Subhashita kaustubha

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Subhashita kaustubha
Of
Venkatadhvari
With English translation
By
G S S Murthy

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Venkatadhvari, also known as Venkatesakavi and Atreya
Venaktacharya is well known by his work,
Viswagunadarsacampu[ ] where he has
employed a novel way of describing the weak points and strong
points of places, persons and systems in the guise of a
conversation between divine beings traversing India from
Himalaya to Kanyakumari in a celestial gondola. He lived in the
17th century in a hamlet near Kanchipuram, Tamilnadu. Another
work of his which gained recognition is
Lakshmisahasram[ ],a hymn to Goddess Lakshmi

which is modeled on Padukasahasram[

], the well
known work of Vedanta Desika. Subhashitakaustubha is a
minor work of the author, wherein the poet has composed 101
verses of good sayings.
The genre of good sayings has a long history and the foremost
and one of the earliest in this genre is Bhatrharis
Satakatrayam[ ]. Subhashitaneevee [ ]
by Vedantadesika is another work, which seems to have
influenced Venkatadhvari in composing this.
It is learnt that Subhashitakaustubhah was first published as a
book in Kanchipuram more than a century ago. It was republished
around 1976 in Mysore by Vidvan H.V.Nagarajarao, who is the
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honorary editor of Sudharma, the Sanskrit daily. Sri.

Nagarajarao has provided a lucid commentary in Sanskrit. I have
taken guidance from his commentary while translating the text
into English.
G S S Murthy
Bangalore
22-12-2011

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The poet starts with a customary verse of invocation.

I bow to the lotus feet of Lord Krishna, the slayer of Kamsa.
Those feet are the crest of Venkatagiri(Tirumalai) and of the
Vedas. From those feet emanated the river (Ganga) which forms
the permanent crown of Siva, which caused the Ocean God to
enter the marital state, which enabled Sagaras progeny to attain
salvation and which made the divine world an irrigated land. (The
verse alludes to the following Puranic episodes: Ganga emanated
from the feet of Vishnu and fell on the matted locks of Siva. Later
as it joined the ocean, Ganga became the wife of Ocean and thus
caused him to enter marital state [second asram]. King Sagaras
progeny who had been burnt and denied salvation while
searching for the sacrificial horse got salvation after Bhagiratha
managed to take Ganga to flood the ashes. As Ganga became the
Divine river of the divine world (svarga), svarga became a land
irrigated by a river.
Land is devamatrka if it is dependant solely on rains for
cultivation. It is nadimatrika if the land is served by a river for
cultivation.
As the Vedas extol the Almighty, they are considered to emanate
from the feet of the Lord.)

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For the joy of the learned who are not jealous, this
Subhashitakaustubha is being provided as per his intellectual
abilities by Venkatamakhi, who got both his births from
Raghunaathasoori (Father gave him the second birth through the
rite of upanayanam. Kaustubha is the gem obtained while
churning the ocean and which is worn by Vishnu on his chest.
Just as Kaustubha is the best of gems, these goodsayings are the
best of the genre. Although the name of the poet is given here as
Venkatamakhi, he is usually called Venkatadhvari.)

May the learned rejoice by carefully examining this subhashitakaustubha which touches the hearts of such great persons and
which is composed of unbroken qualities.
(Through a clever use of appropriate double-meaning words the
poet compares this work with that of Kaustubha gem, which is at
the heart of Purushottama and which is strung with an
unbroken [ ] thread [].)

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( Section on imprudence)

The dull headed does not enjoy even a little of the utterances of
intellectuals. He neither feels depressed by the words of those
who are ignorant of good conversation. The old bull does not feel
happy by the application of sandal wood juice, nor does it feel
depressed by the application of slough.

Alas, persons of little intelligence display the same attitude
towards the talk of the garrulous and the ambrosia-like words of
good poets. The mental attitude of buffaloes is the same towards
the howls of jackals and the notes of youthful cuckoos.

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In the gathering of the ignorant there is no value to the wonderful

sayings of great poets. Do the notes of a peacock even if
melodious get recognized among a group of frogs?
(The above verses lament on the state of good poets among the
ignorant flock. An unknown poet bemoans the state of poets as
follows,

[Do not ever write on my forehead the fate of reciting my

poetry among those who are devoid of taste.])

We cannot please the un-informed by utterances which bring joy
to a scholar and which are akin to drops of ambrosia. Can moon
make any other stone ooze out by its particles of rays which are
famous for making moon-stones ooze out? [Moon-stone is
supposed to ooze out when exposed to moon-light. Use of such
fictitious pseudo-observations is quite common in Sanskrit
literature.]

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O swan, we do not see any result other than the drying up of your
throat by your melodious singing in a lonely forest near some
lake which is full of groups of frogs, water snakes and lowly
birds. [The poet is indirectly addressing a poet to desist from
wasting his efforts in pleasing people who are not competent to
appreciate him. Such indirect statements come under the category
of
or .]

O bee, you sing nicely around the leader elephant in the hope of
getting in return ichor ( the juice that exudes from its temples
when it is in rut.) But does that elephant which is blind with
intoxication know what the essence of your music is? While you
expect to get its ichor, it quickly drives you away by flapping of
its ears. [By the use of word which also means ichor, the
poet indirectly refers to someone who is currying the favour of a
hot-headed person who cannot appreciate him and is likely to
drive him away.]

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O swans, this is not the time for you for recreation. You go to
Manas lake. Having enveloped with darkness in all directions
these clouds are spreading out. During this time only the ducks
which cackle horribly thrive. Your skill in making pleasant sound
does not shine. (The poet is indirectly advising a person who is
trying to display his talents at an inopportune time. We have a
series of s)

Dear cuckoo, due to your bad destiny you have gone to a mango
tree which is amidst palm trees by the sea. Your panchama note
does not gain recognition having been defeated by the terrible
rumblings of the sea combined with the sound of swaying palm
trees. (The poet refers to the plight of a talented person in the
wrong place.)

Among the flowers perhaps ketaka flower is the only one which
can discriminate and therefore worthy of respect. Because it does
not find a place in the matted locks of Siva, which carries the
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dhattura flower along with the white flowers of the kalpataru, the
divine tree. (The reference is to the practice of not offering ketaka
[generally called taaley,taalam in South Indian languages] to Siva
although dhattura [white thorn apple] flower is offered. Dhattura
is considered a lowly plant whose seeds are supposed to be
poisonous. We need to bear in mind that Venkatadhvari is a
srivaishnava! The poet applauds a person who refuses to mingle
with the lowly.)

O poet, if an ignoramus considers himself blessed surrounding
himself with dull headed persons, let it not be a cause for grief for
you who can adorn the assembly of the learned. If the Tittibha
bird keeps a firefly in its nest it is no disgrace to the lamp which
is honored in the recreation-palace of the king.

O Flow of Ganga, your superiority distinguishing you from other
rivers is seen so long as you do not dive into the very unsteady
ocean. When you look upon the ocean as your Lord, he will
equate you with all and sundry rivers that flow into him.[
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Through this , the poet apparently dissuades a

distinguished and accomplished lady from falling in love with a
philanderer.]

O Mango tree, if clouds rain on you and a poisonous tree equally
it is no disgrace for you. It is well known that your fruits relieve
one of fatigue while those of the other, alas, quickly get
destroyed. [A poet need not feel humiliated just because an
unworthy person is honored in the same way as the poet.]

O moon (Lord of stars), you spread your rays equally on the
ocean which falls and rises as you decline and grow and the lake
which is unperturbed during your two states. What else can be
expected from a dull-headed person like you? [ =dull and

=water., =dull-headed and. =moon. Moon is

supposed to be watery. There is a rule that and can be
treated as same. The poet is criticizing someone who does not
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discriminate between a person who has empathy with him and

one who does not have.]

Who are not led to sorrow by these?:- Teaching the dull-headed,
Friendship with the small-minded, Union with an ugly woman,
Serving the worthless, Following one who does not know what is
essential and what is not.

Salutations to the season of rains. The new clouds have spread
darkness all round, the noises of geese and frogs are spreading,
sloughs are increasing, the orb of sun cannot be seen, swans have
been harmed, the path of stars cannot be seen. [ There is a subtle
suggestion- - through pun- - of times under a bad ruler,
when the learned are not seen- -, the saintly are harmed, the path of the virtuous- - is not visible.]

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Alas, an erudite scholar does not shine among a group of persons
who lack knowledge. In the city of Ruma, if by some means a
piece of camphor were to find a place, who will differentiate it
from salt? ( Ruma is supposed to be a town inhabited by only
fools.)

O champak, you adorn the heads of kings. Your fragrance is
marvelous. Your form is of golden colour. If an unlucky bee does
not approach you, let that not cause you agony. ( A well
recognized brilliant personality need not be upset just because a
drunkard - has ignored him. Champak is a well known
Indian flower.)


Thus ends section on imprudence in SubhaShitakaustubha
among the works of Venkatarya Yajvaa of Atreya Gotra.
- ---

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Now the section on the virtuous.

Even at the sight of divine damsels they do not get disturbed;
Even at the time of danger to life, they are afraid of telling
untruth; Even during their affluence they are not haughty; Even
with foes they are kindhearted; Even with kings they do not
lose their dignity; Even in this age of Kali how many such
great souls are there to take care of me!

Meaning 1: Why will not the world be purified by those who
are always wishing for the welfare of their friends, who bear a
smile even during rigorous penance, who sleep on darbha
grass and who are endowed with easy accessibility?
Meaning 2: Why will not the world be adorned by the lotuses,
which look forward to the rising of the son, which bloom in the
heat of the sun and which are full of

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intense special fragrance? [The poet weaves a poetic web by his

choice of words with two meanings. = friend, sun;

=great penance, = intense heat of sun,

=lotus, one who sleeps on grass, =

accessibility, = fragrance { and are treated

equivalent}. He thus draws a parallel between a good person
and a lotus.]

Meaning 1:Why will not those who look at good things (do not
look at bad things), whose speech is pleasant because of
association with the Vedas, whose command over scriptures is
not meager and who have an abiding love for the Supreme
Being not be eager at the arrival of the virtuous? [Good and
learned persons will always be eager to meet with other good
persons.]
Meaning 2: The poet suggests another meaning by the use of
pun as follows: Why will not those good looking women
- whose speech is pleasant to the ears- -, who
are controllable by the methods of kaama- ( )-

shastra, who enjoy union with great personalities- not be eager to tread the sinful path--? [The poet

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provides a parallel between learned persons who are drawn

towards other learned persons and those good-looking women
who tread the sinful path. This form of suggesting a parallel is
called as
as the parallelism exists because of
the words chosen.]

Company of the virtuous, who are by nature pure and who
inspire confidence is liked by the learned just as correct words,
which have a pure radical and which take terminations are
liked by them. [Here also the choice of words with pun ( )
enables the poet to contrive a simile: = nature, radical or
stem of a word;
takes. ]

=confidence, terminations that a stem

Even those who are by themselves unable to obtain their
desired ends quickly attain them by virtue of their association
with important persons. A second meaning emanates as
follows: Words which are by themselves not able to convey the
intended meaning do so by virtue of their concomitance with
another important entity. [There is a standard example offered
in poetics for this. The phrase is used to convey
a hamlet on the banks of Ganga although the literal
meaning is village in Ganga. The meaning of a hamlet on
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the banks of Ganga emanates by virtue of the intimate

concomitance of Ganga and its banks.]

Some persons who have none to be compared with-non pareil, who adhere to strict principles and who fulfill cherished
desires are approached by those who value righteousness. A
second technical meaning associated with logic is also intended
as follows: Certain causes which are firmly based on principles
although devoid of analogy are accepted by logicians for
proving a premise. [The poet unfortunately indulges in banality
in his attempt to show his skill as a wordsmith.]

We are surprised by some elderly persons who are endowed
with good qualities and who have a spotless reputation. [As in
earlier verses, this has an alternative meaning. It is associated
with some aspect of grammar, which is unfortunately obscure
to the translator. Words that belong to the class {words
which have undergone } would not have undergone
operation.

words also are associated with

peculiarity seen by the poet is that

. The

associated with

are also associated with , which is not normally the

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case! The commentator quotes two Panini Sutras :

and .]

Even if a person by himself is of no consequence (), he

attains eminence (

) by virtue of his association with

the mighty (). Panini is the authority for this. Panini

declares that a syllable which is by itself becomes

when followed by a conjunct consonant ()-> an

important rule in Sanskrit prosody. [The poet manages to bring

in similarity between an aspect of grammar and a statement of
worldly value by a clever use of words with double meanings.]

For the virtuous, + = dependence on untruth does

not exist in their words, but +-+ = attitude of not
being manly exists towards others damsels. =anger does
not manifest itself in the event of hurt caused by others, but
= a type of sacrifice is performed at the advent of spring.
[The virtuous do not tell untruth, their attitude to others
women is as if they do not have manhood and they do not get
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angry if they are hurt by others. The poet has transformed that
simple statement in to a puzzle by using words and

which have double meanings. is the name of a

sacrifice which is performed during spring.]

Good persons are like fire. Both are helpful to the world. They
are afraid of / (the dull/ water). They dispel
(ignorance/darkness). Through supply of ( ghee/

oblations) they please s (the best of scholars/ the divine

beings). [The poet displays his fondness for

.]

Virtuous persons are vehicles of various branches of
knowledge ( ); they are towering persons in
the world (

); their heart is occupied by God

( ); they protect their heritage (

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); they hold the lofty persons in high esteem (

); they are like mountains which provide shelter

to various trees ( ), whose interiors are a
refuge to deer ( ), which protect bamboo
groves [growing on the mountain] ( ) and carry

clouds ( ) at their top. [While translating such pun-built

poetic statements Gold indeed becomes Lead!]

The following shine forth as the pure conduct followed by the
learned:- Deep interest in the sages who are seekers of
Brahman, detachment towards other lowly beings and dislike
for the haughty and those who harm the civilized.

Who do not appreciate the virtuous who behave like the unruly
with the unruly, behave like women with others women,
behave like misers with those who do not follow the Vedic
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conduct? [A Virtuous person does not cooperate with the

unruly, his attitude to others women is as if he is himself a
woman and is extremely miserly in passing off his knowledge
when he needs to interact with those who do not follow the
Vedic conduct.]

Their nature is incomparably propitious; their speech is
faultless and pleasant; their intellect is unblemished; their
conduct is lofty and above reproach; their scholarship is
blameless; their heart is full of compassion. Even the desire to
get to know such persons certainly bestows happiness.

Forgiveness towards even serious crimes; mercy towards even
those who harm often; a sense of attachment in others
endeavours; a taste for sinless work; speech free of blame for
others; donating to those who deserve; deep devotion toward
Lord Krishna; these characteristics proclaim a person of
nobility.

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Their arms are long but their enmity is not long lasting. There
is sharpness in their intellect but not in their
speech. There is mildness in their smile but not in their mind.
Who among the knowledgeable do not like to serve such
persons?

Their attitude is the same between indebtedness and a wound,
between money and a blade of grass, between an evil-minded
person and filth, between sense objects and poison, between
worldly life and forest-fire. Such persons flourish protecting
the three worlds. [It is due to the presence of such great men
that the world sustains itself. Pleasant alliteration in the verse
is to be noted.]

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In the presence of the Sun () you are happy. In the presence

of the Moon () you shrink. You often provide
sustenance to the bees who seek shelter in you. You
permanently lower the slush (on which you grow). You are
called naaleeka. O Lotus, we know that Goddess Lakshmi
has made her abode in you rightly.
Meaning 2: In the presence of sages ( +) you are
happy. From the presence of those who are a source of sins
(+) you withdraw. You provide life to those who seek
refuge in you. You lower sins ( ). You never utter a lie

(+). We know that Goddess Lakshmi stays with you

rightly. (The second meaning refers to an enlightened person.)
|
Thus ends the second section dealing with the virtuous.
- ---

Now the section on the wicked.

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My speech hesitates to discuss the ways of those persons who
stray from the right way, who are unkind to one and all and
who deceive even those who are favourable to them.

The wicked start looking at the skies even at the news of
getting some wealth. They forget themselves even if they were
to move around the gates of the palace. Even with their
minutest of intelligence they loudly make fun of the learned.
Even their very sight leads to enhancement of sins.

The ocean() which is inhabited by dangerous living
beings, which roars loudly, which is capable of hiding
mountains ( --) and which has a royal pride
(finally) wanders inside the abdomen of Agastya
( += = ).

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A second meaning suggested is as follows: the dull-headed

person() who is surrounded by persons of vice, who is
loud-mouthed and who is good in hiding his family
background ( --) (finally) ends up revolving in
the hell of Kumbhipaaka. [The second meaning is topical
where as the first one arises out of apt choice of doublemeaning words. This alludes to the Puranic story of Agastya
drinking the ocean, resulting in the ocean wandering in his
abdomen. Kumbhipaaka is a section of hell where the
condemned are baked like in a potters kiln.

can be split as + or + . and

are considered equivalent.]

The wise [ ] restrain the wicked who take refuge in the
lowly, the middle class and the nobility [
] and who are very vocal in quarrelling.

Ladies with lovely eyes [ ] bind the girdle which closely

hug the thin middle [ ] and

which make noise at the time of love play [ - ]. [Here is a variant in the use of

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part has no particular reference to the topic and just hangs

there. = ]

The wicked are haughty [ ], constantly occupying an
inauspicious stance [ ] and are kept away by
the pious [

] and are by nature like the cemetery

fires which are hot [ ], which are all the time riding on
the inauspicious fire wood [ - - ] and which
are not touched by the sacred [
of

]. [An example

elegantly blended with ]

People are harassed by the groups of the wicked [],

who are dirty [], who threaten people []
even though they may be falling at ones feet. People are
troubled by chains of shackles [ ] which are dark
[], which are fearsome to look at [] even if
they are falling on ones feet.

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The wicked nurture luster only in Kaliyug. They hate the the
three sacred fires ( they hate tretaayug)( ); they destroy
those who have helped them (they destroy krutayug)
[ ]; they often take pleasure in denigrating others. (they
wander around finding fault with dvapurayug)[

]. ( The three sacred

fires , and . To hate the three

fires is to have disrespect for Vedic rites. Again the poet uses
to puzzle the reader. On a first reading the second
meaning may not flash and the reader is puzzled. On a second
reading it may strike to please him )

Good persons do not like even the smell of back-biters and
garlic. Back-biters and garlic have (

= a demeaning form, = thin skinned);

are condemned ( ); are (
= always incite towards bad ways, =
leads to vaayu, one of the three body humours) [ Similarity

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between back-biters and garlic is brought out through clever

use of .]

Who can lead life with comfort when the wicked, who obstruct
good conduct [ ] and are full of faults
[ ] are thriving? Who can move around with ease
when cloudy days which cover the skies [ =sky] and
cause slough all around [ ] are increasing?

On this earth [ ] the wicked who are ruthless attribute

numerous [ ] faults even to an all-knowing person

like poison which blackens the broad neck [ ] of

the omniscient Siva. (Reference is to the poison kaalakoota
which Siva drank and which caused blackening of his neck.)

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Demons(the wicked)[ ] are there only as a burden

for the earth [ ] and they are of light weight and
rejoice in rash acts [ ] and are tasteless. They are
intent on targeting to destroy the good qualities of others which
they come to know about.
A parallel meaning also appears as follows: The row of arrows
[ ] which rests on the bow [ ] and
which acts as a weight to the string [ ] is intent
on targeting to destroy the bow string of the enemy.


Persons lacking scholarship with their minds confused with
doubt and not having acquired the skills of those who are
learned in various scriptures roar in the assembly of scholars by
coming forward hastily in the determination of debate.
A second meaning appears as a shadow as follows: Goats [
] with hesitation go forward to cut hastily and not
getting the darbha grass [ ] of the scholars in the

sacrifice bleat. (In effect through the poet brings out

similarity between those who lack scholarship but still pretend
to be so and take part in debates and goats which come to the
sacrificial altar to snatch darbha grass.)

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Where can you not find the wicked who destroy others living?
It is only the wise men that help others who are rare. Stones
that hurt the feet are everywhere. It is only chintaamani, the
wish-fulfilling stone that cannot be obtained even if searched
for. [ is a mythical wish-fulfilling stone.]

He indeed is a great believer [ ] who is considered as
being devoted to the cause of others through offering oblations
and sacrifices [] and who has no knowledge [
] of others women. He indeed is a non-believer

[ ] who is known to be engaged in coveting others

wealth through persons of wicked deeds [ ] and
who is knowledgeable about the navels of others women
[ ]. ( The poet has cleverly managed to define a
believer and a non-believer in one verse using

although the

definitions by themselves may not be convincing.)

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O cuckoo, connoisseurs listen to your song which is ambrosia to
the ears. They do not give back anything to you. You survive on
tree leaves only. Crows make harsh sounds that diminish the life
time of ears. Even the enlightened provide them with oblations.
Alas, this is indeed the play of Fate. [ The Poet conveys through
this
that while people take full benefits from a merited
person without duly rewarding him they unduly reward those who
have no merit at all.]

Association with the wicked which leads to harm happens of its
own accord. Even with great effort, company of the virtuous,
which is most pleasant is difficult to attain. Without any effort
on the part of the farmer weeds grow in the field. How much of
farmers labour is required for sprouting of the (desired) grain?


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The difference between a back-biter and the cemetery fire is

only this much: - The first one steals (from) the range of fields
belonging to Brahmins, the latter burns the rows of lifeless
bodies. [ It is virtually not possible to bring out the sparkle of
the verse in a translation. has two meanings
1. the range of fields of Brahmins. 2. row () of lifeless
(

) bodies ( ).]

Slanderers and demons frighten only the timid. Anyone giving
shelter to them steadily gets dissipated. [A person possessed by
a demon is supposed to get weakened and emaciated steadily.]

Persons who are hollow inside and who are dangerous to many
from outside get destroyed due to mutual conflict like bamboo
trees. [ Bamboos are hollow inside and have many thorns
( ) and get destroyed due to frictional fire.]

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The wicked are very crooked like the locks of hair of women
from Karnataka; they are by nature unsteady like the glances of
women from Bengal; they are libertines [] like the red
[] lotus-like feet of women from Gujarat; they are
apathetic [ ] like the gentle [ ] smiles of Magadha
women and are mean [ ] like their small [ ] waists;
they are sinful [], act [ ] and look up like the
dark [] breasts of Pandya women, which dance

[ ] and look up. [ The poet again uses to bring out

similarity between the various aspects of women from various
parts of the Country.]

Wicked persons who like to be in close contact with others

very much (
) and who are always the abode of

fickleness and lethargy ( ) are surrounded by the

corrupt who come in the way of a living of the best among the
virtuous (
).
A parallel meaning appears in the background as follows:
Threshing floors () which are by nature in contact
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with lots of grains ( ) and which are the storing place

for straw ( ) are frequented by the vicious (oxen)
which obstruct food for the diligent oxen (
).

The learned are denoted by the words which are far removed
from the platform of worldly life (- - ) such as:
they are oriented towards renouncing the worldly life (-

---); they clearly lack interest in ordinary

humans ( - - - ); they are compassionate

in order to be protective ( - - - ); they are
well versed in Vedanta ( - ); they give

happiness to the indigent ( - - ). The wicked

are also denoted by the same phrases without , , , , .
(---- - ) They are oriented towards neglecting
the essence (- ---); they clearly dislike
the respected ( - - - ); Their compassion is
short lived ( - - - ); they cow down those
who are subdued ( - ) ; they do not give any
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happiness (to any one) (- - ). [It is indeed a

tour de force in poetic wizardry!]

Even if endowed with the slightest of wealth neglecting even
those who are closely known, making all out efforts to prevent
others from reaching their goals, while in ones presence using
words of honey to breath poison at the back, to disregard the
group of the learned, these (characteristics) proclaim a man to
be ill-mannered.

Thus ends the third section dealing with the wicked.

----

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Now is the section dealing with the generous.

A generous person is indeed an unusual (great person,
cloud) . He is - - (one who does not dislike the
spiritual preceptor, one who has no dislike for swans). He is
-- - (one who does not destroy the luster of
penance, one who does not destroy the luster of summer). He is
- (one who gives protection, --= one who does
not provide water.) He is -- (one who does not

have the appearance of the wicked, --=one who is

not associated with the sky.) He is - (one who does
not waver, one who is not associated with lightening.) He is - (not an enemy of sacrifices, -- = not
associated with water.) On this earth he rains auspiciousness
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which grants fame. What a wonder! [ Swans fly away to manas

lake during rains. Clouds destroy the luster of summer. Clouds
supply water and are over the sky and are accompanied by
lightening. A generous person is a type of cloud () who has
characteristics diametrically opposed to that of a cloud! What
a wonder!]

The generous person and the miser who earn money
continuously in order that others may enjoy inevitably make
their own dependants penniless. (The misers money gets stolen
or is confiscated by the king.)

A world renowned person of generous disposition is out beaten
by a miser who has no compassion. Because while the former,
taking it to be straw, lets go collected money which seeks
shelter, the latter, taking it to be money, does not let go even
straw which falls at his feet.

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How can Karna, son of Sun-God become eligible to fame for
charity? Shibi gave only some flesh. What is great about Moon,
whose rays are supposed to be drunk by divine beings? The
qualities of the blessed virtuous, who give away every thing are
unattainable even by a preceptor due to lack of appropriate
examples.[ What the poet seems to convey is that a preceptor
will be hard pressed to explain the qualities of a generous
person who gives away all as he is unable to find suitable
parallels from mythology.]

The virtuous consider only that person as a ruler for whom two
things are like straw namely the army of the opponent at the
time of rage and Golden mountain Meru at the time of charity.
[ A ruler will not bother about the might of the opponent when
he is enraged and he will not consider even Meru as too
precious at the time of charity.]

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Those who protect many continuously fulfill through
munificence the desires of those who have lined up seeking
their protection. It is therefore quite appropriate that they are
known in the corners of the world and they belittle Karna.
A second meaning: The elephants [] continuously fulfill
the desires of the bees [] that approach them by their rut

[]. It is therefore appropriate that they fan their ears []

in the corners of the world. [Reference is to dig-gajas which
are supposed to carry the earth at its four corners.]

Sometimes the effect has broader significance than the cause.
The faultless munificence of a reputed wealthy person certainly
satisfies the desire for dakshinaa. His fame (however) spreads
in all directions. [The sparkle of the verse can be felt in
Sanskrit only. and have each two meanings.
=1. desire and 2. direction (South, North etc.) . =1.
gift given to Brahmins in a ritual. 2 Southern direction. While
the munificence of the rich does -- his fame
which is the effect of his munificence does --!]

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The generous person is indeed blessed and excels the cloud.
Because, while he extends care to those seeking his help
[- ] cloud does nurture of the new neepa tree. [- ]. [The poet again demonstrates his skill as a
wordsmith. There is an apparent contrast between a donor and
a cloud. One does , the other !]

Scholarship is sullied by being impolite, wealth by being

avaricious, the grace of customary conduct by being associated
with the wicked, good heritage by following vile occupation,
literature by dealing with un-exalting material, labour by being
attached, efficiency by serving the lowly masters, and charity
by using of unkind words. [The poet has thankfully departed
from his normal style to reach the levels of Bhartrhari!]

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Scholarship of a person of well known ancestry, forgiveness of

a saint, civility of a king, controlled sweet words of a donor,
humility of an erudite scholar, lack of haughtiness of a wealthy
person, easy accessibility of a great person are all called the
fragrance of Golden flower. [ Such combinations of qualities
are a rarity and if and when they occur they are indeed to be
highly praised.]

The miser and the philanthropist both cause surprise to the
learned by their actions. The miser cuts off the requests of
those who seek his help and does not look at the face of a
hungry person. The philanthropist gives liberally to those who
come to him and does not ever have to look at the face of a
hungry person. [ Here again the poet depends on to bring
about an apparent similarity between a miser and a
philanthropist. means 1.cutting and 2.giving, the former
applies to the miser and the latter to the philanthropist. While
the miser does not ever look at a hungry person, the
philanthropist ensures through charity that he does not have to
look at a hungry person.]


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It is of course natural that persons of self-respect feel small to
beg for fear of losing self-respect. We say that it is indeed
surprising that even a liberal person feels small at the time of
giving more than what the supplicant requests. [The liberal
person feels small with a feeling that he could have given
more.]

A person of liberal disposition has water in his lotus-like hands
while happily donating money to the deserved. A person of
miserly nature, on the other hand has water in his eyes. [The
reference is to the practice of pouring water through the palm
while donating.]

The liberal person and the miser both protect their money all
the time by keeping the money in the safe custody of a ( a
deserving person, a vessel). The donors money will be
available for enjoyment in his later births whereas that of the
miser will be of no use for ever.

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Devotion to Lord Krishna, faith in vedic rituals, friendship with
sages who have knowledge of Brahman, charity to the
deserving, stay in a holy place are all possible only by the good
deeds done in prior births.

By not thinking of Vishnu ones mind gets polluted. By not
serving the virtuous ones conduct gets polluted. Money gets
polluted if it is not given to those who need it. A persons
speech gets polluted by lack of studies.

The dull headed person revolves in the beginning-less cycle of

life and death by not distributing wealth to the deserving, by
not conquering the senses, by not reciting the Vedas, by nor
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performing the prescribed rituals, by not understanding the real

nature of things and by not thinking of the qualities of Lord
Hari.

The hands of kings do not shine without charity. The conchlike throats of doe-eyed ladies do not shine without singing.
The hearts of Brahmins do not shine without meditation. The
branches of trees do not shine without fragrant flowers.

The misers while not distributing [+ ] anything to the

indigent, collect even straw for lifes sustenance when others
are distributing gifts [ ]. They are like the bad
soldiers who reserve their fight [ +] towards the
helpless and eat grass when enemies are engaged in killing
(cutting) [ ]. [The reference is to the custom of
sparing an enemy who is prepared to eat grass as a symbol of
willing to be subjugated.]

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There is nothing very astonishing in Krishna, the enemy of
Kamsa, who had earlier stolen the clothes of cow-herdesses,
giving away a chain of clothes to Draupadi in her distress. Who
does not rejoice at the vow of gentle kings who give to
suppliants without getting anything from anyone? [ Kings are
supposed to give and not take anything from others. This
echoes the sentiments expressed by Rama when he met with
Guha, as reported to Bharata by Guha,
VR -2-87-17.]

Thus ends the fourth section on the generous.

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Now then the miscellaneous section

The Sun, who is a friend of lotus enables a lotus which is in
water to bloom; but alas destroys the lotus with its fierce rays
when the lotus is bereft of water. For those who have no shelter
even a relative becomes an enemy.

A fierce person even if he is called a friend cannot be trusted
during times of distress. The sun who is called a relative of
lotus but dries up the lotus bereft of support (of water) is an
example for us. [It is a repetition of the idea in the previous
verse.]

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A night without the moon [+], a lake which lacks
the embellishment of a group of lotuses [+] and an
august assembly [] which lacks persons of taste in the
nine sentiments [++ ] do not shine. [Note the

repetition of and . Such repetition with

different meanings constitutes , a word-embellishment.]

A persons mouth which is bereft of Vedic chants is useless. A
group of villages which lacks the flow of a river does not shine.
A gift that is not accompanied by horripilation serves no
purpose. I consider that a life without mental recitation of Hari
(God) is as good as being dead. [When giving a gift the giver
should be so involved emotionally with the act of giving that he
experiences horripilation.]

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Sandal trees give pleasure to others even at the cost of
themselves going to pieces. Cows give milk daily according to
the feed given to them. Scorpion and similar creatures come to
life by killing their own mothers. Flies-even dead ones- cause
men to vomit food when they are ingested. [Good persons will
be good under all circumstances while bad persons will be bad
under all circumstances.]

A noble person diligently bestows benevolence with no
hindrance to a supplicant person who is far away just as to a
person who is near by. Does not the sun who is propitious to
the lotus which is in the navel of Vishnu who stays in his orb
also take care of the lotus which is far away? [Vishnu is
supposed to be ( ) at the center of Suns
orb.]

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O bird [ ], having seen its height, with a lot of desire and

boldness you want to go up this wretched mountain
[ ] which is full of thorns and difficult to enter. Why
so? With a lot of effort even if you go to that mountain which
is surrounded by hunters [ ] you will only reach a
plateau [

]. [ Due to certain words having two meanings

another meaning reveals itself as follows: O Brahmin ( ),

why do you want to go to this wretched king ( ) who is

surrounded by avaricious persons ( )? Even if you go to
him you will only get a pittance. (

is a measure.) ]

It is the sun who travels along the sky and it is men who get
old! Worldly attractions steal the minds and the living beings
get caught! Attachment ( =oil) is to ones women and
children, but the fire of greed is lit up! How is it that effect is
felt by something different from the object that was the cause?

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If an unskilled fickle minded person begs before a miserly king

he is certainly a person with no shame. If he does not do that he
would hardly fill his belly! [What the poet suggests is that a
decent person with self respect will not go to a worthless king
even if he has to go hungry. Note the use of in the verse;
repetition of ,

. ]

Those who serve a king for long, who gets agitated by even a
small fault and who is getting weakened steadily will only
receive every night only a mouthful of his feet like chakora
birds which receive during night only a mouthful of moons
rays () by serving the moon who brightens up the opening
of the night () and who gets weakened steadily. [The poet
contrives a simile based on a few double-meaning words he
has chosen to use. It is an oft-repeated poetic myth that
Chakora birds live on moons rays. The idea he wants to
convey is that it is futile to serve a bad master. ]

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Those who are far away from the ability to discriminate right
and wrong have the intellect of a sheep. Their instruments for
recreation are (funny) talking, (funny) dresses, astrology and
depravity.[Note the alliteration- repetitive use of - in the
verse.]

If we compare the type of affection shown by a mother and a

person who finds faults with others, we find that affection
shown by the latter is greater. Mother handles the refuse of her
child by taking it between mud with hesitation, whereas a
person who finds faults with others handles all sorts of faults
(refuses) of others with his tongue without any hesitation. [This
is a sarcastic remark against persons who criticize others
freely.]
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Wise persons do not take the wrong step even in times of crisis.
By nature, they interact through truthful speech. They do not
swerve from the promised dharma. Their pious conduct is
beyond speech and thought.

People flock to a person who considers himself blessed by

touching the edge of the garment covering the breasts of a
cursed dancing girl who gets excited by the prospect of some
income. So they do not know the numerous killing houses of
Yama, the God of death that future holds for them. It is only
one in a hundred that indulges in worshipping Narayana
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fearing death. [The poet gets led away in his versifying a simple
thought that most people drift towards worldly pleasures while
only a select few take to devotion to God. There is a long
compound word -- -
- -- -

-- .]

O Peepul tree, you are to be respected for the reason that Lord
Krishna equated you with himself. The virtuous revere the
arani stick which originates from you, more than yourself. For
the ascetics engaged in Vedic sacrifices, fire which originates
from arani is much more to be revered as even Gods live on
faultless oblations brought to them by God of Fire. [The poet
perhaps implies that what one values depends on ones
knowledge. He may also be suggesting that progeny of great
persons excel themselves. Arani is the stick made out of
Peepul(?) tree which is used to generate fire in a Vedic
sacrifice. Is it Peepul or Shami? Scholars may debate.]

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O Ketaka tree, people are mostly afraid of even passing by

your side. If someone who likes your flowers wades to you
bearing much discomfort, the thorns which protect you pull his
clothes. There are snakes to kill him if he ventures further
bearing your thorns. [ Ketaka is a thorny cactus(?) which bears
yellow oblong flowers with a heady fragrance. ( Taale in
Kannada, perhaps Taalam poo in Tamil.) Girls weave the
flowers into their plaits. It is said that snakes live around these
trees. What the poet wants to convey depends on the
imagination of the reader. An intrepid person bent on
achieving his goal has to cross many obstacles. What is the use
of an attractive thing or person if it/he/she is virtually
unreachable? etc.]

These wretched trees, alas, which yield bitter fruits year after
year and which cause death to men live long years. Look at
these plantain trees which give delicious fruits and have short
life. Does Fate have any discrimination? [The poet stresses the
well known saying .]

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O merciless Crow, why do you angrily peck at this sweet
voiced cuckoo which you have yourself brought up because of
its fault in not being able to make the ear-killing sound natural
to crows?

Let the young camel have all round (body) bends; let it create
fever of (our) ears with its sounds; even then it deserves praise.
While it swallows the sharp thorny plants and tears down
swiftly the group of neem trees it leaves the mango tree
unharmed. [It indirectly perhaps refers to a harsh king who is
merciless but leaves the devout and the learned unharmed.]

The elephant fills its belly, without any difficulty, with food
bestowed by the king through repeated entreaties. Look at this
mosquito with a tiny stomach which alas makes noise in all
directions with the desire of a little of food fit to be abandoned.
[The poet compares the royal and dignified way of an elephant

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with the despicable way of a mosquito in the matter of

consuming food.]


Thus ends the fifth section dealing with the miscellaneous in
Subhashitakaustubha among the works of
Atreya Venkatacharyayajva.
||
THE END

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