NECKLACE OF THE GEMS OF DOUBT

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By  : Moropant
[In the September 1973 issue of this magazine, we had published the English translation of some of the poems of Moropant.   This is  the second part of the Necklace  of the Gems of Doubtj ( called Samshaya-Ratna-Mala in the original) so ably rendered! in English by the veteran scholar Shri. V. K. Chhatre —Editor J|

Or your deputy-Name, beseached

Is squandering nectar1 apace ?

Does'nt consult, fear or obey you;

Rivalry between you spoils my case.                                              26

Or is kali fafe) allowed to rule this world

Unrestricted as he may desire ?

But, who merciful, will wilfully pour

Ghee in the blazing forest-fire ?                                                      27

Or do you say " I am the Lord Supreme,

Anything I can do or undo "

But your darling Mercy won't allow

Neglect of the distressed by you.                                                    28

Or have you lost yourself in gambling

Causing such a duty-failure ?

But you can't avoid saving a devotee !

That is your nature, sure.                                                                  29

Or devotees filled Vaikuntha full;

Spare space-not an inch;

Then build others ! Say not " Enough "

Rice is picked up even by the rich.                                     30

Or forgetting since long, my friend, dear,

Reservedly and ashamed profoundly

May be coming with stealthy steps

Surreptitiously and silently ?                                                            31

Or release from embrace of Laxmi first;

Then mine; the case may be —

Not hen-pecked but you" re well-known;

Her appeasement easy to Thee !                                                   32

Or your name is like Parees

Alas ! I'm a dish of earth !

Can a friend, though kind, make ever happy

A luckless one from birth ?                                                   33

Or a vow you took, when I sinned first

" No favour; he must moan " ?

Enough of it; remember, Sir,

Your weapon-vow — well-known !                                                   34

Or while donating salvation to mendicants

Stock to exhaustion ran ?

Then donate only devotion to me

Nector is fit for Gods-not man.                                                         35

Or say you, " A man of pure birth

Shall in due course see his Sir "?

But fool me not, saying like this,

Did not Ajamil err ?                                                                           36

Or am I, though of poetical genius

A sinner-fit to be disdained ?

Then Lord ! Did your preceptor Shiva err

In accepting the moon, though stained ?                                        37

Or, " Liberation to a sinner "-you thought—

" like milk to a snake would be " ?

Then give it to demons like Agha & Baka,

Give only devotion to me.                                                                 38

Or Mercy is dear and its absence not dear—"

The former is now in power ?

Am I an assignment of the latter, Sir ?

Then I am doomed for ever !                                                            39

Or my earnest prayer to see you incarnate

Is causing fear in you, Sire !

Then worry not for my next request;

Please give whatever one may desire.                                          40

Or your supremacy over the world

By some-one else has been won

But such a revolution is unheard of before;

O Lord ! You're ever the Supreme One !                                        41

Or are you afraid to meet me direct;

Being separated long long ago ? ,

Then follow for this distressed brother

The path by which the saints go. '                                        42

Or as Bhishma won't see Shikhandi •'

A woman, into man transferred;

You don't wish to see me—a first sinner— : '   "

A dot on your fame, my Lord ? "                                                      43

Or, " Wailing won't move me-duty-engaged "

You angrily say ? Please don't !

For how did Arjuna rescue the brahmin's cow                               44

Violating a negative precept of 'don't' ?

Or do you fear a crowd very big

When homeward you take me ?

Please wrap me in your golden garment

And nobody their shall see.                                                  45

Or is your vow like Laksha-Bhojan fulfilled

And merit you wish no more ?

Then does not a donor say " Come, be satisfied "

To a hungry man at the door ?                                                         46

Or am I the only sinner left behind

And as seed carefully preserved ?

But how can sin remain in me

Who repeats your name unreserved ?                                           47

Or being busy too much  Sir

No moment you can spare ?

Then come assuming another form

This power as a ffecklace you wear !                                             48

Or stretching forth arms with love

To give me embrace warm,

Hearing my childish words you stand

Behind me in disguised form ?                                                       49

Or loving embrace after prayer thus

Is a thing you enjoy, my Lord !

Then in these pathetic verses I have prayed

Now please hasten your favour-accord !                                        50

. —Translator : Shri V. K. Chhatre Kalyan.

Notes :— Verse

(27)      Kali:     The fourth age of the world, the iron age, here peresonified.

(30)      Vaikuntha : The heavenly abode of Vishnu.

(33)      Parees : The   philosopher's   stone-one    which    by   mere touch with iron,   suddenly transforms it into pure   gold. S. 3

 

 

34)      Weapon-vow : When Pandawas were convinced that they, to obtain their legitimate half-share in the Kingdom usurped by the Kauravas, had no other alternative left but to fight, Arjuna went to Lord Krishna for seeking his assistance in the war. Duryodhana went to him for the same purpose and at the same time. Having heard the request from both Lord Krishna declared " My assistance is available in two parts :—

(1)       I myself alone for counsel only ; I will wield no weapon.

(2)       The army of the Yadavas " You may choose any you like. " Arjuna was given the first chance to choose and he chose Lord Krishna alone with his vow. In spite of this vow of not wielding a weapon, when he found that Arjuna is  unable  to  defeat  Bheeshma,   (The general of the Kauravas) He (LordKrishna.  serving Arjuna as a charioteer) overpowered   by war-fever forgot   his vow and recalled to memory his great Sudarshan disc.     It instantly appeared in the hand of Krishna  who jumped   down   from  the  Chariot directing the disc to kill Bheeshma. The latter, obser­ving lord's intention dropped down his own weapons and bowed to Him with folded   hands.   Thus   the Lord has broken his own vow.   The poet recalls to memory this vow and hopes   that   for his devotee Lord will again break his vow.

36)      Ajamil : A brahmin dwelling in Kanya-Kubja. He was strongly attached to a prostitute. However, he having repeatedly called Narayana his son, by his name, at the time of his own death, was considered to have called the Lord Narayana (Vishnu) and was taken to heaven after death.

37)      Agha and Baka : The demons  killed by Krishna in his boyhood.

42)      Path of saints : A close relative who is to be seen after separation of 12 years or more, should not, according to the Shastras, be seen directly for fear of heart-failure due to over-joy; he should be seen in a temple of Shiwa, after performing necessary religious rites; so that the mind is very calm.

(43)     Shikhandi—Son of Drupada the King. He was a woman by birth but was transformed into a man by some demi-god > Yaksha. However he had no Moustaches-a remnant of womanhood. Due to this sign of womanhood, Bheeshma would not raise a weapon against him, when Arjuna placed Shikhandi in front of himself and tried his arrows on Bheeshma.

(44)     Arjuna, being requested by a Brahmin to(rescue his cows driven away forcibly by a robber, violated the law of not breaking the privacy of his brother with Draupadi, but got his bow and arrow from the chambers where they both were seated, and rescued the cows. Thus, the greater Dharma is honoured by wise men and Lord Krishna is expected by the poet to put away certain negative precepts for the sake of his devotee.

(Corrigendum : In the .September 1973 issue, in verse 24 (P. 18) instend of the wording : charcoal rubbing too hard read Charcoz) robbing to hand)—Editor

(Concluded)