III. அன்பகத்தில்லாவுயிரவாழ்க்கை வன்பாரக்கணவற்றனமரந்தளிரத்தற்று (வு) As in a barren soil a sapless tree, So flourish those in wedded bliss, whose souls Know not the sweets of love.. "Know not the sweets of love"-Europeans account the natives of India deficient in the benevolent affections, attributing this defect, however, to apathy rather than to natural disposition; the Hindus, on the other hand, make a similar estimate of the European character, but, judging from those they see exiled from the pale of the tenderer charities, believe it preceeds from innate hardness of heart. They are both wrong; it is not in feeling but in expression of feeling that the difference lies, even when they appear to differ diametrically. Thus, when a European in the first days of widowhood bemoans with sighs and tears and expressions of unconsoliable sorrow the irreparable loss of the beloved of his heart, or when; on a similar occasion, the Hindu says, with apparent indifference, that his wife and his horse fell sick at the same time and the death-demon which came to take the life of the latter took by mistake that of the former, sympathy and disgust may in either case be equally misplaced. As custom requires so imperatively that the European should exhibit these signs of affliction for his loss, that it becomes almost a moral duty to do so; and as, on the contrary, it demands, with equal rigor, that the Hindu should carefully avoid all such signs, under penalty of being considered weak and uxorious, the real feeling of each, it is probable, approaches much nearer than at first view is apparent. Apathy, or what appears to strangers apathy, whether arising from individual habit or national custom, is often only the out-door covering for the strongest feelings; however contradictory to appearance, therefore, it may with perfect truth be maintained, that there is no people more keenly alive to the affections of parent, child and relation, none more ardent in conjugal attachment, or more enthusiastic in devotion to the objects of their religious veneration than the natives of Southern India. The last fact will perhaps be more readily admitted than the former; but the love of his creatures must, as the predicate of an object in the expression of its identity, be included in the undissembled love of the Creator, and he who feels the latter strongly must, therefore, be strongly affected towards the former. 4 SANSCRIT STANZAS, అనుష్టుప్ గీతిః బీజ ప్రయోజనాభ్యాంవి నానకస్యాపి సంభ జగతి మీశ్వరఃస్తనమజాగవలంబం To him who is devoid of affection, life is unprofitable. And resembleth the budding of the Sálmalih tree in barren ground. To all that existeth in the world there is a cause and a purpose; This is the declaration of the learned, and to those devoid of affection only is it inapplicable. The 'Sálmali tree in an unproductive soil, The wattles dependent from the neck of the sheep, And him, who engaged in domestic life is devoid of benevolence; syrylove.96 s gy in the mind; the obl. from 60 the interior. Q r, for D ఎ 6 ns, that which is without, or void of ; indef. part. of D.—o the life.—y of the conjugal state, or evor yeme may be considered a compound and rendered conjugal life.-, lit. hot, also, hard, uneven, here barren; because the most productive soil is moist and level.—ut7 & 867 in earth, soil; the loc. case formed by sr place. — dry, sapless; the final being changed to a before and the form of the verbal noun used adjectively.—o a tree.—so g = s; buds, sprouts; the3d. pers. sing. part. used indefinitely.—p.gi as. The connected translation of the second line of this Couplet is-as . a dry tree sprouts in barren ground. IV. புறத்துறுப் பெல்லாமெவன்செய்யுமய அகத்துறுப்பன்பில்வரக்கு What though the body each perfection own, Sweet love exist not? (கூ) "The beauty of the mind"-The Commentators discharge this thought of the beauty it possesses, when clothed only in the simple, but the expressive words of the Author, by inserting as in the second line before உறுப்பு and rendering the sentence-love, amember requisite for the domestic state: thus Parimelazhager-யாக்கையகத்தின் கணின றில்லறத்திற்குறுப் பாகியவன் புடைய ரல்லாதாரக் கேவணப்புறத்தின் கணின்றுறுப்பாவன் வெல்லாம்வவறஞ்செய்தற்கென்னவுதவியைச்செய்யும் To those who possess not love, which is a member necessary to the mind for the performance of domestic duties, of what use are all outward members for the performance of those dnties? -Thus also the Latin Commentator-Ei, qui caret amore, quid est animi membrum; cætera omnia membra quid prodierunt ad vitam conjugalen? The former, however, adds - பாக்கையிறகணமுதலியவுறுப்பு ககளெல்லாமெனனபயவனச் செய்யுமனத்தின்கணுறுப்பாகிய வன்பிலா தாரக்கெனவுரைப்பாருமுளர there are those who thus render this verse"What advantage will the eye and all the other members of the body afford to those who are void of love, which, as the eye to the body, is the chief member to the mind." To what commentary reference is here made I know not; but this certainly approaches nearer than either of the other versions to the sense of the Author, though there is no necessity for the insertion of r the eye, in either of the places in which occurs.-The meaning of the original is, that, as the beauty of the body is not perfect, unless its members are complete, so the mind is deformed, if love, one of it's principal members, on the presence of which it's symmetry depends, do·not exist in it. SANSCRIT STANZAS. అనుష్టుప్ అనుక్రోశవినిము క్త్రంమనో యడిన బంధురం ఉపజాతివృత్తం మనోనుబంధీనిద శెంద్రియాణి తస్మిన్నహా దె౯వనచంద్రి కెవ శ్మశానభూఃపుష్పల తెవ తెషాం మోసూసులాపశ్రవణాదిశక్తిః ఉపజాతివృత్తం దవ్యంవపుఃపాటవమింద్రియాణాం గజాస్తరంగాః పరివారవXనాః ధనానిభూయాంగిచకాణకాంతా శృంగార చె వమన సృహా దేశా The mind which is devoid of affection is without beauty, Like the body deprived of hearing, feeling, sight and the other senses. When the mind, which is intimately connected with the faculties and organs of sense, Is without affection, vain, as the splendor of the moon in the wilderness, Or as flowers blooming in the field where the dead are burned, Are speech, hearing and all other bodily powers. The beauty of the body, the faculties of sense, Elephants, horses, a croud of clients, And abundant wealth are to the mind devoid of benevolence, as vain as the amorous. Glances and playful gestures of his wife are to the blind man. 4 ps 5 outward; the obl. of 4 m o the exterior, the outward form, used for the gen..—2 muy the members; the nom. governing Gowy 4.—oday, all, the whole; the nom. in comp. with the preceding word‚—s what? the nom. for the ac. governed by the following verb. This pronoun is in the form of the nom. sing. masc. but the jus et norma loquendi of the Tamil language allows it to be used for all nums. and gens..-w can do; the 3d. pers. neu. sing. of sys can neu. Down.—was of the body.-85 inward; the obl. of GEL the interior. The compound wrsmeuso signifies the mind.-2 MP 04 symmetry, beauty sysor 4affection; the non, governing the following --- part. ·Baars, for Qarsers to those who have not; the neg. லவரக்கு, pron. part. of De, formed immediately from the root, in the 4th or dat. case. The construction of this verse, the connecting signs omitted being restored and the words arranged in their regular collocation, is Aaarsarsîsy-which, as lit. as it can be rendered, is பில்லாதவரககெவன் செய்யும் What can all the members of the body (though perfect in symmetry) do for those who possess not affection, which is the symmetry of the mind. V. அன்பின் வழிய (ఎ) That breast alone contains a living soul, SANSCRIT STANZAS, అనుష్టుప్ జీవిత స్వహ్యను క్రొజోలకుణం తద్వి పయయె సలాలిలా సలిలో తాలిబ మైత్రీ సమాపాదనమ భ్రుకుట్టనం హద యుగ్యదిన కెనతాదృశీ పుత్తశీ సర సచమూ నిమినాతో |