{"id":38799,"date":"2017-02-19T02:12:25","date_gmt":"2017-02-18T20:42:25","guid":{"rendered":"http:\/\/globalpress.hinduismnow.org\/?p=38799"},"modified":"2017-02-19T02:12:25","modified_gmt":"2017-02-18T20:42:25","slug":"mattebhendra-vibhinna-kumbha-pisita-grasaika-baddha-sp%e1%b9%9bha%e1%b8%a5","status":"publish","type":"post","link":"https:\/\/globalpress-new.hinduismnow.org\/?p=38799","title":{"rendered":"mattebhendra-vibhinna-kumbha-pi\u015bita-gr\u0101saika-baddha-sp\u1e5bha\u1e25"},"content":{"rendered":"

In this series we bring to you some works from SadAsvAda written by Mohan K.V. SadAsvAda <\/a>is travelogue of authors Journey through Sanskrit literature where he finds vastness of Sanskrit literature. Sanskrit literature which covers an enormous array of genres from profound philosophical speculation to emotional tear-jerkers to sword-and-sorcery fantacy fiction to sharp satire and beyond. this series presents some selected verse from Vast sanskrit literature, explains its context and discusses it literary features.<\/p>\n

\u0938\u0926\u093e\u0938\u094d\u0935\u093e\u0926<\/b><\/h1>\n
\u00a0<\/b><\/div>\n

\u092e\u0924\u094d\u0924\u0947\u092d\u0947\u0928\u094d\u0926\u094d\u0930-\u0935\u093f\u092d\u093f\u0928\u094d\u0928-\u0915\u0941\u092e\u094d\u092d-\u092a\u093f\u0936\u093f\u0924-\u0917\u094d\u0930\u093e\u0938\u0948\u0915-\u092c\u0926\u094d\u0927-\u0938\u094d\u092a\u0943\u0939\u0903<\/span><\/em><\/p>\n

(mattebhendra-vibhinna-kumbha-pi\u015bita-gr\u0101saika-baddha-sp\u1e5bha\u1e25)<\/span><\/em><\/div>\n
<\/div>\n
Meaning:<\/strong><\/div>\n
\n
Literally, “rutting elephant king-broken-forehead-meat-mouthful-only-tied-desire”, meaning “He whose only desire is a mouthful of meat torn from the forehead of a rutting tusker”<\/div>\n<\/blockquote>\n
Context<\/strong>:<\/div>\n
\n
This phrase is from Bhart\u1e5bhari’s N\u012bti\u015batakam. Chances are, if you have ever enjoyed a subh\u0101\u1e63ita in the\u00a0\u015b\u0101rd\u016blavikr\u012b\u1e0dita metre, you’ve seen a glint of\u00a0Bhart\u1e5bhari’s\u00a0genius. This philosopher-king distinguished himself with his eloquence, clarity of thought and wordsmithery in his famous three<\/div>\n

\u015batakas.<\/em><\/p>\n

<\/div>\n
This line appears in a verse describing the self-respect of a lion, as an allegory to the conduct of self-respecting men:<\/div>\n<\/blockquote>\n
\n
\u0915\u094d\u0937\u0941\u0924\u094d\u0915\u094d\u0937\u093e\u092e\u094b\u093d\u092a\u093f \u091c\u0930\u093e\u0915\u0943\u0936\u094b\u093d\u092a\u093f \u0936\u093f\u0925\u093f\u0932\u092a\u094d\u0930\u093e\u092f\u094b\u093d\u092a\u093f \u0915\u0937\u094d\u091f\u093e\u0902 \u0926\u0936\u093e\u092e\u094d<\/span><\/em><\/div>\n<\/div>\n
\n
\u0906\u092a\u0928\u094d\u0928\u094b\u093d\u092a\u093f \u0935\u093f\u092a\u0928\u094d\u0928-\u0926\u0940\u0927\u093f\u0924\u093f\u0930\u092a\u093f \u092a\u094d\u0930\u093e\u0923\u0947\u0937\u0941 \u0928\u0936\u094d\u092f\u0924\u094d\u0938\u094d\u0935\u092a\u093f \u0964<\/span><\/em><\/div>\n
\u092e\u0924\u094d\u0924\u0947\u092d\u0947\u0928\u094d\u0926\u094d\u0930-\u0935\u093f\u092d\u093f\u0928\u094d\u0928-\u0915\u0941\u092e\u094d\u092d-\u092a\u093f\u0936\u093f\u0924-\u0917\u094d\u0930\u093e\u0938\u0948\u0915-\u092c\u0926\u094d\u0927-\u0938\u094d\u092a\u0943\u0939\u0903<\/span><\/em><\/div>\n
\u0915\u093f\u0902 \u091c\u0940\u0930\u094d\u0923\u0902 \u0924\u0943\u0923\u092e\u0924\u094d\u0924\u093f \u092e\u093e\u0928\u092e\u0939\u0924\u093e\u092e\u094d \u0905\u0917\u094d\u0930\u0947\u0938\u0930\u0903 \u0915\u0947\u0938\u0930\u0940 \u0965<\/span><\/em><\/div>\n<\/div>\n
<\/div>\n
\n
k\u1e63utk\u1e63\u0101mo’pi jar\u0101k\u1e5b\u015bo’pi \u015bithilapr\u0101yo’pi ka\u1e63\u1e6d\u0101\u1e43 da\u015b\u0101m<\/span><\/em><\/div>\n
\u0101panno’pi vipanna-d\u012bdhitirapi pr\u0101\u1e47e\u1e63u na\u015byatsvapi |<\/span><\/em><\/div>\n
mattebhendra-vibhinna-kumbha-pi\u015bita-gr\u0101saika-baddha-sp\u1e5bha\u1e25<\/span><\/em><\/div>\n<\/div>\n
\n
ki\u1e43 j\u012br\u1e47a\u1e43 t\u1e5b\u1e47amatti m\u0101namahat\u0101m agresara\u1e25 kesar\u012b ||<\/span><\/em><\/div>\n<\/div>\n
\n
(\u015b\u0101rd\u016blavikr\u012b\u1e0dita\u00a0metre, 19 syllables per line)<\/div>\n
<\/div>\n
“Tormented by hunger, weak with age, brittle all over, facing difficult times, his majesty lost, his very breath close to ceasing – even in such a situation, does a lion, the foremost of all self-respecting beings,\u00a0whose only desire is a mouthful of meat torn from the forehead of a rutting elephant, stoop to eating withered grass?”<\/div>\n
<\/div>\n
This poem is ripe with implications (\u0927\u094d\u0935\u0928\u093f) – the meat of a rutting elephant<\/i>, not, say, that of a doe; from the elephant’s forehead<\/i>, presumably after having killed it in a straight confrontation, not a sly attack from behind.<\/div>\n
<\/div>\n
At another level, the very structure of the poem resonates with the implication – the first two lines, describing the lion’s old age and physical frailty, are all composed of short words that break up over and over. In contrast, the third line roars powerfully, a single 19-syllable bahuvrIhi compound<\/i>, when the lion’s temperament is described. The contrast is so sharp that the 4th line need barely be said aloud – the majesty of the lion’s temperament has already made its physical weaknesses irrelevant.<\/div>\n<\/blockquote>\n
A THOUGHT FOR TODAY:<\/div>\n
\n
\n
\n
\u0905\u0939\u0902 \u091a \u0924\u094d\u0935\u0902 \u091a \u0930\u093e\u091c\u0947\u0928\u094d\u0926\u094d\u0930 !\u00a0\u0932\u094b\u0915\u0928\u093e\u0925\u093e\u0935\u0941\u092d\u093e\u0935\u092a\u093f \u0964<\/em><\/div>\n<\/div>\n<\/div>\n<\/div>\n
\n
\n
\n
\u092c\u0939\u0941\u0935\u094d\u0930\u0940\u0939\u093f\u0930\u0939\u0902 \u0930\u093e\u091c\u0928\u094d !\u00a0\u0937\u0937\u094d\u0920\u0940 \u0924\u0924\u094d\u092a\u0941\u0930\u0941\u0937\u094b \u092d\u0935\u093e\u0928\u094d \u0965<\/em><\/div>\n<\/div>\n<\/div>\n<\/div>\n
<\/div>\n
\n
\n
\n
\n
\n
aha\u1e43 ca tva\u1e43 ca r\u0101jendra !\u00a0lokan\u0101th\u0101vubh\u0101vapi |<\/em><\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
\n
\n
\n
\n
\n
bahuvr\u012bhiraha\u1e43 r\u0101jan !\u00a0\u1e63a\u1e63\u1e6dh\u012b tatpuru\u1e63o bhav\u0101n ||<\/em><\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
\n
<\/div>\n
As would be clear by now, a large part of our project will be fulfilled by beautifully constructed\u00a0bahuvr\u012bhi\u00a0compounds. This verse is a fun take on the idea of a\u00a0bahuvr\u012bhi.<\/div>\n
.<\/div>\n
A beggar tells a king, “O King, You and I are both\u00a0lokan\u0101thas – I just happen to be the\u00a0bahuvr\u012bhi and you the 6th tatpuru\u1e63a!” –\u00a0lokan\u0101tha, literally “world owner”, can either mean King if taken to mean “Owner of<\/b> the world” (6th tatpuru\u1e63a sam\u0101sa) or Beggar, if taken to mean “He whose owner is the world” (bahuvr\u012bhi\u00a0sam\u0101sa).<\/div>\n<\/blockquote>\n","protected":false},"excerpt":{"rendered":"

In this series we bring to you some works from SadAsvAda written by Mohan K.V. SadAsvAda is travelogue of authors Journey through Sanskrit literature where he finds vastness of Sanskrit literature. Sanskrit literature which covers an enormous array of genres from profound philosophical speculation to emotional tear-jerkers to sword-and-sorcery fantacy fiction to sharp satire and […]<\/p>\n","protected":false},"author":19,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":""},"categories":[1977],"tags":[],"_links":{"self":[{"href":"https:\/\/globalpress-new.hinduismnow.org\/index.php?rest_route=\/wp\/v2\/posts\/38799"}],"collection":[{"href":"https:\/\/globalpress-new.hinduismnow.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/globalpress-new.hinduismnow.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/globalpress-new.hinduismnow.org\/index.php?rest_route=\/wp\/v2\/users\/19"}],"replies":[{"embeddable":true,"href":"https:\/\/globalpress-new.hinduismnow.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=38799"}],"version-history":[{"count":0,"href":"https:\/\/globalpress-new.hinduismnow.org\/index.php?rest_route=\/wp\/v2\/posts\/38799\/revisions"}],"wp:attachment":[{"href":"https:\/\/globalpress-new.hinduismnow.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=38799"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/globalpress-new.hinduismnow.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=38799"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/globalpress-new.hinduismnow.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=38799"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}