Dynasty of Emperor Raghu
|13 chapter -- 79 verses|
This Canto is taken up by an account of a long journey through the air from Lanka to Ayodhi in which Rama points out to the objects of interest to hiss wife as tthey fly along. When they draw near to Ayodhya Prince Bhharat, who acted only as regent comes forth from Nandigrama to welcome his brother and his wife Seetha. - KMJ
Notes and commentary of Kishanrao Madhavarao Joglekar on this 13 th canto 1.o7 MB pdf is made available here for further reading.
रत्नाकरम्वीक्ष्य मिथः स जायाम्
रामाभिधानो हरिरित्युवाच॥ १३-१
padamvimānena vigāhamānaḥ |
ratnākaramvīkṣya mithaḥ sa jāyām
rāmābhidhāno harirityuvāca || 13-1
atha AtmanaH shabda-guNam guNaj~nyaH padam vimAnena vigAhamAnaH ratnAkaram vIkShya mithaH saH jAyAm rAma abhidhAnaH hariH iti uvAcha
13-1. atha= then; guNaj~nyaH= all-knowing one; saH rAma abhidhAnaH hariH= he that, Rama named, shrIhari; shabda-guNam= which has sound as its quality - ether, sky; AtmanaH padam= as his own, firma terra; vimAnena vigAhamAnaH= by aircraft, one who is flying; ratnAkaram vIkShya= treasure of jewels - ocean, on seeing; mithaH jAyAm iti uvAcha= in private, to his wife, in this way, spoke.
Then the all-knowing entity shrIhari, now identifiable with the name Rama, entering the region which was his own place of residence and which had sound for its special quality, namely the firmament by means of the aeroplane, and on beholding the repository of jewels, namely the ocean, privately spoke in this way this to his wife Seetha. [13-1]
matsetunā phenilamamburāśim |
ākāśamāviṣkṛtacārutāram || 13-2
matsetunA phenilamamburAshim |
AkAshamAviShkR^itachArutAram || 13-2
vaidehi pashya AmalayAt vibhaktam mat setunA phenilam amburAshim ChAyA pathena iva sharat prasannam AkAsham AviShkR^ita chAru tAram
13-2. hè vaidehi= oh, Vaidehi; A-malayAt= as far as Mt. Malaya; mat setunA vibhaktam= by my, bridge, by it separated in two; phenilam amburAshim= with foam, heap of waters - ocean; ChAyA pathena= not actually a galaxy or milky-way; but a stretching of gas, dust, etc., right across the galaxy; vibhaktam= separted; sharat prasannam= during autumn, very clear - transparent; AviShkR^ita= disclosed to view; chAru tAram AkAsham iva= beautiful, with stars, sky, as with; pashya = you behold.
"Oh Vaidehi, mark that bubbly ocean divided as far as the Malaya mountain by the bridge I have erected on it, just as the clear autumnal sky with perky stars divided by a shady galactic strip running through a galaxy. [13-2]
"See, Fairest ! how my bridge/Yon foamy mass now spans, as Autumn's skies/Unruffled, bright with stars, the Milky Way/Divides in twain.
गुरोर्यियक्षोः कपिलेन मेध्ये
पूर्वैः किलायम्परिवर्धितो नः॥ १३-३
guroryiyakṣoḥ kapilena medhye
rasātalamsaṁkramite turaṁge |
pūrvaiḥ kilāyamparivardhito naḥ || 13-3
guroryiyakShoH kapilena medhye
rasAtalamsa.nkramite tura.nge |
pUrvaiH kilAyamparivardhito naH || 13-3
guroH yiyakShoH kapilena medhye rasAtalam sa.nkramite tura.nge tat artham urvIm avadhArayadbhiH pUrvaiH kila ayam parivardhitaH naH
13-3. yiyakShoH guroH medhye tura.nge= on who wish to conduct a Vedic ritual, such an ancestor of mine - Sagara, sacrificial animal, horse; kapilena rasAtalam sa.nkramite= by sage Kapila, to netherworld, when that horse is taken; tat artham urvIm avadhArayadbhiH= for that horse, earth, when being dug; naH pUrvaiH= by my ancestors - sons of Sagara; ayam parivardhitaH= this ocean, was developed; kila= the say so.
When my forefather emperor Sagara contemplated a Vedic ritual, Sage Kapila took away the sacrifical horse to netherworld; when emperor Sagara anxious to complete the ritual asked his sons to find out the horse, they have digged even the earth to reach the place of that horse; in doing that chasmic digging, they say, they have abasally developed the ocean. [13-3]
vivṛddhimatrāśnuvate vasūni |
prahlādanamjyotirajanyanena || 13-4
vivR^iddhimatrAshnuvate vasUni |
prahlAdanamjyotirajanyanena || 13-4
garbham dadhati arka marIchayaH asmAt vivR^iddhim atra ashnuvate vasUni ap indhanam vahnim asau bibharti prahlAdanam jyotiH ajani anena
13- 4. arka marIchayaH asmAt garbham dadhati= sun's, rays, from this [ocean] [a water] foetus, acquires; atra vasUni vivR^iddhim ashnuvate= in this ocean, [underground] riches [ say jewels], increase, they gain; asau ap indhanam vahnim bibharti = that one the ocean, by water, fuelled, fire, bears; anena prahlAdanam jyotiH ajani = by this ocean, [people] gladdening, light [moonlight] is born.
It is from this ocean the sunrays acquire a water- foetus; here do subterranean treasures gain an increase: this ocean holds the fire whose fuel is water; the very same ocean had brought forth the gladdening light of the world, called moon. [13-4]
The sunbeams hence/Derive engendering virtue, riches swell,/And viewless fire is bred, and moonlight mild.
स्थितम्दश व्याप दिशो महिम्ना।
ईदृक्तया रूपमियत्ताया वा॥ १३-५
sthitamdaśa vyāpa diśo mahimnā |
īdṛktayā rūpamiyattāyā vā || 13-5
sthitamdasha vyApa disho mahimnA |
IdR^iktayA rUpamiyattAyA vA || 13-5
tAm tAm avasthAm pratipadyamAnam sthitam dasha vyApa dishaH mahimnA viShNoH iva sya an+avadhAraNIyam IdR^iktayA rUpam iyattAyA vA
13-5. tAm tAm avasthAm pratipadyamAnam= those, those, states of existence, acquiring; mahimnA dasha dishaH vyApa sthitam= by its greatness, ten, quarters, on expanding, one that is situated so; viShNoH iva= Vishnu, as with; asya rUpam= its - ocean's, form; IdR^iktayA iyattAyA vA= it will be like this, it will be this muc, or; an+avadhAraNIyam = not, understadable.
The form of this ocean which acquiring diverse conditions occupies the ten quarters on account of its vastness, and as such it is not capable of being defined either with reference to its nature or its magnitude in the same way as the form of Vishnu which after having gone through different conditions and which on account of its magnitude occupies all the ten quarters, is indefinable both as to its nature or size. [13-5]
Like Vishnu's self almighty, multiform,/Unmeasured, subtle, all ten spheres it clasps,/Transcendent in its worth as in its power.
संस्तूयमानः प्रथमेन धात्रा।
संहृत्य लोकान्पुरुषोऽधिशेते॥ १३-६
saṁstūyamānaḥ prathamena dhātrā |
saṁhṛtya lokānpuruṣo'dhiśete || 13-6
sa.nstUyamAnaH prathamena dhAtrA |
sa.nhR^itya lokAnpuruSho.adhishete || 13-6
nAbhi prarUDha amburuha Asanena sa.nstUyamAnaH prathamena dhAtrA amum yuga anta uchita yoga nidraH sa.nhR^itya lokAn puruShaH adhishete
13-6. yuga anta uchita yoga nidraH= at era, ending, used to [going into], yoga, sleep; puruShaH= such Vishnu; lokAn sa.nhR^itya= worlds, withdrawing [into himself]; nAbhi prarUDha amburuha Asanena = from his naval, evolved, lotus, as his seat; prathamena= who is the first one among prajApati daksha et al; dhAtrA= by such Brahma, sa.nstUyamAnaH= by Brahma being worshipped; amum adhishete= on this ocean, he [Vishnu] reposes.
Primeval Person who practises yogic sleep at the end of each an era after having withdrawn all the worlds into himself, and being praised by the earliest known created being, namely Brahma, who sits on a lotus sprung from the naval of the same Primeval Person, takes repose on this ocean. [13-6]
नृपा इवोपप्लविनः परेभ्यो
śaraṇyamenamśataśo mahīdhrāḥ |
nṛpā ivopaplavinaḥ parebhyo
dharmottarammadhyamamāśrayante || 13-7
sharaNyamenamshatasho mahIdhrAH |
nR^ipA ivopaplavinaH parebhyo
dharmottarammadhyamamAshrayante || 13-7
pakSha chChidA gotra bhida Atta gandhAH sharaNyam enam shatashaH mahIdhrAH nR^ipA iva upaplavinaH parebhyaH dharma uttaram madhyamam Ashrayante
13-7. pakSha chChidA gotra bhida= who cut the wings, by such Indra; Atta gandhAH mahIdhrAH = taken away, their pride, such mountains; shatashaH sharaNyam= to hundreds, a shelter - ocean; enam= him - ocean; parebhyaH upaplavinaH nR^ipAH= by enemies, harassed, kings; dharma-uttaram madhyamam iva= [taking recourse to a] righteous sovereign, who is neutral, as with; Ashrayante= taking recourse.
Hundreds of mountains having their pride humbled down by the shatterer of mountains, namely Indra, for he lopped off the wings of all flying mountains, took refuge under this ocean which gave shelter to them, just as kings, who life harassed by enemies, seek refuge with a just and neutral sovereign. [13-7]
To Ocean's arms/The mountain-hosts dismayed in hundreds fled,/Shorn of their pride when Indra clipped their wings,/As to a King revered when whelmed by foes/The neighbouring monarchs flee.
bhuvaḥ prayuktodvahanakriyāyāḥ |
muhūrtavaktrābharaṇambabhūva || 13-8
bhuvaH prayuktodvahanakriyAyAH |
muhUrtavaktrAbharaNambabhUva || 13-8
rasAtalAt Adi-bhavena pu.nsA bhuvaH prayukta udvahana kriyAyAH asya AchCham ambhaH pralaya pravR^iddham muhUrta vaktra AbharaNam babhUva
13-8. Adi-bhavena pu.nsA= by first created Person - Adi-varAha-mUrti - by Vishnu in boar incarnation; rasAtalAt prayukta udvahana kriyAyAH= from netherworld, when he performed, uplifting, in that act; bhuvaH= to earth; pralaya pravR^iddham asya AchCham ambhaH= in deluge, up-surged, his clear, waters; muhUrta vaktra AbharaNam babhUva= for a moment, facial, ornament, [waters] became.
There swelled a large volume of water when the First-Boar lifted up the Earth from netherworld during the First-Deluge in the process of her restoration; that clear water of this ocean served as a momentary veil on the face of the bride called Earth, kanyA-lajjA-avagunThanam, when she married that First-boar-Incarnation, thus sempiternal is the sacredness of this ocean. [13-8]
पिबत्यसौ पाययते च सिन्धूः॥ १३-९
pibatyasau pāyayate ca sindhūḥ || 13-9
pibatyasau pAyayate cha sindhUH || 13-9
mukha arpaNeShu prakR^iti pragalbhAH svayam tara.nga-adhara dAna dakShaH ananya sAmAnya kalatra vR^ittiH pibati asau pAyayate cha sindhUH
13-9. ananya sAmAnya kalatra vR^ittiH= whose conduct towards his wives is not the usual one as seen in others; tara.nga-adhara dAna dakShaH= waves called lips, in giving, who is an expert; asau= this ocean; mukha arpaNeShu prakR^iti pragalbhAH= face [allowing to be kissed], in extending, naturally, an expert; sindhUH svayam pibati = [the lips of] rivers], personally, he kisses; pAyayate cha = allows to be kissed, also.
This ocean, whose conduct towards his wives is an uncommon one as seen in other husbands, is clever enough in offering his waves called lips to all of his wives called rivers allowing them to kiss it, while he himself kisses every insurgent river which is intrepid by nature in giving up its mouth to be kissed. [13-9]
All his wives,/Impartial in his love, he greets alike,/With wavy lips receiving kisses sweet/From eager river-mouths.
अमी तिरोभिस्तिमयः सरन्ध्रैः
ऊध्वम्वितन्वन्ति जलप्रवाहान्॥ १३-१०
saṁmīlayanto vivṛtānanatvāt |
amī tirobhistimayaḥ sarandhraiḥ
ūdhvamvitanvanti jalapravāhān || 13-10
sa.nmIlayanto vivR^itAnanatvAt |
amI tirobhistimayaH sarandhraiH
Udhvamvitanvanti jalapravAhAn || 13-10
sa satvam AdAya nadI mukha ambhaH sa.nmIlayantaH vivR^ita AnanatvAt amI shirobhiH timayaH sa randhraiH Urdhvam vitanvanti jala pravAhAn
13-10. amI timayaH= these, whales; vivR^ita AnanatvAt= by wide, opening - their mouth; sa satvam nadI mukha ambhaH AdAya= with marine creatures, river, mouth's, water, on swallowing; sa.nmIlayantaH= by closing [nostrils]; sa randhraiH shirobhiH= with, a hole, on head; jala pravAhAn Urdhvam vitanvanti = water, gushes, to upside, they jet out.
These whales with their wide opened mouths take in the waters along with the living marine creatures into them, and holding their jaws together, jet out water through the blowholes on their heads. [13-10]
Those monsters see!/With yawning mouths they drink the fishy flood,/Close with a snap their mighty jaws, and spout/Great streams of water through their fissured skulls.
भिन्नान्द्विधा पश्य समुद्रफेनान्।
कपोलसंसर्पितया य एषाम्
व्रजन्ति कर्णक्षणचामरत्वम्॥ १३-११
bhinnāndvidhā paśya samudraphenān |
kapolasaṁsarpitayā ya eṣām
vrajanti karṇakṣaṇacāmaratvam || 13-11
bhinnAndvidhA pashya samudraphenAn |
kapolasa.nsarpitayA ya eShAm
vrajanti karNakShaNachAmaratvam || 13-11
mAta.nga-nakraiH sahasA utpatadbhirH bhinnAn dvidhA pashya samudra phenAn kapola sa.nsarpitayA ya eShAm vrajanti karNa kShaNa chAmaratvam
13-11. sahasA utpatadbhirH = suddenly, coming up and falling; mAta.nga-nakraiH= with such sea-elephants; dvidhA bhinnAn samudra phenAn pashya= in two, divided, ocean's, foam, you see; yaH= which foam; eShAm= to the sea elephants; kapola sa.nsarpitayA= cheeks, touching; karNa kShaNa chAmaratvam vrajanti= ear-side, momentary, fur-fan's state, they are going into.
See the spume of sea divided into two by the sea-elephants that suddenly spring up to water surface; those becks of lather brushing along the cheeks of those sea-elephants appear as fur-fans waving near their ears for a time. [13-11]
Sudden leap up the monster crocodiles,/And cleave the foam, while on their cheeks the spray/Like sparkling eardrops clings.
वेलानिलाय प्रसृता भुजंगा
व्यज्यन्त एते मणिभिः फणस्थैः॥ १३-१२
velānilāya prasṛtā bhujaṁgā
vyajyanta ete maṇibhiḥ phaṇasthaiḥ || 13-12
velAnilAya prasR^itA bhuja.ngA
vyajyanta ete maNibhiH phaNasthaiH || 13-12
vela anilAya prasR^itA bhuja.ngA mahA Urmi visphUrjathu nirvisheShAH sUrya anshu sa.nparka samR^iddha rAgaiH vyajyanta ete maNibhiH phaNa sthaiH
13-12. vela anilAya= for seashore, air; prasR^itA= those that came out of water; mahA Urmi visphUrjathu nirvisheShAH= great waves, upsurge, not different from - serpents not different from great waves in size and springing up; ete bhuja.ngA= these, serpents - on shore; sUrya anshu sa.nparka samR^iddha rAgaiH= with sun, rays, by contact, enriched, in lustre - jewels on their hoods; phaNasthaiH maNibhiH vyajyanta= on hoods, with jewels, they are recognisable.
These serpents that do not differ from the upsurging waves are stretching themselves on the beach to inhale the light sea breeze; they are clearly cognizable by the jewels situated on their hoods whose lustre is heightened by the contact of the rays of the sun. [13-12]
क्लेशादपक्रामति शङ्खयूथम्॥ १३-१३
kleśādapakrāmati śaṅkhayūtham || 13-13
kleshAdapakrAmati sha~NkhayUtham || 13-13
tava adhara spardhiShu vidrumeShu paryastam etat sahasA Urmi vegAt Urdhva a~Nkura prota mukham katha.nchit kleshAt apakrAmati sha~Nkha yUtham
13-13. tava adhara spardhiShu= your, lips, emulating with; vidrumeShu= in coral reefs; sahasA Urmi vegAt= quickly, waves, with speed of; paryastam= thrown out; Urdhva a~Nkura prota mukham= upper end, with sprouts of corals, stuck in it, with such faces; etat sha~Nkha yUtham= this, conch-shell, heap; katha.nchit kleshAt apakrAmati= somehow, from their difficulty, they are rolling.
This collection of conch-shells suddenly thrown about by the force of the waves have their tips transfixed in the sprouts of coral that vie with your lips; somehow managing to disentangle from coral those shells are able to roll on the shore.
Here piled-up shells,/Which rushing waters tear from coral-sprays/That mock thy ruby lips, hang on the points/Of slender branchlets, till at length they fall/Their strength exhausted.
प्रवृत्तमात्रेण पयांसि पातुम्
प्रमथ्यमानो गिरिणेव भूयः॥ १३-१४
pravṛttamātreṇa payāṁsi pātum
āvartavegādbhramatā ghanena |
pramathyamāno giriṇeva bhūyaḥ || 13-14
pravR^ittamAtreNa payA.nsi pAtum
AvartavegAdbhramatA ghanena |
pramathyamAno giriNeva bhUyaH || 13-14
pravR^itta mAtreNa payA.nsi pAtum Avarta vegAt bhramatA ghanena AbhAti bhUyiShTham ayam samudraH pramathyamAnaH giriNA iva bhUyaH
13-14. payA.nsi pAtum pravR^itta mAtreNa= water, to drink, just on commencing; Avarta vegAt bhramatA = whirlpool's, by speed, whirled round; ghanena= by such cloud; ayam samudraH= this, ocean; bhUyaH giriNA pramathyamAnaH iva= again, with Mt. manthara, being churned, as if; bhUyiShTham AbhAti = muchly, shone forth.
No sooner this cloud started to suck the oceanic water, that whirlpool forcefully whirled it; with such a gyrating cloud on its superficies the ocean seemed churned once more by Mt. mathara. [13-14]
Wide-backed Ocean now,/Grazed by the waterspout that stooped to drink/Till by fierce storm-wind driven, milk-white gleams,/As when of yore with mighty Mandara churned/By hosts Divine.
आभाति वेला लवणाम्बुराशेः
धारानिबद्धेव कलङ्करेखा॥ १३-१५
ābhāti velā lavaṇāmburāśeḥ
dhārānibaddheva kalaṅkarekhā || 13-15
AbhAti velA lavaNAmburAsheH
dhArAnibaddheva kala~NkarekhA || 13-15
dUrAt ayaH-chakra-nibhasya tanvI tamAla tAlI-vana rAji nIlA AbhAti velA lavaNa amburAsheH dhArA nibaddha iva kala~Nka rekhA
13-15. ayaH-chakra-nibhasya= iron, wheel, in semblance; lavaNa amburAsheH= of briny, water, heap - of ocean; dUrAt tanvI= to a distance, very thin; tamAla tAlI-vana rAji nIlA= groves of tamAla trees, forest-palm trees, blackish in look; velA= such a sea shore; dhArA nibaddha kala~Nka rekhA iva= to edge of wheel, fixed, rusty iron rim, as with; AbhAti = it shone forth.
The sea shore thinning out owing to long distance from here; blackened with blackish groves of tamAla trees and toddy palms stretched on it, appears as a rusty rim round the iron-wheel-like Ocean. [13-15]
Along the salt deep's shore,/That stretches slender like a copper rim,/Wave dark Tamalas mixed with forest-palms,/Like streak of rust on polished metal's gleam.
वेत्तीव बिम्बाधरबद्धतृष्णम्॥ १३-१६
vettīva bimbādharabaddhatṛṣṇam || 13-16
vettIva bimbAdharabaddhatR^iShNam || 13-16
vela anilaH ketaka reNubhiH te sa.nbhAvayati Ananam AyatAkShi mAm akShamam maNDana kAla hAneH vetti iva bimba adhara baddha tR^iShNam
13-16. hè AyatAkShi= oh, broad-eyed lady; vela anilaH ketaka reNubhiH te Ananam sa.nbhAvayati= sea-shore's, breeze, with ketaka-flowers, pollen, your, face, decorating; bimba adhara baddha tR^iShNam= in your ruby lips, as one infatuated with; mAm= [such as I am] me; maNDana kAla hAneH a+kShamam= [your] decorating, time, waste, [I can ] not, put up with; vetti iva = [whether this breeze], knows it, or what.
Knowing that I have fixed my ardent desire on thy ruby-lips, oh, wide-eyed lady, this sea-breeze is adorning thine face with ketaka pollen over and over again; is to insinuate me for the lack of my forbearance with the time waste in overdoing thy caparisons, or what... [13-16]
The Ketaka [Pandanus Odaralissimos] is a plant having strong fragrant leaves and belongs to the Agave class. It is generally found in marshy, light, saline soils. It is supposed to be the resort of serpents who are attracted there by its rich smell.
प्राप्ता मुहूर्तेन विमानवेगात्
prāptā muhūrtena vimānavegāt
kūlamphalāvarjitapūgamālam || 13-17
prAptA muhUrtena vimAnavegAt
kUlamphalAvarjitapUgamAlam || 13-17
ete vayam saikata bhinna shukti paryasta muktA paTalam payodheH prAptA muhUrtena vimAna vegAt kUlam phala Avarjita pUga mAlam
13-17. ete vayam= such as we are we; saikata= on sand beds; bhinna= broken, opened; shukti paryasta= oysters, strewn; muktA paTalam= having pearl, heaps of; phala Avarjita pUga mAlam= by fruits, laden, beetle nut, having lines of trees; payodheH kUlam= such a ocean's, shore; vimAna vegAt muhUrtena prAptA = by aircraft's, speed, in a moment, we reached.
This speedy aircraft brought us in no time to this seacoast that has a line of areca trees bent under the weight of their fruit, and where the sand beds are heaped with pearls thrown out of opened pearl-oysters. [13-17]
Our swiftly-rolling car/Now in a moment brings us to that shore,/Where from cleft shells lie pure pearls richly heaped,/Where betel-trees fruit-laden sweep the sands.
कुरुष्व तावत्करभोरु पश्चात्
मार्गे मृगप्रेक्षिणि दृष्टिपातम्।
एषा विदूरीभवतः समुद्रात्
सकानना निष्पततीव भूमिः॥ १३-१८
kuruṣva tāvatkarabhoru paścāt
mārge mṛgaprekṣiṇi dṛṣṭipātam |
eṣā vidūrībhavataḥ samudrāt
sakānanā niṣpatatīva bhūmiḥ || 13-18
kuruShva tAvatkarabhoru pashchAt
mArge mR^igaprekShiNi dR^iShTipAtam |
eShA vidUrIbhavataH samudrAt
sakAnanA niShpatatIva bhUmiH || 13-18
kuruShva tAvat karabhoru pashchAt mArge mR^iga-prekShiNi dR^iShTi pAtam eShA vidUrI bhavataH samudrAt sakAnanA niShpatati iva bhUmiH
13-18. hè karabhoru hè mR^iga-prekShiNi= Oh lady having thighs like the thick part of the hand, and one with a deer-gaze; tAvat pashchAt mArge= just, on [the path] passed over by us], on such path; dR^iShTi pAtam kuruShva= sight, falling, you make - have a look at it; eShA sa kAnanA bhUmiH= this, with forests, earth; vidUrI bhavataH= more and more distant, it is becoming; samudrAt niShpatati iva = from ocean, exiting, as if.
Oh, lady with a deer-gaze and having thighs like the thick part of the hand; do now throw behind a glance on the path we have passed over; this earth with forests on it seems to be emerging out of ocean, while that ocean is receding as we distance from it. [13-18]
As Ocean vanishes see how boon Earth,/Clothed with green woods, seems sinking as we gaze!
क्वचित्पथा संचरते सुराणाम्
यथाविधो मे मनसोऽभिलाषः
प्रवर्तते पश्य तथा विमानम्॥ १३-१९
kvacitpathā saṁcarate surāṇām
yathāvidho me manaso'bhilāṣaḥ
pravartate paśya tathā vimānam || 13-19
kvachitpathA sa.ncharate surANAm
yathAvidho me manaso.abhilAShaH
pravartate pashya tathA vimAnam || 13-19
kvachit pathA sa.ncharate surANAm kvachit ghanAnAm patatAm kvachict cha yathA vidhaH me manasaH abhilAShaH pravartate pashya tathA vimAnam
13-19. hè devi; vimAnam= this aircraft; me manasaH abhilAShaH yathA vidhaH= my mind's, propensity, as to how, it is; tathA= in that way; pravartate= it is taking flight; pashya= see; kvachit surANAm pathA sa.ncharate= sometimes, on gods, path [in sky], it is going; kvachit ghanAnAm = sometimes, on the pathway of clouds; kvachict patatAm ca= sometimes, on birds' pathway, also.
Mark, oh, lady, this celestial car has been moving sometimes in the path of the gods, sometimes in that of the clouds, and at others in that of birds: thus, it navigates in step with the propensities of my mind. [13-19]
Obedient to my will this Car Divine/Cleaves now the sphere of Gods, anon of clouds,/Now skims the path of birds.
आचामति स्वेदलवान्मुखे ते॥ १३-२०
ācāmati svedalavānmukhe te || 13-20
AchAmati svedalavAnmukhe te || 13-20
asau mahendra dvipa dAna gandhiH tri mArgagA vIchi vimarda shItaH AkAsha vAyuH dina yauvana utthAn AchAmati sveda lavAn mukhe te
13-20. mahendra dvipa dAna gandhiH= Indra's, elephant's, ichor, fragrant with it; tri mArgagA vIchi vimarda shItaH= with tri- streamed Ganga, by her ripples, by contact, became cooled; asau AkAsha vAyuH= such a skyey breeze; dina yauvana utthAn= day's, in youth, that came up - sweat cropped up on your face at mid day; te mukhe sveda lavAn= you, face's, sweat; AchAmati = that breeze is sipping off.
This breeze in the sky, laden with the fragrance of the ichor of the elephant of great Indra, and cooled by coming in contact with the ripples of tri-streamed Ganga absorbs the drops of perspiration started on thy face at this 'youthful' hour of the day. [13-20]
A breeze from Heaven,/Sweet-laden by Airavat's fragrant brows,/Cooled by the spray from triple Ganga's flood,/Wipes from thy brows those drops that morning's heat/Had raised.
स्पृष्टस्त्वया चण्डि कुतूहलिन्या।
उद्भिन्नविद्युद्वलयो घनस्ते॥ १३-२१
spṛṣṭastvayā caṇḍi kutūhalinyā |
udbhinnavidyudvalayo ghanaste || 13-21
spR^iShTastvayA chaNDi kutUhalinyA |
udbhinnavidyudvalayo ghanaste || 13-21
kareNa vAta Ayana lambitena spR^iShTaH tvayA chaNDi kutUhalinyA Amu~nchatI iva AbharaNam dvitIyam udbhinna vidyut valayaH ghanaH te
13-21. chaNDi= oh, excitable lady; kutUhalinyA tvayA = you prompted with curiosity, by you; vAta Ayana lambitena= [with thy hand held out] of the window of aircraft; kareNa spR^iShTaH= with your hand, touched; udbhinna vidyut valayaH ghanaH= upswinging, electric, circlets, of cloud; dvitIyam AbharaNam Amu~nchatI iva te= another, bracelet, offering, as if, to you.
Oh excitable lady, when you curiously touch the cloud by putting your hand out of the window of this aircraft, that cloud seems to be offering its upswinging lightning circlets as another bracelet to you. [13-21]
The cloud, by lightnings braceleted,/Touched by thy curious hand through lattice stretched,/My hasty Queen! with double gold is decked.
अध्यासते चीरभृतो यथास्वम्
matvā samārabdhanavoṭajāni |
adhyāsate cīrabhṛto yathāsvam
cirojjhitānyāśramamaṇḍalāni || 13-22
matvA samArabdhanavoTajAni |
adhyAsate chIrabhR^ito yathAsvam
chirojjhitAnyAshramamaNDalAni || 13-22
amI janasthAnam apoDha vighnam matvA samArabdha nava uTajAni adhyAsate chIrabhR^itaH yathA svam chirojjhitAni Ashrama maNDalAni
13-22. amI chIrabhR^itaH= these, [sages] in jute-cloths; janasthAnam apoDha vighnam matvA= janasthAna, removed, from difficulties, on deeming; samArabdha nava uTajAni= started [to erect], new, huts; chira ujjhitAni Ashrama maNDalAni= long back, left off, hermitage, clusters; yathA svam= as they deem fit; adhyAsate= they started to live there.
These ascetics dressed in jute-cloths becoming aware that JanasthAna had been freed from obstacles, are now again betaking themselves to their long-abandoned areas of hermitages, each one to his own, wherein they have commenced new hut. [13-22]
सैषा स्थली यत्र विचिन्वता त्वाम्
विश्लेषदुःखादिव बद्धमौनम्॥ १३-२३
saiṣā sthalī yatra vicinvatā tvām
bhraṣṭammayā nūpuramekamurvyām |
viśleṣaduḥkhādiva baddhamaunam || 13-23
saiShA sthalI yatra vichinvatA tvAm
bhraShTammayA nUpuramekamurvyAm |
vishleShaduHkhAdiva baddhamaunam || 13-23
sa eShA sthalI yatra vichinvatA tvAm bhraShTam mayA nUpuram ekam urvyAm adR^iShyata tvat charaNa aravinda vishleSha duHkhAt iva baddha maunam
13-23. sa eShA sthalI= this is, that, place; yatra= where; tvAm vichinvatA= you, while searching; tvat charaNa aravinda vishleSha duHkhAt iva = your, foot, called lotus, from disentangling, by grief of, as though; baddha maunam= abiding, silence - of anklet; urvyAm bhraShTam= to ground, fallen; ekam nUpuram= one, anklet; mayA adR^iShyata = by me, seen.
This is that very spot where searching for thee I saw one anklet dropped down on the ground, and it remained dumb without telling your whereabouts, perhaps, through grief of separation from your lotusy feet. [13-23]
त्वम्रक्षसा भीरु यतोऽपनीता
तम्मार्गमेताः कृपया लता मे।
tvamrakṣasā bhīru yato'panītā
tammārgametāḥ kṛpayā latā me |
śākhābhirāvarjitapallavābhiḥ || 13-24
tvamrakShasA bhIru yato.apanItA
tammArgametAH kR^ipayA latA me |
shAkhAbhirAvarjitapallavAbhiH || 13-24
tvam rakShasA bhIru yataH apanItA tam mArgam etAH kR^ipayA latA me adarshayan vaktum ashaknuvatyaH shAkhAbhiH Avarjita pallavAbhiH
13-24. hè bhIru= oh, timid lady; tvam rakShasA yataH apanItA= you, by demon, by which path, abducted; tam mArgam vaktum ashaknuvatyaH= that, pathway, to tell about, incapable ones [creepers]; etAH latAH= these, creeper plants; Avarjita pallavAbhiH shAkhAbhiH = with bent, leaflets, on branches - leaflets bent as indicating hands; kR^ipayA me adarshayan= kindly, to me, have shown.
Oh timid lady, these creeper-pants though unable to speak, yet, through compassion for me pointed out to me by means of their little bent leaflets on their branches, as if they are their index fingers, that path by which the demon had abducted you. [13-24]
व्यापारयन्त्यो दिशि दक्षिणस्याम्
उत्पक्षराजीनि विलोचनानि॥ १३-२५
vyāpārayantyo diśi dakṣiṇasyām
utpakṣarājīni vilocanāni || 13-25
vyApArayantyo dishi dakShiNasyAm
utpakSharAjIni vilochanAni || 13-25
mR^igyaH cha tava Agati j~nyam samabodhayan mAm vyApArayantyaH dishi dakShiNasyAm ut-pakShma rAjIni vilochanAni
13-25. darbha a~Nkura nirvyapekShAH mR^igyaH cha= darbha-grass, sprouts, [in eating] disinclined, deers, also; ut-pakShma rAjIni vilochanAni= with raised, eyebrow, lines, their eyes; dakShiNasyAm dishi vyApArayantyaH= towards south, while moving; tava agati j~nyam= your, path, not kinowing; mAm= me; samabodhayan= they addressed.
The female antelopes too, apathetic to eat sprouts of the darbha-grass owing to your separation from them, have indicated to me who was ignorant of your whereabouts, the southern quarter by which you had been carried away, by casting their eyes with raised eyebrows. [13-26]
Their fragrant food the roes/Neglecting, gazed with moveless brows full south,/And taught my ignorance the way thou 'dst gone.
नवम्पयो यत्र घनैर्मया च
त्वद्विप्रयोगाश्रु समम्विसृष्टम्॥ १३-२६
āvirbhatyambaralekhi śṛṅgam |
navampayo yatra ghanairmayā ca
tvadviprayogāśru samamvisṛṣṭam || 13-26
Avirbhatyambaralekhi shR^i~Ngam |
navampayo yatra ghanairmayA cha
tvadviprayogAshru samamvisR^iShTam || 13-26
etat gireH mAlyavataH purastAt Avirbhati ambara lekhi shR^i~Ngam navam payaH yatra ghanaiH mayA cha tvat viprayoga ashru samam visR^iShTam
13-26. mAlyavataH gireH= Malyavata, mountain; ambara lekhi shR^i~Ngam= one with sky, grazing, peak; etat = is this one; purastAt Avirbhati= in our front, coming up; yatra= where; ghanaiH navam payaH= by clouds, new, [rain] water; mayA cha= by me, too [along with clouds]; tvat viprayoga ashru= your, separation [caused], tears; samam visR^iShTam= equally, shed.
Here comes Malyavata mountain withy sky-grazing peak on which clouds and I equally shed water - clouds as rain- shower and I in your separation as tear-shower. [13-26]
There in our front soars Malaya to Heaven,/Whereon the clouds dropped rain, and I salt tears/For loss of thee.
स्निग्धाश्च केकाः शिखिनाम्बभूवुः
यस्मिन्नसह्यानि विना त्वया मे॥ १३-२७
snigdhāśca kekāḥ śikhināmbabhūvuḥ
yasminnasahyāni vinā tvayā me || 13-27
snigdhAshcha kekAH shikhinAmbabhUvuH
yasminnasahyAni vinA tvayA me || 13-27
gandhaH cha dhArA hata palvalAnAm kAdambam ardha udgata kesaram cha snigdhAH cha kekAH shikhinAm babhUvuH yasmin asahyAni vinA tvayA me
13-27. yasmin= on which peak of mountain; dhArA hata palvalAnAm gandhaH cha = by ran showers, hit, of puddles, fragrance - fragrance of puddles hose banks are eroded by rain showers; ardha udgata kesaram kAdambam cha= half, came up, filaments, of kadamba flowers, too; snigdhAH shikhinAm kekAH cha= pleasing [cries], of peacocks, cries, as well; tvayA vinA me asahyAni babhUvuH = you, without, to me, intolerable, they became.
This is where the smell-pleasing fragrance of puddles whose banks the rain showers have battered, eye-pleasing half-emerged filaments of Kadamba flowers, ear-pleasing cries of the peacocks, all have become unbearable to me without you. [13-27]
There, reft of thee, the scents/Which lakes, fresh-filled by clouds, exhaled I loathed;/Kadamba flowers, half-opened, pleased me not,/Nor peacocks' low, sweet tones;
पूर्वानुभूतम्स्मरता च यत्र
मया कथंचिद्घनगर्जितानि॥ १३-२८
pūrvānubhūtamsmaratā ca yatra
kampottarambhīru tavopagūḍham |
mayā kathaṁcidghanagarjitāni || 13-28
pUrvAnubhUtamsmaratA cha yatra
kampottarambhIru tavopagUDham |
mayA katha.nchidghanagarjitAni || 13-28
pUrva anubhUtam smaratA cha yatra kampa uttaram bhIru tava upagUDham guhA visArINi ativAhitAni mayA katha.nchit ghana garjitAni
13-28. hè bhIru= oh, timid lady; yatra= where; pUrva anubhUtam= earlier, experienced; kampa uttaram= thrilling, full of; tava upagUDham smaratA = your, embrace, by remembering; mayA= by me; guhA visArINi ghana garjitAni = [in the days of rainy season where] into caves, diffusing, clouds, along with their rumblings; katha.nchit ativAhitAni= somehow, [by me] spent.
This is the peak where I used to spend the days of rainy season somehow; there the clouds used to diffuse into caves and caves used to reverberate the echo of their rumbles; and as for myself, remembering how you used to rush into my arms terrified by those rumbles, whereby I used to get a thrilling embrace from you, I was used to remain ecstasised on this peak. [13-28]
māmakṣiṇodyatra vibhinnakośaiḥ |
vivāhadhūmāruṇalocanaśrīḥ || 13-29
mAmakShiNodyatra vibhinnakoshaiH |
vivAhadhUmAruNalochanashrIH || 13-29
AsAra sikta kShiti bAShpa yogAt mAm akShiNot yatra vibhinna koshaiH viDambyamAnA nava kandalaiH te vivAha dhUma aruNa lochana shrIH
13-29. yatra = at which place; vibhinna koshaiH nava kandalaiH= opened, buds, of new Kandali [banana] flowers; AsAra sikta kShiti bAShpa yogAt= by heavy showers, drenched, earth's, vapour, by contact; viDambyamAnA= that are imitating; te vivAha dhUma aruNa lochana shrIH = your, marriage-time, smoke, reddened, of eyes, grandeur; mAm akShiNot= me, pained.
At which place, the new Kandali-flowers whose just opened buds in consequence of their having come in contact with the vapours of earth drenched by heavy showers of rain, started to imitate the beauty of thy eyes, reddened by the smoke at the marriage-altar, made me irksome. [13-29]
There thine eyes,/Beauteous, yet clouded by the smoke that rose/From marriage-fires, tormented, while half-oped/Bright fungus-growths (earth yet in cloud-mist veiled)/Were vainly emulous.
दूरावतीर्णा पिबतीव खेदात्
अमूनि पम्पासलिलानि दृष्टिः॥ १३-३०
dūrāvatīrṇā pibatīva khedāt
amūni pampāsalilāni dṛṣṭiḥ || 13-30
dUrAvatIrNA pibatIva khedAt
amUni pampAsalilAni dR^iShTiH || 13-30
upAnta vAnIra vana upagUDhAni AlakShya pAriplava sArasAni dUrAt avatIrNA pibati iva khedAt amUni pampA salilAni dR^iShTiH
13-30. upAnta vAnIra vana upagUDhAni= at fringes, by cane, thickets, covered; AlakShya pAriplava sArasAni = slightly perceptible, with moving [swimming,] sArasa water fowls; amUni pampA salilAni= these, Pampa lake's, waters; dUrAt avatIrNA dR^iShTiH khedAt= from a long distance, descended [falling on, catching sight of Pampa lake]; ati iva= [that water by my glances] drunk, as if.
When my eye-sight descended on the waters of Pampa Lake from a long distance, whereon swimming Sarasa birds were vaguely perceptible through the thickets of canes grown around its banks, my glances fatigued owing to a long distance travel, at once started to quaff off that water. [13-30]
Scarce can the sight,/Far-darting downwards, Pampa's lake descry,/With storks at play, shut in 'mid circling brakes/Of mighty reeds.
द्वन्द्वानि दूरान्तरवर्तिना ते
मया प्रिये सस्मितमीक्षितानि॥ १३-३१
dvandvāni dūrāntaravartinā te
mayā priye sasmitamīkṣitāni || 13-31
dvandvAni dUrAntaravartinA te
mayA priye sasmitamIkShitAni || 13-31
atra aviyuktAni ratha~Nga nAmnAm anyonya datta utpala kesarANi dvandvAni dUrAntara vartinA te mayA priye sa smitamIkShitAni [sa spR^iham IkshitAni]
13-31. atra= there in Pampa lake; anyonya datta utpala kesarANi= mutually, given, lotuses', filaments - sharing lotus filament bill to bill; a+viyuktAni= not, separated - going in pair, unlike me who lost you; ratha a~Nga nAmnAm= chariot, wheel, [waterfowls] named after - chakra-vAka waterfowls; dvandvAni= such paired birds; te= to you; dUrAntara vartinA mayA = one who is in a distant place, such as I am; priye= oh, dear; sa smitamIkShitAni [sa spR^iham IkshitAni]= well indicated [ curiously shown].
In this Pampa Lake, my dear, these pairs of chakra-vAka birds are moving unsplit and exchanging lotus filaments beak-to-beak; this I am showing to you to exemplify the agony of an estranged soul living a distant place, such as myself. [13-31]
There, Love! I fondly gazed/On happy Chakravakas, in their love/United still, in gracious ministry/Each giving to his mate fresh lotus-blooms,/While I was reft of thee !
सौमित्रिणा साश्रुरहम्निषिद्धः॥ १३-३२
saumitriṇā sāśrurahamniṣiddhaḥ || 13-32
saumitriNA sAshrurahamniShiddhaH || 13-32
imAm taTa ashoka latAm cha tanvIm stana abhirAma stabaka abhi-namrAm tvat prApti buddhyA parirabdhu kAmaH saumitriNA sa ashruH aham niShiddhaH
13-32. [further]; stana abhirAma= like breasts, beautiful ones; stabaka= a bunch of flowers; abhi-namrAm= towards [me], a little bent down - pensile from braches; tanvIm=that are slender; imAm= on these - branches; taTa ashoka latAm= on bank of Pampa, Ashoka, creepers; tvat prApti buddhyA parirabdhu kAmaH= your, regaining, with a thinking, to embrace, interested in; aham= such as I am I was; saumitriNA= by Lakshmana; sa ashruH niShiddhaH= with tears, [I was] prevented.
This is that slender Ashoka-branch on the shore of the Pampa, which, bent down under the weight of a pensile pair of charming flower-cluster appearing like bosoms, I was eager to embrace under the impression that you had been found out; but tearful Lakshmana prevented me from doing so. [13-32]
When all in tears/By river-bank a lithe/Bent by its swelling clusters like fair breasts,/I vainly clasped, and thought I held thee, Queen ! Lakshman forbade me.
śrutvā svanamkāñcanakiṅkiṇīnām |
godāvarīsārasapaṅktayastvām || 13-33
shrutvA svanamkA~nchanaki~NkiNInAm |
godAvarIsArasapa~NktayastvAm || 13-33
amUH vimAna antara lambinInAm shrutvA svanam kA~nchana ki~NkiNInAm prati-ud-vrajantI iva kham utpatantyaH godAvarI sArasa pa~NktayaH tvAm
13-33. vimAna antara lambinInAm= aircraft, in interstices, dangling; kA~nchana ki~NkiNInAm svanam= golden, tinkling bells', sounds; shrutvA= having heard; and believing those jingling sounds are from another set of birds of the same feather; kham utpatantyaH= on sky, soaring up; amUH godAvarI sArasa pa~NktayaH= these, River Godavari's, sArasa birds, rows; tvAm prati-ud-vrajantI iva = to you, coming forward - welcomingly, as if.
These rows of sArasa birds on the banks of River Godavari hearing the jingles of the tiny golden bells suspended in the interior of this aircraft are soaring to the sky as if coming forward to meet you welcomingly. [13-33]
एषा त्वया पेशलमध्ययापि
दृष्टा चिरात्पञ्चवटी मनो मे॥ १३-३४
eṣā tvayā peśalamadhyayāpi
dṛṣṭā cirātpañcavaṭī mano me || 13-34
eShA tvayA peshalamadhyayApi
dR^iShTA chirAtpa~nchavaTI mano me || 13-34
eShA tvayA peshala-madhyayA api ghaTa ambu sa.nvardhita bAlachUtA Anandayati unmukha bkR^iShNa sArA dR^iShTA chirAt pa~nchavaTI manaH me
13-34. peshala-madhyayA api= slender waisted one, even though; tvayA= by you; ghaTa ambu sa.nvardhita bAlachUtA= by pot, water, reared up, mango trees; unmukha bkR^iShNa sArA= having up-turned faces, black deer - Panchavati hermitage; chirAt dR^iShTA= after a long time, seen by us; eShA pa~nchavaTI= this, Panchavati; me manaH Anandayati = my, mind, it is gladdening.
This is Panchavati where you though of slender waist fetched pot water and reared up young mango trees; where black antelopes are now gazing at us with up-turned heads; to behold such a Panchavati after a long time my mind is enlivened.
This sacred grove,/Where thou didst nurse the mango, tender-framed,/With daily watering, where the deer look up/Expectant of thee, now once more I see/More gladly for long absence.
स्मरामि वानीरगृहेषु सुप्तः॥ १३-३५
taraṁgavātena vinītakhedaḥ |
smarāmi vānīragṛheṣu suptaḥ || 13-35
tara.ngavAtena vinItakhedaH |
smarAmi vAnIragR^iheShu suptaH || 13-35
atra anu godam mR^igayA nivR^ittaH tara.nga vAtena vinIta khedaH rahaH tvat utsa~Nga niShaNNa mUrdhA smarAmi vAnIra gR^iheShu suptaH
13-35. [On one occasion]; atra= in Panchavati; anu godam mR^igayA nivR^ittaH= nearby, Godavari, from hunting, returned; tara.nga vAtena vinIta khedaH= by breeze blowing over the ripples of the waters of the river, removed fatigue; rahaH tvat utsa~Nga niShaNNa mUrdhA= in reclusion, on your, lap, resting, my head; vAnIra gR^iheShu suptaH= in canes, groves, I slept; smarAmi = I recall now.
Here in Panchavati, I recall my reclusive sleeping resting my head on your lap in the bowers of canes after my return from hunting on the banks of the Godavari, while the breeze blowing over the ripples of the river water lessened my fatigue. [13-35]
I recall/How on a day, worn out by toil of chase/By this Godavari's streams, while spray-cooled winds/Dried off my face the sweat, my weary head/I rested on thy breast in reed-built hut.
प्रभ्रंशयाम् यो नहुषम्चकार।
भौमो मुनेः स्थानपरिग्रहोऽयम्॥ १३-३६
prabhraṁśayām yo nahuṣamcakāra |
bhaumo muneḥ sthānaparigraho'yam || 13-36
prabhra.nshayAm yo nahuShamchakAra |
bhaumo muneH sthAnaparigraho.ayam || 13-36
bhrU bheda mAtreNa padAt maghonaH prabhra.nshayAm yaH nahuSham chakAra tasya avila ambhaH parishuddhi hetoH bhaumaH muneH sthAna parigrahaH ayam
13-36. yaH= who - sage agastya; bhrU bheda mAtreNa= eyebrow, by changing, just by - just by knitting eye brows; nahuSham= made king Nahusha; maghonaH padAt prabhra.nshayAm chakAra= from Indra's, stature, fall, made to; avila ambhaH parishuddhi hetoH= turbid, water, for purification of, one who is a cause; tasya muneH= of such a sage; bhaumaH sthAna parigrahaH ayam= on earth, a dwelling place, taken up, is this one.
This is the spot accepted for an earthly residence by the Sage Agastya, who by a mere knitting of eyebrows caused King Nahusha to fall from the exalted position of Indra, and who on his appearance as Star Canopus on sky causes of clearness to the turbid waters. [13-36]
Canopus, the brightest star in the southern constellation of Carina is named Agastya in ancient Indian astronomy. Agastya is said to be the 'cleanser of waters', since its rising in August the waters of rivers etc. gradually settle down and lose their turbidity.
घ्रात्वा हविर्गन्धि रजोविमुक्तः
समश्नुते मे लघिमानमात्मा॥ १३-३७
ghrātvā havirgandhi rajovimuktaḥ
samaśnute me laghimānamātmā || 13-37
ghrAtvA havirgandhi rajovimuktaH
samashnute me laghimAnamAtmA || 13-37
treta agni dhUma agram anindya kIrteH tasya idam AkrAnta vimAna mArgam ghrAtvA havir gandhi rajo vimuktaH samashnute me laghimAnam AtmA
13-37. anindya kIrteH= sage of spotless fame - of agastya; tasya= his; AkrAnta vimAna mArgam= [smoke which has] come in the path of aircraft; havir gandhi= fragrance of oblations; treta agni dhUma agram = from triple fire, smoke, its apex; idam ghrAtvA= this, on smelling; rajo vimuktaH me AtmA= from rajo guNa, divested, my soul; laghimAnam samashnute= elation, it is getting.
My soul being divested of rajo guNa, feels elation on account of smelling the lip of the smoke which has come in the path of this aircraft and which is surcharged with the fragrance of oblations and which issues from the triple fire of the sage agastya who has a spotless fame. [13-37]
Free from all lust, here takes my soul delight/To sniff the scented smoke from altar-fires/Well-fed, that triple rise full in our path,/And lightly meet the Car, by spotless Saint/Enkindled.
पञ्चाप्सरो नाम विहारवारि।
pañcāpsaro nāma vihāravāri |
meghāntarālakṣyamivendubimbam || 13-38
pa~nchApsaro nAma vihAravAri |
meghAntarAlakShyamivendubimbam || 13-38
etat muneH mAnini shAtakarNeH pa~ncha apsaraH nAma vihAra-vAri AbhAti paryanta vanam vidUrAt megha antara AlakShyam iva indu bimbam
13-38. mAnini= oh, proud lady; shAtakarNeH muneH= belonging to sage shAtakarNi; pa~ncha apsaraH nAma = pancha-apsara, named - woodland; paryanta vanam= around, having woods; etat vihAra-vAri= this, sporting-water place; vidUrAt megha antara AlakShyam indu bimbam iva= from a distance, clouds, amongst, seen, moon's, orb, as if; AbhAti= shines forth.
Oh proud lady, this is that pleasure-lake named pacnha-apsara of sage shAtakarNi, which is surrounded with woods, and which appears, on account of the great distance, like the orb of the moon vaguely seen from among the clouds. [13-38]
पुरा स दर्भाङ्कुरमात्रवृत्तिः
purā sa darbhāṅkuramātravṛttiḥ
caranmṛgaiḥ sārdhamṛṣirmaghonā |
pañcāpsaroyauvanakūṭabandham || 13-39
purA sa darbha a~Nkura mAtra vR^ittiH charan mR^igaiH sArdham R^iShiH maghonA samAdhi bhItena kila upanItaH pa~ncha apsaraH yauvana kUTa bandham
13-39. purA= once upon a time; darbha a~Nkura mAtra vR^ittiH= on darbha-grass, sprouts, one subsisting on them; mR^igaiH sArdham charan= deer, along with, who is moving; saH R^iShiH= that sage shAtakarNi; samAdhi bhItena= by his ascesis, fearing; maghonA= by Indra; pa~ncha apsaraH yauvana kUTa bandham= five-celestial maidens [named], youth-time, snare; upanItaH= [Indra] brought him in contact; kila= they say.
It is said when this sage shAtakarNi transformed himself as a male deer and subsisting on sprouts of darbha-grass alone while he roamed with female deer, Indra afraid of his ascesis set a youth-time snare with five celestial maidens and caught him in the cobweb of womanising, thus detouring his ascesis. [13-39]
क्षणम्प्रतिश्रुन्मुखराः करोति॥ १३-४०
kṣaṇampratiśrunmukharāḥ karoti || 13-40
kShaNampratishrunmukharAH karoti || 13-40
tasya ayam antar hita saudha bhAjaH prasakta sa.ngIta mR^ida~Nga ghoShaH viyat gataH puShpaka chandra shAlAH kShaNam pratishrut mukharAH karoti
13-40. antar hita saudha bhAjaH= inside [water], kept, building - this sage erected a building inside water in which he always enjoyed music; tasya ayam prasakta sa.ngIta mR^ida~Nga ghoShaH= his, this, unending, music's, percussion instrument's, sound; viyat gataH san= sky, on reaching; puShpaka chandra shAlAH= this aircraft's, moon's place [steeple], portions; kShaNam pratishrut mukharAH karoti= for a while, reverberating, with sound, it is making.
This sound of the percussion instrument at the incessant music for that sage who lives in a mansion built under the waters along with those five celestial maidens, reaching the skies makes the upper compartment of this Pushpaka aircraft resound with echoes, for a time. [13-40]
नाम्ना सुतीक्ष्णश्चरितेन दान्तः॥ १३-४१
madhye lalāṭaṁtapasaptasaptiḥ |
nāmnā sutīkṣṇaścaritena dāntaḥ || 13-41
madhye lalATa.ntapasaptasaptiH |
nAmnA sutIkShNashcharitena dAntaH || 13-41
havirbhujAm edhavatAm chaturNAm madhye lalATa.n tapa sapta-saptiH asau tapasyati aparaH tapasvI nAmnA sutIkShNaH charitena dAntaH
13-41. nAmnA sutIkShNaH= one named, sage sutIkShNa; charitena dAntaH= by conduct, a patient one; asau aparaH tapasvI= this, unexcelled, sage; edhavatAm chaturNAm havirbhujAm madhye= well-fuelled, four, ritual-fires, staying in midst; lalATa.n tapa sapta-saptiH= at forehead, scorching, seven-horsed one - sun - having as fifth fire in panchAgni-s; tapasyati = he undertakes ascesis.
Here is the unexcelled ascetic by name sage sutIkShNa, a self-controlled in his action practising ascesis in the centre of five-fires, namely four well-fuelled fires around him and the seven-horsed one, namely the Sun, scorching the forehead as the fifth fire in five-fire method of ascesis. [13-41]
surāṅganāvibhramaceṣṭitāni || 13-42
surA~NganAvibhramacheShTitAni || 13-42
amum sa-hAsa prahita IkShaNAni vyAja ardha sa.ndarshita mekhalAni na alam vikartum janita indra sha~Nkam surA~NganA vibhrama cheShTitAni
13-41. janita indra sha~Nkam= causing, Indra, a doubt - about his ascesis; amum= this sage sutIkShNa; sa hAsa prahita IkShaNAni= [apsarasA-s] with, smiles, casting, sidelong glances; vyAja ardha sa.ndarshita mekhalAni= by some pretext [or the other], half, shown, girdles; surA~NganA vibhrama cheShTitAni= such celestial maidens', flirtatious, coquetry; vi+kartum= to estrange [the sage from ascesis]; na alam = not, enough.
The graceful coquetry of the celestial maidens - wherein the sidelong glances were darted with mischievous smiles, wherein the girdles were partially disclosed under some pretext or the other - were of no use to estrange Sage sutIkShna who by way of his ascesis had awakened a feeling of uneasiness in the mind of Indra. [13-41]
Him Indra sought,/Anxious, to tempt through wanton Nymphs' bright eyes,/With laughter beaming, and coquettish wiles/ That half-revealed their zones, but vainly sought.
सभाजने मे भुजमूर्ध्वबाहुः
सव्येतरम्प्राध्वमितः प्रयुङ्क्ते॥ १३-४३
sabhājane me bhujamūrdhvabāhuḥ
savyetaramprādhvamitaḥ prayuṅkte || 13-43
sabhAjane me bhujamUrdhvabAhuH
savyetaramprAdhvamitaH prayu~Nkte || 13-43
eShaH akSha mAlA valayam mR^igANAm kaNDUyitAram kusha sUchi lAvam sabhAjane me bhujam Urdhva bAhuH savya itaram prAdhvam itaH prayu~Nkte
13-43. Urdhva bAhuH eShaH= raising, one arm, this sage; akSha mAlA valayam= [arm that has] rudrAkSha-s, a rosary of, a ring; mR^igANAm kaNDUyitAram= deer, one that is patting - his arm; kusha sUchi lAvam= darbha-grass, needle-like edges, that is cutting [his right hand]; savya itaram bhujam = left, other than, hand - right hand; me sabhAjane= me, to welcome; itaH prAdhvam prayu~Nkte= here, favourably, shown.
Here that sage sutIkShna lifting up his right arm aloft, which has a rosary of rudrAkSha-s for a bracelet, which scratches the deer, and which cuts the sharp needle-ends of kusha-grass, favourably greeted my arrival at his place. [13-43]
कम्पेन किञ्चित्प्रतिगृह्य मूर्ध्नः।
पुनः सहस्रार्चिषि संनिधत्ते॥ १३-४४
kampena kiñcitpratigṛhya mūrdhnaḥ |
punaḥ sahasrārciṣi saṁnidhatte || 13-44
kampena ki~nchitpratigR^ihya mUrdhnaH |
punaH sahasrArchiShi sa.nnidhatte || 13-44
vAcha.n yamatvAt praNatim mama eSha kampena ki~nchit pratigR^ihya mUrdhnaH dR^iShTim vimAna vyavadhAna muktAm punaH sahasrArchiShi sa.nnidhatte
13-44. eSha vAcha.n yamatvAt= this sage, speech, by controlling; mama praNatim ki~nchit mUrdhnaH kampena pratigR^ihya= my, greetings, with a little, head, nod, on receiving; vimAna vyavadhAna muktAm dR^iShTim= by aircraft, occurred gap, by its release, sight - there occurred a minor gap to his constant gazing of the sun, owing to passage of an aircraft in between his eyes and the sun; punaH sahasrArchiShi sa.nnidhatte= again, on thousand-rayed one, he fixed his glance - when the aircraft passed away, he resumed concentration on the sun;
This sage is a constant sun-gazer and there occurred a momentary disturbance in his gaze when an aircraft passed before his sight; then nodding at my salutation, for he bridles his speech, he again fixed his sight on the thousand-rayed sun. [13-44]
Vowed to strict silence, only with his head/Bowed slightly he returns my courteous words,/And now the Car is past his constant gaze/Again has sought the Sun.
चिराय संतर्प्य समिद्भिरग्निम्
यो मन्त्रपूताम्तनुमप्यहौषीत्॥ १३-४५
cirāya saṁtarpya samidbhiragnim
yo mantrapūtāmtanumapyahauṣīt || 13-45
chirAya sa.ntarpya samidbhiragnim
yo mantrapUtAmtanumapyahauShIt || 13-45
adaH sharaNyam sharabha~Nga nAmnaH tapovanam pAvanam AhitAgneH chirAya sa.ntarpya samidbhiH agnim yaH mantra pUtAm tanum api ahauShIt
13-45. sharaNyam pAvanam= a refuge, sanctifying one; adaH tapovanam= this, penance grove; AhitAgneH sharabha~Nga nAmnaH= oblator in ritual fire, of sharabhanga, named sage; yaH= who; chirAya agnim samidbhiH sa.ntarpya= for a long period, to fire, with fuel, having oblated; mantra pUtAm tanum api ahauShIt= hymn-sanctified, his body, even, oblated.
This sanctifying penance-grove which is the refuge of every-body belongs to the sage named Sharabhanga who kept sacred fire and who having propitiated it with the sacred sticks for a long time ultimately offered his own body sanctified with hymns into that ritual fire. [13-45]
स्थिता सुपुत्रेष्विव पादपेषु॥ १३-४६
sthitā suputreṣviva pādapeṣu || 13-46
sthitA suputreShviva pAdapeShu || 13-46
ChAyA vinIta adhva parishrameShu bhUyiShTha sa.nbhAvya phaleShu amIShu tasya atithInAm adhunA saparyA sthitA suputreShu iva pAdapeShu
13-46. adhunA= now - after sage sharabhanga; tasya atithInAm saparyA= his, to guests, according hospitality; ChAyA vinIta adhva parishrameShu= by shade, removed, wayfaring, strain; bhUyiShTha sa.nbhAvya phaleShu= with many, cherished, fruits; amIShu pAdapeShu= in these, trees of hermitage; suputreShu iva= good son, as with; sthitA = it is still available.
Now, after Sharabhanga had immolated himself, the task of according hospitality to guests devolved upon the trees of hermitage which were, as it were, the well behaved sons of the sage that removed the fatigue of a journey by offering their shade and that afford abundant fruits of any cherish. [13-46]
The welcome of his guests/His worthy sons, those trees, give now, whose shade/Dispels long journeying's toil, whose luscious fruit/Weighs down their branches.
बध्नाति मे बन्धुरगात्रि चक्षुः
दृप्तः ककुद्मानिव चित्रकूटः॥ १३-४७
badhnāti me bandhuragātri cakṣuḥ
dṛptaḥ kakudmāniva citrakūṭaḥ || 13-47
badhnAti me bandhuragAtri chakShuH
dR^iptaH kakudmAniva chitrakUTaH || 13-47
dhArA svana udgAridarI mukhaH asau shR^i~Nga agra lagna ambuda vapra pa~NkaH badhnAti me bandhura-gAtri chakShuH dR^iptaH kakudmAn iva chitrakUTaH
13-47. dhArA svana udgAri darI-mukhaH= water-streams, sounds, emanating, valleys, mouths - mouth of a valley sending forth the gurgling sounds of water streams; shR^i~Nga agra lagna ambuda vapra pa~NkaH= on horn-like peak, sticking, water-giver, called mud; asau chitrakUTaH= this, cnhitrakUTa; hè bandhura-gAtri= oh, curvaceous lady; dR^iptaH kakudmAn iva= proudish, bull, as with; me chakShuH badhnAti= my, sight, it is arresting.
Oh, curvaceous lady, this chitrakUTa mountain with its mouth of a valley sending forth gurgling sounds of rapids, mud-like rainclouds attached to its horn-like apices, thus resembling a proudish bull whose cavern mouth sends forth a continuous bellowing and the tips of whose horns are smeared with mud dug up while indulging in butting against the side of a mountain, rivets my sight. [13-47]
Chitrakuta's peak,/O lithe-limbed Lady ! now enchants the eye;/Like stately bull he stands, his mouth a cave,/With cascade-roar loud-bellowing, highest peaks/Cloud-capped like horns lime-whitened from a wall.
मन्दाकिनी भाति नगोपकण्ठे
मुक्तावली कण्ठगतेव भूमेः॥ १३-४८
mandākinī bhāti nagopakaṇṭhe
muktāvalī kaṇṭhagateva bhūmeḥ || 13-48
mandAkinI bhAti nagopakaNThe
muktAvalI kaNThagateva bhUmeH || 13-48
eShA prasanna stimita pravAhA sarit vidUra antara bhAva tanvI mandAkinI bhAti naga upakaNThe muktAvalI kaNTha gata iva bhUmeH
13-48. prasanna stimita pravAhA= clear, steady, streams; vidUra antara bhAva tanvI= appearing thin in consequence of the long distance; mandAkinI= river flowing in chitrakUTa - Godavari, also known as mandAkini - dakshiNa ganga; eShA sarit= this, river; naga upakaNThe bhUmeH = mountain, around, to earth; kaNTha gata muktAvalI iva= around neck, placed, pearl pendant, as with; bhAti = it appears.
This river with clear and steady waters flowing circumferentially around ChitrakUTa Mountain, appearing gossamer to a long distance sight, is like the tenuous pearl-pendant around the neck of earth. [13-48]
प्रवालमादाय सुगन्धि यस्य।
मयावतंसः परिकल्पितस्ते॥ १३-४९
pravālamādāya sugandhi yasya |
mayāvataṁsaḥ parikalpitaste || 13-49
pravAlamAdAya sugandhi yasya |
mayAvata.nsaH parikalpitaste || 13-49
ayam sujAtaH anu-giram tamAlaH pravAlam AdAya sugandhi yasya yava a~Nkura apANDu kapola shobhI mayA avata.nsaH parikalpitaH te
13-49. anu-giram sujAtaH tamAlaH= at mountainsides, fortunate, tamAla trees; ayam= this; yasya sugandhi pravAlam AdAya = whose, fragrant, leaflets, by taking; mayA te= by me, to you; yava a~Nkura apANDu kapola shobhI= like barley's, sprouts, whitish, cheeks, as decoration; avata.nsaH parikalpitaH = ear-ornament, made.
Here is the fortunate tamAla tree at this mountainside, taking whose fragrant blossom I have made into an ear-ornament for you, which with its whitish colour like the sprouts of barley shone forth on your cheek. [13-49]
āviṣkṛtodagrataraprabhāvam || 13-50
AviShkR^itodagrataraprabhAvam || 13-50
anigraha trAsa vinIta sattvam apuShpa li~NgAt phala bandhi vR^ikSham vanam tapaH sAdhanam etat atreH AviShkR^ita udagra-tara prabhAvam
13-50. a+nigraha trAsa= without, punishment, fear; vinIta sattvam= well behaved ones - animals; a+puShpa li~NgAt phala bandhi vR^ikSham = without, flower, indication, fruits, bearing, trees; AviShkR^ita udagra-tara prabhAvam= of manifest, highest, power; atreH tapaH sAdhanam etat vanam = sage atri's, ascesis, accomplishing, is this, woodland.
This is the grove which for sage atri is the means of accomplishing penance, wherein the animals are well-behaved without the fear of punishment; wherein the trees have been laden with fruits without manifestation of flowers; and which, therefore, manifests the excessively exalted power of that sage. [13-50]
trisrotasamtryambakamaulimālām || 13-51
trisrotasamtryambakamaulimAlAm || 13-51
atra abhiShekAya tapodhanAnAm saptarShi hasta uddhR^ita hema padmAm pravartayAmAsa kila anasUyA tri-srotasam tryambaka mauli mAlAm
13-51. atra= there; anasUyA= lady anasUya - sage atri's wife; saptarShi hasta uddhR^ita hema padmAm= by seven sages, hands, plucked, golden, lotuses - from river Ganga; tryambaka mauli mAlAm= one who is - on Shiva's, head, a chaplet - Ganga; tri-srotasam]= such a tri-streamed Ganga; tapodhanAnAm abhiShekAya= for great ascetics, to take bath; pravartayAmAsa kila= changed the course [of Ganga], they say so.
It is said that the wife of sage atri, namely lady anasUya, diverted the course of tri-streamed river Ganga, which is as a chaplet in the matted hair of the three-eyed god Shiva, and from which the seven sages personally pluck golden lotuses for offering in worships, to flow into the grove of this hermitage for the daily bath of the ascetics. [13-51]
Here Anasuya brought/The threefold Ganga, Diva's crown, to earth,/That Holy men, in merit rich, might bathe/Where erst the mighty Seven golden blooms/Of lotus gathered.
योगाधिरूढा इव शाखिनोऽपि॥ १३-५२
amī samadhyāsitavedimadhyāḥ |
yogādhirūḍhā iva śākhino'pi || 13-52
amI samadhyAsitavedimadhyAH |
yogAdhirUDhA iva shAkhino.api || 13-52
vIrAsanaiH dhyAna juShAm R^iShINAm amI samadhyAsita vedi madhyAH nivAta niShkampatayA vibhAnti yoga adhirUDhA iva shAkhinaH api
13-52. vIrAsanaiH =in vIrAsana - a yogic posture; dhyAna juShAm R^iShINAm= in meditation, absorbed, sages; samadhyAsita vedi madhyAH= well positioned, on platforms, in the middle of; amI shAkhinaH api= these, trees, even; nivAta niShkampatayA= because there is no wind, not fluctuated; yoga adhirUDhA iva= yogic stance, taking, as if; vibhAnti= they shine forth.
Even these trees in the middle of their raised platforms whereon the sages are absorbed in meditation in a yogic posture called vIrAsana, appear, as it were, absorbed in a similar yogic posture for they stood still in the absence of breeze. [13-52]
Hermits' very trees,/While they within their huts are plunged in thought,/Amid the altar-precincts motionless,/Their leaves unstirred by wind, themselves seemedwrapped/In pious contemplation.
त्वया पुरस्तादुपयाचितो यः
सोऽयम्वटः श्याम इति प्रतीतः।
सपद्मरागः फलितो विभाति॥ १३-५३
tvayā purastādupayācito yaḥ
so'yamvaṭaḥ śyāma iti pratītaḥ |
sapadmarāgaḥ phalito vibhāti || 13-53
tvayA purastAdupayAchito yaH
so.ayamvaTaH shyAma iti pratItaH |
sapadmarAgaH phalito vibhAti || 13-53
tvayA purastAt upayAchitaH yaH saH ayam vaTaH shyAma iti pratItaH rAshiH maNInAm iva gAruDAnAm sa padma-rAgaH phalitaH vibhAti
13-53. tvayA purastAt yaH upayAchitaH= by you, earlier, which, was sought; shyAma iti pratItaH= shyAma, thus, known as; saH vaTaH ayam= that, banyan tree, is this; phalitaH= [now] in fruit; sa padma-rAgaH maNInAm = with rubies - red fruit is likened to rubies; gAruDAnAm rAshiH= emarald, heap - green leaves of the tree are likened to emeralds; iva vibhAti= as with, it shines.
This is that identical banyan tree known as the shyAma from which you formerly solicited boon of proper completion of our exile at the out set of exile, which now in fruit appears like a heap of emeralds intermixed with rubies. [13-53]
The stanzas 54-57 form a kalApa; pl see I. 5. In these stanzas the poet describes the confluence of Ganga and Yamuna.
अन्यत्र माला सितपङ्कजानाम्
muktāmayī yaṣṭirivānuviddhā |
anyatra mālā sitapaṅkajānām
indīvarairutkhacitāntareva || 13-54
muktAmayI yaShTirivAnuviddhA |
anyatra mAlA sitapa~NkajAnAm
indIvarairutkhachitAntareva || 13-54
kvachit prabhA lepibhiH indra nIlaiH muktAmayI yaShTiH iva anuviddhA anyatra mAlA sitapa~NkajAnAm indIvaraiH utkhachita antara iva
kādambasaṁsargavatīva paṅktiḥ |
bhaktirbhuvaścandanakalpiteva || 13-55
kvachit khagAnAm priya mAnasAnAm kAdamba sa.nsargavatI iva pa~NktiH anyatra kAlAguru datta patrA bhaktiH bhuvaH chandana kalpita iva
अन्यत्र शुभ्रा शरदभ्रलेखा
tamobhiśchāyāvilīnaiḥ śabalīkṛteva |
anyatra śubhrā śaradabhralekhā
randhreṣvivālakṣyanabhaḥpradeśā || 13-56
kvachit prabhA chAndramasI tamobhiH ChAyA vilInaiH shabalIkR^ita iva anyatra shubhrA sharat abhra lekhA randhreShu iva alakShya nabhaH pradeshA
पश्यानवद्याङ्गि विभाति गङ्गा
भिन्नप्रवाहा यमुनातरङ्गैः॥ १३-५७
bhasmāṅgarāgā tanurīśvarasya |
paśyānavadyāṅgi vibhāti gaṅgā
bhinnapravāhā yamunātaraṅgaiḥ || 13-57
bhasmA~NgarAgA tanurIshvarasya |
pashyAnavadyA~Ngi vibhAti ga~NgA
bhinnapravAhA yamunAtara~NgaiH || 13-57
kvachit cha kR^iShNa uraga bhUShaNa iva bhasma a~Nga rAgA tanuH Ishvarasya pashya anavadya a~Ngi vibhAti ga~NgA bhinna pravAhA yamunA tara~NgaiH
13-54, 55, 56, 57. hè anavadya a~Ngi= oh, lady with unblemished limbs; yamunA tara~NgaiH bhinna pravAhA ga~NgA = with river Yamuna's, waves, differently streaming, this Ganga river; kvachit prabhA lepibhiH indra nIlaiH anuviddhA muktAmayI yaShTiH iva = somewhere, by lustre, overshadowing, emeralds, intertwined with, pearls, necklace, as with; anyatra indIvaraiH utkhachita antara sita pa~NkajAnAm mAlA iva= otherwhere, with blue-lotuses, studded, inside, white, lotuses, garland, as with; kvachit kAdamba sa.nsargavatI priya-mAnasAnAm khagAnAm pa~NktiH iva= somewhere else, with water-fowls, that came into contact, to whom lake mAnasa is a dear one, such royal swans, row, as if; anyatra kAlAguru datta patrA bhuvaH chandana kalpita bhaktiH iva= elsewhere, black-aloe paste, decorated, as folio-designs, on earth, with sandal paste, made, as [her] cosmetic, as with; kvachit ChAyA vilInaiH tamobhiH shabalIkR^ita chAndramasI prabhA iva= somewhere else, in shadows, merged, with darkness, variegated, moon's, shine, as with; anyatra randhreShu alakShya nabhaH pradeshA shubhrA sharat abhra lekhA iva= other where, in interstices, appearing, sky's, areas, clean, autumnal, cloud, pieces, as with; cha= further; kvachit kR^iShNa uraga bhUShaNa bhasma a~Nga rAgA Ishvarasya tanuH iva= elsewhere, black, cobra, ornamented, with ashes, body, smeared, god Shiva's, body, as with; vibhAti= [river Ganga] shines forth; pashya= you see.
Oh, lady with faultless limbs, mark, here is River Ganga whose streams are tide ripping with the ripples of River Yamuna, appears in one place like a necklace full of pearls with interwoven emeralds suffusing them with their splendour; at another spot it is like a chaplet of white lotuses with the intervals between them filled up with blue lotuses: in one place it appears like a row of royal swans to whom mAnasa lake is dear and who have come in contact with water-fowls; while in another place it appears like a piece of ground ornamented with white sandal and with leaves painted on with black aloe paste; in some spot it looks like the lustre of the moon on the surface of the ground variegated by darkness depending upon the shade: in another it is like a streak of white autumnal cloud through the interstices in which the blue sky is slightly visible: while in one place it is like the body of Ishvara smeared over with ashes and decorated with black serpents. [13-54, 55, 56, 57]
The stanzas 54-57 form a kalApa; pl see I. 5. In these stanzas the poet describes the confluence of Ganga and Yamuna.
तत्त्वावबोधेन विनापि भूयः
तनुत्यजाम्नास्ति शरीरबन्धः॥ १३-५८
pūtātmanāmatra kilābhiṣekāt |
tattvāvabodhena vināpi bhūyaḥ
tanutyajāmnāsti śarīrabandhaḥ || 13-58
pUtAtmanAmatra kilAbhiShekAt |
tattvAvabodhena vinApi bhUyaH
tanutyajAmnAsti sharIrabandhaH || 13-58
samudra patyoH jala-sa.nnipAte pUtAtmanAm atra kila abhiShekAt tattva vacodhena vinA api bhUyaH tanu tyajAm na asti sharIra bandhaH
13-58. atra= in there; samudra patyoH= oceans wives - Ganga and Yamuna; jala-sa.nnipAte= waters, in confluence; abhiShekAt= by taking a dip-bath; pUtAtmanAm= becoming purified souls; tanu tyajAm= bodies, those who leave off; tattva vacodhena vinA api= though they are without a correct knowledge of the real nature of the supreme Spirit; bhUyaH= again - after this life; sharIra bandhaH na asti= body, entanglement, will not be there; kila = it is said.
In the case of those who are purified by bathing in the confluent waters of these two wives of the sea, namely River Ganga and Yamuna, on leaving this material tenement, there certainly is no clinging to the material body even without a correct knowledge of the real nature of the Supreme Spirit as being identical with the corporeal world. [13-58]
कैकेयि कामाः फलितास्तवेति॥ १३-५९
yasminmayā maulimaṇimvihāya |
kaikeyi kāmāḥ phalitāstaveti || 13-59
puram niShAda adhipateH idam tat yasmin mayA mauli maNim vihAya jaTAsu baddhAsu arudat sumantraH kaikeyi kAmAH phalitAH tava iti
13-59. niShAda adhipateH tat puram idam= tribal, chief Guha's, that, town, is this; yasmin mayA mauli-maNim vihAya= where, by me, crest-jewel, leaving off; jaTAsu baddhAsu [satIshu]= matted hair, was worn; and where; sumantraH= minister-charioteer sumnatra; kaikeyi tava kAmAH phalitAH iti= "oh, Kaikeyi, your, desire, fulfilled", thus; arudat= lamented.
This is the town of Guha, the tribal chief, where Sumantra shed tears and cried out, "Oh Kaikeyi, your desires have been fulfilled..." on seeing me in matted-hair of ascetics after laying off my crest-jewel. [13-59]
Nishada dwells/In yon fair city: there, when I refused/The crown and bound my locks up Hermit-wise,/Sumantra mourning cried:/' Ah, Kaikeyi!/Thy wish is now fulfilled!
The stanzas from 60 to 63 are again a kalApa, a group of four. But here they are segregated for reading convenience.
पयोधरैः पुण्यजनाङ्गनानाम्निर्विष्टहेमाम्बुजरेणु यस्याः।
ब्राह्मम्सरः कारणमाप्तवाचो बुद्धेरिवाव्यक्तमुदाहरन्ति॥ १३-६०
payodharaiḥ puṇyajanāṅganānāmnirviṣṭahemāmbujareṇu yasyāḥ |
brāhmamsaraḥ kāraṇamāptavāco buddherivāvyaktamudāharanti || 13-60
payodharaiH puNyajanA~NganAnAmnirviShTahemAmbujareNu yasyAH |
brAhmamsaraH kAraNamAptavAcho buddherivAvyaktamudAharanti || 13-60
payodharaiH puNya jana a~NganAnAm nirviShTa hema ambuja reNu yasyAH brAhmam saraH kAraNam Apta vAchaH buddheH iva avyaktam udAharanti
13-60. puNya jana a~NganAnAm payodharaiH= of yaksha-s, women, with their bosoms; nirviShTa hema ambuja reNu= enjoyed, golden, lotuses', pollen - lake mAnasa that has these pollen; brAhmam saraH= Brahma's, mAnasa sarovar; yasyAH= whose - Yamuna's birth place; buddheH avyaktam iva= intelligent principle, [as a cause of] invisible principle, as with; kAraNam= as causative principle; Apta vAchaH udAharanti= well wishers', saying, elucidate.
Where the wives of yaksha-s are habituated for water-sports and wherein the pollen of golden lotuses adores their bosoms, that mAnasa sarovaram is the source of this River Sarayu, as with the tenets of sAnkhya philosophy wherein the avyaktam is becoming the mahat-tattvam; so the wise say. [13-60]
This is the river Sarayu whose source, persons of reliable testimony, declare to be the lake of Brahma, the pollen of whose golden lotuses is enjoyed by (has on account of their sporting in it adhered to) the breasts of the wives of the Punyajana-s (the Yaksha-s), as the Invisible Principle (prakRiti or productive principle) is the cause of intelligence, the great principle. - Nandargikar.
Sarayu here,/Whose source the wise have traced to Brahma's lake,/Where golden lilies charm fair Yakshis' hearts,/Rolls mighty: so flows Mind from Soul Supreme.
जलानि या तीरनिखातयूपा
इक्ष्वाकुभिः पुण्यतरीकृतानि॥ १३-६१
jalāni yā tīranikhātayūpā
vahatyayodhyāmanu rājadhānīm |
ikṣvākubhiḥ puṇyatarīkṛtāni || 13-61
jalAni yA tIranikhAtayUpA
vahatyayodhyAmanu rAjadhAnIm |
ikShvAkubhiH puNyatarIkR^itAni || 13-61
jalAni yA tIra nikhAta yUpA vahati ayodhyAm anu rAjadhAnIm tura.nga medha avabhR^ithA avatIrNaiH ikShvAkubhiH puNyatarI kR^itAni
13-61. tIra nikhAta yUpA yA= on riverbanks, staked, sacrificial post, which river has them - Sarayu; tura.nga medha avabhR^ithA avatIrNaiH = after horse, sacrifice, for holy bath, those that entered in the river; ikShvAkubhiH= by such Ikshvaku ancestors of mine; puNyatarI kR^itAni= holiest, made as; jalAni = such waters; ayodhyAm rAjadhAnIm anu vahati = Ayodhya, capital, adjacently, they flow.
Which Sarayu River has the sacrificial posts fixed on its banks, flows her waters past the metropolis Ayodhya - those waters which have been highly sanctified by my Ikshvaku ancestors on entering into them for the ceremonial ablutions required after the horse-sacrifice ritual... [13-61]
Its banks well lined with sacrificial stones,/Past proud Ayodhya sweeps its flood, where bathe,/After Horse-Sacrifice, Ikshvaku's sons,/And sanctify its waves.
प्राज्यैः पयोभिः परिवर्धितानाम्।
prājyaiḥ payobhiḥ parivardhitānām |
saṁbhāvayatyuttarakosalānām || 13-62
prAjyaiH payobhiH parivardhitAnAm |
sa.nbhAvayatyuttarakosalAnAm || 13-62
yAm saikata utsa~Nga sukha uchitAnAm prAjyaiH payobhiH parivardhitAnAm sAmAnya dhAtrIm iva mAnasam me sa.nbhAvayati uttara kosalAnAm
13-62. yAm= whom - river Sarayu; me mAnasam= my, heart; saikata utsa~Nga sukha uchitAnAm= sand-beds, called laps, for comfort, those that are habituated - my ancestors; prAjyaiH payobhiH parivardhitAnAm= to great extent, with milk-like waters, who have been nurtured - my ancestors; uttara kosalAnAm = to such Northern Kosala kings - my ancestors; sAmAnya dhAtrIm iva= a common, nurse, as with; sa.nbhAvayati = [my heart] gives respect.
My own heart respects this Sarayu River as a nurse common to all the rulers of Northern Kosala for all of those rulers were used to the enjoyment of the pleasure on her lap-like sandy-beds and have been nurtured by her plentiful milk-like waters... [13-62]
It fills my soul/With reverence, common Mother of the Kings/Of Northern Kosala, who find delight/In her sand-islets and abundant stream.
सेयम्मदीया जननीव तेन
मान्येन राज्ञ्या सरयूर्वियुक्ता।
seyammadīyā jananīva tena
mānyena rājñyā sarayūrviyuktā |
taraṁgahastairupagūhatīva || 13-63
seyammadIyA jananIva tena
mAnyena rAj~nyA sarayUrviyuktA |
tara.ngahastairupagUhatIva || 13-63
sA iyam madIyA jananI iva tena mAnyena rAj~nyA sarayUH viyuktA dUre vasantam shishira anilaiH mAm tara.nga hastaiH upagUhatI iva
13-63. madIyA jananI iva= mine, mother, as with; mAnyena tena rAj~nyA viyuktA= by venerable one, by that, king Dasharatha, without; sA iyam sarayUH= she, this, Sarayu River; dUre vasantam mAm= at far away place, living, me; shishira anilaiH= with cool breezes; tara.nga hastaiH= with her ripples, called arms; upagUhatI iva= embracing, as though.
Such as this is this River Sarayu seems to be embracing me, though I am a distant place, with arm-like waves cooled with coolant breezes, just as my own mother whom my venerable father king Dasharatha had left in lurch. [13-63]
यतो रजः पार्थिवमुज्जिहीते।
प्रत्युद्गतो माम्भरतः ससैन्यः॥ १३-६४
yato rajaḥ pārthivamujjihīte |
pratyudgato māmbharataḥ sasainyaḥ || 13-64
yato rajaH pArthivamujjihIte |
pratyudgato mAmbharataH sasainyaH || 13-64
virakta sa.ndhyA kapisham purastAt yataH rajaH pArthivam ujjihIte sha~Nke hanUmat kathita pravR^ittiH pratyudgataH mAm bharataH sa sainyaH
13-64. virakta sa.ndhyA kapisham= less in redness, like colour of evening, black-red mixed; pArthivam rajaH= earth's, dust; purastAt yataH ujjihIte= in our before, as to how, it is rising; [tasmAt= by that]; hanUmat kathita pravR^ittiH= by Hanuma, informed, news of our arrival; bharataH= such Bharata; sa sainyaH san= along with, army; mAm pratyudgataH [iti] sha~Nke= me, he is approaching [thus] I believe.
Since there raises the dust of the brownish ground like the black and red evening twilight in our front, I believe that Bharata followed by his army is coming to meet me, for Hanuma already informed him about our arrival. [13-64]
हत्वा निवृत्ताय मृधे खरादीन्
संरक्षिताम्त्वामिव लक्ष्मणो मे॥ १३-६५
pratyarpayiṣyatyanaghāmsa sādhuḥ |
hatvā nivṛttāya mṛdhe kharādīn
saṁrakṣitāmtvāmiva lakṣmaṇo me || 13-65
pratyarpayiShyatyanaghAmsa sAdhuH |
hatvA nivR^ittAya mR^idhe kharAdIn
sa.nrakShitAmtvAmiva lakShmaNo me || 13-65
addhA shriyam pAlita sa.ngarAya pratyarpayiShyati anaghAm sa sAdhuH hatvA nivR^ittAya mR^idhe khara AdIn sa.nrakShitAm tvAm iva lakShmaNaH me
13-65. sAdhuH saH= a gentle soul, Bharata; pAlita sa.ngarAya me= one fulfilled, promise, [such a person as I am] to me; anaghAm sa.nrakShitAm shriyam= unblemished, well protected, such a kingdom; mR^idhe khara AdIn hatvA nivR^ittAya me lakShmaNaH tvAm iva= in combat, demon Khara, et al, on eliminated, returned, to me, Lakshmana [gave], you, to me, as with it; ;bharataH] pratyarpayiShyati = [Bharata] will now propose - will give back; addhA = verily.
As Lakshmana restored you to me after well-protecting and preserving you from all blemishes when I returned after combating with Khara et al demons, this good person Bharata too will restore the unblemished and well protected kingdom to me who am returning after keeping my word to father. There is no doubt about it. [13-65]
असौ पुरस्कृत्य गुरुम्पदातिः
वृद्धैरमात्यैः सह चीरवासा
asau puraskṛtya gurumpadātiḥ
vṛddhairamātyaiḥ saha cīravāsā
māmarghyapāṇirbharato'pyupaiti || 13-66
asau puraskR^itya gurumpadAtiH
vR^iddhairamAtyaiH saha chIravAsA
mAmarghyapANirbharato.apyupaiti || 13-66
asau puraskR^itya gurum padAtiH pashchAt avasthApita vAhinIkaH vR^iddhaiH amAtyaiH saha chIravAsA mAm arghya pANiH bharataH abhi-upa-eti
13-66. asau padAtiH= this one, a pedestrian; chIravAsA= clad in jute-cloths; bharataH = such Bharata; pashchAt avasthApita vAhinIkaH= at behind, army, on stationing; gurum puraskR^itya= teacher vashiShTa, in front on keeping; vR^iddhaiH amAtyaiH saha= aged, ministers, along with; arghya pANiH san= worshipping material, keeping in hands; mAm abhi-upa-eti= me, he is approaching.
Clad in the attire of ascetics, placing the preceptor VashiShTa in his front and army at his back, accompanied by old ministers, this Bharata is approaching me on foot handling worshipping materials. [13-66]
पित्रा विसृष्टाम्मदपेक्षया यः
इयन्ति वर्षाणि तया सहोग्रम्
अभ्यस्यतीव व्रतमासिधारम्॥ १३-६७
pitrā visṛṣṭāmmadapekṣayā yaḥ
iyanti varṣāṇi tayā sahogram
abhyasyatīva vratamāsidhāram || 13-67
pitrA visR^iShTAmmadapekShayA yaH
iyanti varShANi tayA sahogram
abhyasyatIva vratamAsidhAram || 13-67
pitrA visR^iShTAm mat apekShayA yaH shriyam yuvA api a~NkagatAm abhoktA iyanti varShANi tayA saha ugram abhyasyatI iva vratam Asi-dhAram
13-67. yaH= which - kingdom; pitrA visR^iShTAm= by father, relinquished; a~NkagatAm api shriyam = in his lap, though [that girl called] kingdom [has come]; yuvA [api]= a young man, [even though he eligible to enjoy that damsel called kingdom by virtue of his youthfulness]; mat apekShayA= me, waiting for; a+bhoktA san= not enjoyed; iyanti varShANi= these many, years; tayA saha= her, along with; ugram Asi-dhAram vratam abhyasyatI iva= a fierce, [walking on] sword-edge, called a vow, he had been practising, as though.
Though the kingdom relinquished by our father has come and sat in his lap like a handy damsel, and though he is an eligible young man to enjoy her, he neither enjoyed nor jettisoned her, but continued to keep her in his own lap, as if he is practising the vow of walking on razor's edge, in all these years. [13-67]
एतावदुक्तवति दाशरथौ तदीया
etāvaduktavati dāśarathau tadīyā
micchāmvimānamadhidevatayā viditvā |
rudvīkṣitamprakṛtibhirbharatānugābhiḥ || 13-68
etAvaduktavati dAsharathau tadIyA
michChAmvimAnamadhidevatayA viditvA |
rudvIkShitamprakR^itibhirbharatAnugAbhiH || 13-68
etAvat uktavati dAsharathau tadIyAm ichChAm vimAnam adhi-devatayA viditvA jyotiSh-pathAt avatatAra sa-vismayAbhiH udvIkShitam prakR^itibhiH bharata anugAbhiH
13-68. dAsharathau etAvat uktavati= by Rama, this much is, when said; vimAnam tadIyAm ichChAm adhi-devatayA viditvA= aircraft puShpaka, his, wish, through presiding deity, having known; sa-vismayAbhiH bharata anugAbhiH prakR^itibhiH= amazing ones, followers of Bharata, by such people; udvIkShita sat= when they are gazing upwards at aircraft; that aircraft; jyotiSh-pathAt avatatAra = from starry sky, landed [on ground].
When Rama said this much the celestial aircraft puShpaka gathered his desire through the presiding deity in charge of its pilotage and alighted to ground from starry sky while the people following Bharata gazed at its touchdown in all their astonishment. [13-68]
मार्गेण भङ्गिरचितस्फटिकेन रामः॥ १३-६९
mārgeṇa bhaṅgiracitasphaṭikena rāmaḥ || 13-69
mArgeNa bha~NgirachitasphaTikena rAmaH || 13-69
tasmAt puraHsara vibhIShaNa darshanena sevA vichakShaNa harIshvara datta hastaH yAnAt avAtarat a+dUra mahI-talena mArgeNa bha~Ngi rachita sphaTikena rAmaH
13-69. rAmaH= Rama; sevA vichakShaNa harIshvara datta hastaH= in servitorship, who is vigilant, such monkey's lord - sugrIva, by him given, helping hand; puraHsara vibhIShaNa darshanena= in front, by Vibhishana, shown - walkway; a+dUra mahI-talena= not, distant, from earth's surface - for this celestial aircraft puShpaka does not touch earth; stays one foot above heliport; bha~Ngi rachita sphaTikena mArgeNa= as staircase, crafted, quartz, pier; tasmAt yAnAt avAtarat =from that, aircraft, [Rama], landed on ground.
While sugrIva an ever-vigilant one in the servitorship to Rama was extending a helping hand, and while Vibhishana was showing the passage, Rama alighted from that aircraft which is docking not far from the earth's surface, through the boarding stairs made of quartz. [13-69]
इक्ष्वाकुवंशगुरवे प्रयतः प्रणम्य
पर्यश्रुरस्वजत मूर्धनि चोपजघ्रौ
ikṣvākuvaṁśagurave prayataḥ praṇamya
sa bhrātarambharatamarghyaparigrahānte |
paryaśrurasvajata mūrdhani copajaghrau
tadbhaktyapoḍhapitṛrājyamahābhiṣeke || 13-70
ikShvAkuva.nshagurave prayataH praNamya
sa bhrAtarambharatamarghyaparigrahAnte |
paryashrurasvajata mUrdhani chopajaghrau
tadbhaktyapoDhapitR^irAjyamahAbhiSheke || 13-70
ikShvAku va.nsha gurave prayataH praNamya sa bhrAtaram bharatam arghya parigrahAnte paryashruH asvajat mUrdhani cha upajaghrau tat bhakti apoDha pitR^i rAjya mahAbhiSheke
13-70. prayataH saH= procedurally, he; ikShvAku va.nsha gurave praNamya= to Ikshvaku, dynasty, mentor, having greeted; arghya parigraha ante= water-offertory, receiving, at end of; paryashruH = with tears rolling; bharatam bhrAtaram asvajat= brother, Bharata, he embraced; tat bhakti apoDha= in him [Rama], by devotion, not stolen; pitR^i rAjya mahAbhiSheke mUrdhani = father's, kingdom, which is crowned, on such a forehead - of Bharata; upajaghrau cha= kissed, also.
Procedurally bowing to the preceptor of Ikshvaku dynasty, namely vashiShTa, in the first instance, Rama received the welcoming offertories from Bharata; then, with tears rolling in his eyes Rama embraced his brother Bharata, and even kissed on his forehead that abdicated the crown of their father's kingdom, just out of Bharata's devotion to Rama. [13-70]
र्वातानुयोगमधुराक्षरया च वाचा॥ १३-७१
plakṣānprarohajaṭilāniva mantrivṛddhān |
rvātānuyogamadhurākṣarayā ca vācā || 13-71
plakShAnprarohajaTilAniva mantrivR^iddhAn |
rvAtAnuyogamadhurAkSharayA cha vAchA || 13-71
shmashru pravR^iddhi janita Anana vikriyAn cha plakShAn praroha jaTilAn iva mantri vR^iddhAn anvagrahIt praNamataH shubha dR^iShTi pAtaiH vArtA anuyoga madhura akSharayA cha vAchA
13-71. shmashru pravR^iddhi janita Anana vikriyAn = beards, moustaches, by growth, caused, facial, distortion - old ministers; praroha jaTilAn plakShAn iva= much grown, webs of roots, of banyan trees, as with; praNamataH = those that are revering him; mantri vR^iddhAn cha = ministers, old ones, also; shubha dR^iShTi pAtaiH= with greeting, glances; vArtA anuyoga madhura akSharayA vAchA cha= cordially worded queries about their well being; anvagrahIt= Rama received them.
Rama further received the old ministers of his father's regime who are now paying defe3rence to him and whose faces are somewhat unrecognisable owing to the overgrown beards and moustaches like the banyan tree cobwebbed in the overgrowth of its own roots, by exchanging greeting glances and cordially worded queries about their well being. [13-71]
पौलस्त्य एष समरेषु पुरःप्रहर्ता।
इत्यादृतेन कथितौ रघुनन्दनेन
व्युत्क्रम्य लक्ष्मणमुभौ भरतो ववन्दे॥ १३-७२
paulastya eṣa samareṣu puraḥprahartā |
ityādṛtena kathitau raghunandanena
vyutkramya lakṣmaṇamubhau bharato vavande || 13-72
paulastya eSha samareShu puraHprahartA |
ityAdR^itena kathitau raghunandanena
vyutkramya lakShmaNamubhau bharato vavande || 13-72
durjAta-bandhuH ayam R^ikSha-hari-IshvaraH me paulastya eSha samareShu puraH-prahartA iti AdR^itena kathitau raghu-nandanena vyutkramya lakShmaNam ubhau bharataH vavande
13-72. ayam me durjAta-bandhuH= this one, is my, brother in calamity; R^ikSha-hari-IshvaraH= to bears, monkeys, he is the lord; eSha samareShu puraH-prahartA paulastya = this one is, frontman to lead attack, named Vibhishana; iti= in this way; AdR^itena raghu-nandanena kathitau= with great regard, by Rama, when said; ubhau= at two of them; vyutkramya lakShmaNam= leaving off, Lakshmana; bharataH vavande= Bharata, saluted.
"This is my very brother in adversity, sugrIva, the leader of bears and monkeys; likewise this is Vibhishana the frontman leading attacks..." When Rama introduced them in this way with great regard, then Bharata passing over Lakshmana saluted both of them. [13-72]
सौमित्रिणा तदनु संससृजे स चैन
क्लिश्यन्निवास्य भुजमध्यमुरस्थलेन॥ १३-७३
saumitriṇā tadanu saṁsasṛje sa caina
mutthāpya namraśirasambhṛśamāliliṅga |
kliśyannivāsya bhujamadhyamurasthalena || 13-73
saumitriNA tadanu sa.nsasR^ije sa chaina
mutthApya namrashirasambhR^ishamAlili~Nga |
klishyannivAsya bhujamadhyamurasthalena || 13-73
saumitriNA tat anu sa.nsasR^ije sa cha enam utthApya namra shirasam bhR^isham Alili~Nga rUDha indrajit praharaNa vraNa karkashena klishyan iva asya bhuja madhyam ura sthalena
13-73. tat anu= following that; saH saumitriNA sa.nsasR^ije= he that Bharata, met, Lakshmana; namra shirasam enam utthApya= one bowing down - Lakshmana, him, on rising him up; rUDha indrajit praharaNa vraNa karkashena= clearly seen, by Indrajit, assaulted, wounds, painful one; ura sthalena = on such chest of Lakshmana; asya bhuja madhyam klishyan iva= his, chest, squeezing, as if; bhR^isham Alili~Nga= tightly, embraced.
Then Bharata came close to the son of Sumitra, whereupon Lakshmana offered deference to Bharata by bending his head low before him, whereon Bharata uplifted him by his arms and hugged him tightly despite the pain to the clearly visible wounds on Lakshmana's chest caused by the assaults of Indrajit. [13-73]
तेषु क्षरत्सु बहुधा मदवारिधाराः
kṛtvā manuṣyavapurāruruhurgajendrān |
teṣu kṣaratsu bahudhā madavāridhārāḥ
śailādhirohaṇasukhānyupalebhirete || 13-74
kR^itvA manuShyavapurAruruhurgajendrAn |
teShu kSharatsu bahudhA madavAridhArAH
shailAdhirohaNasukhAnyupalebhirete || 13-74
rAma Aj~nyayA hari chamU patayaH tadAnIm kR^itvA manuShya vapuH AruruhuH gajendrAn teShu kSharatsu bahudhA mada-vAri-dhArAH shaila adhirohaNa sukhAni upalebhire te
13-74. tadAnIm= then; hari chamU patayaH= monkey, forces, leaders; rAma Aj~nyayA manuShya vapuH kR^itvA= by Rama's, order, human, forms, on assuming; gajendrAn AruruhuH= great elephants, they mounted; bahudhA mada-vAri-dhArAH kSharatsu teShu= much, ichor-water-streams, letting out, on those [elephants]; te= those monkey leaders; shaila adhirohaNa sukhAni upalebhire = mountains, ascending, comfort, they enjoyed.
Then at the behest of Rama the monkey chiefs have assumed human forms and they are given elephant ride to the city. When they are thus riding jumbo elephants that exude ichor, those monkeys felt that they are atop colossal mountains as is their wont. [13-74]
सानुप्लवः प्रभुरपि क्षणदाचराणाम्
मायाविकल्परचितैरपि ये तदीयै
र्न स्यन्दनैस्तुलितकृत्रिमभक्तिशोभाः॥ १३-७५
sānuplavaḥ prabhurapi kṣaṇadācarāṇām
bheje rathāndaśarathaprabhavānuśiṣṭaḥ |
māyāvikalparacitairapi ye tadīyai
rna syandanaistulitakṛtrimabhaktiśobhāḥ || 13-75
sAnuplavaH prabhurapi kShaNadAcharANAm
bheje rathAndasharathaprabhavAnushiShTaH |
mAyAvikalparachitairapi ye tadIyai
rna syandanaistulitakR^itrimabhaktishobhAH || 13-75
sa anuplavaH prabhuH api kShaNadA-charANAm bheje rathAn dasharatha-prabhava anushiShTaH mAyA vikalpa rachitaiH api ye tadIyaiH na syandanaiH tulita kR^itrima bhaktiH shobhAH
13-75. sa anuplavaH kShaNadA-charANAm prabhuH api = with, followers, night-walker's, lord - Vibhishana, even he; dasharatha-prabhava= Dasharatha's, progeny - Rama; anushiShTaH= by him directed; rathAn bheje= chariots, he rode; ye= which chariots - of Ayodhya; mAyA vikalpa rachitaiH api= by magical power, crafted, even though - demons' chariots; tadIyaiH syandanaiH tulita kR^itrima bhaktiH shobhAH= with those chariots [of demons], equal, with artificial, parts, beautiful; na = [Ayodhya's chariots] are not.
Rama arranged chariots even for Vibhishana and his followers. Although the chariots of Ayodhya have not been built on AI and as the luxurious as the chariots of night-walkers, they contemn the factitious chariots of demons, because the chariots of Ayodhya are nature-friendly. [13-75]
मध्यास्त कामगति सावरजो विमानम्।
madhyāsta kāmagati sāvarajo vimānam |
stārāpatistaralavidyudivābhravṛndam || 13-76
madhyAsta kAmagati sAvarajo vimAnam |
stArApatistaralavidyudivAbhravR^indam || 13-76
bhUyaH tataH raghupatiH vilasat patAkam adhyAsta kAma-gati sa avarajaH vimAnam doShAtanam budha bR^ihaspati yoga dR^ishyaH tArA-patiH tarala vidyut iva abhra vR^indam
13-76. tataH raghupatiH sa avarajaH= then, Rama, with, brothers; vilasat patAkam= adorned, with flags; kAma-gati= by wish piloted; vimAnam bhUyaH = aircraft, again; budha bR^ihaspati yoga dR^ishyaH tArA-patiH= with budha, bRihaspati planets, conjoined, stars lord - moon, as with; doShAtanam tarala-vidyut abhra vR^indam iva= in night, tremulous, flashes, clouds, group, as with; adhyAsta= boarded.
Again Rama with his two younger brothers boarded the aircraft puShpaka which had fluttering flags and which steered with the wish of its rider, and appeared like the beautiful lord of the stars, the moon, when in conjunction with budha and bRihaspati at night in a mass of clouds in which lightning flashes are tremulous. [13-76]
त्प्रत्युद्धृताम्धृतिमतीम्भरतो ववन्दे॥ १३-७७
varṣātyayena rucamabhraghanādivendoḥ |
tpratyuddhṛtāmdhṛtimatīmbharato vavande || 13-77
varShAtyayena ruchamabhraghanAdivendoH |
tpratyuddhR^itAmdhR^itimatImbharato vavande || 13-77
tatra IshvareNa jagatAm pralayAt iva urvIm varSha atyayena rucham abhra ghanAt iva indoH rAmeNa maithila sutAm dasha-kaNTha kR^ichChrAt pratyuddhR^itAm dhR^itimatIm bharataH vavande
13-77. tatra= in that aircraft; jagatAm IshvareNa pralayAt urvIm iva= by lord, of worlds [First-Bear], from deluge, [uplifted] earth, as with; varSha atyayena= by end of rainy season - sharat Ritu; abhra ghanAt= from thick clouds; indoH rucham iva= moon's, shine, as with; rAmeNa dasha-kaNTha kR^ichChrAt maithila sutAm= by Rama, from ten-headed Ravana's, clutches, Mithila's, daughter; pratyuddhR^itAm= she who is rescued; dhR^itimatIm= such a joyful Seetha; bharataH vavande= Bharata, reverenced.
In that aircraft Bharata bowed to the daughter of the Mithila-King, Seetha, who is now happy in consequence of having been rescued from the clutches of the ten-necked monster, like the earth liberated from the First Deluge by the Almighty in the incarnation of First-Boar, or like the transparent moon-light becoming conspicuous when pre-autumn clears the thick rainy clouds.
जेष्ठानुवृत्तिजटिलम्च शिरोऽस्य साधो
jeṣṭhānuvṛttijaṭilamca śiro'sya sādho
ranyonyapāvanamabhūdubhayamsametya || 13-78
jeShThAnuvR^ittijaTilamcha shiro.asya sAdho
ranyonyapAvanamabhUdubhayamsametya || 13-78
la~NkaI shvara praNati bha~Nga dR^iDha vratam tat vandyam yugam charaNayoH janaka AtmajAyAH jeShTha anuvR^itti jaTilam cha shiraH asya sAdhoH anyonya pAvanam abhUt ubhayam sametya
13-78. la~Nka Ishvara praNati bha~Nga dR^iDha vratam= Lanka's, lord's, supplications, repudiating, as her firm, vow; tat vandyam janaka AtmajAyAH charaNayoH yugam= thereby, adorable, Janaka's, daughter's, feet, two; jeShTha anuvR^itti jaTilam sAdhoH asya shiraH cha= elder brother, in following, with matted hair, that good man Bharata's, his, head, also; ubhayam sametya= two, coming together; anyonya pAvanam abhUt= both, sanctified, they became.
That adorable pair of the feet of the daughter of Janaka, which had kept the firm determination of repudiating the supplications of the lord of Lanka, and the head of this good man Bharata which was covered with matted hair on account of his having adopted the course of his elder brother - both having come in contact with one another - became mutually sanctifying, when Bharata truckled at the feet of Seetha to offer his deference to her. [13-78]
काकुत्स्थः स्तिमितजवेन पुष्पकेण।
kākutsthaḥ stimitajavena puṣpakeṇa |
sāketopavanamudāramadhyuvāsa || 13-79
kAkutsthaH stimitajavena puShpakeNa |
sAketopavanamudAramadhyuvAsa || 13-79
krosha ardham prakR^iti puraHsareNa gatvA kAkutsthaH stimita javena puShpakeNa shatrughna prativihita upakAryam AryaH sAketa upavanam udAram adhyuvAsa
13-79. AryaH kAkutsthaH= that noble man Rama of Kakutstha; prakR^iti puraHsareNa= people, walking in front; stimita javena puShpakeNa= with steadfast, speed, in puShpaka aircraft; krosha ardham gatvA= a few furlongs, having gone; shatrughna prativihita upakAryam= by Shatrughna, arranged, camps; udAram= beautiful ones; sAketa upavanam adhyuvAsa= in the kingdom of sAketa-s, at outskirts, he camped.
That Rama, the noble Kakutstha, having travelled a few furlongs in the Pushpaka aircraft at a steadfast speed for the denizens are walking in front of it, halted in a splendid garden on the outskirts of sAketa kingdom, in which Shatrughna arranged encampments. [13-79]
इति कालिदास कृत रघुवंश महाकाव्ये त्रयोदशः सर्गः
iti kālidāsa kṛta raghuvaṁśa mahākāvye trayodaśaḥ sargaḥ
Krishnarao Mahadeva Joglekar, 1916 - KMJ, or Joglekar
Gopala Raghunath Nandargikar, 1897 GRN
pithy, terse sayings or foots of poem appearing in comment section - from The Story of Raghu's Line by Kalidasa; translated by P. De Lacy Johnston, Published by Adine House, London, 1902 - De Lacy or Lacy
upama is roughly said as metaphor, transferred epithet, or condensed simile, or expanded simile, or whatever, but not stabilised, as with atishayokti and utpreksha both made to fall under the category of a hyperbole.
u.mA o : upamAna - comparable object; or the object itself.
u.me oc : upameya - object compared.
sA.dha c: sAdhAraNa dharma: commonality in sharing attributes.
sA. vA cw: sAdharaNa vAcaka: coupula, conjunctional word used.
anu.dha uq : anugAmi dharma : underlying quality of factors.
bimba om, or O: object to be mirrored.
prati-bimba mo: reflected object with mirror symmetry, mirrored object.
shleSa innuendo: lexically mixing, imbibed in; better we use this innuendo= 2 a remark with a double meaning, usu. suggestive; till pundits object.
zeugma : a figure of speech using a verb or adjective with two nouns, to one of which it is strictly applicable while the word appropriate to the other is not used (e.g. with weeping eyes and [sc. grieving] hearts).
syllepsis : a figure of speech in which a word is applied to two others in different senses (e.g. caught the train and a bad cold) or to two others of which it grammatically suits one only (e.g. neither they nor it is working) - but not innuendo, or double meaning.
atishayokti - hybo: hyperbole.
utpreksha - mglq: magniloqui, gasconade.
Out of many mind-boggling Sanskrit poetics, upama is one, and only 23 of its shades are presented here as illustration. Please construe that hero is telling these se ntences to his heroine.
1] candra iva mukham manoj~nam = Like moon your face is heart-pleasing - upama alankAra.
2] candra iva mukham mukham iva candraH - That moon is like your face, and your face is like that moon - upameya upamA alankAra.
3] mukham iva mukham = face is face - ananvaya alankAra.
4] mukham iva candraH - moon is like your face - pratIpa alankAra
5] candram dR^iSTvA mukham smarAmi - on seeing I reminisce your face - smaraNa alankAra
6] mukham eva candraH - your face is moon alone - rUpaka alankAra
7] mukha candreNa tApaH shAmayati - on seeing moonlike face of yours, fervidity is lessening - pariNAma alankAra
8] kim idam mukham? uta aho! candraH - is this your face or that moon? - sandeha alankAra.
9] candra iti cakorAH tvat mukham anudhAvanti - thinking your face is moon songbirds are after it - bhrAntimat alankAra
10] candra iti cakorAH, kamala iti bhramarAH tvat mukhe ra~njanti - thinking your face to be moon, songbirds and bees [wish to take] delight in it.
11] camdro ayam, na mukham - this is moon, but not a face - apahnava
12] idam nUnam candraH - this is definitely the moon - utpreksha
13] candro ayam bhUpatiH - this king is the moon - atishayokti
14] mukhena candra kamale nirjite - moon or lotus is conquered by your face - tulya yogitA alankAra
15] nishi candraH tvat mukham ca hR^iSyati - night's moon delights your face - dIpaka alankAra
16] tvat mukha eva aham rajyAmi, candra eva cakoro rajyate - I take delight in your face, while songbirds take delight in that moon - prati vastu upama
17] divi candro yathA, bhuvi tathA tvat mukham bhAti - as to how the moon shines in the sky, thus your face shines forth on the earth - dR^iSTAnta alankAra
18] mukham candra shriyam bhibharti - your face is bearing the shine of that moon - nidarshana alankAra
19] niSkalankam mukham candrAt atiricyate - immaculate face of yours is surpassing that moon - vyatireka alankAra
20] tvat mukheva saha nishAsu candro hR^iSyati - along with your face, moon is also delightful in nights - saha ukti alankAra
21] mukham netra a.nka ruciram, smita jyostno upashobhitam - your face is delightful with eyes called its embellishments, and with moonshine like smiles - samAsa ukti alankAra
22] abjena tvat mukham tulyam hariNA hitasaktinA - your face vies with moon who has a deer in him, [or, your face vies with rising sun with lotus...] abhanga sabhanga shleSa alankAra
23] mukhasya puirataH candro niSprabhaH - before your face moon is loosing his shine a prastuta prashamsha.
desiraju hanumanta rao, August 09
desirajuhrao at yahoo.com