mahAkavi kAlidAsa virachita
	raghuvaMsham Dynasty of Emperor Raghu
	4 chapter -- 88 verses

Introduction

This Canto gives a graphic account of the glorious deeds of Raghu, and of his warlike campaigns and victories. He finds his vassals restless and scheming. He determines to show them that though young in years he would tolerate no disloyalty. lIe decides upon a warlike march. Starting from Ayodhya (modern Oudh) his capital, he first marches eastward to thc Bay of Bengal; thence to the south along the eastern shore of the Indian peninsula as far as Cape Comorin; from here he turns to the north along the western shore until he comes to the mouth of the Indus and the country drained by that river; then finally through the outlying portions of the Himalayan plateau he enters Assam and thence returns to Ayodhya, Now Raghu pcrforms the sacrifice (a sacrifice declaratory of universal sovereignity in which he distributes to braahmaNa-s every pie that he has in his treasury leaving him a perfect beggar.

This Canto is of great interest to the antiquarian and the ethnologist. IGlidfisa's description of the Hindus, Persians, Greeks, Huns and of several natioualities amd tribes in S. India not only show that the poet was fairly well acquainted with the whole of India but gives the reader a good idea about what the different people were like, in olden timles. - KMJ

Notes and commentary of Kishanrao Madhavarao Joglekar on this 4th canto is made available here 1.25 MB pdf for further reading.

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anvayam: saH guruNA dattam rAjyam pratipadya dinAnte savitrA nihitam tejaH pratipadya hutAshanaH iva adhikam babhau

1. saH= he, that king raghu; guruNA dattam= by father, given; rAjyam= rAj~naH karma= kingship; pratipadya= on obtaining; dina ante= at day, end of; savitrA= by Sun; nihitam= put in, invested; tejaH= resplendence; pratipadya= on obtaining; hutAshanaH iva= Firegod, like; adhikam babhau= highly, shone forth.

On receiving kingship from his father raghu shone more brightly than before like Firegod who shines forth brightly when the Sun invests his radiance in him at the close of a day. [4-1]

Sun is believed to enter the Firegod at the end of the day - agnim vA AdityaH sAyam pravishatI - shruti. 

--o)0(o--

dilIpa ana.ntaram rAjye pratiShTitam tam nishamya pUrvam rAj~nAm  hR^idaye pradhUmitaH agniH iva utthitaH

2. dilIpa ana.ntaram= dilIpa, in succession to; rAjye pratiShTitam= in kingdom, established; tam= him; nishamya= on hearing; pUrvam= earlier - during the reign of dilIpa; rAj~nAm= kings - of that time; hR^idaye= in hearts - of those other kings; pra dhUmitaH= highly fuming, smouldering; agniH iva= fire, like - resentment; utthitaH= spurted out, blazed up.

On hearing that raghu is established in kingship in succession to his father dilIpa, the fire of jealousy so far smouldering in the hearts of other kings belonging to the regime of dilIpa blazed up. [4-2]

But at the news, in kings who hated him / Blazed wrathful fire from smouldering envy bred.

--o)0(o--

purUhata dhvajasya iva tasya nava abhyutthAna darshinyaH ut ayana sa.msaktayaH sa prajAH prajAH nana.nduH

3. puruhUta dhvajasya iva= indra s, flag, as with; tasya= his, raghu's; nava abhyutthAna darshinyaH= new, advancement, who have seen; ut nayana sa.msaktayaH = upturned, eyes, having - goggled with eager eyes - ardently observed; sa prajAH= with, their offspring; prajAH nana.nduH = subjects, are gladdened.

As with people gazing with upturned eyes at the flag hoisted every year praying indra for good rains in the Flag-Festival of indra, the subjects of that kingdom along with their progeny are gladdened to ardently observe the new advancement made by the newly installed king raghu. [4-3]

--o)0(o--

dvirada gAminA tena samam eva pitryam si.mhAsanam akhilam ari maNDalam ca dvayam samAkrAntam

4. dvirada= dvau radau = two teethed, two tusked one - elephant; gAminA= one who strides / one who rides elephant; tena= by him - by raghu; samam eva= yugapat eva= immediately, all at once; pitryam si.mhAsana = patrilineal, throne; akhilam ari maNDalam ca= entire, enemy, host of, also; dvayam= these two; samAkrAntam= got under control.

As soon as he assumed kinghood that raghu with the majestic gait of a lordly elephant brought two things under his control all at once: one - his patrilineal throne; the other - whole host of his enemies. [4-4]

For, mounted on his elephant, he seized / At once his Father's throne and foemen's realms.

--o)0(o--

padmA svayam adR^ishyA kila cChAyA maNDala lakhyeNa padma AtapatreNa sAmrAjya dIkshitam tam bheje

5. padmA= goddess of fortune - lakshmi; svayam= herself, personally; adR^ishyA kila= invisible, being so; cChAyA maNDala lakshyeNa= luminescence, halo, recognisable - recognisable by a halo of luminance; padma AtapatreNa= padmama eva AtAtram - lotus, as umbrella - lotus held in the hand of lakshmi itself becoming an umbrella over raghu; sAmrAjya dIkshitam= in imperial status, one who is anointed; tam= him - raghu; bheje= [that lakshmi] adored [him.]

On the anointment of raghu to imperial status the goddess of fortune namely lakshmi waited on him holding her handheld lotus as an umbrella over him, and though she personally remained in an invisible form she is recognisable by her luminescent halo spread around him. [4-5]

--o)0(o--

sarasvatI ca kAle kAle vandiShu parikalpita sAnidhyA stutyam [tam= him - raghu;] arthyAbhiH stutibhiH upatasthe

6. sarasvatI ca= saraswati, also; kAle kAle= from time to time; vandiShu= in eulogisers; parikalpita sAnidhyA= who is made to, in proximity - who stationed herself in the proximity of bards, who remained on their tongues; stutyam= one who is praise worthy; [tam= him - raghu;] arthyAbhiH stutibhiH= meaningful, encomiums; upatasthe= praised.

The goddess of speech or learning, anmely saraswati, too placed herself on the tongues of eulogists, through them she eulogised that praiseworthy raghu with meaningful encomiums at appropriate times. [4-6]

The popular notion is that wealth and learning cannot coexist, but the case of raghu is an exception.

--o)0(o--

manu prabhR^itibhiH mAnyaiH bhuktA yadyapi rAjabhiH tathA api ananya pUrvA iva tasmin AsIt vasundharA

7. vasundharA= earth; manu prabhR^itibhiH= manu, beginning with; mAnyaiH= by honoured; rAjabhiH= by kings; bhuktA yadi api= enjoyed, even, if; tathA api= even, so; tasmin= in him, in his respect, raghu's respect; ananya pUrvA iva= without, earlier, as if - as if earth is un-enjoyed by earlier kings; AsIt= has become - earth became brand-new for raghu.

Although many honoured kings right from manu have enjoyed earth as lords of the land, the earth has become brand-new as if hitherto she had no other lord excepting for raghu. [4-7]

and treasure-yielding Earth,/ Whom Kings from Manu onwards well had loved,/ Wooed him as though she ne'er had loved before.

--o)0(o--

sa hi sarvasya lokasya yukta daNDatayA manaH Adade na ati shIta uShNaH nabhasvAn iva dakShiNaH

8. hi= uyasmAt kAraNAt - because, indeed; saH yukta daNDatayA= he that raghu, with befitting, punishment - according such punishments; na ati shIta uShNaH= not. much, cold, hot; dakShiNaH nabhasvAn iva= southern, breeze, like; sarvasya lokasya= of all, world - of all people; manaH Adade= heart, attracted.

Because raghu used to accord adequate punishments he won the hearts of all people just like southern breeze which is neither very hot nor very cold. [4-8]

Like Southern breeze, which neither burns nor chills,/ While sternly smiting wrong he won men's hearts ;

The words tu, ca, hi, ha are usually employed to fill the metre. But poets employ them with specific purposes occasionally - hi pAda pUraNe hetau visheSe.api avadhAraNe | prashne hetvapadeshe ca sa.mbhramAsUyayorapi - medini.

--o)0(o--

manda utkaNThAH kR^itAH tena guNa adhikatayA gurau phalena sahakArasya puShpa udgama iva prajAH

9. tena= by him, by raghu; guNa adhikatayA= qualities / virtues, by superiority of; prajAH= people; gurau= regarding father - dilIpa; sahakArasya phalena= of mango tree, when fruited; puShpa udgame iva= regarding flowers, coming out, as with; manda utkaNThAH kR^itAH= slow, in enthusiasm, [people are] made.

raghu made people less enthusiastic towards his father dilIpa owing to his own superior virtues, as there would be less enthusiasm about the blossom of a mango tree when it is already fruited with fruits bearing higher qualities than those quondam blossoms. [4-9]  

By virtues excellent with joy he chased  / What grief the people felt his Sire to lose,/ As when the fruit appears the mango's flower /Is scarce remembered

--o)0(o--

naya vidbhiH nave rAj~ni sat asat ca upadarshitam pUrvaH eva abhavat pakShaH tasmin na abhavat uttaraH

10. naya vidbhiH= in politics, experts; nave rAj~ni= [in respect of] new, king; sat= dharma yuddhAdikam= fair tactics; a+sat ca= not, fair, tactics, also; upadarshitam= are shown - are taught; tasmin= in him, in raghu; pUrvaH pakShaH eva= first, side - categroy - fair tactics, alone; abhavat= became - the line of action; uttaraH= later one - unfair practice; na abhavat= not, happened - he did not undertake.

Experts in politics have placed before the king both fair as well as unfair tactics of kingcraft, but the former alone became the line of action for raghu but not the latter. [4-10]

--o)0(o--

pa~nchAnAm api bhUtAnAm utkarSha.m pupuShuH guNAH nave tasmin mahI pAle sarva.n navam iva abhavat

11. pa~nchAnAm bhUtAnAm api= of five, subtle elements, even - earth, water, fire, air, space; guNAH= qualities - of five elements like sound, touch, form, taste, smell; utkarSha.m pupuShuH= excellence, nourished - they acquired; tasmin nave mahI pAle [sati]= that raghu, new, land, lord [on becoming]; sarva.n navam iva abhavat= everything, new, as though, became.

Even the qualities of all the five subtle elements have acquired a greater excellence while the new king raghu took charge of regime, and everything became, as it were, afresh. [4-11]

--o)0(o--

yathA prahlAdanAt chandraH pratApAt tapanaH yathA tathA eva saH
abhUt anvarthaH rAjA prakR^iti ra~njanAt

12. yathA= as to how; chandraH= moon; prahlAdanAt= prakIrNena AhlAdanam, tasmAt= by creating extreme pleasure; anvarthaH= artham anugataH= meaning included in title - true to his name / title; yathA= as to how; pratApAt= by creating excessive heat; tapanaH= sun; anvarthaH= true to his name; tathA eva= like that, only; saH rAjA= he, that king raghu; prakR^iti= a host of subordinates and subjects of a king - generally people,; ra~njanAt= by satisfying; anvarthaH= true to name [as king]; abhUt= he became.

As to how the moon for creating extreme pleasure with his moonbeams, and the sun for creating extreme heat with his sunbeams are true to their names, likewise raghu too became the king in the real sense of that word rAja - in consequence of his satisfying all his subjects. [4-12]

He became king in the real sense of the word on account of his pleasing disposition towards the subjects, as the moon (verifies the signification of its name) on account of its power to please and the sun on account of its scorching brightness. - N

Here the comparison is between - anvartha nAma rUpa shabdAH - the underlying qualities. cha.ndayati= AhlAdayati [who creates pleasure]= iti candraH; tapati [who scorches] iti tapanaH; ra~njayati [who satisfies one and all] iti rAjAH. In this anvartha nAma rUpa upama is there. anugata artha nAma rUpa shabda sAmye.apyupamA darshanAt - chitramImA.msa; shabdato arthato vA kavi sammata sAmya prati pAdane sarva vidhe.api upama ala.nkAra svIkArAt | anythA 'yathA prahlAdanA' diti shloke.apyupamA na syAt | na hyatra anvartha nAma rUpa shabda sAmyam vinA ki.mcit artha sAmyam kavi vivakshitam asti - kuvalayAna.ndam

By her cool rays / The Moon refreshes, by his heat the Sun / Gives life ; and he, who shining charmed his folk, / True " King " appeared.

--o)0(o--

kAma.m karNa anta vishrAnte vishAle tasya lochane chakShuShmattA tu shAstreNa sUkShma kArya artha darshinA

13. vishAle= broad ones; tasya lochane= his, eyes; kAma.m= an inde. signifying a forced admission - granted, albeit etc; karNa anta vishrAnte= ears, at end, resting - eyes resting on the edges of ears - very broad eyes; chakshuShmattA= he who is having a pair of physical eyes; tu= a disjunctive particle, to show difference - between physical eyes and insightful eyes; sUkShma kArya artha darshinA= smallest, action's, purport, indicator [is scripture alone]; shAstreNa= thru scriptures.

raghu possessed a function of insightful discernment through his mental eyes than through his physical eyes, albeit his physical eyes are very broad and span up to the edge of his ears, because his scriptural knowledge alone indicated his  perspicacity of smallest things. [4-13]

Granted that his large eyes extended up to the extremities of his ears ( lit. rested at the borders of his ears); the possession of an eye, however, was through the shAstra, showing subtle purposes to be achieved. - N

--o)0(o--

labdha prashamana svastham atha ena.m samupasthitA pArthiva shrIH dvitIyA iva sharat pa~Nkaja lakShaNA

14. atha= then; labdha= of that which is obtained - kingdom from father; prashamana= proper settlement - by conquering enemies etc; svastham= who secured ease; ena.m= him, raghu; pa~Nkaja lakShaNA= lotuses, which are its indicators; sharat= such autumnal season; dvitIyA pArthiva shrIH iva= second, regal, splendour, as with; samupasthitA= neared him.

Then the autumnal season which will have bloomed lotuses as her indicators has approached raghu as if she is the second regal splendour, while he remained at ease with the first regal splendour, namely the kingdom he obtained from his father, after proper settlement of hostilities. [4-14]

--o)0(o--

nirvR^iShTa laghubhiH meghaiH mukta vartmA suduHsahaH pratApaH tasya bhAnoH cha yugapat vyAnashe dishaH

15. nir+vR^iShTa= completely rained; laghubhiH= lightened; meghaiH= with clouds; mukta vartmA= released, path - skyways cleared by clouds; therefore; su+duH+sahaH= very, highly, unbearable; tasya= his - raghu's; bhAnoH cha= of sun, also; pratApaH= resplendence - of raghu and Sun; yugapat= in a trice; dishaH vyAnashe= to all directions, spread.

Clouds have lightened after raining thoroughly and they are clearing from the skyways making way to the heat of the sun, and thus the highly unbearable resplendence of both sun and raghu is spreading in all quarters of the earth during this season. [4-15]

The sharat R^itu is the season for the conquests of kings.

--o)0(o--

vArShika.m sa.njahAra indraH dhanuH jaitra.m raghuH dadhau praja artha sAdhane tau hi paryAya udyata kArmukau

16. indraH= indra s; vArShika.m= varSha nimittam= for the rains; dhanuH= bow - a bow that causes rain, say rainbow of indra s; sa.njahAra= upasa.mhR^itavAn= withdrew; raghuH= raghu; jaitra.m= jaya shIlam= conquering; [dhanuH= bow]; dadhau= he sported - wielded; hi= why because; tau= those two indra and raghu; praja artha sAdhane= in people's, purposes, to achieve - to achieve welfare of people; paryAya= paryAyeNa= one after the other; udyata kArmukau= upraised, bows.

indra withdrew his rainbow that is upraised for rains when raghu wielded his which has a conquering nature, thus both of them have raised their bows one after the other only for the achievement of the good for the people. [4-16]

When after rain light clouds prepared their way. / The rainbow Indra drew, his mighty bow  / Drew Raghu ; in his sphere each reigned supreme, / And blessed by ruling.

--o)0(o--

puNDarIka atapatraH tam vikasat kAsha cAmaraH R^ituH  viDambayAmAsa na punaH prApa tat shriyam

17. puNDarIka= white lotuses; atapatraH= as its umbrella; vikasat kAsha= bloomed, kAsha plants - long stemmed plants with fur like white apices generally growing on riverbanks; cAmaraH= having such fanning instruments; R^ituH= the season - autumn; tam= him - raghu; viDambayAmAsa= started to mimic, imitate; tat shriyam = that, regal splendour [of raghu]; punaH= but, however; na prApa= not, got - season has not got that regal splendour.

With white lotuses as its royal umbrella and with swaying long-stalked grass with white fur-like flower-beds as its royal fanning instruments the autumn has started to imitate the majesty of raghu, but autumn could never come up to raghu's regal splendour. [4-17]

Here the u.me - king raghu; u.mA - sharat R^itu autumn; raghu is given more prominence than sharat R^itu - autumn. As such it may tend to become - vyatireka ala.nkAra also. upamAnAt adanyasya, vyatireka ssa eva saH | anyasya - upameyasya; vyatirekaH - Adhikyam; describing upameya more than upamAna tends to become vyatireka ala.nkAra - kAvya prakAsha.

--o)0(o--

prasAda sumukhe tasmin candre ca vishada prabhe tadA cakShuShmatAm prItiH AsIt sama rasA dvayoH

18. prasAda= with benignity; su mukhe= pro, faced; tasmin= in him, in his respect; vishada prabhe= clear, radiance - one having a clearly radiant orb; candre ca= in such a moon, also; tadA= then, during autumn; dvayoH= in respect of both - raghu, moon; cakShuShmatAm prItiH= [people having] eyes, [their] attraction; sama rasA= equally, ardent; AsIt= it became.

In autumn season the attraction of those who possessed eyesight is equally ardent towards both the king raghu and the autumnal moon, as raghu is with a benignant countenance and the moon with a clearly radiant orb. [4-18]

--o)0(o--

ha.msa shreNIShu tArAsu kumudvatsu ca vAriShu vibhUtayaH tadIyAnA.m paryastA yashasAm iva

19. ha.msa shreNIShu= swans, among rows of; tArAsu= among stars; kumudvatsu= having white lotuses; vAriShu ca= in [such] waters; tadIyAnA.m= raghu sa.mbandhinAm= raghu's; yashasAm vibhUtayaH= renown, grandeurs of; paryastAH iva= spread out, as though.

Might it be that the grandeurs of raghu's renown is spreading over the autumnal rows of swans, stars as well as on waters full of white-lotuses. [4-19]

The radiance of their glory seemed dispersed, / In rows of swans, in stars, in lilied lakes / Resplendent.

The immaculacy of raghu's renown is juxtaposed with the three objects which will be immaculately white.

--o)0(o--

ikShu cChAya niShAdinyaH tasya goptuH guNa udayam AkumAra
katha uddhAta.m shAli gopyaH jaguH yashaH

20. ikShu cChAya niShAdinyaH= sugarcane, under shadow, those who are sitting [under the shade of crop of sugarcane]; shAli gopyaH= shali grain, protectors - who keep watch of that grain crop; goptuH= of protector - raghu; tasya= his, raghu's; guNa udayam= guNebyaH udayam yasya tat -  vyAdhikaraNa brahuvrIhi= fame arose from his own merits. uch compound is not sanctioned by Panini but it is frequently seen in literature. In regard to such compounds vAmana remarks: avarjyo hi bahuvrIhirvyAdhikaraNo janmAdyuttara padaH -  vyAdhi. bahuvrIhi is unavoidable when the last member of the compound is a word such as janama etc; A+kumAra= from boyhood; katha uddhAta.m= stories, that have a starting - stories in circulation about raghu from his boyhood. This compound may be taken adverbially to agree with jaguH - they sang, meaning that 'they sang commencing the tale of their song from raghu's boyhood; or, as an adjective agreeing with yashaH = renown, meaning - the commencement of the narrative song of which even boys are aware of; yashaH jaguH= renown, they sang.

Females sitting under the shades of sugarcane crops and watching the shAli cornfields sang the fame of protector raghu recounting his deeds from his very youth, which fame arose from his own merits. [4-20]

Women appointed to watch the crops of shAlI corn, shel tering themselves under the deep shade of sugarcanes, sang the glory recounting the protector's virtues, beginning with the period describing the heroic actions of his childhood. - N

Seated in the cane-brakes' shade, / While women watched the crops they sang his praise, / As good as far-renowned, from childhood up.

--o)0(o--

prasasAda udayAt ambhaH kumbha yoneH mahA ojasaH raghoH paribhava Asha~Nki cukShubhe dviShatA.m manaH

21. mahA ojasaH= highly, resplendent one - Agastya; kumbha yoneH= kumbhaH yoniH yasya saH - he who is born from, or come out of a water pot - sage Agastya; udayAt= by the rise of - used in dual sense 1] rise of the star agastya; 2] rise of raghu; ambhaH= waters; prasasAda= became benignant - became clear and calm; raghoH= raghu's [udayAt= by the rise of ]; paribhava Asha~Nki= humiliation, those who are doubting about [such humiliation by defeat - enemies]; dviShatA.m manaH= [such] enemies, hearts of; cukShubhe= distraught.

All the water became placid at the appearance of the constellation called agastya, which is nothing else than the sage-turned-star of great resplendence namely sage agastya, but the hearts of raghu s enemies became distraught apprehensive of humiliation from raghu. [4-21]

At the rise of the Pitcher-born sage of great splendour the water became clear; at the rise of Raghu the hearts of his enemies apprehending defeat got muddled (roiled). - N

agastya is said to rest in the heavens as the star Canopus belonging to the constellation Argo Navis. The time of the rising of this star is about August i.e., the latter part of the monsoon when the waters gradually loose turbidity and become clear - agastyasyodaye jalAni prasIdanti - iti shrutiH - KMJ

Clear shone the waters when Canopus rose, / Great jar-born Saint, while fearful of defeat / The foes of Raghu quaked ;

--o)0(o--

mada udagrAH kakudmantaH saritA.m kUlam udrujAH lIlA khelam anuprApuH mahA ukShAH tasya vikramam

22. mada udagrAH= madena udagrAH= with adamance, infuriated; kakudmantaH= those that have high humps - bulls; he who has high nape of neck - raghu; mahA ukShAH= large, bulls; AjAnubAhuH= high statured person - raghu; saritA.m kUlam= river, banks; udrujAH= udrujanti= which dig up - bulls digging banks; lIlA khelam= sportively, playful; tasya vikramam= his - raghu's, prowess; anuprApuH= received - imitated.

Adamantly infuriated large bulls with high humps while digging up the riverbanks have imitated the prowess of raghu, who is a high statured person with equally high nape of neck, and who had an amount of sportive grace in his prowess. [4-22]

for furious bulls, / Of mighty frame, huge-humped, that tore the banks / Of rivers, shadowed forth his sportive strength.

 --o)0(o--

prasavaiH sapta parNAnA.n mada gandhibhiH AhatAH asUyaya iva tat nAgAH saptadhaiva prasusruvuH

23. mada gandhibhiH= those that have scent like ichor scent - flowers of seven leaved banana plants; sapta parNAnA.m= of seven leaved - banana plants; prasavaiH= by flowers; AhatAH= nimittayA= beaten, touched vigorously; tat= his, raghu's; nAgAH= elephants; asUyaya iva= with emulation, as if; saptadha iva= in seven ways, as though; [madaH] prasusruvuH= [ichor] poured forth.

Touched by the ichor-scented flowers of seven-leaved banana plants raghu's elephants poured forth ichor from the seven parts of their bodies as if through emulation towards those plants. [4-23]

Elephants secrete ichor from seven parts of their body - karAt kaTAbhyAm meDhrAcca netrAbhyAm ca mada ssruti - bAla kAvye; karAt - nAsA randhrAbhyAm iti arthaH - from two nostrils, two temples, two eyes, and from penis the elephants exude ichor. In this alankAra is utpreksha.

--o)0(o--

saritaH kurvatI gAdhAH pathaH ca AshyAna kardamAn  yAtrAyai codayAmAsa ta.n shakteH prathama.n sharat

24. saritaH gAdhAH= rivers, fordable; pathaH ca= pathways, also; AshyAna kardamAn= with dried up, mud; kurvatI= while making; sharat= autumn season; ta.n= him, raghu; shakteH= utsAha shaketeH= incitement; prathama.m= firstly; yAtrAyai= digvija yAtrAyai= for conquests; codayAmAsa= started to encourage.

The autumnal season which made rivers fordable and pathways passable with dried up mud has incited raghu to undertake expeditions of conquests even before his personal enthusiasm incited him to do so. [4-24]

--o)0(o--

tasmai samyak hutaH vahniH vAji nIrAjanA vidhau pradakShiNa arciH vyAjena hastena iva jaya.m dadau

25. vAji= of horses; nIrAjanA= nIrasya AjanA= ceremony of lustration of military arms, now of horses, before setting out a military campaign; vidhau= in that process of lustration; samyak hutaH vahniH= very well, fed, Ritual-fire; pradakShiNa arciH vyAjena= to right, its tongues of flame, on the pretext of; hastena iva= with hands, as though = with one's own hands, of Ritual-fire; tasmai= to him, to raghu; jaya.m dadau= victory, gave.

In the lustration ceremony of the battle horses of raghu the well-fed Ritual-fire swirled his tongues to the right, by which good omen it appeared as though the Ritual-fire himself is conferring victory on raghu with his own hands. [4-25]

The sacrificial fire, duly ( well or full ) fed (lit. sacrificed) in the lustration ceremony ( called nIrAjana ) of hiss horses, gave vic tory to him with hiss hand as it were, under the pretext of his flame turning towards the right. -N

Rose the altar-fire, / With solemn rites for sacrifice prepared, /  To bless his conquering arms : with lambent flame / It gave auspicious sign.

---o)0(o--

sa gupta mUla pratyantaH shuddha pArShNiH aya anvitaH ShaDvidha.m balam AdAya pratasthe dik jigIShayA

26. gupta= protected; mUla= [his own] base - his own metropolis, capital; pratyantaH= borderlands with fortresses; shuddha= well protected - by army; pArShNiH= rear end - whose rear end is well protected by army; aya= shubhAvaho vidhiH - good luck obtained by propitiating deities; anvitaH= having - such good luck; saH= he that raghu; ShaDvidha.m balam= six-fold, army; AdAya= on taking; dik jigIShayA= quarters, to triumph over; pratasthe= set out.

On protecting his capital and borderlands with fortresses and attended by good luck owing to his propitiating gods, raghu set out taking a six-fold army with a well-protecting rear-guard with him, only with the intention of bringing all the quarters under his own subjection. [4-26]

The six-fold army is: maulAH - those that are highborn and hereditary servants; bhR^ityAH - paid servants; suhR^idAH - well-disposed troops, allies; shreNayaH - mercenary bands of soldiers taken up on the occasion; dwiShadaH - hostile people - enemically disposed towards him against whom a campaign is undertaken, or those who have been won over from the enemy's camp; ATavikAH - foresters.

--o)0(o--

avAkiran vayo vR^iddhAH ta.m lAjaiH paura yoShitaH pR^iShataiH mandara uddhUtaiH kShIra Urmaya iva acyutam

27. vayo vR^iddhAH= by age, elderly - women, matrons; paura yoShitaH= city, ladies; ta.m= him, raghu; lAjaiH= with fried grain; mandara uddhUtaiH= by mandara mountain, tossed up; pR^iShataiH kShIra UrmayaH= sprays, of Milk, waves - of Milky Ocean of Vishnu; acyutam iva= Achyuta [Vishnu,] as with; avAkiran= besprinkled - on raghu.

As a mark of auspiciousness the matrons in the city of raghu have sprinkled fried grain over him when he set out on campaign, as with Mt. mandara once sprinkled the sprays from the Milky Ocean on achyuta, namely viShNu. [4-27]

--o)0(o--

sa yayau prathama.m prAcI.m tulyaH prAcIna barhiShA ahitAn anila uddhUtaiH tarjayan iva ketubhiH

28. prAcIna barhiShA= indreNa = with indra s; tulyaH= he who equals - raghu with indra; saH= he that raghu; anila uddhUtaiH ketubhiH= by wind, tossed up, with [his] banners; a+hitAn= un, friendly ones - enemies; tarjayan iva= threatening, as though; prathama.m= firstly; prAcIm= to east; yayau= travelled - raghu set out.

raghu being the coequal of indra firstly marched towards East terrifying his enemies just with his own banners that are tossed up by the speed of wind. [4-28]

This and next verse are, of course, eka anvaya - parsed together. The word 'tarjayan' is much explained by mallinatha bringing vamana's rule position etc. Later time translators have also said much. This word can be found in Valmiki Ramayana, Kishkindha, 1, as it is, when Rama exclaims that Ashoka trees are 'threatening' him.

--o)0(o--

rajobhiH syandana uddhUtaiH gajaiH ca ghana sa.nnibhaiH bhuvaH talam iva vyoma kurvan vyoma iva bhUtalam

29. syandana uddhUtaiH rajobhiH= by chariots, upraised, by dust; ghana sa.nnibhaiH gajaiH ca= clouds, similar, by elephants, also; vyoma bhuvaH talam iva= sky, earth's, surface, as though; bhU talam vyoma iva= earth's, surface, sky, as with; kurvan= on making; [saH yayau= he, travelled.]

Covering the sky with masses of dust raised by his chariots, and the earth with massy elephants that look like massive clouds, raghu made the sky to look like the surface of earth, and the surface of earth to look like the sky when he marched on. [4-29]

mallinatha explained this in three ways in mAgha, 1.21, viz., by colour, action, and size. The colour of clouds is dark so is that of raghu's elephants; 2] clouds discharge water in showers, so do elephants send forth rut; 3] the clouds are massive, so are the well-fed elephants of the king - KMJ.

--o)0(o--

pratApaH agre tataH shabdaH parAgaH tat anantaram yayau pashcAt ratha Adi iti catuH skandhA iva sA camUH

30. agre= firstly; pratApaH= [raghu's] valour - terror of his name - travelled; tataH= then; shabdaH= noise - of the army; tat anantaram= that, later to - then, afterwards; parAgaH= dust - raised by the fleet; pashcAt= later; ratha Adi= chariots, et cetara; iti= thus; catuH skandhA iva= having four, divisions, as if - army with four divisions; sA camUH yayau= that, army, proceeded.

Ahead went the terror of raghu's name, then the noise of the fleet, thereafter the dust raised by it, then the chariots etc regulars - all these have advanced as though these are the four copses of that army. [4-30]

Usually the fourfold division of ancient Indian army is with 729 elephants, 729 chariots, 2187 horses, and 3645 footsoldiers. But the poet instead of accepting this fourfold division says 'the prowess of raghu, which was already well known was one, the second was the din of the approaching large army, the third was the dust raised by the march and the fourth was the actual army' comprising all the different usual sections taken collectively - KMJ

In front flashed armour, followed noise of war, / Next dust, then chariots, horses, men, the host / Fourfold-divided marched.

--o)0(o--

maru pR^iShThAni ut ambhA.msi nAvyAH supratarAH nadIH vipinAni prakAshAni shaktimattvAt cakAra saH

31. saH= he that raghu; shaktimattvAt= being a capable one having ample resources -  annotators take this word as one with supernatural powers; maru pR^iShThAni= desert, lands - arid tracts; ut ambhA.msi= udgatAni a.mbhAnsi yeSu tAni - with upsurged, water - water sprang forth on lands; cakAra= he made; nAvyAH= navigable by boats; nadIH= such rivers; su pra tarAH= sukhena pratartum shakyAH= as easily fordable ones; cakAra= he made; vipinAni prakAshAni= forests, well-lit - cleared forests so as the passages are well-lit; cakAra= he made.

raghu made arid tracts into lands swelling with waters, navigable rivers into easily fordable ones, and deep forests as well-lit open tracts with his ample resources. [4-31]

--o)0(o--

saH senA.n mahatI.m karShan pUrva sAgara gAminIm babhau hara jaTA bhraShTA.n ga~NgAm iva bhagIrathaH

32. mahatI.m senA.m= a vast, army; pUrva sAgara gAminIm= east, ocean, which is going; karShan= while pulling, taking with him; saH= he that raghu; hara jaTA bhraShTA.n ga~NgAm = from hara's [shiva's,] matted hair tufts, slithered, River ganga; [karShan= he who is taking with him]; bhagIrathaH iva= bhagIratha, like; babhau= [raghu] shone forth.

While leading a vast army towards eastern ocean raghu looked like king bhagIratha who once led River ganga towards eastern ocean when she descended onto earth from the matted tufts of shiva. [4-32]

He led / His valiant host, that rolled like Northern Sea, / Or as when heavenly Ganga, by the Saint / Brought down to earth, strayed in the braided hair / Of shiva.

The descent of ganga is vividly narrated in vAlmIki rAmAyaNa, bAla kANDa.

--o)0(o--

tyAjitaiH phalam utkhAtaiH bhagnaiH ca bahudhA nR^ipaiH tasya AsIt ulbaNaH mArgaH pAdapaiH iva dantinaH

33. phalam= wealth; tyAjitaiH= who are made to give up; ut khAtaiH= uprooted from their kingdoms; bahudhA bhagnaiH ca= in many ways, worsted, also; nR^ipaiH= by [such] kings]; tasya mArgaH= his [raghu's,] path [of incursion]; phalam tyAjitaiH= fruits, made to leaveoff; ut khAtaiH= uprooted; bahudhA bhagnaiH= in many ways, shattered; pAdapaiH= with [such] trees; dantinaH mArgaH iva= elephants, pathway, as if; ulbaNaH= clear - unimpeded; AsIt= it became.

raghu's way of incursion is rendered navigable as he manoeuvred the enemy kings in a variety of ways like making some of them to surrender their wealth, dethroning some or putting some more of them to rout, just like the pathway of a tusker will be rendered negotiable by that tusker in various ways like baring the trees of their fruits, shredding braches of some, or uprooting some more altogether. [4-33]

His way, like that of a mighty elephant cleared of trees which were plucked of their fruits, up-rooted and broken down in various ways, was clear (i.e. free from obstacles at the hands) of princes who were compelled to surrender their acquisitions, de throned and vanquished in various ways. N

--o)0(o--

paurastyAn evam AkrAman tAn tAn janapadA~n jayI prApa tAlI vana shyAmam upakaNTham mahA udadheH

34. jayI= victorious one - raghu; evam= in this way; paurastyAn= puraH [on the east] bhavAH paurastyAH = [kingdoms] in eastern quarter; tAn tAn= them, them - various; janapadA~n AkrAman = countries, on invading; tAlI vana shyAmam= with palm tree. groves, lushly; mahA udadheH= of great, ocean; upakaNTham= upagataH kaNThaH= whose neck is surged in - ocean jutting out into land cape, ness; prApa= he reached.

In this way that victorious raghu on invading various kingdoms situated in the eastern quarter reached a neck of the great eastern ocean lushly with thickets of palm-groves. [4-34]

--o)0(o--

anamrANA.m samuddhartuH tasmAt sindhu rayAt iva AtmA sa.nrakShitaH suhmaiH vR^ittim Ashritya vaitasIm

35. a+namrANA.m sam ud dhartuH = not, head bowing - unyielding kings, who completely, roots out - who is an extirpator of unyielding enemies; tasmAt= from him, from raghu; sindhu rayAt iva= river's, from rush, as with; suhmaiH= kings of suhma province; vaitasIm vR^ittim Ashritya= cane-plant's, behaviour, taking recourse to; AtmA sa.nrakShitaH= themselves, they protected.

As if saving themselves from the onrush of a torrential river the kings from suhma province saved themselves from extirpator of unyielding enemies raghu, by adopting the behaviour of a cane plant that lies low when the river tides high and stays high when the same river ebbs low. [4-35]

From him, extirpator of the unyielding, the suhma-s saved their lives by adopting the course of the cane plant, as if from the torrent of a river.

The 'vaitasI dharma is lying low when the time or situation is against - balIyasAbhiyukto durbalaH sarvatra anupraNato vaitasam dharmam AtiSThat - kauTilya, or cANakya nIti. Maha Bharata ShAnti Parva has many verses explaining this syndrome. The province called suhma is situated to the west of vanga. It is believed to have been named after the fourth son of emperor bali. vallabha and sumati explain suhma as brahmadeshIyaiH rAjAbhiH.

--o)0(o--

va~NgAn utkhAya tarasA netA nau sAdhana udyatAn nicakhAna jaya stambhAn ga~NgA srotaH antareShu saH

36. netA= being a leader; saH= he, that raghu; nau sAdhana udyatAn= with boats, [and other fleet,] who have come up against; va~NgAn= [such] Vanga kings; tarasA utkhAya= with his might, on uprooting; ga~NgA srotaH antareShu= Ganga's, streams, among - on the islands among the streams of River Ganga; jaya stambhAn= victory, pillars; nicakhAna= he staked.

With his own might that leader raghu vanquished the kings of vanga province who have come up against him with their fleets, and erected pillars of victory on the islands situated in the streams of River ganga. [4-36]

--o)0(o--

A pAda padma praNatAH kalamA iva te raghum phalaiH sa.nvardhayAmAsuH utkhAta prati ropitAH

37. A+pAda padma= up to feet, lotus-like - who up to the lotus like feet [of raghu]; praNatAH= bowing reverently; utkhAta= uprooted [rice stalks firstly removed from plantation / kings removed from thrones]; prati ropitAH= again made to ascend - rice stalks transplanted / kings reinstalled on thrones; te= those - kings of Vanga; kalamA iva= [transplanted] rice plants, as with; phalaiH= with riches [riches in respect of king, rice grain in cobs in respect of transplanted rice stalks]; raghum= to raghu; sa.nvardhayAmAsuH= made to enrich.

The kings of vanga reverently bowed very low at the lotus-like feet of raghu when he dethroned them, by which obeisance raghu reinstated them on their thrones, whereby those kings brought immense riches to raghu, just like the transplanted rice saplings that will be yielding much rice though firstly bending very low under the weight of their cobs to the level of the feet of their transplanter, namely the farmer. [4-37]

--o)0(o--

saH tIrtvA kapishA.m sainyaiH baddha dvirada setubhiH utkala adarshita pathaH kali~Nga abhimukhaH yayau

38. saH= he that raghu; baddha= fixed together - made elephants like bridge; dvirada setubhiH = elephants', by bridge; sainyaiH= with army; kapishA.m tIrtvA= River kapisha, on crossing; utkala  adarshita pathaH= by kings of utkala province, shown, route; kali~Nga abhimukhaH yayau= to kalinga province, towards, he travelled.

From vanga province raghu bent his course of dig-vijaya-yAtra, conquestorial campaign on all quarters, to kalinga province by the route shown by the kings of utkala province, after crossing River kapisha along with his army on a bridge made up by his elephants columned over that river. [4-38]

--o)0(o--

sa pratApa.m mahendrasya mUrdhni tIkShNa.m nyaveshayat a~Nkusha.m dviradasya iva yantA gambhIra vedinaH

39. saH= he, raghu; mahendrasya mUrdhni= of Mt. Mahendra, on the head of - on the mountaintop; tIkShNa.m pratApa.m= [his] dextrous, valour; yantA= driver of an elephant; gambhIra vedinaH= a class of elephant known as gambhIra vedi= ga.mbhIram veditum shIlasya - an elephant which is slow to understand, or to mind any goading from the driver; dvi radasya= of a twin, tusked one - of an elephant; mUrdhni= on its head; tIkShNa.m= very sharp; a~Nkusha.m iva= goad, as with; nyaveshayat= 1] drove in, 2] established.

raghu valorously established his dextrous authority on the mountaintop of mahendra in kalinga province, just as an elephant-driver plunges his sharp goad in the head of a less-sensitive elephant belonging to gambhIra vedi breed, which will be sensationless even if its skin is cleaved or its flesh is cut with goad because of its over-pachydermatous nature. [4-39]

The simile is complete; since the mountain is insensible to the control established by the king raghu powerful just as an elephant is unmindful of the goading of the driver. - KMJ

--o)0(o--

prati jagrAha kAli~NgaH tam astraiH gaja sAdhanaH pakSha cCheda udyata.m shakra.m shilA varShI iva parvataH

40. gaja sAdhanaH= elephants, as paraphernalia - of war; kAli~NgaH= king of kalinga - names of countries are always used in the plural in Sanskrit since they are taken from the inhabitants; astraiH= with weapons - of king of Kalinga; tam= him, raghu; pakSha cCheda udyata.m= wings, to shred, readied himself - one who readied himself to shred the wings of mountain - indra s; shakra.m= indra s; shilA varShI parvataH iva= stones, showering [pelting,[ mountain, as with; prati jagrAha= received - hostilely.

The king of kalinga whose battle paraphernalia is mainly elephants hostilely received raghu with weapons, just as the flying mountain had once pelted stones at indra s who stood ready to shred the wings of that mountain. [4-40]

--o)0(o--

dviShA.m viShahya kAkutsthaH tatra nArAca durdinam sanma~Ngala snAta iva pratipede jayashriyam

41. kAkutsthaH= kakutstha - raghu; tatra= there - on mahendra mountain; dviShA.m= of enemies; nArAca= steel arrows; dur dinam= bad, day; viShahya= on tolerating - on tolerating a shower of steel arrows as one would tolerate a bad day; sat ma~Ngala snAtaH iva= scripturally, auspicious, bath - one who has taken it; jaya shriyam= Victory, Lady of; pratipede= he gained, obtained.

On Mt. mahendra raghu patiently tolerated the volley of steel arrows of his enemies, namely the kalinga kings, and thus he appeared to have bathed in a shower before accepting what he has conquered, and thus he gained jaya-shrI - the Lady of Victory - from the kalinga kings. [4-41]

It is necessary for a conqueror to have the ceremonial bath before taking possession of the conquest. Here the poet makes the shower of steel darts do the duty of such a bath. dur dina is a cloudy day but here, as the commentary says, by lakshaNa it signifies 'a shower' the result of a cloudy day. - KMJ

Their shower of darts the King / Sustained undaunted, winning glorious fight, /  While hurtling shafts seemed but the cleansing drops / Of due lustration ;

--o)0(o--

tAmbUlInA.m dalaiH tatra racita apAna bhUmayaH nArikela Asava.m yodhAH shAtrava.m ca papuH yashaH

42. tatra= there - on Mt. mahendra; yodhAH= warriors - of raghu; racita= crafting - arranging; A+pAna bhUmayaH= pAna yogya pradeshAH= liquor drinking places for a drinking bout; nArikela Asava.m= coconut, liquor; tAmbUlInA.m dalaiH= with betel, leaves - impromptu cups of betel leaves; papuH= they drank; shAtrava.m= shatrUNAm idam= of enemies; yashaH= glory; va= iva= like; papuH= they drank.

King raghu's soldiers have improvised lounge bars on Mt. mahendra and they drank coconut liquor in improvised cups of betel leaves and in doing so they seemed to be quaffing off the glory of the enemy too. [4-42]

---o)0(o--

gR^ihIta pratimuktasya saH dharma vijayI nR^ipaH shriya.m
mahendra nAthasya jahAra na tu medinIm

43. dharma vijayI= dharmArtham vijayI iti= who conquered for the sake of principles; saH nR^ipaH= he, that king - raghu; gR^ihIta= captured; prati-muktasya= again released; mahendra nAthasya= Mahendra, of the lord of - of the king of Kalinga; shriya.m= wealth; jahAra= took possession of; medinIm tu= land - kingdom, but; na jahAra= not, expropriated.

King raghu who conquered kingdoms only for the sake of principles took possession of the wealth but not the territory of the ruler of mahendra, the king of kalinga, who is firstly captured but later set at liberty. [4-43]

A conqueror who just takes the wealth of conquered king duly reinstating him is - dharma vijayi; one who takes away wealth, kingdom etc excepting the life of that conquered is lobha vijayI; one who takes everything, and even kills that conquered one is asura vijayI - vallabhAcArya.

---o)0(o--

tataH velA taTena eva phalavat pUgamAlinA agastya AcaritAm
AshAm an+AshAsya jayaH [san] yayau

44. tataH= prAcI vijaya anantaram - then, after conquering east; velA= shore covered by seawater at high tide [velum, pl. vela = sail, sails - Latin]; taTena= by shore; eva= only by it - proceeding by the seashore alone; phalavat= fruited; pUga= areca plants; mAlinA= having such rows of plants; agastya AcaritAm= by sage agastya, resorted to - southern quarter; AshAm= direction - southern quarter; an+AshAsya= not, sought - unsought; jayaH [san]= becoming such victorious; yayau= proceeded, marched onwards.

After conquering the eastern quarter, raghu, to whom victory came unsought marched on exactly along the eastern seacoast which is lined with areca plants laden with areca nuts towards the direction where sage agastya had once ambled, namely the southern direction. [4-44]

an+AshAsya jayaH= to whom victory came unsought - mallinAtha; chAritra and sumati explain it as 'a triumph over whom was not to be hoped for ; 'whose victories i.e., victories like whom, could never be expected by others.'

--o)0(o--

saH sainya paribhogeNa gaja dAna sugandhinA kAverI.m saritA.m patyuH sha~NkanIyAm iva akarot

45. saH= he, raghu; gaja dAna sugandhinA= by elephants, given, fragrance - while elephants bathing in the river gave copious flow of ichor and its scent is mixed in riverwater; sainya pari- bhogeNa = when army, enjoying - river bath along with elephants; kAverI.m= River kAveri - is made to; saritA.m patyuH= by rivers, husband - by ocean; sha~NkanIyAm iva akarot= she who is a doubtable one, as though, [he that raghu,] made.

While he is advancing into south raghu's soldiers enjoyed taking bath in the river waters of River kAveri along with their elephants, whereby the strong smell of ichor of elephants is imparted to the waters of that river, and thus raghu made that River kAveri as though to become an object of suspicion as to her fidelity in the mind of her husband, namely the lord of eastren ocean. [4-45]

--o)0(o--

balaiH adhyuShitA tasya vijigIShoH gata adhvanaH mArIca udbhrAnta hArItAH malaya adreH upatyakAH

46. vi jigIShoH= one who is eager to conquer; gata adhvanaH= gone, is the road - a long road went underfoot - who travelled a long distance; tasya= his, raghu's; balaiH= by his army; mArIca= groves of black pepper; ud bhrAnta= up, moving - flying high; hArItAH= parrots; malaya adreH = Malaya, mountain's; upa tyakAH= on slopes, hinterlands of Malaya; adhyuShitAH= adhi uShitAH= one them, they stayed - preesided over - slopes of malaya became the halting grounds of his army after invasion.

On travelling a long distance the armies of the victory seeking raghu to south have selected the tracts at the foot of Mt. malaya as their halting grounds, where parrots are fluttering over black pepper groves. [4-46]

--o)0(o--

sasa~njuH ashva kShuNNAnam elAnAm ut patiShNavaH tulya gandhiShu mattebha kaTeShu phala reNavaH

47. ashva kShuNNAnam= by horses, pounded with hooves while treading; elAnAm= of cardamom's; ut patiShNavaH= up, falling - which have the property of flying by easily slipping away - seeds from the seed capsules of cardamoms; phala reNavaH= fruits', [seeds'] particles of; tulya gandhiShu= having comparable, smell - temples of elephnats; matta ibha kaTeShu= infuriated, elephants, on temples; sasa~njuH= stuck, adhered.

The particles of cardamom seeds which have the property of easily flying when pounded are now pounded by the hooves of galloping horses of raghu, and that powder is uprising and sticking on the sweating temples of infuriated elephants that have a similar smell. [4-47]

----o)0(o--

bhogi veShTana mArgeShu candanAnA.m samarpitam na asrasat kariNA.m graiva.m tripadI cChedinAm api

48. candanAnA.n= of sandalwood trees; bhogi= serpents; veShTana= winding; mArgeShu= in paths - in the grooves - sarpa veSTana nimneSu= a little below the grooves made by winding serpents on the trunks of sandalwood trees; samarpitam= given - tied headstalls of elephants; tripadI= pAda bandhanam iti = leg halters - shackles; cChedinAm= breakers - elephants; api= even though; kariNA.n= of elephants'; graiva.n= neck rope - headstalls; na asrasat= not, slipped off.

Even though the elephants possessed the power to break off their shackles, their headstalls have not slipped off now when tied to the trunks of sandalwood trees as the serpents wonted to loop around those trunks have made spiral striae on them. [4-48]

----o)0(o--

dishi mandAyate tejaH dakShiNasyA.m raveH api tasyAm eva raghoH pANDyAH pratApa.m na viShehire

49. dakShiNasyA.m dishi= in southern, quarter; raveH api tejaH= sun's, even, resplendence; mandAyate= becomes dim, sun's brightness becomes dim when he travels from north to south; tasyAm eva [dishi]= in that, only, quarter; pANDyAH= Pandya kings; raghoH pratApa.m = raghu's, valour [valorous resplendence,] na= not; viShehire= 3rd plu. of the perfect of sah with vi= [not] endured; sUrya vijayino api vijitavAnita nAyakasya mahotkarSho gamyate.

Scared of southern pAnDya kings the sun looses his resplendence when he is in southern solstice, that being so, the valorous resplendence of raghu has now become more unendurable to those very kings of south. [4-49]

--o)0(o--

tAmraparNI sametasya muktA sAra.n mahA udadheH te nipatya daduH tasmai yashaH svam iva sa.ncitam

50. te= they - pAnDya-s; tAmraparNI sametasya mahA udadheH= River tAmraparNi, along with, of great ocean; sa.ncitam= accumulated; muktA sAra.m= pearls, the select ones; svam= of their own [sa.nchitam= accumulated]; yashaH iva= glory, as though; tasmai= to him; ni patya= down, falling - falling at raghu's feet; daduH= they gave.

Prostrating themselves at the feet of raghu the pAnDya kings have presented finest pearls to him, which have been accumulated by the River tAmraparNi and the great ocean at the mouth of that river, and in doing so the pAnDya kings have passed over, as it were, all of their accumulated glory to raghu. [4-50]

----o)0(o--

saH nirvishya yathA kAma.m taTeShu AlInaH candanau stanau iva dishaH tasyAH shailau malaya dardurau a+sahya vikramaH sahya.m dUrAt muktam udanvatA nitambam iva medinyAH srasta a.nshukam ala~Nghayat

51, 52. a+sahya= not, endurable; vikramaH= whose valour is; saH= he, such a raghu; taTeShu= on sides - mountain sides; AlInaH candanau= having overgrown, sandalwood trees; tasyAH dishaH= of that, quarter - of southern quarter; [AlInam candanau= smeared over, sandal paste]; stanau iva= breasts, as with; malaya dardurau shailau= Malaya, Dardura, on mountains; yathA kAma.m= to his heart's content; nirvishya= on sojourning; udanvatA= udakAni santi iti udanvAn= by ocean; dUrAt muktam= distantly, released; srasta a.nshukam= slipped, garment; medinyAH nitambam iva= of earth, hip, like; sahya.m= Sahya mountain; ala~Nghayat= came up to, reached. The two stanzas together form what is called a yugma.

Enjoying heartily on the two mountains, namely Mt. malaya and Mt. dardura, that are covered with sandalwood trees at their sides, as if they are the breasts of the lady called Southern Quarter covered with sandal paste at her sides, raghu whose valour is unendurable has scaled the sahya-adri mountain which looked like the denuded hip of the earth because she is divested of her garment, where that garment is the distantly receding ocean. [4-51, 52]

The earth is called samudra-vasanA, samudra-ambara, abdhi-vastrA medinI... meaning that ocean is earth's garment. Here, the ocean is pushed off from Mt. sahya by the arrow of parashu-rAma in earlier times; hence sahya-adri is denuded of her garment, viz. the sheet of ocean receded from her to a distant place.

--o)0(o--

tasya anIkaiH visarpadbhiH aparAnta jaya udyataiH rAma astra utsArita api AsIt sahya lagna iva arNavaH

53. aparAnta jaya udyataiH= westward, to gain victory, which surged up - ready to invade; visarpadbhiH= gacChadbhiH= which is marching on, spread out; tasya= his - raghu's; anIkaiH= anIkam tu raNe sainya - vishva kosha= by armies; arNavaH= ocean; rAma astra utsArita api= by Parashurama's, arrow-missile, chased away, even though; sahya lagna iva AsIt= to Mt. sahya, [that ocean is] touching, as if, it [Mt. sahya] is.

When the vast army of raghu surging to gain victory on the western kingdoms spread around Mt. sahyAdri after conquering the eastern countries, it looked like the ocean which at one time receded distantly when chased by the missile of parashu-rAma, but now reverted and spreading around that mountain. [4-53]

-o)0(o--

bhaya utsR^iShTa vibhUShANA.m tena kerala yoShitAm alakeShu camU reNuH cUrNa pratinidhI kR^itaH

54. tena= by him - by raghu - raghu became instrumental; bhaya utsR^iShTa vibhUShANA.m = by fear, those who discarded, personal decorations; kerala yoShitAm= of Kerala, women; alakeShu = in [their] locks of curled hair; camU reNuH= army's, dust - dust raised by army; cUrNa= kumkuma Adi rajasaH= kukmkuma and the like hair-powder; pratinidhI= as a substitution, in place of; kR^itaH = is made - is enriched; etena yoSitAm palAyanam camUnAm tadanudhAvanam ca dhvanyate.

When the womenfolk of kerala province are fleeing while discarding their personal ornaments and decorations owing to the scare caused by the onslaught of raghu, the reddish dust raised by the marching army of raghu is deposited on the locks of curled hair of those women in the place of reddish hair-powder like kumkum, and raghu became instrumental for such an enrichment of their hairdos. [4-54]

--o)0(o--

muralA mAruta uddhUtam agamat kaitaka.m rajaH tat yodha vAra bANAnAm ayatna paTa vAsatAm

55. muralA= River murala - kALi nadi on which sadAshivaghaD is situated, presently in south karnataka; mAruta uddhUtam= by air [of Murala river,] upheaved, wafted; kaitaka.m rajaH= Ketaka flowers', dust - pollen; tat= that raghu's; yodha= for soldiers; vAra bANAnAm= ka~Ncuka= for coats of arms; a+yatna= not, tried for - fortuitous; paTa vAsatAm= fragrant deodorant - used on cloths; agamat= it [pollen of ketaki flower,] obtained, it became.

The air breezing on River murala wafted the pollen of ketaki flowers which served as a fortuitous deodorant for the coats of arms of the soldiers of raghu. [4-55]

--o)0(o--

abhyabhUyata vAhAnA.m caratA.m gAtra shi~njitaiH varmabhiH pavana uddhUta rAja tAlI vana dhvaniH

56. caratA.m vAhAnA.m= of moving, horses; gAtra shi~njitaiH= on [different] limbs, giving sounds - jangling; varmabhiH= generic term for armour, here it is for the accoutrements of war horses; pavana uddhUta= by wind, upheaved; rAja tAlI= tAlInAm rAjAnaH= kingly - magnificent, palm trees; vana= groves; dhvaniH= rustling sound - of palm groves; abhyabhUyata= tiraskR^itaH= outstripped.

When the war horses are on the move the jangle of accoutrements on their different limbs has outweighed the rustle of the groves of magnificent palm trees that are upheaved by wind. [4-56]

--o)0(o--

kharjUrI skandha naddhAnA.m mada udgAra sugandhiShu kaTeShu kariNA.m petuH pu.nnAgebhyaH shilI mukhAH

57. kharjUrI skandha naddhAnA.m= of date-palm trees, at trunks, tied; kariNA.m= of elephants; mada udgAra sugandhiShu kaTeShu = ichor, oozing out, scented, on temples; pu.nnAgebhyaH= from punnaga [Rottlera tinctoria] flowers; shilI mukhAH= honeybees; petuH= fallen, swarmed.

Leaving the highly fragrant punnAga flowers honeybees swarmed on the temples, perfumed by the oozing ichor, of the elephants that are tethered to date-palm trees. [4-57]

It may here be noted that the date-palm, kharjUra, is not found in the konkan - KMJ

--o)0(o--

avakAsha.m kila udanvAn rAmAya abhyarthitaH dadau aparAnta mahI pAla vyAjena rAghave karam

58. udanvAn abhyarthitaH [san]= ocean, when entreated; rAmAya= for parashu-rAma; avakAsha.m dadau= some space - leeway, he [ocean] gave [by receding]; kila= they say; raghave [tu ]= to raghu, [but]; apara anta= at western ocean, in between; mahI pAla= land, lords - kings; vyAjena= on the pretext of - in the form of kings available in the provinces interspersed at western ocean - rather, sea of western kings; karam= cess, tribute; dadau= [ocean] gave.

At one time when parashu-rAma entreated, they say, the western ocean gave a leeway to him by somewhat receding; but the same ocean now seems to have come forward when a sea of western kings have fretfully come forward to pay tribute to raghu. [4-58]

--o)0(o--

mattebha radana utkIrNa vyakta vikrama lakShaNam trikUTam eva tatra ucchaiH jaya stambha.m cakAra saH

59. tatra= there; matta ibha= by ruttish, elephants; radana utkIrNa= by tusks, dents - dents made by tusks; vyakta= made evident; vikrama lakShaNam= valour's, hallmark; trikUTam eva= Mt. TrikUta, alone; saH= he, raghu; ucchaiH jaya stambha.m= lofty, victory, tower of; cakAra= made.

Without building triumphal arches anew, raghu made Mt. trikUta alone as his lofty tower of victory since his ruttish elephants made dents on the slopes of that mountain with their tusks which, in effect, are the evident hallmarks of his valour. [4-59]

 --o)0(o--

pArasIkA.n tataH jetu.m pratasthe sthala vartmanA indriyAkhyAn iva ripU.n tattva j~nAnena sa.myamI

60. tataH= then; [saH= he, raghu]; sa.myamI= yogi, one with controlled self; tattva j~nAnena = by divine, knowledge; indriya AkhyAn ripU.n iva = senses, which are said as, enemies, as with; pArasIkA.n jetu.m= pArasIka kings, to conqueror; sthala vartmanA= by land, route - as opposed to jala vartmanA= water route - sail; pratasthe= [raghu] proceeded.

raghu then proceeded by a land route to conquer the pArasIka kings just as a self-controlled yogi possessing divine knowledge proceeds to conquer his own enemies, called his own senses. [4-60]

These pArasIka kings are taken as inhabitants of ancient Persian countries. The commentator sumativijaya calls them - sindhu taTa vAsinAH mlecCha rAjAnaH.

--o)0(o--

yavanI mukha padmAnA.m sehe madhu mada.m na saH bAla Atapam iva abja AnAm a kAla jalada udayaH

61. saH= he that raghu; yavanI= of yavana females; mukha padmAnA.m= on faces, like lotuses - lotuses like faces; madhu mada.m= flush from drinks; a+ kAla= un, timely; jalada udayaH= cloud, arising; abjAnAm= for lotuses; bAla Atapam iva= young, sun, as with; na sehe= not, tolerated, removed - the flushes of drink from the faces of Yavana females.

As to how an untimely cloud removes morning sunlight from the faces of just blooming lotuses, raghu has also removed the blooming flush of wine from the lotus-like faces of yavana women when he encountered their men. [4-61]

The yavani-s spoken of by kAlidAsa seem to be of Persian and other races on the north-west of India. Viewing them to be Greek or Ionians is only too far-fetched. - KMJ

--o)0(o--

sa~NgrAmaH tumulaH tasya pAshcAtyaiH ashva sAdhanaiH shAr~Nga kUjita vij~neya prati yodhe rajasi abhUt

62. tasya= his, to him; ashva sAdhanaiH pAshcAtyaiH saha = cavalry, as instruments [as war paraphernalia,] westerners, with; shAr~Nga kUjita vij~neya prati yodhe = by bows, sounded [twanged,] recognisable, counter, attackers; rajasi= in [massive] dust; tumulaH sa~NgrAmaH abhUt= tumultuous, battle, occurred.

Then a tumultuous battle ensued between raghu and the westerners who possess cavalry as their war paraphernalia in a canopy of massive dust wherein the opposing warriors could recognise each other just by the nature of the twanging of their bows. [4-62]

The poet means to imply that the battle waged so furiously that the fighting men could hardly distinguish each other; secondly, to hint at the great superiority in archery on the part of raghu's soldiers who recognised their antagonists by the mere twanging of their bows. These westerners have - ashva sAdhanAni - cavalry as their main battle paraphernalia; while vanga kings had - nau sAdhanAni fleets of ships and boats, and kalinga kings gaja sAdhanAni - fleets of elephants. - KMJ

--o)0(o--

bhalla apavarjitaiH teShA.m shirobhiH shmashrulaiH mahIm tastAra saraghA vyAptaiH saH kShaudra paTalaiH iva

63. saH= he that raghu; bhalla= bANa visheSa= by spear like arrows; apavarjitaiH= severed; shmashrulaiH= having beards; teShA.m shirobhiH= with their, heads; saraghA vyAptaiH = with honeybees, spreading over; kShaudra paTalaiH iva= honeycombs, sheaves of, as if; mahIm tastAra= on ground, he spread.

raghu covered the ground with the bearded heads of westerners that are cut off with spear-like arrows, as if they are the sheaves of honeycombs swarming with bees. [4-63]

--o)0(o--

apanIta shirastrANAH sheShAH ta.m sharaNa.m yayuH praNipAta pratIkAraH sa.mrambhaH hi mahAtmanAm

64. sheShAH= remaining - survivors; apanIta shirastrANAH= removing, helmets; ta.m sharaNa.m yayuH= him - raghu, for shelter, went to; hi= certainly, isn't it; mahAtmanAm sa.mrambhaH = of magnanimous people, anger; praNipAta pratIkAraH= with submission, it is appeased; arthAnantara nyAsa ala.makAra.

And the survivors sought the protection of raghu on removing their helmets, and the anger of the generous will be readily appeased by submission, isn't it! [4-64]

--o)0(o--

vinayante sma tat yodhA madhubhiH vijaya shramam AstIrNa ajina ratnAsu drAkSha Avalaya bhUmiShu

65. tat yodhA= those, soldiers - of raghu; AstIrNa ajina ratnAsu= spread out, among antelope skins, best ones; drAkSha valaya bhUmiShu= grape, bowers, places - in the orchids of grapes; madhubhiH= by means of wine; vijaya shramam= victory, fatigue of; vinayante sma= removed, they have.

raghu's soldiers removed their fatigue of victory by means of wine, while sitting on excellent antelope skins spread on the grounds of grape-orchards. [4-65]

--o)0(o--

tataH pratasthe kauberI.m bhAsvAn iva raghuH disham sharaiH usraiH iva udIcyAn uddhariShyan rasAn iva

66. tataH raghuH= then, raghu; bhAsvAn iva= sun, as with; sharaiH = with arrows; usraiH iva= with sunbeams, as with; udIcyAn= kings in north; rasAn iva uddhariShyan= water, as with, to squeeze them up; kauberI.m disham= to Kubeara's, quarter - to northern side; pratasthe= proceeded.

As to how the sun squeezes water with his sharp arrows like sunrays in northern solstice, raghu proceeded to north to squeeze the kings of north with his sharp sunrays like arrows.

The idea is, just as sun travels northwards after he has reached the extreme southern point i.e., 23 1/2 S, so raghu travelled on northwards, after he had conquered the southern kings. - KMJ

--o)0(o--

vinIta adhva shramAH tasya sindhu tIra viceShTanaiH dudhuvuH vAjinaH skandhAn lagna ku~Nkuma kesarAn

67. sindhu tIra= Sindhu River, on banks of; viceShTanaiH [viveSTanaiH]= by rolling about; vinIta adhva shramAH= those that have - removed, of road, fatigue - fatigue of the road is removed by horses by rolling on ground; no horse of good pedigree removes its fatigue by sprawling on ground, but it removes it by rolling a few times on ground; tasya vAjinaH= his, horses; skandhAn lagna ku~Nkuma kesarAn= at shoulders, stuck, saffron, filaments; dudhuvuH= they shook off.

raghu's horses having refreshed themselves by rolling on the banks of River sindhu shook off the filaments of saffron stuck on their shoulders. [4-67]

The river sindhu may not necessarily be the Indus but may be any other northern river according to the distance raghu may have gone in the interior of Persia. Mallinatha speaks of a river in Kashmir, why not Amoor or any other river. Mr. Kale remarks that the meaning will change according as the reading kesharAn or kesarAn. He takes kesharAn as specially meaning 'saffron filaments' and kesarAn as 'manes of horses'. Mallinatha does not seem to observe this distinction. Commentator ChAritravardhana's explanation appears cogent - kAshmIra deshe kunkuma kshetra bAhulyAt tatra viceSTana loThanena lagna kunkuma kesaratvam yuktam. - KMJ

--o)0(o--

tatra hUNa avarodhAnA.m bhartR^iShu vyakta vikramam kapola pATala Adeshi babhUva raghu ceShTitam

68. tatra= there; bhartR^iShu= in respect of husbands; vyakta vikramam= made clear - index, of valour - of raghu; raghu ceShTitam= raghu, what he has done - his conducting a war; hUNa avarodhAnA.m= for Huna's, women of seraglio; kapola= on cheeks; pATala= red and white tinge; Adeshi= ordered; babhUva= [raghu's action] became.

The cheeks of huNa women glowed with embarrassment by the action of raghu in waging war with their husbands and that flush itself appeared as an index to raghu s valour. [4-68]

--o)0(o--

kAmbojAH samare soDhu.m tasya vIryam anIshvarAH gaja alAna parikliShTaiH akShoTaiH sArdham AnatAH

69. kAmbojAH= KAmboja kings; samare= in war; tasya vIryam soDhu.m= his, valour, to contain; anIshvarAH= not capable of; gaja alAna parikliShTaiH= elephants, halters, troubled by; akShoTaiH= with walnut trees; or a.nkolaiH; sArdham= along witjh; AnatAH= bent down; 1] the trees bent down when elephants pulled and pushed theirv halters tied to those trees; 2] the kAmboja-s too bent down in token of their submission like the bending trees; sahokti.

Along with the walnut trees that are bending their treetops unable to withstand the pull and push of elephants tied to them with halters, the kings of kAmboja too bent their heads down before raghu in token of their submission unable to withstand his bravery in battle. [4-69]

--o)0(o--

teShA.m sat ashva bhUyiShThAH tu~NgA draviNa rAshayaH upadAH vivishuH shashvat na utsekAH kosala Ishvaram

70. teShA.m= their - of Kamboja kings; sat ashva= best, horses; bhUyiShThAH= huge, numerous; tu~NgA draviNa rAshayaH= very large, gold coins, heaps of; upadAH= as gifts; kosala Ishvaram= to Kosala, lord of - to raghu; shashvat= for many times; vivishuH= reached; na utsekAH= [but] not, pride.

Large heaps of gold together with numerous thorough bred horses constantly reached the lord of kosala kingdom namely raghu, from those kAmboja kings, but pride never came near him. [4-70]

--o)0(o--

tataH gaurI guru.m shailam Aruroha ashva sAdhanaH vardhayan iva tat kUTAn uddhUtaiH dhAtu reNubhiH

71. tataH= then; ashva sAdhanaH= one who has - horses, as main mode of operation; gaurI guru.m shailam = gauri's, father, Himalaya mountain; uddhUtaiH dhAtu reNubhiH= with upheaved, mineral, dust; tat kUTAn = its, mountain peaks; vardhayan iva= increasing [height,] as if; Aruroha= ascended.

Then raghu ascended the Himalayan mountain, the father of gauri, or pAravati, using cavalry as main mode of operation, and in doing so the dust raised by the hooves of horses from the minerals of mountain soared high by which raghu appeared to have heightened Himalaya mountain. [4-71]

--o)0(o--

shasha.msa tulya sattvAnA.m sainya ghoShe api asa.nbhramam guhA shayAnA.m si.mhAnA.m parivR^itya avalokitam

72. tulya sattvAnA.m= equal [of army,] in courage; guhA shayAnA.m si.mhAnA.m= in caves, lying at length, of lions; parivR^itya avalokitam= with turned faces, seeing; sainya ghoShe api= army, with tumultuous noise, even if; a+sa.nbhramam= un, perturbed; shasha.msa= indicated; na hi sama balam sama balAd bhibheti iti bhAvaH.

Even if the army's noise is tumultuous, lions lying at length in caves gazed at the army from their prone position with their half-raised necks at that army which indicated the perfect indifference of reposing lions towards that army because they are equal to it in their courage. [4-72]

Commentators chAritravardhana, dinakara and vallabha explain this verse with a little difference - raghu applauded the fearless gaze of the lions, sleeping in the caves, which sleep they cast off on hearing the noise created by the marching of the enemy.' - KMJ

--o)0(o--

bhUrjeShu marmarIbhUtAH kIcaka dhvani hetavaH ga~NgA shIkariNaH mArge marutaH ta.n siShevire

73. bhUrjeShu marmarIbhUtAH= among birch tree leaves, that are causing murmuring rustle - indicative of softness; kIcaka dhvani hetavaH= bamboos, sounds, cause of - which is the cause for the fluting sound in bamboo trees - namely the breeze - indicative of melodiousness; ga~NgA shIkariNaH= with ganga's, cool with sprays - indicative of coolness; marutaH= [such a] breeze; mArge= on the way; ta.n siShevire= him - raghu, [breeze] adored him.

The soft breeze causing murmuring rustle in the leavers of birch trees and melodious sounds in bamboo trees, and surcharged with the coolness of the sprays of River ganga has adored raghu on his way. [4-73]

--o)0(o--

vishashramuH namerUNA.m ChAyAsu adhyAsya sainikAH dR^iShadaH vAsita utsa~NgA niShaNNa mR^iga nAbhibhiH

74. sainikAH= soldiers; namerUNA.m= of Nameru trees; ChAyAsu= in the shades of; niShaNNa= thoses that sat [previously, nemly the musk deer]; mR^iga nAbhibhiH= with deer's, musk; vAsita= fragranced; utsa~NgAH= lit. the lap - the lap of stones, [say on the surfaces of slabs]; dR^iShadaH= of slabs; adhyAsya= on sitting upon; vishashramuH= took rest.

The soldiers of raghu took rest under nameru trees using slabs as their resting beds which were fragranced with the musk of the musk deer when that deer previously sat on those slabs. [4-74]

The musk deer are supposed to impart the fragrance of the musk from their navels to the spots, here stones, where they happen to sit. - KMJ

--o)0(o--

saralA sakta mAta~Nga graiveya sphurita tviShaH Asan oShadhayaH netuH naktam a+sneha dIpikAH

75. saralA= to deodar trees; sakta= attached, tied; mAta~Nga graiveya= elephants', neck chains - halters; sphurita= reflected, flambeaus; tviShaH= having light, glistening; oShadhayaH= herbs; naktam= in night; netuH= to the leader, raghu; a+sneha dIpikAH= without, oil, lamps; Asan= they became.

The phosphorescent herbs whose light is reflected on the neck-chains of elephants tied to the deodar trees served this leader raghu as flambeaus without oil during night. [4-75]

--o)0(o--

tasya utsR^iShTa nivAseShu kaNTha rajju kShata tvacaH gaja varShma kirAtebhyaH shasha.nsuH devadAravaH

76. tasya= raghu's; utsR^iShTa nivAseShu= at left off, sojourn places; kaNTha rajju= by neck, ropes - of elephants; kShata tvacaH= bruised, skin - markings, made on barks; devadAravaH= deodar trees; gaja varShma= elephants', proportion - in size, height; kirAtebhyaH shasha.nsuH= to tribal hunters, [trees] have informed - indicated.

The deodar trees available at the places where raghu halted and left indicated the height of elephants to the tribal hunters by way of bruises on their barks where the elephants were tied with neck ropes. [4-76]

   --o)0(o--

tatra janya.m raghoH ghora.m parvatIyaiH gaNaiH abhUt nArAca kShepaNIya ashma niShpeSha utpatita analam

77. tatra= there on Himalayas; raghoH= of raghu; parvatIyaiH= parvate bhavAH= born on mountains, mountaineers; gaNaiH= with such - tribes - namely utsava sanketa gaNAH - as said in Bharata; nArAca= with iron arrows; kShepaNIya ashma= shkepaNIyAH ca ashmanaH ca= stones of a size suited to be thrown from contrivances like catapults; niShpeSha= by conflict; utpatita analam= sprang up, fire - resulting in such fire; ghora.m janya.m abhUt= deadly, conflict, occurred.

There occurred a deadly conflict between raghu and the hill tribes in which fire flashed forth between the conflicting iron arrows and stone thrown from catapults. [4-77]

---o)0(o--

sharaiH utsavasa.nketAn saH kR^itvA virata utsavAn jaya udAharaNa.m bAhvoH gApayAmAsa ki.nnarAn

78. saH= he that raghu; sharaiH= with arrows; utsavasa.nketAn= utsavasanketa named hill tribes; virata utsavAn= disinterested, in festivities; kR^itvA= on making - made hill tribes to surcease from their festivities; ki.nnarAn= kinnara-s; bAhvoH= of his hands - of the victory won by the dint of his right arm; jaya udAharaNa.m= song proclaiming his victory; gApayAmAsa= made to sing.

raghu made the hill tribes called utsava-sanketa-s spiritless by bringing their festivities to an end by his arrows, and thereby caused the kinnara-s to sing forth the glories achieved by the dint of his arms. [4-78]

--o)0(o--

paraspareNa vij~nAtaH teShu upAyana pANiShu rAj~nA himavataH sAraH rAj~naH sAraH hima adriNA

79. teShu= in their - in the hands of hill tribes; upAyana pANiShu= presents, [holding] in hand; paraspareNa= pareNa pareNa= mutually, by each other - raghu and Himavanta; rAj~nA= by king raghu; himavataH sAraH vij~nAtaH = Himavanta's, richness, is known; hima adriNA= by snow, mountain - Himavanta; rAj~naH sAraH vij~nAtaH= king's [raghu's,] power, is known.

On the approach of those hill tribes with presents in their hands, the king raghu became cognisant of the wealth possessed by Himalayas, and Mt. Himalayas became cognisant of the power possessed by raghu, in a mutual manner. [4-79]

--o)0(o--

tatra akShobhya.m yasho rAshi.m niveshya avaruroha saH paulastya tulitasya adreH AdadhAna iva hriyam

80. saH= he raghu; tatra= there - there on Himalayas only; a+kShobhya.m= not, movable, unshakable; yasho rAshi.m= his renown, heap of; niveshya= kept - left it there on Himalayas; paulastya= by Ravana; tulitasya= balanced - balanced in hands when Ravana tried to lift it; adreH= to such a mountain - Mt. kailash; hriyam AdadhAna iva= embarrassment, bringing [to that mountain,] as if; avaruroha= descended; kailAsam agatyaiva pratinivR^itta ityarthaH; na hi shUrAH pareNa parAjitam abhiyu~Njirann iti bhAvaH.

On establishing his unshakeable renown on Himalayas raghu descended those mountains without ascending Mt. kailash, by which Mt. kailash felt embarrassed because he slightingly moved away from that mountain as if it is a good-for-nothing mountain once shaken by rAvaNa vis- -vis his unshakable prestige.

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cakampe tIrNa lauhitye tasmin prAgjyotiSha IshvaraH tat gaja alAnatA.m prAptaiH saha kAla aguru drumaiH

81. tasmin= he; tIrNa= crossed; lauhitye= lauhitya river; prAgjyotiSha IshvaraH= prAk- jyothisha, lord of; tat= that - raghu's; gaja alAnatA.m = elephants, neck ropes; prAptaiH= that have obtained - the neck ropes tied on their trunks; kAla aguru drumaiH= of black, aloe, trees; saha= along with; cakampe= trembled.

On raghu's crossing the lauhitya river the king of prAgjyotisha trembled at heart at the approach of such a powerful warrior, along with the back aloe trees that are seesawed by raghu's elephants when tied to them.

lauhitya is the name of that part of the brahmaputra river which flows in upper Assam, and this is mentioned in kAlika putANa. And the kingdom prAgjyotisha is identified with eastern most part of India comprising W. Bhutan and E. Assam.

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na prasehe sa ruddha arkam a+dhArA varSha durdinam ratha vartma rajaH api asya kuta eva patAkinIm

82. saH= he that king of PrAgjyotisha; ruddha arkam= which has obstructed, sun; a+dhArA varSha= without, torrents, showers; durdinam= lit. a bad day - cloud covered day; asya= his - raghu's; ratha vartma rajaH api= chariots, on tracks, dust, even - dust raised by the wheels of chariots coming in their tracks; na prasehe= not, endured; patAkinIm kuta eva sehe= bannered army, wherefrom, he endures.

The king of prAgjyotisha could not bear the dust raised by the chariots of raghu that shrouded the sun and made the day gloomy as if overcast with clouds without any shower: whence then could that king endure raghu's bannered force itself. [4-82]

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tam IshaH kAmarUpANAm atyAkhaNDala vikramam bheje bhinna kaTaiH nAgaiH anyAn uparurodha yaiH

83. kAmarUpANAm IshaH= kAmarUpa's, lord - Assam's king; bhinna kaTaiH= with cloven, temples; yaiH= by which; anyAn= other - kings than raghu; uparurodha= stalled; taiH nAgaiH= by those, elephants; atyAkhaNDala vikramam= who excelled indra s, in valour; tam = him - raghu; bheje= [king of Assam] paid homage.

The king of kAmarUpa paid homage to raghu, whose valour is superior to that of indra s, and presented him with elephants, which have cloven temples, and with which that king had once forestalled other invaders. [4-83]

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kAmarUpa IshvaraH tasya hema pITha adhi devatAm ratna puShpa upahAreNa ChAyam Anarca pAdayoH

84. kAmarUpa IshvaraH= kAmarUpa, king of; hema pITha adhi devatAm= on golden, throne, placed presiding, deity raghu s feet as deity; tasya pAdayoH ChAyam= his, feet's, splendour; ratna puShpa= with gems [called,] flowers; upahAreNa= with such tributes; Anarca= adored.

The king of kAmarUpa worshipped the feet of raghu placed on a golden footstool, looking up to those feet as a presiding deity placed upon a throne spreading an orb of lustre around it, by offering precious stones for flowers to that deity-like feet. [4-84]

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iti jitvA dishaH jiShNuH nyavartata ratha uddhatam rajaH vishrAmayan rAj~nA.m Chatra shUnyeShu mauliShu

85. jiShNuH= ever conquering one raghu; iti dishaH jitvA= in this way, quarters, on conquering; ratha uddhatam rajaH= by chariots, raised, dust; Chatra shUnyeShu= parasols, destitute of - defeatedckings cannot have parasols of their own; rAj~nA.m mauliShu= on kings, on crowns; vishrAmayan= while settling [the dust]; nyavartata= returned.

In this way on conquering all the quarters that ever-conquering raghu returned to his kingdom after causing the dust raised by his chariot to settle on the crowns of kings which are now destitute of parasols. [4-85]

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saH vishvajitam Ajahre yaj~na.m sarva sva dakShiNam dAna.m hi visargAya satA.m vAri mucAm iva

86. saH= he raghu; sarvasva dakShiNam= all of his [wealth,] as donation - in a sacrifice all of ones own wealth is to be donated - vishvajit sarva dakshiNA - shruti; vishvajitam yaj~na.m = such a vishvajit named, Vedic-ritual; Ajahre= he conducted; hi= indeed; satA.m= for magnanimous; vAri mucAm iva= water, releasers, as with - like clouds; AdAna.m visargAya= acquiring, is for distribution.

raghu then performed a Vedic-ritual called vishvajit, in which everything is to be given away as ritual donation, because whatever the magnanimous acquire is indeed for distribution, like clouds cumulating water only to release it. [4-86]

Up to here the verses are composed in anuSThubh chandas. Last two verses are in the metre called praharShiNI - mnau jrau ga stri dasha yatiH praharShiNIm.

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satra ante saciva sakhaH puras kriyAbhiH gurvIbhiH shamita parAjaya vyalIkAn kAkutsthaH cira viraha utsuka avarodhAn rAjanyAn sva pura nivR^ittaye anumene

87. kAkutsthaH= raghu; satra ante= Vedic-ritual, at the end of; saciva sakhaH= ministers, his becoming friendly with them on consulting friends like ministers; gurvIbhiH puras-kriyAbhiH= with great, honours conferring on defeated kings; shamita parAjaya vyalIkAn= appeased, by defeat, sadness - those who are saddened by their defeat have now become appeased; cira viraha utsuka = long time, by separation, enthusiastic - to meet again; avarodhAn= those having such seraglios quens in palace-chambers; rAjanyAn= to such - kings; sva pura nivR^ittaye anumene= ones own, cities, to return, gave permission.

At the conclusion of vishvajit Vedic-ritual, raghu, on consulting his friends like ministers allayed the sense shame of the defeated kings who have now come as guests to witness the Vedic ritual, and on conferred great honours on them slaking their discordance bade adieu to return to their capitals where their queens are uneasy at their prolonged separation. [4-87]

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te rekhA dhvaja kulisha Atapatra chihna.m samrAjaH caraNa yuga.m prasAda labhyam prasthAna praNatibhiH a~NgulIShu cakruH mauli srak cyuta makaranda reNu gauram

88. te= those [returning] kings; rekhA= lines - on palms or on souls of feet; dhvaja kulisha Atapatra= flag, disc, parasol; chihna.m= as marks; samrAjaH= universal emperor; prasAda labhyam= by [his benignity alone,] attainable - feet of raghu; caraNa yuga.m= feet, pair of; prasthAna praNatibhiH= at departure, with salutations; a~NgulIShu= on fingers - toes of feet; mauli= of heads; srak= garlands; cyuta= slipped; makaranda= nectar; reNu= pollen; gauram= white; cakruH= they made.

At the time of their departure those kings bowed at the feet of raghu with salutations, which pair of feet of an emperor attainable only through the benignity of that emperor and which bore vaticinal lines resembling flag, parasol and a disc worthy for an emperor, and while they kowtowed those kings have brightened those feet with the pollen and nectar dribbled from the garlands decorated on their crowns onto the toes of raghu. [4-88]

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इति कालिदास कृत रघुवंश महाकाव्ये चतुर्थः सर्गः

iti kālidāsa kṛta raghuvaṁśa mahākāvye caturthaḥ sargaḥ

Thus this is 4th chapter in Kalidasa's Raghuvamsha, The Outstanding Poem of India

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abbreviations, words used  etc - explained

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

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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.

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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.

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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.

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desiraju hanumanta rao, August 09

desirajuhrao at yahoo.com