SATAKAS OF BHARTRIHARI Bhartrihari, and the object of this Intro- duction is not so much to set forth poems that go to make up that long epic—it is as if a. Telugu Collection for the British Library, London. Digitized by the SVK Library, India. OF the three Satakas or centuries of couplets ascribed to Bhartrihari, the Mti and . Much, therefore, as to the date and authorship of these poems must be left to.
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If we could enjoy the beautiful poetry, the amazing analogies, and the . Poetry in metered verses, with wonderful analogies explaining some great truths is a. Sri Aurobindo recognised Bhartrihari as a Kshatriya and pointed out that “all his poetry breathes that proud, grandiose, arrogantly noble spirit of that old. BHARTRIHARI POEMS PDF - Bhartṛhari is a Sanskrit writer to whom are normally ascribed two influential Sanskrit texts. Bhartrihari's poetry is aphoristic, and.
In his poems he longs for an ascetic, virtuous life, but he cannot help but indulge in, and describe in beautiful verse, the pleasures of sharing wisdom and virtue in civic life, and of course the pleasures of the flesh.
His three part Satakatraya presents verse first on wisdom and courtly life, then on love, and renunciation. Why do you never, even in error, remember what is pure that Brahman, through which you would reach your final bliss?
It makes you pause and reread, and rethink, and read again. The collection as a whole does the same, because what Bhartrihari praises in one poem he satirizes or condemns in the next. He is honest in portraying his higher and baser instincts, even if they are filtered through the highly refined and rule-bound form of Sanskrit poetry. The introduction is a compact but effective primer in Sanskrit verse and the work of the two authors. Bhartrihari's work is in the fragmentary lyric style khandakavya as opposed to the narrative lyric style mahakavya.
Each short poem in khandakavya style is meant to stand alone as a complex artistic creation, even though it is part of a collection. Sanskrit poetry relies little on rhyme, but depends on alliteration, assonance, and consonance.
The miniature mold of each verse is expanded by poetic exploitation of the suggestive overtones dhvani of words and images…The notion of rasa is at the heart of Sanskrit poetry. In this life, all is fraught with fear. Renunciation alone is fearless. The root of health has always round about it A thousand worms in the form of dangers and disease.
Where fortune falls, open a hundred gates of danger. Whosoever is born, him death will surely swallow. Say, where is that Providence who ever created Anything that died not? Life is like a wave upon the waters, Youth only remains a few days. Wealth is like a fancy of the mind, It immediately vanishes. Enjoyment is like a flash of lightning amongst dark clouds. Our most beloved one is only for a moment. Knowing this, O man, give your heart unto Brahman To cross this ocean of life.
Verse Verse 40 Ah, where is happiness in this life? At best it lasts but a hundred years, of which half is spent in sleep; of the other half, half in decrepitude; of what remains — one half goes in childhood and, of the rest, still half in serving others!
O man, in this futile, wave-like life Where is happiness? Now you appear as child And now as a youth, whose whole occupation is love.
This moment poor, another wealthy, Now a babe, and again a decrepit old man. O actor man, at last you vanish from the stage When death beckons you behind the scenes! Verse 50 You are a king, but we have served Gurus, Who are great in knowledge. You are known by your wealth as a king, We for our knowledge. There is infinite difference between us and you, Therefore we are not the persons to wait upon you, O Kings!
Oh, when will that day come, When in a forest, saying "Shiva", "Shiva", My days shall pass? A serpent and a garland the same, The strong foe and the friend the same, The flower-bed and the stone-bed the same, A beautiful woman and a blade of grass the same! Verses 85, 90 O Shiva, when shall I be able to cut To the very roots of my Karma, By becoming solitary, desireless, quiet — My hands my only plate, and the cardinal points my clothing?
The fruits are sufficient food, The waters of the mountain sufficient dinner, The earth a sufficient bed, And bark a sufficient garment — These are all welcome. Only I cannot bear the proud words of fools, Whose organs are all disordered by the drink Of the wine of new wealth! Verse 54 What if you have got the wealth that fulfils every desire? If your foot is on the heads of your foes, What of that?
If you have made all your love wealthy, If your body remains a Kalpa A periodic cycle of creation and dissolution.
The only thing to be desired is Renunciation Which gives all love to Shiva. Verse 67 Fear only life, that brings Birth and Death, Have no love of friends, no lust, no attachment. Alone, living alone in a forest, What is more to be longed for than this Renunciation. Verse 68 Going searching in the lower regions, Going into the skies, Travelling through all the worlds, This is but the fickleness of the mind.
Ah, friend, you never remember the Lord Who resides within you!
How can you get happiness? Freedom alone takes off the weight of this dreadful world, Here is the truth: the rest is all shop-keeping.
Verse 71 When the body is still healthy and diseaseless, When old age has not yet attacked it, When the organs have not yet lost their power, And life is still full and undiminished, Now, now, struggle on, rendering great help to yourself! My friend, it is useless to try to dig a well In a house that is already on fire!
Verse 84 Oh when will that time come, When in a beautiful full-moon night, Sitting on the banks of some river, And in a calm, yet high notes repeating "Shiva! Verse 85 When, wearing only the Kaupina, Loincloth. Lying on the sands of the holy Ganges in Benares, When shall I weep aloud, "O Lord of ghouls", Saying this, and whole days shall pass like moments?
Verse 87 When, bathing in the pure Ganges water, Worshipping Thee, Omnipresent, with holy fruits and flowers, Stretching myself on stones in a stony cave, My whole soul shall go into meditation, And according to the voice of my Guru, I shall avoid all misery, and purify The mind defiled with serving the rich.
Verse 88 This whole wide earth my bed, My beautiful pillows my own two arms, My wonderful canopy the blue sky, And the cool evening air to fan me, The moon and the stars my lamps, And my beautiful wife, Renunciation, by my side, What king is there who can sleep like me in pleasure? Verse 94 This Universe is only a little circle. What is there to desire in it?
Will the ocean go into waves By the jumping of a little [fish?It is in the end more decorative than creative. Bhartrihari has certainly some unflattering things to say about women, but does not appear the pampered ruler so much a shrewd and needy brahmin. Things are indeed seen vividly but with the more outer eye of the imagination, observed by the intellect, reproduced by the sensuous imagination of the poet, but they have not been deeply lived in the spirit.
A man of wealth is held to be high-born Wise scholarly and discerning Poemss and even handsome — All virtues are accessories to gold! The predominantly intellectual turn appears in the abundance of another kind of writing, the gnomic verse, subhasita. In these varied settings we get a singularly complete impression of the mind, the tradition, the sentiment, the rich, beautiful and ordered life of the India of the times, not in its very deepest things, for these have to be sought elsewhere, but in what was for the time most characteristic, the intellectual, vital and artistic turn of that period of her culture.
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