अहं च त्वं च राजेन्द्र लोकनाथावुभावपि

अहं च त्वं च राजेन्द्र लोकनाथावुभावपि।

बहुव्रीहिसमासोऽहम् षष्ठी तत्पुरुषो भवान्॥

ahaṁ ca tvaṁ ca rājendra lokanāthāvubhāvapi|

bahuvrīhisamāso'ham ṣaṣṭhī tatpuruṣo bhavān||

राजेन्द्र अहं त्वम् अपि च उभौ लोकनाथौ भवतः

अहं बहुव्रीहि समासः अस्मि भवान् षष्ठी तत्पुरुषः

A beggar tells the king.. You the Indra among the kings and me too are both Lokanaathaas ( masters of the world.?).

I am defined as Lokanatha in bahuvreehi samsasm and you are covered by Shashtee tatpurusha..

Lokanaatha can be broken up in two ways..

In Bahuvreehi Samasam.. Lokah NathaH yasya saH..लोकःनाथःयस्य सः for whom the whole word is the master..

The beggar for whom all in the world are masters.

In the Shashti Tatpurusha.. Lokasya NathaH. लोकस्य नाथः. master of the whole world..

The king who is the master of the whole world..

Bahuvreehi and Tatpurusha are major modes of combination of words or Samasaas in Sanskrit Grammar..

Here what the beggar means is that the King is the master of the world and the beggar has the whole world as a bunch of masters..

Conversation between Lakshmi and Parvathi

Conversation between Lakshmi and Parvathi

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भिक्षुः क्वास्ति बलेर्मखे पशुपतिः किं नास्त्यसौ गोकुले

मुग्धे पन्नगभूषणः सखि सदा शेते च तस्योपरि

आर्यों मुञ्च विषादमाशु कमले नाऽहं प्रकृत्या चला

चेत्थं गिरिजासमुद्रतनययोः संभाषणं पातु वः

bhikshuh kvaasi balermakhe pashupatih kim naastasau gokule

mughe pannagabhooshanaH sakhi sadaa shete cha tasyopari

aarye muncha vishaadamaashu kamale naaham prakrityaa chalaa

chetham girijaasamudratanayayoh sambhaashanam paathu vaH

This is a funny conversation between Lakshmi the wife of Vishnu and Parvathi the wife of Shiva.

Lakshmi tries to poke fun at Shiva citing some of his attributes and activities and Parvathi retorts and returns the insults by citing identical attributes and activities of Vishnu..

A classic slokam in Sanskrit..

May the heated conversation between Girija (daughter of mountain) the Paravthi and Lakshmi the daughter of the ocean protect us.

Lakshmi asks..where is your bhikshu the beggar (meaning Shiva who went around begging holding the skull of Brahma)

Paravathi replies..He must be in the place of yajna held by Mahabali (meaning Vishnu who begged three feet of land from Bali in his incarnation of Vamana)

Lakshmi asks..where is the Pashupathi who is the leader of animals?

(Meaning Shiva who is the master of all animals)

Parvathi replies.".ls he not in Gokulam with cattle? (Meaning Vishnu who tended cattle in gokulam as Krishna..he is the master of cows)

Lakshmi asks about the one who wears snakes as ornaments (Meaning Shiva)

Paravthi replies that the fellow must be sleeping on a snake(Meaning Vishnu who sleeps in the bed is Adisesha)

Lakshmi advises Parvathi to abandon the fellow who is in the habit of eating poison (Shiva consumed the poison Halahalam to save the world..)

To this Parvathi retorts that she is not fickle and unfaithful enough to run away from her beloved.

This is a dig at Lakshmi the Goddess of wealth who never stays for long with anyone..

Analysis..

Lakshmi asks..भिक्षुः क्वास्ति where is your beggar ( Shiva )

Parvati replies बलेर्मखे in the yajna of Mahabali ( where Vishnu went for begging as Vamana.. here Parvathi means Vishnu is an equally bad beggar)

Laksmi asks पशुपतिः कुत्र where is your Siva who is the leader of Animals..

Parvathi Replies.. असौ गोकुले किं नास्ति... is he not is the Gokula among cows.. meaning Krishna who tends cattle in Gokulam.

Lakshmi says.. मुग्धे पन्नगभूषणः my friend, is your Shivas ornaments a just Snakes.

Parvathi Replies सखि सः सदा तस्योपरि शेते च My friend your man Vishnu is sleeping always on the back of a Snake ( Adisesha)

Lakshmi Advises.. आर्ये आशु विषादं मुञ्च Good lady, get rid of your Shiva immediately, he is in the habit of drinking poison ( Shiva drank poison during the churnig of milky ocean to save the living beings on the earth.. and became Neelakanta)

Parvathi Retors कमले अहं प्रकृत्या चला न My friend kamala, I am not by nature fickle and unfaithful ( like you) and I cannot leave my Lord. Here Parvathi is having a dig at Lakshmi that she does not stay with anyone for long.. No one is permanently rich, it is known.

इत्थं गिरिजा समुद्रतनययोः संभाषणं वः पातु May that funny conversatione between the daughter of the Mountain Parvathi and the Daughter of the Ocean (Lakshmi) protect all of you who are listening to it..

How to call a great man a monkey

कुर्वन् शाखासु सञ्चारं
जनयन् द्विज सध्वसं
पश्चात् बालद्विजोऽद्य
अयमागतो राम वानरः॥
kurvan śākhāsu sañcāraṁ
janayan dvija sadhvasaṁ
paścāt bāladvijo'dhya
ayamāgato rāma vānaraḥ||
(this is a chaatuslokam.. the authorship is hazy)
How to call a great man a monkey
About two  hundred years ago there lived in Thrikkandiyur (the place from where Narayana Bhattathiri and Thunjathu ezhuttassan also hailed from ) one great Sanskrit Scholar by name Kaikkulangara Rama Variar. He was erudite in all disciplines of the language like tarka, vyakarana, etc and also a scholar in four Sakhas (Vedas). The brahmins were jealous of him and were also very wary of his scholarship because it would make inroads into their source of income as poets and teachers. They wanted to call him a monkey but their innate decency did not permit it. So one poet among them announced the arrival of Variar thus.

A monkey called Rama is arriving.. he always jumps from one branch of a tree to another, he makes the birds panicky, but is having all the younger birds flying behind him.
The sakha means the Vedas, dwija also connotes brahmin because he is twice born, one natural birth and the second the initiation, and the bird which is once born as an egg and then comes out of the egg is also a dwija. The natural tendency of younger birds is to follow a monkey in his jump from branch to branch. The young brahmins had started the studentship of this Rama (Variar) abandoning their brahmin teachers.
And the nambudiris called the variar  Vanara, a man with caste name starting with the word Va..

So the sloka would also mean,
Here comes the man with Va, the Rama (variar) who frequently expounds the substance of the four vedas, and in this process is causing awe and disturbance even to brahmins, and the younger boys of the brahmin community are now running after him for education, forsaking their traditional brahmin preceptors.

The nobility of a learned man shows even when he is rebuking someone else.

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