English (machine translation)

Translation of Encyclopaedia of Sanskrit subhāṣitas (Mahāsubhāṣitasaṃgraha)

Language: English
Extent: 9,965 passages, 342,562 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-06) of in.lit.subhasita.subhasita.mahasubhasitasangraha · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

Text

1

Your rays, O moon, are surely fashioned from pieces of young ketaka petals, / since, having a far whiter luster, they pierce our body as if with thorns.

Her bodice having been stripped away, the newly-wed bride, whose charming nipples were hidden by crossing her slender arms, / was impetuously embraced by her husband so hard that her conch bangles shattered.

3

As if from fear of the cold, a snow-white garment / has been seized even by the waters under the guise of solid ice: behold the power of the cold season!

4

With a garment their hips were concealed, and with a bodice the breasts of the deer-eyed maidens; / being continually drunk in by the eyes of their lovers, their waists seemed to become slender.

5

Having deeply tasted the honey born of the lotus with the hands of his rays, exceedingly thirsty, / as if having become intoxicated, the sun, about to reach the earth, bore a red form.

6

Even the radiant sun attained a form tawny with ripeness all around at the close of the day; / who else here would not undergo change, his body rolled over by dreadful darkness?

7

A share equal to the staff is the former; that equal to the exertion is the highest; / or the loss should be according to what is received, or indeed equal to the investment.

8

Even a fraction of those who have evil destiny can cause the destruction of others; / for even a single hair of tigers may bring about the loss of life.

9

Both shoulders are bowed and motionless in absorption; the neck is effortless; / abandoning agitation, his face assumes the gracious clarity of the moon.

10

Wearing a left earring dangling to his shoulder, his creeper-like eyebrow gently arched, his soft lips slightly pursed, his gaze darting sideways, / joyfully filling the flute with sprout-like fingers that do not tremble, graceful in the tribhaṅga posture at the foot of the wish-fulfilling tree, I meditate upon the Enchanter of the World.

11

May Rādhādhava protect you—he whose charming music is begun by the gentle, gentle breath sent forth from both bimba-like lips fixed upon the flute held to his shoulder and cheek, / whose collection of necklaces trembles with a slight bend, whose cluster of fingers moves up and down and rests upon each individual stop.

12

Coming up to the cakora-eyed maiden who was covering her ear with her shoulder, her chest with her chin, and her eye with both hands, / Hari splashed her with a handful of water.

13

Destroying all the sin of the entire world simply by rising once, / like the sun destroying the ocean of darkness, victorious is the name of Hari, the blessing of the universe.

14

A land of flowers devoid of thorns, a prostitute without a mother, / and the glory of a kingdom without a minister are enjoyed by rogues and servants.

15

How can there be a garland of flowers on the neck of one without a neck? How can there be the scent of incense without a nose? / How can there be song and dance in the ear of one without ears? How can my bow be at the feet of one without feet?

16

We know that the birth of a man without a cowrie is useless, / for even Maheśa becomes a possessor of cowries [kapardī] merely by the matted hair placed on his head.

17

I placed your lotus feet upon my head; dismiss your pride, O proud lady, out of season! / If I have gone to another woman, then, O slender one, I touch both your breasts, which are the signs of love.

18

O pitiless one! With a mind anxious, shedding tears, this constant / gaze of mine runs after you who have turned away, just as the Gaṅgā, revealing its waters, ran unbroken after Bhagīratha when he turned away.

19

Pitilessness, causeless quarreling, theft of another’s wealth, pursuit of another’s wives, / and intolerance toward one's own people and kin: this is indeed inherent in the nature of wicked persons.

20

“O pitiless one, ocean of false speech! Release my garment’s hem; your affection has been thoroughly known by me!” / Who in this world, O gentle Sleep, except you, could report such a slender maiden with endlessly falling tears, having cast aside her ornaments, saying this?

21

Why did you redden your eyes? Why did you obstruct with your sprout-like hands? / Why did you wage a quarrel out of anger, O woman of refined taste? Those bitten by fate do not understand their own good.

22

Destiny made Śeṣa devoid of ears out of fear of the destruction of the universe; / for having heard the charming story of Rāma, whose head does not shake?

23

His enemies, whose bodies were pierced by swift arrows without helmsmen, without an oar, / having pierced the sun [taraṇi], alas, drowned in battle and crossed the ocean of worldly existence.

24

What ought not to be done must not be done, even when the breath of life has reached the throat; / only what ought to be done must be done, even when the breath of life has reached the throat.

25

Craving impels a person toward deeds that ought not to be done, like an unchaste woman; / shame protects that very person from all sins, like a mother.

26

For living beings who do not act, there can surely be no livelihood; / therefore, one should resort to action itself, and never abandon it by any means.

27

One who is inactive, a glutton, hated by people, full of deceit, cruel, / ignorant of place and time, and dressed inappropriately—these one should not allow to live in one’s house.

28

Graced with the crescent of the spotless moon, that young maiden, the western quarter, shines / like the forehead of Śambhu seated in meditation at twilight.

29

Near a spotless maiden, what beauty belongs to the moon, stained with blackness? / In the red dawn, the moon seeks to wash away his ink-like stain.

30

May your beloved fall upon your chest—stainless, thrilling with joy, affectionate, her bodice removed, a youthful dark maiden; / and may the blade of your sword fall upon the head of your enemy—stainless, polished, well-oiled, drawn from its sheath, shining dark.

31

Spotless, strong, pure, well-attended, endowed with virtues, / of noble lineage, captivating the heart: the sword is entirely like you.

32

One who does not discern the nature of himself and others thinks his own fault belongs to another; / standing in a boat, he thinks that even the motionless objects on the shore are moving.

33

Because Lakṣmaṇāgraja, an abode of sinlessness, lived here as a householder charmingly and unrestrained, free from the Kaliyuga, / my pleasure arises here by means of that crusher of the Ten-headed One who bestows joy.

34

While the sage, puffed up with true pride, rushes forward in fury, an abode of glory whose power, ascetic heat, and brilliance are unclouded, / his hand stirs impetuously both to perform an act capable of humbling the pride of new archery and to clasp his feet.

35

Powerless in moving its own limbs, like a bird in a cage, / not breathing, remembering the past: what, indeed, does the embryo experience in the womb?

36

Sudden elevation of men and sudden downfall, / good and bad fortune, and greatness, happen to be produced through lightness of intellect.

37

Whatever man attains wealth all of a sudden, / people consider that to have occurred by chance; for that is not anyone's deliberate effort.

38

Maddened one, why do you suddenly strike the roadside tree? / Why smash the pool with strokes of your trunk, destroying blooming lotuses? / We shall recognize your matchless outburst of strength, O best of elephants, / only if you touch the mane of a sleeping lion-cub!

39

Suddenly, friend, on a single path as I was going to the bank of the Yamunā, / he was seen, his body dark as a fresh raincloud. / What did he do with the curve of his glance? I truly do not know; since then, / my restless mind fixes on no household task at all.

40

They grow angry without reason, and are pleased without a cause; / such is the nature of the wicked, like an unsteady cloud.

41

If this slender-limbed girl has laughed once more without any cause, / surely the flower-arrowed god has established his absolute rule within her.

42

Suddenly, O fierce lady, with your lower-lip sprout quivering, / your face bears clusters of sweat-drops possessing the radiance of pearls.

43

He who out of anger constantly talks a great deal without cause— / from him people shrink in dread, as if from fire shooting sparks.

44

He who suddenly loathes food [or: a devotee] served from birth, / and has no taste for a condiment [or: a hint], is to be abandoned like a diseased king.

45

When a master flares into causeless wrath, and when a wife is attached to another, / even Brahmā cannot effect peace of mind.

46

By cranes embarking upon an unseasonal joy in the Mānasa lake, / and by flocks of peacocks dancing a vigorous, unseasonal dance, / the quarters were watched, darkened by the dust raised from the ground by your vast army, passionately and intensely surging.

47

For the vital-piercing arrows born of unseasonal blows, / for the deep strikes of sorrow, unthinking absorption alone is the great remedy.

48

With hand busy adjusting a garment slipping casually from their breasts, / with breasts raised as their clasped arms lift in a feigned yawn, / stealing looks and smiling slyly at each other amid purposeless comings and goings, / alas, these courtesans captivate the hearts of the world!

49

No action whatsoever is ever seen in this world done by one free from desire; / for whatever a person does, that is the working of desire.

50

The body of one who desires a woman without desire suffers torment; / the love of one who desires a woman who desires him becomes delightful.

51

He who desires those who do not desire him, and spurns those who love him, / and hates one who is powerful—him they call a fool.

52

Beauty is no reason, noble birth is no reason; among high and low, it is action that shines. / For this very form, once treated with contempt, / has now once again attained great honour.

53

Grammar is of no avail, the sound of the lute is of no avail, / the three Vedas are of no avail; rice grains are what really matter there.

54

Who indeed would not feel fear of a villain, cruel with unprovoked anger, / whose unbearable, harsh speech, like the poison of a great serpent, is ever present in his mouth?

55

A king who becomes angry at Brahmins without cause / takes up a black cobra on his head, intoxicated with power.

56

Fearing the commission of improper deeds, the neglect of proper duties, / and the untimely betrayal of counsel—one should not drink that by which one becomes intoxicated.

57

The prohibition of improper deeds and the promotion of duties; / the giving of things to be given, and the non-acceptance of things not to be accepted.

58

Men are seen destitute even after doing improper deeds repeatedly, / while other people, established in unrighteousness, are seen endowed with wealth.

59

Even after completing wrong deeds, even after acquiring sins, / for whose sake benefit is performed—whose body remains permanently secure?

60

Whether public rumor regarding an improper act is true or utterly false, / it nonetheless strips the dignity from those of exalted splendour. / Though having passed the balance and openly destroyed all darkness, / the sun loses its brightness when entering the Virgin.

61

Untimely wandering, dangerous assembly, and attendance on evil friends must never be done: / look at the bird asleep in the lotus cluster, pierced by an arrow loosed from a bow.

62

Delightful is that moonlight of the face belonging to the moon named Akālajalada, / which is constantly drunk by poet-cakoras and yet never diminishes.

63

By means of verses by Akālajalada as though composed by himself, / the marvelous Kādambarīrāma became an eminent poet in drama.

64

Seeing the solar disc obscured by untimely rainclouds, / the pair of cakravāka birds cries out in fear of the night.

65

He who averts untimely death and gives life and bodily comfort to embodied beings— / there is none equal to that creator, how could there be anyone superior? No gift in this world surpasses life.

66

Trust is untimely death, for trusting, a person meets disaster; / the one in whom he places trust lives on, while the other is dead.

67

Inability to endure time, extreme smallness, a foolish and addicted leader, / lack of defense, and cowardly warriors—this is called the distress of a fortress.

68

One who fights with an army out of season is slain by one who fights in season, / like a crow whose sight is lost, [slain] at midnight by an owl.

69

An undertaking begun out of season does not lead to success; / that same undertaking begun in season leads to great success.

70

When the sky thunders out of season, or a rainy day occurs, / an interruption of Vedic study struck by an untimely section is declared.

71

Possessing nothing, you will wander freely and taste happiness; / possessing nothing, a man sleeps peacefully and rises peacefully.

72

Destitution and kingship were weighed together on a scale: / destitution was superior even to kingship for one who has conquered himself.

73

For the man possessing nothing, restrained, tranquil, and even-minded, / whose mind is satisfied in Me, all quarters are filled with bliss.

74

Though looking across the three worlds, I see none equal / to the man possessing nothing, pure, and endowed with all virtues.

75

Men possessing nothing are seen to live long, / while those born in a wealthy family perish like moths.

76

Of those who do nothing useful, whose virtues and duties have been drawn down by wretched deeds, / who are devoid of vital energy—the seeing, touching, and the like lead only to sin.

77

Beings will also speak of your unceasing dishonor; / and for an esteemed man, dishonor is worse than death.

78

For whatever living being ill fame is sung in the world, / he falls into the lowest worlds for as long as that word is proclaimed.

79

Dishonor is blamed by the gods; fame is honored in the worlds; / all undertakings of the truly great-souled are for the sake of fame.

80

A woman is the cause of ill repute; a woman is the cause of enmity; / a woman is the cause of transmigratory existence: therefore let one avoid a woman.

81

Filled to the throat with unflagging longing, O sweet-voiced lady, / place me for a moment on the neck of [you with] a conch-shell neck, and relieve the agony of my throat.

82

Never look upon the city of Kubera, for it causes ruin; / rather, to remedy that, gaze upon the eyes of Damayantī's lord.

83

Even those who commit no sins, being pure, perish through the sins of others / because they associate with the sinful, like fish in a pool of serpents.

84

Those who live long see the rise of base families, / the decline of noble families, union, and separation.

85

Whether base-born or high-born, he who does not transgress boundaries, / who respects virtue, is gentle and restrained, is superior to a hundred high-born men.

86

A base-born man, however, who has become haughty through the destruction of good people / and has attained rare sovereignty, turns into an enemy out of pride.

87

Even if low-born or foolish, whoever serves the king in this world, / even if devoid of honor, is honored everywhere.

88

A king born into a base family, a scholar born the son of a fool, / and a penniless man who obtains wealth—these consider the world as mere straw.

89

Having taken abundant water from the ocean, that cloud scatters the water, yet he is its distributor—this is not surprising; / fortunate is that cloud because he disperses it as pearls, and his renown dances upon the slope of royal women's breasts.

90

Though his beard has not yet begun to grow, touching his chin with the palm of his hand in taking an oath, / casting a loving and tremulous glance at young women, / out of pride ignoring his equals in assembly, / gazing at his arms and chest, the youth in early prime displays his beauty.

91

With mouths that have not even begun to take mouthfuls [of grass], their eyes stopped in fear, / the herds of deer stand, turning their necks repeatedly, / and gaze again and again at the sky with faces so heavy with tears / that the water from their eyes falls in an unbroken stream from the tips of their horns.

92

Know these four to be outcasts: the ungrateful, the ignoble, / the persistently angry, and the crooked; the fifth would be [an outcast] by birth.

93

Why use the title 'King of Kings' in vain for those whose greatness lacks charity? / The wise do not extol Maheśvara as a mere guardian of treasures.

94

The hand of a man who has not cut down the rising power of his foes, / whose deeds are futile in protecting those who seek refuge, / is indeed useless; it serves only for scratching an itch.

95

It is better that love should never be formed, rather than that love, once arisen, be broken; / for one whose eyes have been torn out suffers in a way that one born blind does not.

96

"We know the creator of the world fashioned the beloved young woman's face / by taking the essence of the disc of the moon of bright splendor." / "No, no, my friend! This is merely your delusion; / ascertain truly that it is a repository of white poison!"

97

There is no arrival of what was not done, nor is there destruction of what was done; / without any cause, O craving, has this world been enslaved by you.

98

Having obtained a king who is undisciplined and addicted to injustice, / prosperous kingdoms and cities go to ruin.

99

Even when no effort is made, the fruit produced in another birth, / whether good or bad, comes to men, appointed by destiny.

100

Death indeed drags [a person] away while tasks are still left undone; / one should practice virtue even while young, for life is without certainty.

101

No one who has not caused harm is worshiped, even if great; / people worship serpents, not Tārkṣya, the slayer of serpents.

102

What is not to be done must never be done, even when death is at hand; / and what is to be done must not be abandoned: this is eternal virtue.

103

What should not be done, he considers proper to do; what is inaccessible, he considers easy to reach; / what should not be eaten, he considers fit to eat—a man incited by the words of a woman.

104

Possessing unfeigned flavor of love, moving languidly with grace, / the fawn-eyed lady is the only essence in this burnt-up, essenceless transmigratory existence.

105

Marked by natural graces, without instruction in the sequence of arts, / delightful with the undivided union of limbs, was their love-making.

106

He who in this world reaps a reward through forced service without doing the work, / incurs reproach and generally becomes an object of hatred.

107

A king who desires conquest without securing the defense of his own country / is like a man whose head is wrapped with his lower garment.

108

Without causing distress to others, without bending low before the wicked, / without abandoning the path of the good, whatever [wealth] is acquired, even if very little, is much.

109

What is the use of that wealth, the fortune of the indolent, gained without human exertion? / Even a deer eats the grass provided by fate.

110

He who relies on fate without performing human action / toils in vain, like a woman who has obtained an impotent husband.

111

Without effortlessly placing its foot high upon the heads of enemies, / how could fame, being without support, ascend to heaven?

112

If fortune does not resort to a man who is generous, honest, steadfast, / disciplined, free from dejection, wise, and valiant, then fortune herself is deceived.

113

Plump in the breasts, slender at the waist, wide in the eyes, broad at the hips, / with red lower lip, full of compassion—may the portion of Kapālin appear in my heart!

114

Not slender in the hips, slim at the waist, prominent in the breasts, / very long in the eyes—here comes my life itself!

115

Sustaining himself on uncultivated fruits and roots, devoted constantly to dwelling in the forest, / he who performs the ancestral offering day after day is called a seer among Brahmins.

116

Has the peacock lost its cry, or is the osprey not skillful in speech? / Is the parrot dumb, and has the dove lost its voice? / Since you have acquired the sweetness of a cuckoo and steady dignity through countless merits, / why do you stand stiff and silent, and not sing delightfully here for a long time?

117

The bow-staff of Manmatha without flowers, the banner of amorous sports without cloth, / the dancer in the arena of the forehead, unpainted with collyrium—this eyebrow follows your gaze.

118

Buttermilk is not an auxiliary part of a sacrifice, so Śatakratu never offered it in oblation; / from the principle that 'nothing is received that was not given', buttermilk is hard to obtain even for Śakra.

119

Knowing it was not intended for sacrifice, no one offered [buttermilk] to Śakra in the past; / from the scriptural rule that 'nothing is received that was not given', buttermilk is hard to obtain even for Śakra.

120

An undertaking of actions out of proper order and without the right means does not succeed, / just as a hunter cannot obtain curds, ghee, and milk from a cow.

121

Those ascetics who, being prone to anger themselves, teach freedom from anger to others, / are like penniless persons teaching alchemy solely for the sake of wealth.

122

One who is free from anger is superior to the angry, and one who endures is superior to the impatient; / humans are superior to non-humans, and likewise the learned man is superior to the ignorant.

123

Free from anger, truthful in speech, harmless toward all beings,
un-envious, and right-acting, a person will attain long life.

124

Free from anger, O best of kings, truthful in character, firm in vows,
and treating beings as himself, he enjoys the fruit of pilgrimages.

125

Freedom from anger, dispassion, conquest of the senses, forbearance, compassion, peace, and dear to the people,
a generous giver without greed, dispeller of fear and grief—these are marks of knowledge, the signs of fearlessness.

126

When anger arises in one who is free from anger, it leads to the destruction of all:
by the wrath of Rāghava, the lord of rivers was bound.

127

One should conquer anger by freedom from anger; one should conquer evil with good;
one should conquer a miser with giving, and conquer untruth with truth.

128

Adorning his locks with fresh, bright spring blossoms, the lotus-eyed youth plays in the bowers, his eyes like wagtails;
and yet your hands, working on our house, do not even now rest! What shall we say? You lead the lovers of pleasure, but this moment admits no delay!

129

Sought after like the flawless tender sprout of a young tree, and drunk by me most tenderly during the festivals of love,
if you sting the bimba-lip of my beloved, O bee, I will have you imprisoned inside a lotus!

130

As if without effort, that which was thought of arrives already accomplished for the meritorious;
look: for the unmeritorious, even their pigeons fly away.

131

His brow fiercely knit at the death of Abhimanyu caused by a non-kṣatriya foe, Pārtha, failing to avenge himself on the enemy, is bewildered within by grief;
his tear-stained eyes, dull with shame, fall upon his bow; the words 'Alas, my child!' stir, but do not come forth from his mouth.

132

When the lower lip was staked in a game of dice, and there was victory and defeat between the two lovers,
if Manmatha knows how to speak here, let him say who between the two wins or loses!

133

'In taking the lower lip won in dice you are the master; tell me, who are you to do more than bite it?'—thus, with brow-creeper arched in feigned anger,
repulsing my face that was restrained by her sweaty, tired hand-buds, the fawn-eyed maiden did that which had not been won even in the dice game.

134

One who is incapable yet presumes himself capable, and sets out upon an action,
becomes an object of ridicule and falls into danger of his life.

135

Knowing how to converse with the incompetent, occupying a wretched seat, and wearing a girdle,
the assembly of wicked men is to be avoided, just as an assembly of Brahmins holding rosaries, sitting on kuśa grass, and wearing the sacred girdle, is to be revered.

136

Intolerance, abandonment of shame, loss of fortune, destruction of virtue,
covetousness, and folly—all arise from greed.

137

Impatient, false to his word, violating another's wife, and doing cruel deeds,
he is boiled in the hells, burned by his own deeds.

138

The two syllables that were practiced before, 'There is not, there is not',
have now presented themselves in reverse as 'Give, give!'

139

Joined with enduring friendship, ornate, of charming conduct—
of whom do we speak, my friend? Of a youth? No, no, my friend, of metrical verse!

140

Viṣṇu himself declaring, 'Of letters, I am the letter A'—
even he, in truth, has been made light of by your outward form.

141

Let letters be examined; what is the use of the pomp of clothes?
Though devoid of clothes, does not Śambhu become omniscient?

142

Men who do not know the various letters
are just like oxen, only devoid of hooves and horns.

143

Letters should be even, round, thick,
and clinging to one another, like the jar-like breasts of a young woman.

144

When are the eyelashes ever cut? Yet the hairs of the head are sheared;
for misfortunes indeed happen only to those whose nature is to grow.

145

Her ears are not pierced by her dark and spotted eyes;
I think it is as if out of fear of the snare of her golden ear-ornaments.

146

He whose bond of actions is not exhausted, recognizing that death has arrived,
reciting and remembering at the time of the end, attains the state of yoga once again.

147

From the wicked person of unwaning enjoyment, cruel, devoid of fear of what is liked or disliked,
alas, even the gods are afraid, as if powerless.

148

Seed cast into a non-field perishes within it;
and a field without seed becomes merely bare ground.

149

Through addiction to dice, hunting, women, drinking, idle wandering,
and sleep, a king quickly perishes.

150

There is this addiction to dice, this deep passion in the heart, and a face flushed with wine's intoxication;
yet the lotus is the supreme seat of Lakṣmī—wretched indeed is the misfortune brought by these!

151

He who serves fish well prepared with walnuts, dried ginger, black pepper, fresh ginger, pomegranate rind, coriander, salt, and oil,
upon very cool, white cooked rice, that performer of meritorious deeds attains the world of Brahmā.

152

Even under an unpropitious constellation for shaving, one may shave on Wednesday and Monday;
even if the lunar day and constellation are suitable, one should not do so on Saturday and Tuesday.

153

An akṣauhiṇī army may slay an enemy, or be slain itself by him;
but a Brahmin who knows mantras can slay all enemies in an instant.

154

Applying collyrium to their eyes, clusters of tāpiñcha flowers to their ears,
a garland of dark lotuses upon their heads, and musk leaf-drawings upon their breasts—
O friend, darkness, charming like a blue cloak, embraces every limb of the lovely-eyed women who hasten on their rendezvous in the grove.

155

Charming collyrium on the eyes, anklets of sapphire on the feet,
a blue garment on the body, a clear mark of musk on the cheek—
that which was attentively adopted out of love to obstruct the sight of others,
has now become darkness for this unchaste woman even in the arrangement of her attire.

156

Delighting the pair of eyes by her sight, the body by the soft nature of her form,
the nose by divine fragrance departing from her mouth, the pair of ears by lovely speech,
and also offering her attractive lotus-face to the tongue with delight—
no other thing thus bestows the pleasure of the five sense-organs on impassioned men as a young woman does.

157

Thinking it an enemy of her eyes, the young woman guarding the rice crop angrily plucked the blue lotus;
yet she carried that very flower on her head—for the enmity of the noble is firm toward rivals, not toward the defeated.

158

Behold this glorious lord of the earth whose realm is undivided;
unlike the moon, he has never suffered a defect in his arts.

159

Whole betel nut, lime devoid of juice,
and a betel leaf that has fallen to the ground would take away the fortune even of Śakra.

160

Your power is unbroken, yet analogy is not accepted, nor is there any trick of quibble;
Untouched by doubt or error, what is this entry of yours into the method of logic?

161

He whose sea was severed among the chasms of vast mountain joints—
that very hand of the sage now presses down beneath the Vindhya mountain.

162

Everything is clear to wise men who see with a friend and with their own heart;
Even when nearby, the two eyes are merely an ornament for the face, not subtle witnesses.

163

Alas, while all other birds wander freely,
O parrot, your confinement to a cage is the fruit of sweet words!

164

Day and night we worship Gajānana, who has a single tusk,
who is the sun to the lotus-face of Agajā, and who grants manifold boons to his devotees.

165

O handsome one, you whose virtues are uncounted, making your conduct aloof,
have left her with no other recourse, as a whirlpool does a boat.

166

Disregarding his elders, eager in begging, always a guest at my feet, unaware of the time, foolish, unable to endure delay, wanton in lovemaking,
Paying no heed forcefully to my feigned anger, the slap of my hand, or my weeping from shame, my beloved plunges me into embarrassment.

167

For those who ignore their own toils and attend diligently to the needs of others—
noble persons, clouds, and the sun—their birth was born for the sake of helping others.

168

Disregarding your reputation and abandoning stability, this deception which is committed by an ungrateful person
toward an affectionate companion and loving friend is not right of you.

169

Having no other path, excessive credulity, and contentment with the semblance of knowledge—
these three qualities of a pupil arise indeed from the good fortune of a foolish teacher.

170

No sorrow arises for the helpless from humiliation;
Ashoka trees usually sprout shoots when kicked by a foot.

171

One should remove the poison of Vyantaras with universal remedies;
An incense of peacock-tail fragments along with Devī destroys their poison.

172

People usually perform penance for going to the unapproachable;
Yet your unapproachable fame travels everywhere, purifying all.

173

A man who approaches inaccessible women and serves those unworthy of service
receives death, just as a female mule conceives a fetus.

174

Those whose lives are worth a straw for an unattainable goal, who have put fear and shame behind them,
and whose entire wealth has been enjoyed by a procuress—such are the people who are her attendants.

175

Inaccessible to mantras, beyond the reach of natural physicians, incurable by a shower of nectar, deep with disproportionate enterprises:
To make the world whirl, this wicked man was clearly created as a disease inherently intractable by destiny with its mature intellect.

English (machine translation)

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