`as`inoo mayuukhaan. Here, the poet is describing the condition of a lass who is suffering from separation from her lover. Her body is emaciated. She goes to woods to cool herself, but suffers from the urges provoked by the moonlight. (In Indian ancient works, the poets used moonlight as a tool of poetry. They represented it a as a tormentor of separated lovers arousing passions and aggravating the pangs of longing for union.). Unable to bear her separation, she is trying to protect her breasts from the moonlight by covering them with the edges of her saree. The poet depicted her, while she was moving under the shades of trees. 22. Aadars`anee dars`ana maatra kaamaa, drisht`vaa parish...

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 ambur...

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. (bhaagas 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 ...