Gaudavaho

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

Page 551

254
Gaüdavaho
977. These great men have acquired all the knowledge from the study of Scriptures, like the Upanişads and the Bhagavadgita (31TT4609) and are now advanced in age (aepefrus). When, however, they are faced with a crisis in life, in which they lose all their money and the pleasures thereof (gurfa STATOTT), their hearts feel the effect (fen) of these losses, although it is improper and unwise (असमंजस) to do so even slightly (थोव),
978. When lesser men ( 3) realise that their own merits stand no comparison with those of the mighty great, they avoid their contacts with them and associate with the meaner ones (uftri#). The result in the end is that they completely do away or lose whatever merits they had before (गुणाण भावं चिअ हरंति). G. लघवो गुरूणां पुरतो निजगुणा -हस्वतरा विभास्यन्तीति भीत्या मूलत एव Tituofra Fire: F adira i Com.
979. A bad man who falsely praises an underserving fellow (HOTEUT), knowing full well that he is not worth the compliments he showers on him, is a doubly (fasu) bad man. Conversely, a good, wise man, who eulogises a fellow for merits which he does not possess (अपअत्तगुण), gets condemned as a wicked man (पिसुणत्तणं) both ways (FET), for his falsehood and for turning a flatterer. cf. निन्द्यस्य अलीकप्रशंसया दुर्जनो यथा द्विगुणं पैशुन्यं प्राप्नोति तथैव गुणहीनस्य EXACUTA MANH4T gottsfa faços a laat starteriteret: 1 Com.
980. When a wicked man(a), out of friendship (azur), hugs another fellow saying he is my own self, no different from me (30y to fulfTh), he implies thereby (32TT) that his so-called friend also is equally wicked. Cf. HATTATOTT TETIT Especat, Sefa 13FT TE SHPATET Fgfa: sitfaraf APTAİ RATTFUT Hafa i Com.
981. The wealth (fara) of the learned men consists of their learning and knowledge of the various lores or branches like the systems of Samkhya, Yoga, Nyāya, Mimaṁsā, Vedānta etc.
Hence they can rightly be called विज्जाविहव (विद्याविभव) or the possessors of the wealth of learning. The chief essence (Hrefah). of this knowledge of diverse branches is Poetry (7600), with its twofold Alamkāras or Figures of speech viz. शब्दालंकारs and अर्थालंकारs, which serve as embellishments of Poetry. The essence of knowledge on the part of the possessors of the wealth of learning is intimated (सीसई) to the listeners by their nodding ears (सवण),