Gaudavaho

Author(s): Vakpatiraj, Narhari Govind Suru, P L Vaidya, A N Upadhye, H C Bhayani
Publisher: Prakrit Text Society Ahmedabad

Page 538

241.
fire-god (gara), corresponding with thought, blazes forth, the smoke-screen (of dust) is wafted off (farforerer).
Notes
897. As you look up at the high Himalayan mountain-top (तुंगावलोअण), ), you are filled with wonder. As you look down deep ( णीअदंसण ) from a height into a well (अवड ) below, you get a fright ( संका).
898. Some time in despair, I feel that I should shed away all merits I possess, as I am afraid of these wicked men who, out of jealousy, may cause any amount of harm to me. This thought is very much like a similar thought of a man who, going at night, would like to divest himself of a flower-garland, for fear of exciting (a) the cobras thereby.
899. People in general have not extolled his merit, and have not praised (uffer) him; and yet he is proud of the merit ( गुणगव्विअ ) he has. When one sees such a sight ( णिएऊण), even the hearts of those, whose fame has spread far and wide, become diffident (a) in themselves and they begin to doubt their own merit. The poet perhaps refers to the case of Bhavabhuti for whom he has great affection and admiration. Bhavabhuti was sure of his merit and therefore he challenged his critics who deprecated ( अणहिगीअ ) him in these words. - Cf. ' ये नाम केचिदिह नः प्रथयन्त्यवज्ञां । जानन्ति ते किमपि तान् प्रति नैष यत्नः ॥ मालती० I.
900. Men of merit and men, who have reached the pinnacle of wealth and glory (fazar), say to one another that they have nothing to do (fafa) with them. They only deprecate and slight (gif) each other, as men, living mountain-top look down on those living at the base and vice-versa.
on
901. Between the two, viz, kings and men of great merit ( महागुण), it is the latter who are proud and stiff in their behaviour with kings and not the kings, who are not conscious of greatness (T) with reference to these men of high merit.
902. The poet is bitter when he sees that vice is prospering. The more we find that merits are not getting their due recognition and honour (fa) and the more the defects and deficiencies (दोसा) are yielding rich rewards ( फलंति) now, the more will the world (अं) be soon devoid of merit ( गुणसुण्ण ), as no incentive for the cultivation of merit will be had.
G. 16