Author:sandeep
अव्याद्वो विघ्नविध्वंसकीर्तिस्तम्भमिवोत्क्षिपन् ।
करं गणपतिः क्रीडालीनभृङ्गाक्षरावलिम् ॥
[Let the deity, Gaṇeśa protect you, he plants his trunk like a victory pillar (Kīrtistambha) with the swarming bees around it looking like the letters on the pillar proclaiming his victory over obstacles]
Why only Svadharma?
"One’s own karma performed diligently, even though it may not be the best thing, is better than others’ karma performed in a most satisfying manner". What then is svadharma?
Certain qualities, powers, propensities, and enthusiasm come to some people naturally. Using such qualities, that mindset and those internal faculties for the benefit of the world is dharma.
Translations form a major part of Krishnamoorthy’s oeuvre. His English translations of Sanskrit works include Dhvanyāloka, commentary by an anonymous author on the first chapter of Locana, Vakroktijīvita, Yaśodharacarita, Kavikaumudī and a few sections in Ancient Indian Literature (vol. 2) published by Sahitya Akademi.
We quote the translation of the verse uttered by Yamapuruṣa as rendered by Lockwood and Bhat to further the discussion.
श्यामां प्रसन्नवदनां मधुरप्रलापां
मत्तां विशालजघनां वरचन्दनाद्राम् ।
रक्तोत्पलाभनयनां नयनाभिरामां
क्षिप्रं नयानि यमसादनमेव बालाम् ॥२३॥
नमताशेषविघ्नौघवारणं वारणाननम् |
कारणं सर्वसिद्धीनां दुरितार्णववारणम् ||We pray to the elephant faced Ganeśa, who removes all traces of torrents of obstacles!
Who is the cause of all achievements and warder-off of the ocean of hardships!
A discussion about scriptural authority follows. Finally the fundamental question of the utility of learning itself comes up. Parivrājaka patiently explains everything with verses which are alluded to before already. He also says that sometimes just to know the utility of learning one needs to learn first!
Competence at Work
Alongside his reputation for proficiency at work, there is another trait of Seshadri Iyer that needs to be mentioned as a corollary. He was never a person who yearned for people’s endorsement. A German historian defines the term ‘people’—one of the elements of the State—in the following manner:
The people is that part of the State which does not know its own interests.
Let us have a look at the dialogues before and after this verse. A minor character expresses concern that Kālidāsa might lose face if his play is performed disregarding the compositions of past masters. The stage-director uses the phrase viveka-viśrānta in his dialogue. The minor character listens to the verse, acquiesces, and says āryamiśrāḥ pramāṇam.