Sringara Satakam yb

20. Pran`aya madhuraaha, preemoodgaara rasaas`rayataam gataaha Phan`iti madhura mugdhapraayaha prakas`ita sammadaaha, Prakriti subhagaa visrambaardhaaha smaroodaya daayinoo, Rahasi kimasi svairaalaapa haranti mrigiidris`aam. The poet describes of damsels’ looks and laments that they rob the entire treasures of lovers. The description: 1. Eyes resembling those of deer. 2. Succulent, sweet love-filled words. 3. Words promoting mutual love. 4. Soaked with ecstasy and bliss. 5. Encouraging the Cupid. 6. Passion-promoting whishpers. COMMENT Won't we get a feeling of being robbed when we see the sweet face of Drew Barrimore in the film "Cinderella Ever After"?

003. Bhruu caaturyaat kuncitaaha kat`aakshaaha, Snigdhaa vacoo lajjitaantaascha haasaaha, Liilaa mandam prasthitam ca sthitam ca, Striin`aam eetat bhuushan`am ca, aayudham ca. The poet calls the women’s gestures both as ornaments and weapons. He lists out the gestures: 1. Slightly bending the brows and looking from the edges of the eyes. 2. Friendly and affectionate talk. 3. Hesitant and modest smiles. 4. Slow elegant movement.

002. Smiteena bhaaveena lajjayaah gun`aihi Paraangmukhaih artha kat`aaksha viikshan`aiah Vacoobhir iirshyaa kalaheena liilayaaha Samasta bhaavaih khalu bandhanam striyaha. Women tie down their lovers through smiless, expressions, modesty, pretention of inattentiveness, askant looks, dialogues, jealosy, petty quarrels, tantrums and numerous other postures and gestures.

10. Nuunam hi tee kavi varaa vipariita vaacoo Yee Nityam Aahuur abalaa iti kaaminii staaha Yaabhir viloola taaraka drisht`i paatai S`akraadayooapi vijitaas tva abalaaha kat`ham taaha? Bhartruhari mocks at those great poets who call women as “the weak”. He says that they deride the established truth. His words are not fake. Just by the movement of irises, their looks have defeated Indra and other demi Gods (Indra is the chief of the Gods in Heaven). How can they be considered weak? In Bhartruhari’s view, even Cupid is a servant of ladies.

9. Kumkuma pamka kal`amkita deehaa Gaura payoodhara kampita haaraaha Nuupura hamsa ran`at pada padmaa Kam na vas`ii kurutee bhuvi raamaha. Which man will not be tempted by lasses with bodies applied with vermillon all over, the gold colored breasts vibrating with laces (of pearls etc.), the dancing feet resonating with the sounds of anklets? (Implied answer: Every human will be tempted.) REM: Bhartruhari had seen both the worlds. The world of beauty, passion and temptation. And his culmination is in detachment and renunciation.

008. Yeetaas calad valaya samhati meekhaloottha Jhankaara nuupura paraajita raajahamsyaha Kurvanti na manoo vivas`am tarun`yoo Vitrasta mugdha harin`ii sadrusaih kat`aakshaih. The poet wonders: These girls equalling timid young deer with their askant looks, will they not captivate the hearts of men? The poet describes the capabilities of the girls and finds that they have excelled the male swans by attracting the female swans. Here, the excellence of the girls is in their elegant movement producing the “kala kala” sounds of swans. The bangles, the waist-ornaments, and the ornaments of the legs make resonant “gala gala” sounds.

007. 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? Ans: Her words. 4. What is the best for sipping? Ans: The juice from her succulent lips. 5. What is the best for touching? Her body. 6. What is the best to meditate on? Ans: The young gentle beloved’s ecstasy.

006. 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.

011. 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.

15. Udvruttaha stana bhaarayeesha Taralee neetree chalee bhruulatee Raagaadhisht`hitam Oosht`ha pallavam ivam, Kurvamtu naamavyathaam, Saubhaagya karapankti keeva likhitaa, Pushpaayudheena svayam, Madhyastha –api karooti taapam adhikam Roomaaval`i keena saa. This is a prayer to the beloved. “Your everything is paining me. The heavy round breasts; the fast moving eye brows; lips red with love; above all the row of letters written on your naval by the Cupid himself (referring to the line of hair around her naval).”

14. Sati Pradiipee, Satyarkau, Satsutaaraman`iindushu Vinaa mee mruga s`aabaakshyaa Tamoo bhuutam idam Jagat. Bhartruhari is using here, a broken-lover as a narrator, saying to his friend. The lover says: “There is the Sun to give light; the Moon; the Stars; the lamps. Yet my life and the world is dark to me without my beloved with her deer like eyes.” REM: Lady is the lamp of life .

13. Mugdhee! dhaanushkataa keeyam Apuurvaat tvai drus`yatee? Yayaa vidhyasi ceetaamsi, Gun`eer eeva na saayakaihi. Bhartruhari is comparing the girl to an archer. The poet addresses her: Oh Mugdhee! Oh lass! (Not yet well versed in the art of love). Thou you are an inexperienced lass you look like an expert archer. The archers can strike only by using bows and arrows. Whereas you use your qualities (beauty etc.) as the string of the bow targeting our hearts. Is this not amazing?

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 delivered and relieved. Thus your body and gait looks very tranquil. Yet they make tempests in our hearts by arousing lust and passion.” REM The poet uses the figure of speech “Viroodha aabhaasa” here. The resolution of the conflict is very aesthetic.

04. Kvacit sa bhruu bhagamgaih, kvacit api ca lajjaa parigataih, kvacit bhiiti trasaih, ”etaIls of the rays of light flowing from the love-full eyes of women. REM: The love making in that ancient age was not just for sexual gratification. The unification of bodies for the purpose of procreation was considered sacred and it was the culmination. Before that men and women go through emotions. The change of emotional state from “normal” to “seeking love and union” is called Uddiipanam. This inspiration has four stages: 1. Characteristics. 2. gestures of ecstasy. 3. apparels and costumes. 4. Neutralisation. In this verse, gestures of ecstasy have been explained.

05. Vaktram candrahaasi, pankaja parihaasa loocanee, Varn`aha svarn`am apaakarishn`u, kalin`ii jishn`u kacaanaam ca cayaha, Vakshoojaa nibha kumbha vikrama harau, gurvi nitamba sthalii, Vacaam ca haari ca maardavam, yuvatishu svaabhaavikam mand`anam. The poet describes the ornaments which women inherit by birth. 1. Face resembling full moon 2. Eyes resembling the petals of lotus. 3. Complexion glowing brighter than gold. 4. Strands of hair resembling butterflies 5. Breasts resembling the forehead of a female elephant. 6. Heavy hips. 7. Smooth and sweet words.

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...