vaktraṁ na te vitilakaṁ malinaṁ viharṣaṁ
Содержание книги
- paraṁ karmāpaviddha-dhīḥ
- purañjanasya caritaṁ
- babhrāma pṛthivīṁ prabhuḥ
- parikhair akṣa-toraṇaiḥ
- puryās tu bāhyopavane
- pañca-śīrṣāhinā guptāṁ
- stanau vyañjita-kaiśorau
- kā tvaṁ kañja-palāśākṣi
- nāsāṁ varorv anyatamā bhuvi-spṛk
- itthaṁ purañjanaṁ nārī
- O respectful one! The men and women are my friends. While I sleep the snake protects this city.
- dharmo hy atrārtha-kāmau ca
- samudya samayaṁ mithaḥ
- khadyotāvirmukhī ca prāg
- dakṣiṇena purañjanaḥ
- nirvāk-peśaskṛtāv ubhau
- kvacid gāyati gāyantyāṁ
- Chapter Twenty-six. Purañjana Goes Hunting. nārada uvāca. sa ekadā maheṣvāso. rathaṁ pañcāśvam āśu-gam. dvīṣaṁ dvi-cakram ekākṣaṁ. tri-veṇuṁ pa
- Fond of hunting, giving up his wife who was difficult to give up, full of pride, he took his bow and arrow and went to hunt in the forest.
- ya evaṁ karma niyataṁ
- tataḥ kṣut-tṛṭ-pariśrānto
- antaḥpura-striyo 'pṛcchad
- tvat-priyā yad vyavasyati
- ikṣā-daṇḍaṁ na yuñjate
- vrīḍā-vilamba-vilasad-dhasitāvalokam
- vaktraṁ na te vitilakaṁ malinaṁ viharṣaṁ
- Chapter Twenty-seven. Purañjana Enjoys Life. nārada uvāca. itthaṁ purañjanaṁ sadhryag. vaśamānīya vibhramaiḥ. purañjanī mahārāja. reme ramayatī patim. Nārada said: O
- raho 'numantrair apakṛṣṭa-cetanaḥ
- kṣaṇārdham iva rājendra
- teṣu tad-riktha-hāreṣu
- purañjana-puraṁ yadā
- tri-lokīṁ varam icchatī
- tato vihata-saṅkalpā
- atho bhajasva māṁ bhadra
- prajvāro 'yaṁ mama bhrātā
- purañjana-purīṁ nṛpa
- tmānaṁ kanyayā grastaṁ
- When the city was being attacked by old age, the protector of the city, seeing his abode attacked by Yavanas, and himself touched by Prajvāra, became most distressed.
- lokāntaraṁ gatavati
- paśuvad yavanair eṣa
- rāja-siṁhasya veśmani
- tasyāṁ sa janayāṁ cakra
- agastyaḥ prāg duhitaram
- rājarṣir malayadhvajaḥ
- kṣut-pipāse priyāpriye
- sākṣād bhagavatoktena
- patiṁ parama-dharma-jñaṁ
- uttiṣṭhottiṣṭha rājarṣe
- api smarasi cātmānam
- O noble one! I and you were two swans, friends in Mānasa Lake. Previously, for a thousand years, we were without a house.
vaktraṁ na te vitilakaṁ malinaṁ viharṣaṁ
saṁrambha-bhīmam avimṛṣṭam apeta-rāgam
paśye stanāv api śucopahatau sujātau
bimbādharaṁ vigata-kuṅkuma-paṅka-rāgam
I never see your face without tilaka, soiled and devoid of joy, frightful with anger, dull, and without affection. I never see your splendid breasts soaked in tears, or your red lips without betel stain.
Inever see your face without tilaka. Now I see it without tilaka. That is my misfortune. I never see you without red lips stained with betel (kuṁkuma-paṅka-rāgam). In another version, the phrase modified “breasts.” The present condition indicates that the intelligence is not pleased as she was formerly.
|| 4.26.26 ||
tan me prasīda suhṛdaḥ kṛta-kilbiṣasya
svairaṁ gatasya mṛgayāṁ vyasanāturasya
kā devaraṁ vaśa-gataṁ kusumāstra-vega-
visrasta-pauṁsnam uśatī na bhajeta kṛtye
Be kind to me, your friend, suffering from attachment, who committed sin by going to hunt on my own! For amorous activities, what woman would not embrace her husband under her control, whose independence has been shattered by the agitation of Cupid’s arrow?
He prays for the mercy of his wife. Devaram (beloved husband) means “he who bestows (ra) amusement (deva).” His independence as a man (pauṁsnam) has been shattered by the agitation of Cupid’s arrow. Who would not accept such a husband for affectionate activities of love (uśatī-kṛtye)? This verse describes directly meeting with the dharmic intelligence. Be pleased and reside in my heart. I am uncontrollable (svairam), having committed sin by going hunting and killing. Hunting and committing sin are equivalent in meaning according to the dictionary. Good intelligence should be situated with him. He expresses this principle by a particular question. Just as a woman does not give up her lover who has done wrong, so intelligence should not give me up. O good intelligence! Do not give me up.
Thus ends the commentary on the Twenty-sixth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
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