Gujarat Board GSEB Solutions Class 10 Sanskrit Chapter 9 चक्षुष्मान् अन्ध एव Textbook Exercise Important Questions and Answers Notes Pdf.
Gujarat Board Textbook Solutions Class 10 Sanskrit Chapter 9 चक्षुष्मान् अन्ध एव
GSEB Class 10 Sanskrit चक्षुष्मान् अन्ध एव Textbook Questions and Answers
1. अधोलिखितेभ्यः विकल्पेभ्यः समुचितम् उत्तरं चिनुत
Choose the correct answer from the given alternatives:
1. इन्द्रिया श्वसमुत्थापितं रजः किं कलुषयति?
(क) मनः
(ख) मस्तकम्
(ग) दृष्टिम्
(घ) सत्यम्
उत्तरम्:
(ग) दृष्टिम्
2. कपिता बुद्धिः किं न पश्यति?
(क) मार्गम्
(ख) परदोषम्
(ग) आलोकम्
(घ) आत्मदोषम्
उत्तरम्:
(घ) आत्मदोषम्
3. कुपितस्य स्वदेसलिलात् पूर्वं किं गलति?
(क) तपः
(ख) कर्तव्यम्
(ग) रागः
(घ) अधरः
उत्तरम्:
(क) तपः
4. कुपितस्य पूर्वम् अयशः “………….” अनन्तरम् अधरः।
(क) विमृशति
(ख) स्फुरति
(ग) कलुषयति
(घ) निमज्जति
उत्तरम्:
(ख) स्फुरति
5. ‘शैलूषः’ शब्दस्य कः अर्थः?
(क) dancer
(ख) actor
(ग) singer
(घ) mountain
उत्तरम्:
(ख) actor
6. वृत्तमुक्ता चित्तवृत्तिः कीदृशी इव?
(क) हारयष्टिः
(ख) विषवल्ली
(ग) दुष्टबुद्धिः
(घ) अविद्य
उत्तरम्:
(क) हारयष्टिः
2. एकवाक्येन संस्कृतभाषायाम् उत्तरं लिखत
Answer in one Sanskrit sentence:
1. कृतबुद्धयः कथं पश्यन्ति?
उत्तरम्:
कृतबुद्धयः विशुद्धया धिया असतः सतो वा सर्वान् अर्थान पश्यन्ति।
2. धर्मक्रोधयोः एकत्र वृत्तिः कीदृशी?
उत्तरम्:
धर्मकोधयोः एकत्र वृत्तिः पयः पावकयोरिय निसर्गति रोधिनी अस्ति।
3. कोपकलुषिता मतिः किं न विमृशति?
उत्तरम्:
कोपकलुषिता मतिः कार्यम् अकार्यं वा न विमृशति।
4. मुनिवेषस्य का अनुचिता?
उत्तरम्:
मुनिवेषस्य हारयष्टिः इव वृत्तमुक्ता चित्तवृत्तिः खलु अनुचिता।
5. क्रोधान्धस्य किम् अन्धकारीभवति?
उत्तरम्:
क्रोधान्धस्य विद्या अन्धकारीभवति।
6. दुर्वासाः कीदृशेन चेतसा तापसाकल्पं वहति?
उत्तरम्:
दुर्वासाः शैलूषः इव वृथा वहति कृत्रिमम् उपशमशून्येन चेतसा तापसाकल्पम्।
3. समासप्रकारं लिखत –
Write type of compound:
1. मङ्गलपटहेन – मङ्गलः पटह: or (मङ्गलः च असौ पटहः च) तेन – कर्मधारय समासः
2. साधुसेवितः – साधुभिः सेवतिः – तृतीया तत्पुरुष समासः
3. कृतबुद्धयः – कृता बुद्धिः यैः ते – बहुव्रीहि समासः।
4. कोपकलुषिता – कोपेन कलुषिता – तृतीया तत्पुरुष समासः।
5. धर्मक्रोधयोः – धर्मः च क्रोधः च, तयोः – इतरेतर द्वंद्व समास।
6. विषपादपस्य – पादैः पिबति इति पादप – उपपद तत्पुरुषः।
विषमयः पादपः, तस्य – षष्ठी तत्पुरुषः समासः/ मध्यमपटलोपी, कर्मधारय समासः।
4. सन्धिविच्छेद कुरुत –
Dissolve the sandhis:
1. साधुसेवितोऽसम् = साधुसेवितः + अयम्
2. चक्षुरीक्षते = चक्षुः + ईक्षते
3. ततो भृकुटिः = ततः + भृकुटि
4. अन्ध एव = अन्धः + एव
5. रेखाङ्कितानां पदानां स्थाने प्रकोष्ठात् उचितं पद चित्वा प्रश्नवाक्यं रचयत –
Choose the correct word from the brackets to replace the underlined word and make interrogative sentences:
(कदा, कस्य, कीदृशी, कथम्, कः)
1. पितामहः सुधीरम् उवाच।
उत्तरम्:
कः सुधीरम् उवाच?
2. आरम्भे तपो गलति।
उत्तरम्:
कदा तयो गलति?
3. कुपितस्य मतिः कर्तव्यमकर्तव्यं न विमृशति।
उत्तरम्:
कस्य मतिः कर्तव्यमकर्तव्यं न विमृशति?
4. कुपिता बुद्धिः आत्मदोषं न पश्यति।
उत्तरम्:
कीदृशी बुद्धिः आत्मदोषं न पश्यति?
6. अधोलिखितानां प्रश्नानाम् उत्तराणि आङ्ग्लभाषायां लिखत –
Answer the following questions in English:
Question 1.
Whom did दुर्वासा curse? Why?
Answer:
In the assembly of पितामह ब्रह्मा the hymns of सामवेद were being sung by दुर्वासा and others while chanting दुर्वासा gater and others while chanting gave quarreled’ with another Rishi for some reason and made mistake in chanting. Goddess सरस्वती could not help laughing. This made the sage दुर्वासा angry and be cursed सरस्वती
Question 2.
What is the religion and anger together compared to?
Answer:
Religion and anger are like water and fire. They can never exist together. By nature these two are opposites. Water extinguishes fie (or when the fire is more powerful it evaporates water). Similarly, anger destroys religion, when a man get angry, he ceases to be a religious person.
Question 3.
Why did sell compare gatht with an actor?
Answer:
An actor even when disturbed in mind does the role of an ascetic. In the same way दुर्वासा wearing the dress of a sage should be calm and quiet. He should be well behaved. But getting angry he presented himself like an actor wearing the dress of an ascetic. So ब्रह्मा compared him with an actor that too a bad actor.
Question 4.
What does the author compare दुर्वासा’s costume and matted hair with? Why?
Answer:
garut matted hair and bark garments are not able to create an atmosphere of piety and peace. They have become a poisonous tree that destroys the people nearby. His angry behaviour is as out of place as a necklace worn by a sage. The actor dressed as an ascetic. So his matted hair and dress are compared with respectively) the root and bark of a poisonous tree.
Question 5.
What does qui say regarding forbearance?
Answer:
पितामह ब्रह्मा says to दुर्वासा “forbearance is the very root of all penance when the intelligence is overpowered by anger, it other, it notices the fault in others but turns blind towards one’s own shortcomings and mistakes. The
Answer:
पितामह ब्रह्मा says to दुर्वासा “forbearance is the very root of all penance when the intelligence is overpowered by anger, it other, it notices the fault in others but turns blind towards one’s own shortcomings and mistakes. The angry man is in a sense a blind man who cannot discriminate between what is proper and what is improper. There is a world of difference between the ability to bear the power of severe penance and tendency to find faults of other”. He urges दुर्वासा to forgive सरस्वती
7. संक्षिप्त टिप्पणं लिखत –
Write short notes:
Question 1.
Physical effects of wrath?
Answer:
In the present extract from बाण भट्ट’s हर्षचरितम् the visible symptoms or the physical changes brought about by anger have been described in detail. Anger spoils the intellect and makes it unable to discriminate between what should be done and what should not be done. At first the learning or knowledge of an angry person is rendered ineffective. The attachment affects the sense organs. His brow becomes dark and eyes become red first the penance gets dropped then the drops of perspiration. First the reputation trembles and then the lips.
Question 2.
ब्रह्मा’s rebuke to दुर्वासा
Answer:
The sage gathi made a mistake in chanting the hymns of सामवेद which made Goddess सरस्वती laugh. The sage felt insulted and cursed her. Lord ब्रह्मा criticise the sage sharply for losing the temper. He pointed out that forgiveness is very root or base of all kinds of penance. Anger makes one expert in detecting the faults of others and blind towards one’s own faults. The man overpowered by anger is actually blind in spite of having eyes. He also pointed out that anger and religiousness cannot coexist. The dark garments matted hair are meaningless if his mind is disturbed. Finally he urged दुर्वासा to forgive सरस्वती and make amends.
8. यथायोग्यं संयुज्य पूर्णं वाक्यं रचयत –
Construct complete sentences by using suitable sentences.
GSEB Class 10 Sanskrit चक्षुष्मान् अन्ध एव Additional Important Questions and Answers
1. समासप्रकारं सविग्रहं लिखत –
- इन्द्रियाद्या – इन्द्रियाणि एव अद्याः – कर्मधारय समासः
- निसर्गविरोधिनी – निसर्गस्य विरोधिनी — षष्ठी तत्पुरुष समासः
- पयः पावकयोः – पयः च पावकः च, तयोः – इतरेतर द्वंद्व समासः
- सर्वतपसाम् – सर्वाणि तपासि, तेषाम् – कर्मधारय समासः
- परदोषः – परस्य दोषः – षष्ठी तत्पुरुष समासः
- आत्मदोषम् – आत्मनः दोषः, तम् – षष्ठी तत्पुरुष समासः
- अकर्तव्यम् – न कर्तव्यम् – नञ् तत्पुरुष समासः
- स्वेदसलिलम् – स्वेदस्थ सलिलम् – षष्ठी तत्पुरुष समासः
- पादपः पादैः – पिबति इति – उपपद तत्पुरुष समासः
- जटावल्कलानि – जटा च वल्कलानि च – इतरेतर द्वंद्व समासः
- वृत्तमुक्ता – वृत्तेन मुक्ता – तृततया तत्पुरुष समासः
- तापसाकल्पना – तापसस्य आकल्पः, तम् – षष्ठी तत्पुरुष समासः
2. सन्धिविच्छेदं कुरुत
Dissolve the sandhi:
1. ‘मङ्गलपटहेनेप’ एतस्य सन्धिविच्छेदः कः?
(क) मङ्गलपटहे + नेव
(ख) मङ्गलपटहेन + इव
(ग) मङ्गलपटहेन + एव
(घ) मङ्गलपटहेन + नैव
उत्तरम्:
(ख) मङ्गलपटहेन + इव
2. ‘येनासि’ एतस्य सन्धिविच्छेदः कः?
(क) येन + असि
(ख) येना + सि
(ग) येन + आसि
(घ) येने + सि
उत्तरम्:
(क) येन + असि
3. ‘निहन्त्यपरस्तात्’ एतस्य सन्धिविच्छेदः कः?
(क) निहन्त्य + एषः + परस्तात्
(ख) निहन्ती + एषः + परस्तात्
(ग) निहन्ती + येष + परस्तात्
(घ) निहन्ति + एषः + परस्तात्
उत्तरम्:
(घ) निहन्ति + एषः + परस्तात्
4. पयः पावकयोरिव’ एतस्य सन्धिविच्छेदः कः?
(क) पयः पावक : योरिव
(ख) पयः पावकयो + इव
(ग) पयः पावकयो + इव
(घ) धर्मक्रोधयोः + रेकत्र
उत्तरम्:
(ग) पयः पावकयो + इव
5. ‘धर्मक्रोधयोरेकत्र’ एतस्य सन्धिविच्छेदः कः?
(क) धर्मक्रोधयोः + योरिव
(ख) पयः पावकयो + इव
(ग) पयः + रेकत्र
(घ) धर्मक्रोधयोः + रेकत्र
उत्तरम्:
(क) धर्मक्रोधयोः + योरिव
6. ‘दृष्टिरिव’ एतस्य सन्धिविच्छेदः कः?
(क) दृष्टि + रिव
(ख) दृष्टिः + इव
(ग) दृष्टि + एव
(घ) दृष्टि + रिव
उत्तरम्:
(ख) दृष्टिः + इव
7. ‘चक्षुष्मानन्ध एव’ एतस्य सन्धिविच्छेदः कः?
(क) चक्षुष्मान + अन्ध + एव
(ख) चक्षुष्मान् + नन्ध + एव
(ग) चक्षुष्मान् + अन्ध + ऐव
(घ) चक्षुष्मान् + अन्धः + एव
उत्तरम्:
(घ) चक्षुष्मान् + अन्धः + एव
3. सन्धिं कुरुत
Make sandhis:
1. ‘कर्तव्यम् + अकर्तव्यम् + वा’ एतस्य सन्धियुक्तः शब्द: क:?
(क) कर्तव्याकर्तव्यं वा
(ख) कर्तव्यअकर्तव्यं वा
(ग) कर्तव्यमकर्तव्यं वा
(घ) कर्तव्याकर्तव्यता
उत्तरम्:
(ग) कर्तव्यमकर्तव्यं वा
2. ‘प्रथमम् + अन्धकारीभवति’ एतस्य सन्धियुक्तः शब्द: क:?
(क) प्रथमन्धकारीभवति
(ख) प्रथममन्धकारीभवति
(ग) आदवन्द्रियाणि
(घ) आदाईन्द्रियाणि
उत्तरम्:
(ख) प्रथममन्धकारीभवति
3. ‘आदौ + इन्द्रियाणि’ एतस्य सन्धियुक्तः शब्दः कः?
(क) आदाविद्रियाणि
(ख) आदौइन्द्रियाणि
(ग) आदवन्द्रियाणि
(घ) आदाईन्द्रियाणि
उत्तरम्:
(क) आदाविद्रियाणि
4. ‘विषपादपस्य + इव’ एतस्य सन्धियुक्तः शब्दः कः?
(क) विषपादप इव
(ख) विषपादपेव
(ग) विषपादपस्येव
(घ) विषपादपस्यैव
उत्तरम्:
(ग) विषपादपस्येव
5. ‘खलु + अस्य’ एतस्य सन्धियुक्तः शब्दः कः?
(क) खलूस्य
(ख) खल्वेतस्त
(ग) खल्वस्य
(घ) खलुस्य
उत्तरम्:
(ग) खल्वस्य
4. कोष्ठगतपदानि प्रयुज्य अधोलिखितानां वाक्यानां पूरयत्
Use words from brackets and complete sentences:
1. दुर्वासा was singing the mantras of सामवेद
(दुर्वासस् साममन्त्र गात)
उत्तरम्:
दुर्वासाः साममन्त्रस्य मानम् अकरोत्
2. For some reason gatal quarrelled with the other sage.
उत्तरम्:
दुर्वासाः केनापि कारणेन अन्येन मनिना यह कलहमकरोत्।
3. Mistake in singing the mantras occured.
(मन्त्रगान क्षति जन)
उत्तरम्:
मन्त्रगाने क्षतिः जाता।
4. So Goddess सरस्वती laughed
(अतः सरस्वती हस्)
उत्तरम्:
अतः देवी सरस्वती दृष्ट्वा दुर्वासाः क्रोधविष्टः।
5. Seeing Goddess सरस्वती laughing दुर्वासा was overpowered by anger.
उत्तरम्:
हसन्तीं सरस्वती दृष्ट्वा दुर्वासाः क्रोधाविष्टः अभवत्।
6. दुर्वासा cursed सरस्वती to take birth on the earth.
(दुर्वासस् सरस्वती भूलोक अव + तु शप्)
उत्तरम्:
दुर्वासाः सरस्वती भूलोके अवतरीतुं शशाय।
चक्षुष्मान् अन्ध एव Introduction
महाकवि बाण is considered to be one of the greatest among the writers of classical Sanskrit prose. His two prose words works -(1) कादम्बरी and (2) हर्षचरिथम are well known. As a literary work ongtart excells हर्षचरिथम which is of prime importance to the historian of ancient India. In the present extract which is taken from the first उच्छवास (chapter) of हर्षचरिथम Lord ब्रह्मा is reprimanding the sage दुर्वासाः for having cursed सरस्वती The sage had made a mistake by striking.
A discordant note while singing the hymn of सामदेव which made सरस्वती laugh. But greater mistake was giving into anger and being unable to restrain it. Lord ब्रह्मा describes the bad effects of losing one’s temper which is relevant not only for ascetics but also for us. Nowadays anger-management has become an important topic. After studying महाकवि बाण , read it loudly and you will appreciate the style of महाकवि बाण all It reads like a powerful speech.
चक्षुष्मान् अन्ध एव Summary Of The Chapter
Now having seen सरस्वती cursed like that lord ब्रह्मा (lit, the grandfather of दुर्वासाः) said to दुर्वासाः solemnly filling all the directions with his voice resembling the auspicious drum. “O Brahmin, indeed this is not the way trodden by good people on which you are proceeding. This (way) destroys afterward because the dust raised by the houses in the form of senses organs spoils the sight of those who have not conquered their senses. How far indeed can (litdoes) physical eye see? Those who have perfected their mind see all the real or false things with their intellect which is thoroughly purified.
This coexistence of religiousness and anger is opposed by nature (unnatural) like the combination of water and fire. Keeping aside light (knowledge) how do you get drowned in the darkness (ignorance)? Forgiveness is indeed the root of all kinds of penance. Your intellect overpowered by anger like the inflamed eye clever in detecting the defects in others does not observe your own fault (sin). Where the ability to bear the power of severe penance and where (this) tendency to find fault of others? (There is great inconsistency between these two things.)
The person who is very angry is surely blind though possessed of eyesight. Indeed the intellect polluted by anger does not consider what is right to be done or what should not be done. Just the wisdom of the angry person becomes clouded, then the eyebrow becomes dark. The anger attacks the sense-organs first (and) finally the eyes. First penance is dissolved, then the perspiration starts ‘first the evil reputation and then the lower lip trembles.
How have your matted hair and bark garments, become the cause of the destruction of people like the roots and back of the poisonous tree? This tendency of your mind devoid of good conduct is improper for this garb of an ascetic as the necklace, with your mind without peace you are wearing the counterfeit costume of an ascetic like the actor? I do not see even slightest virtue in you (or I do not see even the slightest happiness likely to proceed from you to others).
चक्षुष्मान् अन्ध एव Translation And Glossary
1. संस्कृतम्:
अथ तां तथा शप्तां सरस्वतीं दृष्ट्वा पितामहो मङ्गलपटहेनेव स्वरेण आशाः पूरयन् सुधीरं दुर्वाससम् उवाच। ब्रह्मन् न खलु साधुसेवितोऽयं पन्था येनासि प्रवृत्तः। निहन्त्येष परस्तात्। इन्द्रियाश्वसमुत्थापितं हि रजः कलुषयति दृष्टिम् अनक्षजिताम्। कियद् दूरं वा चक्षुरीक्षते। विशुद्धया हि धिया पश्यन्ति कृतबुद्धयः सर्वान् अर्थान् असतः सतो वा। निसर्गविरोधिनी चेयं पयः पावकयोरिव धर्मक्रोधयोरेकत्र वृत्तिःआलोकमपहाय कथंतमसि निमज्जसि। क्षमा हि मूलं सर्वतपसाम्।
Translation:
Now having seen सरस्वतीं cursed like that lord ब्रह्मा (lit. the grandfather of दुर्वासा) said to दुर्वासा solemnly filling all the directions with his voice resembling the auspicious drum. O Brahmin, indeed this is not the way trodden by good people one which you are proceeding. This (way) destroys afterwards, because the dust raised by the horses in the form of sense organs spoils the sight of those who have not conquered their senses.
How fair indeed can (lit. does) Physical eye see? Those who have perfected their mind see all the real or false things with an intellect which is thoroughly purified. This coexistence of religiousness and anger is opposed by nature (unnatural) like the combination of water and fire. Keeping aside light (knowledge) how do you get drowned in the darkness (ignorance)? Forgiveness is indeed the root of all kinds of penance. Your intellect overpowered by anger like the inflamed eye clever in detecting the defects in others does not observe your own fault (sin).
Where the ability to bear the power of severe penance and where (this) tendency to find faults of others? (There is a great inconsistency between these two things.):
Glossary:
अथ – now; this is an indeclinable, तथा – in that manner, शाप्ताम – (she) who was cursed, the adjective of the noun (substantive) ‘Hadith which is in the accusative case being the object of दृष्ट्वा। दृष्ट्वा – having seen, पितामह – lord ब्रह्मा (According to mythology पितामह is the epithet of Lord all since it was from him human beings originated) दुर्वासा is the son of अगिना who was the son ब्रह्मा so he was the grandfather of दुर्वासा। मङ्गलपटहेन इव – मङ्गलः पटहः or मङ्गलः च असौ पटहः च),
तेन – कर्मधारय समास; with (the voice) like the auspicious drum, स्वरेण – with the voice in a voice, आशा: पूरयन्; – filling the directions; आशा: is the accusative plural form of the feminine noun आशा since it is the object of पूरयन्; आशा – दिशः सुधीरम् – solemnly; this is an indeclinable modifying the verb उवाच, दुर्वाससम् – to say दुर्वासा, उवाच – said, वच (2P) or ब्रू (2U) P. Perfect past tense, लिट्लकार, third person singular, the verb of the subject ‘पितामहः’, (हे) ब्रह्मन् – O Brahmin, sage दुर्वासा is addressed here as ब्रह्मन्, साधुसेवित – साधुभिः सेवितः – तृतीया तत्पुरुष समास; trodden by the good people; adjective of the substantive ‘पन्थाः ‘,
येनासि प्रवृत्त – येन + असि प्रवृत्त – by which you are proceeding, निहन्त्येष परस्ताम् – निहन्ति + एषः + परस्ताम् – this destroys (one who curses) afterwards; परस्तात् – hereafter, afterward, this is an indeclinable निहन्ति – नि + हन् (2P) Present tense; लिट लकार third person singular, verb of the subject एषः, इन्द्रिया समुत्थापितम् – इन्द्रियाणि एव अश्वाः, इन्द्रिया श्वाः – कर्मधारय समास; इन्द्रिया श्वैः समुत्थापितम् – तृतीया तत्पुरुष समास adjective of the substantive रजः (N), . (dust) raised by the horses in the form of sense organs,
कलुषयति – spoils, adversely affects, makes dirty; present tense third person singular of the demonstrative root, कलुष: verb of the subject ‘रजः’ (dust), दृष्टिम् – sight power to see, अनक्षजिताम् – those who have not controlled or conquered senses, अक्षम् इन्द्रियम्, अक्षजित् – those who have conquered senses, अनक्षिजित् (Adjective ending in तू) masculine, genitive plural, कवयद् दूरसन – how far, वा – here वा does not mean ‘or’, it means indeed’, चक्षुरीक्षते – चक्षुः + ईक्षते – the (physical) eye (can) see, विशुद्धया – with very (वि) pure, कृतबुद्धयः – कृता बुद्धिः यैः ते – बहुव्रीहि समास; whose minds are perfect or educated,
सर्वान् – All; adjective of the noun अर्थान्, असतः सतः वा – bad or good; the other meaning is actually existent, निसर्गविरोधिनी – निसर्गस्य विरोधिनी – षष्ठी तत्पुरुष समास; opposed by nature, चेयम् – च + इयम् and this, पयः पावकयोः – पयः च पावकः च, तयोः – इतरेतर द्वंद्व समास; (like that of) water (पयः) and fire (पावकः), धर्मक्रोधयोः – धर्मः च क्रोधः च, तयोः इतरेतर द्वंद्व समास; of religiousness and anger, एकत्र प्रवृत्तिः – एकत्र अवस्थानम्, existing together, आलोकमपहाय – आलोकम् + अपहाय, putting aside light; अपहाय – अप + हा (3P) ल्यबन्त gerund, the other meaning of आलोक is enlightenment,
तमसि – in darkness , the other meaning is in ignorance’, निमज्जसि – (you) drown: नि + मस्ज् – निमज्ज् (6P) present tense लट् लकार, second person singular, सर्वतपसाम् – सर्वाणि तपांसि, तेषाम् – कर्मधारय समास; of all kinds of penance, अत्ययम् – वा – पठ वा गच्छ। दूरम् – अत्रात् गामं दूरम् अस्ति। विशेष्य – विशेषणम् – दूरम् – कियत्।।
2. संस्कृतम्:
परदोषदर्शनदक्षादृष्टिरिव कुपिता बुद्धिः न ते आत्मदोषं पश्यति। क्व महातपो भारवैवधिकता, क्व परो __ भागित्वम्। अतिरोषणः चक्षुष्मान् अन्ध एव जनः। न हि कोपव्यकलुषिता विमुशति मतिः कर्तत्यमकर्तत्यं वा। कुपितस्य प्रथमम् अन्धकारीभवति विद्या, ततो भृकुटिः। आदौ इन्द्रियाणि रागः समास्कन्दति, चरम चक्षुः। आरम्भे तपो गलति, पश्चात् स्वदसलिलम्। पूर्वम् आयशः स्फुरति, अनन्तरम् अधरः।
Translation:
The person who is very angry is surely blind though possessed by eyesight. Indeed the intellect by anger does not consider what is right to be done or what should not be done. First the wisdom of the angry person becomes clouded, then the eyebrow becomes dark. The anger attacks the sense-organs first (and) finally the eyes. First penance is dissolved, then the perspiration starts. First the evil reputation and then the lower lip tramples.
Glossary:
परदोषदर्शनदक्षा – expert in seeing the faults of others; परेषाम् दोषाः परदोषाः, परदोषाणाम् दर्शनम्, परदोषदर्शनम् – षष्ठी तत्पुरुष समास, परदोषदर्शने दक्षा – सप्तमी तत्पुरुष समास; adjective of the feminine noun ‘दृष्टिः’, कुपिता बुद्धिः – intellect that is angry, न ते आत्मदोषम् पश्यति – it does not see youir own fault, आत्मदोषम् – आत्मनः दोषः, तम् – षष्ठी तत्पुरुष समास, महातपोभारवैवधिकता – महत् तषः or महत् च तत् तपः च, महातपः – कर्मधारय समास; महातपसः भारः महातपोभारः – षष्ठी तत्पुरुष समास महातपोभारस्य वैवधिकता – षष्ठी तत्पुरुष समास, the strength of carrying the burden of great/severe penance, क्व-क्व – this construction is used to bring out the great in congruity or in consistency between the two things,
पुरोभामित्वम् – finding only the faults of others censoriousness, पुरोभागी – one who, find only the faults of other, (दोषैकछक परोभागी अमरकोश पुरोभागित्वम् is an abstract noun formed from the adjective पुरोभागी, अतिरोषणः अतिशयितः रोषणः – प्रादि तत्पुरुष समास: very angry, excessively angry, चक्षुष्मान् – one with the eyes: चक्षुष्मत (adjective ending in मत) masculine nominative singular, कोपकलुषिता (मतिः) कोपेन कलुषिताः – तृतीया तत्पुरुष समास (intellect) polluted by anger, न हि विमृशति – indeed (हि) does not considered; verb of the subject मतिः, कर्तव्यमकर्तव्यम् वा – कर्मव्यम् + अकर्तव्यम् वा what is right to be done or what is not right to be done object of विमृशति so both the words are in the accusative case, प्रथमम् – first, this is an indeclinable,
अन्धकारिभवति – becomes blind, is destroyed verbof the subject faen, ugofe: – eyebrow, आदौ – in the beginning, 1: – redness = passion : the subject of the verb समास्कन्दति, समास्कन्वति – attacks overwhelms, चरमम् — lastly, in the end, चक्षु – eye, object of the verb समास्कन्दति and subject रागः, तपोगलति – तापः + गलति penance is dissolved, स्वेदसलिलम् – स्वेदस्य सलिलम् – षष्ठी तत्पुरुष समास perspiration, पूर्वम् – प्रथमम्, आदौ – first this is an indeclinable, अयशः – bad reputation subject of स्फुरति (arises spread), अधरः – lip subject of स्फुरति, अत्ययम्-पूर्वम् — रामः पूर्वम् इदकपि अकरोत्।
3. संस्कृतम्:
कथं लोकविनाशाय ते विषपादपस्येव जटावल्कलाणि जातानि। अनुचिता खलु अस्य मुनिवेषस्य हारयष्टिरित वृत्तमुक्ता चिन्तवृत्तिः। शौलूष इव वृथा वहसि कुत्रिमम् उपशमशून्येन चेतसा तापसाकल्पम्। अल्पमपि न ते पश्यामि कुशलजातम्। -हर्षचरिते प्रथम् – उच्छवासे
Translation:
How have you matted hair and bark garment becomes the cause of the destruction of people like the roots and bark of a poisonous tree? The tendency of your mind devoid of good conduct is as improper for this garb of an ascetic as the necklace. With your mind without peace, you are wearing the counterfeit consume of an ascetic like the actor? I do not see oven slightest virtue in your (or I do not see even the slightest happiness likely to proceed from you to others).
Glossary:
लोकविनाशय – लोकानाम् विनाशः, तस्मै – षष्ठी तत्पुरुष समास, for killing or destruction of people, ते – तव – your, विषपादस्येव – विषपादयस्य + इव – like that of a poisonous tree, जटावल्कलानि – जटाः च वल्कलानि च – इतरेतर द्वंद्व समास – matted hair and bark garments with reference to पादप ‘जटा’ means roots ‘वल्कनानि means bark, अनुचिता – न उचिता- नत्र तत्पुरुष समास – improper not in’ keeping with (your garb of a sage that you are wearing? Adjective of the noun चित्तवृत्तिः (tendency of mind), हारयष्टिरिव – हारयष्टि + इव, हारः एव यष्टिः कर्मधारय समास – like a necklace,
वृत्तमुक्ता – वृत्तेन मुक्ता – तृतीया तत्पुरुष समास – devoid of good conduct adjective of the noun चित्तवृत्तिः other meaning वृत्ताः मुक्ताः यस्याः सा-बहुव्रीहि समास the pearls of which are round; adjective of हारयष्टि, शैलूषः इव — like an actor, वृथा वहसि – you are wearing in vain, कुत्रिमम् – artificial, not real, adjective of तापसाकल्पम्, उपशमशून्येन – उपशमेन शून्यम्, तेन – तृतीया तत्पुरुष समास – without peace of mind or restraint over -senses, तापसाकल्पम् – तापसस्य आकल्पम् – षष्ठह तत्पुरुष समास – dress of an ascetic ‘आकल्प: वेषः अल्पमपि – अल्पम् + अपि – even the slightest, अल्पम् is the adjective of the noun कुशलजातम्, कुशलजातम् – any kind ‘जातम् – प्रकार:’ of happiness, object of the verb पश्यामि.
अव्ययः
अपि – मोहनः अपि भोजनं करोति।
खलु- सः खलु विद्यालयं गच्छेत्।
वृथा – स्व वृथा यत्नं करोति।।