raghurAm,a  
mahAkavi kAlidAsa
virachita
kumArasambhavam
The Advent of Kumara
2 chapter -- 64 verses

At about this time the gods in heaven are very much harassed by the demon TAraka and they therefore go to Brahma in a body. Having first propitiated him by hymns of praise they narrate to him their grievances. TAraka who had become master of the three worlds by virtue of a boon he had obtained from Brahma, had pressed all the gods into his service, and even the mighty Indra became powerless against him. The gods implore upon Brahma to create a commander-in-chief of celestial army. The Brahma says that the only god capable of ridding the world of this demon would be the son of Shiva, who after taking birth will become commander-in-chief of gods;' army. However, the obvious course was to bring about the birth of a son to Shiva because he is a celibate now practicing ascesis. Brahma points out that Parvati, daughter of mountain Himalaya, is the only one to bear the son of Shiva. Brahma asks the gods to make Shiva's mind to lean towards Uma for marrying her, whereby the gods can accomplish what they sought.

 

Notes and commentary of an unknown author, for that book's title page is missing, on this 2nd canto is made available here 1.72 MB pdf for further detailed reading.

 

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तस्मिन्विप्रकृताः काले तारकेण दिवौकसः|
तुरासाहं पुरोधाय धाम स्वायम्भुवं ययुः॥ २-१

tasminviprakṛtāḥ kāle tārakeṇa divaukasaḥ |
turāsāhaṁ purodhāya dhāma svāyambhuvaṁ yayuḥ || 2-1

tasminviprakR^itAH kAle tArakeNa divaukasaH |
turAsAhaM purodhAya dhAma svAyambhuvaM yayuH || 2-1

archer

tasmin vi-prakR^itAH kAle tArakeNa divaukasaH turAsAhaM purodhAya dhAma svAyambhuvaM yayuH

2-1. tasmin kAle= at that time - when Parvati is attending Shiva; tArakeNa = by demon tAraka; vi-prakR^itAH= upaplutA = pIDitA= harassed; divaukasaH= heavenians; turAsAhaM= accusative singular of turAShaT - turam = vegavantam; sAhayati = abhibhavati - one who exceeds the speedy one, i.e., very quick in action - Indra; purodhAya= having placed in front i.e. led by him; svAyambhuvaM dhAma yayuH= to self-born Brahma's, abode, they went.

During the period of Parvati's servitorship in the ascesis of Shiva, a rAkshasa named tAraka, the son of a rAkshasa called vajra-nakha, tempestuously traumatized the gods to the extent of expatriating them from heaven; then the gods, as the expellees of heaven, sped to the abode of Brahma keeping Indra in their fore seeking succour of a Chief of Staff of the Army. [2-1]

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तेषामाविरभूद्ब्रह्मा परिम्लानमुखश्रियाम्|
सरसां सुप्तपद्मानां प्रातर्दीधितिमानिव॥ २-२

teṣāmāvirabhūdbrahmā parimlānamukhaśriyām |
sarasāṁ suptapadmānāṁ prātardīdhitimāniva || 2-2

teShAmAvirabhUdbrahmA parimlAnamukhashriyAm |
sarasAM suptapadmAnAM prAtardIdhitimAniva || 2-2

archer

teShAm AvirabhUdt brahmA parimlAna mukha shriyAm sarasAM supta padmAnAM prAtaH dIdhitimAn iva

2-2. parimlAna= lacklustre; mukha shriyAm= of faces, lustre; teShAm= to them - the gods; brahmA= Brahma; supta padmAnAM sarasAM= having sleeping - drooping, lotuses, lakes; prAtaH dIdhitimAn iva= morn-time, light-giver - Sun, as with; AvirabhUt= [extenuatingly] revealed himself.

Brahma extenuatingly revealed himself before those gods with lacklustre faces swagging a little, as with the Sun coming up in morning on the lotus-lakes filled with day-lotuses, but wilting owing to the lack of sunrays during the shades of last night. [2-2]

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अथ सर्वस्य धातारं ते सर्वे सर्वतोमुखम्|
वागीशं वाग्भिरर्थ्याभिः प्रणिपत्योपतस्थिरे॥ २-३

atha sarvasya dhātāraṁ te sarve sarvatomukham |
vāgīśaṁ vāgbhirarthyābhiḥ praṇipatyopatasthire || 2-3

atha sarvasya dhAtAraM te sarve sarvatomukham |
vAgIshaM vAgbhirarthyAbhiH praNipatyopatasthire || 2-3

archer

atha sarvasya dhAtAraM te sarve sarvataH mukham vAk-IshaM vAgbhiH arthyAbhiH praNipatya upatasthire

2-3. atha te sarve= then, on his manifestation, those, all - gods; sarvataH mukham= one who has faces on all sides - four-faced Brahma; sarvasya dhAtAraM= for all, the Creator of; vAk-IshaM= who is for speech, lord; praNipatya= on adoring; arthyAbhiH vAgbhiH= with meaningful, words; upatasthire= they extolled him.

When that four-faced Brahma, the Creator of everything and the lord of speech, appeared before them, then all gods adored and extolled him with significative words. [2-3]

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नमस्त्रिमूर्तये तुभ्यं प्राक्सृष्टेः केवलात्मने|
गुणत्रयविभागाय पश्चाद्भेदमुपेयुषे॥ २-४

namastrimūrtaye tubhyaṁ prāksṛṣṭeḥ kevalātmane |
guṇatrayavibhāgāya paścādbhedamupeyuṣe || 2-4

namastrimUrtaye tubhyaM prAksR^iShTeH kevalAtmane |
guNatrayavibhAgAya pashchAdbhedamupeyuShe || 2-4

archer

namaH tri-mUrtaye tubhyaM prAk sR^iShTeH kevala Atmane guNa traya vibhAgAya pashchAt bhedam upeyuShe

2-4. hè bhagavan= oh, god; sR^iShTeH prAk= creation, prior to; kevala Atmane= just, in the form of a single soul you existed; pashchAt= but later; guNa traya vibhAgAya= characteristics, of triform, for division of - to devise the triunity of characteristics like sattva, rajas, tamo guNA-s - placidly, activity and stolidity; bhedam upeyuShe= ramification, you who underwent; tri-mUrtaye= in the form of trinity - of Brahma, Vishnu, Maheshvara - you who are there; tubhyaM namaH= to you, our salutations - Glory be to thee, or all praise to thee.

  "Oh, god, manifesting thyself as an indivisible single soul prior to the creation of universe thou didst diverge into various ramifications just to devise the triunity of characteristics like sattva, rajas, tamo guNA-s, namely placidly, activity and stolidity; our salutations to thee - the embodiment of trinity - Brahma, Vishnu, Maheshvara... all praise to thee... [2-4]

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यदमोघमपामन्तरुप्तं बीजमज त्वया|
अतश्चराचरं विश्वं प्रभवस्तस्य गीयसे॥ २-५

yadamoghamapāmantaruptaṁ bījamaja tvayā |
ataścarācaraṁ viśvaṁ prabhavastasya gīyase || 2-5

yadamoghamapAmantaruptaM bIjamaja tvayA |
atashcharAcharaM vishvaM prabhavastasya gIyase || 2-5

archer

yat amogham apAm antaH uptaM bIjam aja tvayA ataH chara acharaM vishvaM prabhavaH tasya gIyase

2-5. hè aja= oh, unbegotten one; apAm antaH= in prime ordeal waters [existent before material creation], inside them; tvayA= by you; a+mogham= an infallible one - seed of creation; yat bIjam uptaM= which, seed, you have sown; ataH= from that infallible seed; chara acharaM vishvaM= mobile, sessile, universe; [utpannam= has emerged]; tasya= for that universe; prabhavaH= as fountainhead; gIyase= you are being extolled; tubhyaM namaH= such as you are, to you, our salutations - Glory be to thee.

As for you, you are an unbegotten god who seeded an infallible seed in the abyss of prime ordeal waters wherefrom whole of this mobile and sessile creation has come, whereby you are unflatteringly extolled as the fountainhead of this Universe... all praise to thee... [2-5]

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तिसृभिस्त्वमवस्थाभिर्महिमानमुदीरयन्|
प्रलयस्थितिसर्गाणामेकः कारणतां गतः॥ २-६

tisṛbhistvamavasthābhirmahimānamudīrayan |
pralayasthitisargāṇāmekaḥ kāraṇatāṁ gataḥ || 2-6

tisR^ibhistvamavasthAbhirmahimAnamudIrayan |
pralayasthitisargANAmekaH kAraNatAM gataH || 2-6

archer

tisR^ibhiH tvam avasthAbhiH mahimAnam udIrayan pralaya sthiti sargANAm ekaH kAraNatAM gataH

2-6. ekaH= [before creation] as only one [you who existed] - causa prima; tvam= such as you are, you; tisR^ibhiH avasthAbhiH= in three, states - of Brahma, Vishnu, Maheshvara; mahimAnam udIrayan= your efficacy, telling apart - peremptorily; pralaya= for destruction; sthiti= for existence; sargANAm= for creation; kAraNatAM gataH= the state of causative factor, you underwent - transmuted into trinity; tubhyaM namaH= such as you are, to you, our salutations - all praise to thee.

Existing as a single soul before the creation of universe you peremptorily transmuted as trinity of Brahma, Vishnu, Maheshvara, where each transfigurement became responsible for creation, sustenance, and destruction of the created universe only for its reemergence... all praise to thee... [2-6]

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स्त्रीपुंसावात्मभागौ ते भिन्नमूर्तेः सिसृक्षया|
प्रसूतिभाजः सर्गस्य तावेव पितरौ स्मृतौ॥ २-७

strīpuṁsāvātmabhāgau te bhinnamūrteḥ sisṛkṣayā |
prasūtibhājaḥ sargasya tāveva pitarau smṛtau || 2-7

strIpuMsAvAtmabhAgau te bhinnamUrteH sisR^ikShayA |
prasUtibhAjaH sargasya tAveva pitarau smR^itau || 2-7

archer

strI puMsau Atma bhAgau te bhinna mUrteH sisR^ikShayA prasUti bhAjaH sargasya tau eva pitarau smR^itau

2-7. strI puMsau sisR^ikShayA= female, male, wishing to create them; bhinna mUrteH= as fissionable parts, of yours - you who is the singularity for the diversity of male and female, where "you split or divided your form into two, or [your] form split up out of a desire to create..." - etc are irksome statements as X and Y chromosomes are the brainchildren of Brahma, via prajApati-s; te Atma bhAgau= [which male and female are] your, anima's [opp. of persona]; tau eva prasUti bhAjaH= those two, alone, for progenitive process, became the mechanics; as such; sargasya pitarau smR^itau= for creation [of living beings], parents, thus we cognise; because you are the parent of parents - tubhyaM namaH= such as you are, to you, our salutations - all praise to thee

Wishing to create male and female to become further processors of progenitive process you cloned your singular form in twain of male and female whom we regard as forbearers of all living beings, and to such creator of all procreators... all praise to thee... [2-7]

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स्वकालपरिमाणेन व्यस्तरात्रिन्दिवस्य ते|
यौ तु स्वप्नावबोधौ तौ भूतानां प्रलयोदयौ॥ २-८

svakālaparimāṇena vyastarātrindivasya te |
yau tu svapnāvabodhau tau bhūtānāṁ pralayodayau || 2-8

svakAlaparimANena vyastarAtrindivasya te |
yau tu svapnAvabodhau tau bhUtAnAM pralayodayau || 2-8


archer

sva kAla parimANena vyasta rAtrin divasya te yau tu svapna avabodhau tau bhUtAnAM pralaya udayau

2-8. sva kAla parimANena= your own, time, by timescale; vyasta= delimited are; rAtrin divasya= as night, and day; te= to you; yau tu= which - time factors of yours - are but two; svapna avabodhau= sleep time - night-time, wakeful time - daytime; tau [eva]= those two alone; bhUtAnAM pralaya udayau= [for all other] beings, [are becoming the time of] dissolution [of universe], and re-emergence of universe; tubhyaM namaH= such as you are, to you, our salutations - all praise to thee.

Anent your timescale you devised but two called night and day, whereon the time of your beauty sleep is becoming the spell of dissolution of universe while the span of workday the term of creation, thus to you who quantified the unquantifiable time... all praise to thee... [2-8]

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जगद्योनिरयोनिस्त्वं जगदन्तो निरन्तकः|
जगदादिरनादिस्त्वं जगदीशो निरीश्वरः॥ २-९

jagadyonirayonistvaṁ jagadanto nirantakaḥ |
jagadādiranādistvaṁ jagadīśo nirīśvaraḥ || 2-9

jagadyonirayonistvaM jagadanto nirantakaH |
jagadAdiranAdistvaM jagadIsho nirIshvaraH || 2-9


archer

jagat yoniH a+yoniH tvaM jagat antaH nir+antakaH jagat AdiH an+AdiH tvaM jagadIshaH nir+IshvaraH

2-9. hè bhagavan= oh, god; tvaM jagat yoniH a+yoniH= you are, for universe, begetter, but yourself unbegotten one; tvaM jagat antaH nir+antakaH= you are, for universe, terminator, yet yourself an interminable one; tvaM jagat AdiH an+AdiH= you are, for universe, a predecessor, yet an unprecedented one tvaM jagat IshaH nir+IshvaraH= you are, for universe, the lord, yet lordless one; tubhyaM namaH= such as you are, to you, our salutations - all praise to thee.

Though you are an unbegotten one you have become the begetter of this universe, though you are the terminator of universe, yourself remained interminable, though you are the predecessor of this universe, you are an unprecedented one, though you are the lord of this universe, yet you are the lordless... to such unique entity of yours...  all praise to thee... [2-9]

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आत्मानमात्मना वेत्सि सृजस्यात्मानमात्मना|
आत्मना कृतिना च त्वमात्मन्येव प्रलीयसे॥ २-१०

ātmānamātmanā vetsi sṛjasyātmānamātmanā |
ātmanā kṛtinā ca tvamātmanyeva pralīyase || 2-10

AtmAnamAtmanA vetsi sR^ijasyAtmAnamAtmanA |
AtmanA kR^itinA cha tvamAtmanyeva pralIyase || 2-10
 

archer

AtmAnam AtmanA vetsi sR^ijasi AtmAnam AtmanA AtmanA kR^itinA cha tvam Atmani eva pralIyase

2-10. tvam= you; AtmAnam AtmanA vetsi= about yourself, in your own self, aware of - self-aware; AtmAnam AtmanA sR^ijasi= yourself, by your own self, begotten - self-begotten; kR^itinA= as self-accomplished one; AtmanA cha Atmani eva pralIyase= yourself, in your own self, alone, you convolve.

You are self-aware of yourself, a self-begotten entity, and as a self-accomplished one you convolve in your own self - unlike other created beings that seek dependencies from Providence for awareness about themselves, begetters for begetting them, and finally on Time-god for their discontinuation from this world... to such independent entity as you are... all praise to thee... [2-10]

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द्रवः सङ्घातकठिनः स्थूलः सूक्ष्मो लघुर्गुरुः|
व्यक्तो व्यक्तेतरश्चासि प्राकाम्यं ते विभूतिषु॥ २-११

dravaḥ saṅghātakaṭhinaḥ sthūlaḥ sūkṣmo laghurguruḥ |
vyakto vyaktetaraścāsi prākāmyaṁ te vibhūtiṣu || 2-11

dravaH sa~NghAtakaThinaH sthUlaH sUkShmo laghurguruH |
vyakto vyaktetarashchAsi prAkAmyaM te vibhUtiShu || 2-11
 

archer

dravaH sa~NghAta kaThinaH sthUlaH sUkShmaH laghuH guruH vyaktaH vyakta itaraH cha asi prAkAmyaM te vibhUtiShu

2-11. [hè bhagavan tvam= oh, god, thou art a combination of pairs of opposites]; dravaH= liquidity; sa~NghAta kaThinaH= compacted, solidity - as well; sthUlaH sUkShmaH= gross, and subtle; laghuH guruH= weightless, and weighty; vyaktaH= manifest; vyakta itaraH cha= comprehensible, other than, also - incomprehensible; asi= you are; in this way; vibhUtiShu = in godly transcendental factors - like aNima, mahima, garima etc; te prAkAmyaM= to you, there is absolute free will.

"You are the liquidity as well as solidity; grossness as well as subtleness; weightless as well as weighty; comprehensible as well as incomprehensible for you have absolute free will in transcendental factors, such as you are who has all the pairs of opposites in himself... all praise to thee... [2-11]

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उद्घातः प्रणवो यासां न्यायैस्त्रिभिरुदीरणम्|
कर्म यज्ञः फलं स्वर्गस्तासां त्वं प्रभवो गिराम्॥ २-१२

udghātaḥ praṇavo yāsāṁ nyāyaistribhirudīraṇam |
karma yajñaḥ phalaṁ svargastāsāṁ tvaṁ prabhavo girām || 2-12

udghAtaH praNavo yAsAM nyAyaistribhirudIraNam |
karma yaj~naH phalaM svargastAsAM tvaM prabhavo girAm || 2-12

archer

udghAtaH praNavaH yAsAM nyAyaiH tribhiH udIraNam karma yaj~naH phalaM svargaH tAsAM tvaM prabhavaH girAm

2-12. [hè bhagavan tvam= oh, god, thou art]; yAsAM girAm praNavaH udghAtaH = to which, words, Om, is the starting point; tribhiH nyAyaiH udIraNam= with three, rules of accent, they are uttered; karma yaj~naH= [for implementing which words] the activity, is Vedic-rituals; phalaM svargaH= the result [of the implementation of those words is] heaven; tAsAM= for those words - of four Veda-s; tvaM prabhavaH= you are, the fount.

 "Oh, god, to which words Om is the starting-point; which words are to be uttered with three rules of accent like udAtta, anudAtta, and svarita; the implementation of which words will be in Vedic rituals and the grand finale of which words is heaven, as such, to you who are the fount of those words, veda-vAkyA-s of Rig, yajur, sAma, adhrvaNa vedA-s... all praise to thee... [2-11]

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त्वामामनन्ति प्रकृतिं पुरुषार्थप्रवर्तिनीम्|
तद्दर्शिनमुदासीनं त्वामेव पुरुषं विदुः॥ २-१३

tvāmāmananti prakṛtiṁ puruṣārthapravartinīm |
taddarśinamudāsīnaṁ tvāmeva puruṣaṁ viduḥ || 2-13

tvAmAmananti prakR^itiM puruShArthapravartinIm |
taddarshinamudAsInaM tvAmeva puruShaM viduH || 2-13

archer

tvAm Amananti prakR^itiM puruSha artha pravartinIm tat darshinam udAsInaM tvAm eva puruShaM viduH

2-13. hè deva= oh, god; tvAm= you; puruSha-artha pravartinIm prakR^itiM Amananti= for the principle objects of existence [dharma, artha, kAma, moksha-s], as prime mover, Nature, they [the learned ones] say; tvAm eva tat darshinam udAsInaM puruShaM viduH= you, alone, her [Nature], indifferently, witnessing, as Soul, they [learned] ones] know.

The learned men, oh, god, say that you are the Soul Supreme that stays aloof to witness the actions of Nature, as well as the Nature herself who is the prime mover of all actions of the materialistic world with the concordance of three primary qualities, namely sattva, rajas, tamo guNA-s, including the causation of fourfold principle of existence, namely dharma, artha, kAma, moksha-s; and to you who are the creator and the created... all praise to thee... [2-13]

According to the sAmkhya philosophy the Purusha or the Soul really takes no part in the activities of the Prakriti or Pradhana who alone works and creates the world. Bondage lies in the erroneous conception that Purusha is associated with the activities of the Prakriti, and when the real knowledge dawns upon the contemplator that Purusha has no concern with Prakriti, the individual is freed.

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त्वं पितॄणामपि पिता देवानामपि देवता|
परतो ऽपि परश्चासि विधाता वेधसामपि॥ २-१४

tvaṁ pitṝṇāmapi pitā devānāmapi devatā |
parato 'pi paraścāsi vidhātā vedhasāmapi || 2-14

tvaM pitR^INAmapi pitA devAnAmapi devatA |
parato .api parashchAsi vidhAtA vedhasAmapi || 2-14

archer

tvaM pitR^INAm api pitA devAnAm api devatA parataH api paraH cha asi vidhAtA vedhasAm api

2-14. pitR^INAm api tvaM pitA= for manes, even, you are, the parent; devAnAm api devatA= for gods, even, [you are a] worshiped one; parataH api paraH= ulterior, than, the unrevealed ones [gods]; vedhasAm api vidhAtA cha asi = for first physical creators - prajApati-s, even, [you are] the creator, also, you are.

"You are the patriarch even for earliest manes like agniShvAt et al; a reverential one even to gods; creator of the physical creators like prajApati-s, thus you are an ulterior entity than the unrevealed gods... to such a primal divinity...  all praise to thee... [2-14]

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त्वमेव हव्यं होता च भोज्यं भोक्ता च शाश्वतः|
वेद्यं च वेदिता चासि ध्याता ध्येयं च यत्परम्॥ २-१५

tvameva havyaṁ hotā ca bhojyaṁ bhoktā ca śāśvataḥ |
vedyaṁ ca veditā cāsi dhyātā dhyeyaṁ ca yatparam || 2-15

tvameva havyaM hotA cha bhojyaM bhoktA cha shAshvataH |
vedyaM cha veditA chAsi dhyAtA dhyeyaM cha yatparam || 2-15

archer

tvam eva havyaM hotA cha bhojyaM bhoktA cha shAshvataH vedyaM cha veditA cha asi dhyAtA dhyeyaM cha yat param

2-15. shAshvataH tvam eva= eternal one, such as you are you; havyaM hotA cha= [you alone], are the offertory, offerer, also; bhojyaM bhoktA cha= enjoyable, and enjoyer, also; vedyaM cha veditA cha= discernable, and, discerner, also; yat param dhyeyaM= which, ultimate, knowable object is there - that is what you are; dhyAtA cha asi = meditator, also, you are - on that unknowable object.

 

An eternity, such as you are you alone are the offertory and the offerer; enjoyable offering and the enjoyer thereof; discernable object and the discerner thereanent, and you are the ultimate speculation and the speculator thereon... to such a singularity as thyself, all praise to thee..." thus the gods praised Brahma in this way.  [2-15]

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इति तेभ्यः स्तुतीः श्रुत्वा यथार्था हृदयङ्गमाः|
प्रसादाभिमुखो वेधाः प्रत्युवाच दिवौकसः॥ २-१६

iti tebhyaḥ stutīḥ śrutvā yathārthā hṛdayaṅgamāḥ |
prasādābhimukho vedhāḥ pratyuvāca divaukasaḥ || 2-16

iti tebhyaH stutIH shrutvA yathArthA hR^idaya~NgamAH |
prasAdAbhimukho vedhAH pratyuvAcha divaukasaH || 2-16

archer

iti tebhyaH stutIH shrutvA yathArthA hR^idaya~NgamAH prasAda abhimukhaH vedhAH pratyuvAcha divaukasaH

2-16. vedhAH= the maker par excellence - Brahma; iti tebhyaH= in this way, from them - the gods; yathArthA= factually [worded - hence]; hR^idaya~NgamAH stutIH = heart-pleasing, extolment; shrutvA= on hearing; prasAda abhimukhaH divaukasaH pratyuvAcha= favour, inclined to bestow, to heavenians, replied.

In this way when heavenians have heart-pleasingly extolled him with facta dicta, Brahma spoke to them tending to bestow favour upon them. [3-16]

--o)0(o--

पुराणस्य कवेस्तस्य चतुर्मुखसमीरिता|
प्रवृत्तिरासीच्छब्दानां चरितार्था चतुष्टयी॥ २-१७

purāṇasya kavestasya caturmukhasamīritā |
pravṛttirāsīcchabdānāṁ caritārthā catuṣṭayī || 2-17

purANasya kavestasya chaturmukhasamIritA |
pravR^ittirAsIchChabdAnAM charitArthA chatuShTayI || 2-17


archer

purANasya kaveH tasya chatur-mukha samIritA pravR^ittiH AsIt shabdAnAM charitArthA chatuShTayI

2-17. here the poet is saying: chatuShTayI shabdAnAM pravR^ittiH= quadraphonic, articulation, and its emergence - from Brahma's four mouths; purANasya kaveH= of primordial, poet; tasya chatur-mukha samIritA= by his, four-faces, elucidated - words; charitArthA AsIt= effective, they became.

The words articulated by the quadric-lineament of that primordial poet Brahma with quadraphonic differentiation into jAti, dravya, guNa, kriya differences, and in quadraphonic stages of utterance like parA, pashyanti, madhyama, vaikharI, have been effectualised in due course.  [2-17]

--o)0(o--

स्वागतं स्वानधीकारान्प्रभावैरवलम्ब्य वः|
युगपद्युगबाहुभ्यः प्राप्तेभ्यः प्राज्यविक्रमाः॥ २-१८

svāgataṁ svānadhīkārānprabhāvairavalambya vaḥ |
yugapadyugabāhubhyaḥ prāptebhyaḥ prājyavikramāḥ || 2-18

svAgataM svAnadhIkArAnprabhAvairavalambya vaH |
yugapadyugabAhubhyaH prAptebhyaH prAjyavikramAH || 2-18

archer

svAgataM svAn adhIkArAn prabhAvaiH avalambya vaH yugapat yuga bAhubhyaH prAptebhyaH prAjya vikramAH

2-18. hè prAjya vikramAH= oh, you highly valiant gods; svAn adhIkArAn prabhAvaiH avalambya= your own, duties, with your capability, though handling; yugapat prAptebhyaH= suddenly, you have come here; yuga bAhubhyaH= oh, gods with arms like yokes; vaH= you; svAgataM = su + Agatam [te] = well, come, [have you = how come? Are you safe and sound?]

"Though all of you are handling your duties with your own capabilities, oh, you highly valiant gods, you suddenly rushed in here... oh, gods with yokes like arms, are you safe and sound?  [2-18]

This and the following ten verses are uttered Brahma, where he asks the Gods as to why they have come as a delegation.

--o)0(o--

किमिदं द्युतिमात्मीयां न बिभ्रति यथा पुरा|
हिमक्लिष्टप्रकाशानि ज्योतींषीव मुखानि वः॥ २-१९

kimidaṁ dyutimātmīyāṁ na bibhrati yathā purā |
himakliṣṭaprakāśāni jyotīṁṣīva mukhāni vaḥ || 2-19

kimidaM dyutimAtmIyAM na bibhrati yathA purA |
himakliShTaprakAshAni jyotIMShIva mukhAni vaH || 2-19

archer
kim idaM dyutim AtmIyAM na bibhrati yathA purA hima kliShTa prakAshAni jyotIMShi iva mukhAni vaH

2-19. [hè vatsAH= oh, boys;] hima kliShTa prakAshAni jyotIMShi iva= by mist, dulled, brilliance, of stars, as with; vaH mukhAni= your, faces; purA yathA= as before; AtmIyAM dyutim na bibhrati= their own, brilliance, not, bearing; kim idaM = what is, this.

How is that you wear lacklustre faces as with the befogged brilliance of stars per contra to their original self-effulgence... [2-19]

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प्रशमादर्चिषामेतदनुद्गीर्णसुरायुधम्|
वृत्रस्य हन्तुः कुलिशं कुण्ठिताश्रीव लक्ष्यते॥ २-२०

praśamādarciṣāmetadanudgīrṇasurāyudham |
vṛtrasya hantuḥ kuliśaṁ kuṇṭhitāśrīva lakṣyate || 2-20

prashamAdarchiShAmetadanudgIrNasurAyudham |
vR^itrasya hantuH kulishaM kuNThitAshrIva lakShyate || 2-20

archer

prashamAt archiShAm etat an+udgIrNa sura Ayudham vR^itrasya hantuH kulishaM kuNThita ashri iva lakShyate

2-20. archiShAm prashamAt= refulgence, by deadening; an+udgIrNa sura Ayudham= not, spilling [colours], god's, weapon - rainbow; etat vR^itrasya hantuH kulishaM= this one, of demon Vritta, in his elimination, [used] thunderbolt; kuNThita ashri iva lakShyate= blunted, edges, as if, looks like.

How is that the Thunderbolt of Indra employed in the elimination of demon Vritta, now deadened in effulgence is not spilling colourful glints, and looks as if its sharp serrae are blunted... [2-20]

By seven verses from here Brahma observes the deplorable condition of the Indra, Varuna, Kubera, Yama, Adityas, Maruts and Rudras.

--o)0(o--

किं चायमरिदुर्वारः पाणौ पाशः प्रचेतसः|
मन्त्रेण हतवीर्यस्य फणिनो दैन्यमाश्रितः॥ २-२१

kiṁ cāyamaridurvāraḥ pāṇau pāśaḥ pracetasaḥ |
mantreṇa hatavīryasya phaṇino dainyamāśritaḥ || 2-21

kiM chAyamaridurvAraH pANau pAshaH prachetasaH |
mantreNa hatavIryasya phaNino dainyamAshritaH || 2-21


archer

kiM cha ayam ari durvAraH pANau pAshaH prachetasaH mantreNa hata vIryasya phaNinaH dainyam AshritaH

2-21. kiM ayam cha= why, this, further; ari durvAraH= to enemy, irresistible one; prachetasaH pANau pAshaH= Rain-god's, in hand, noose; mantreNa hata vIryasya phaNinaH dainyam= by a spell, marred, prowess, of a serpent, and its miserable plight; AshritaH= resorting to.

Further, how is that the Rain-god's enemy-resistant noose is now hanging loose as with the cowering plight of a spellbound serpent, which otherwise will be resilient by its prowess... [2-21]

--o)0(o--

कुबेरस्य मनःशल्यं शंसतीव पराभवम्|
अपविद्धगदो बाहुर्भग्नशाख इव द्रुमः॥ २-२२

kuberasya manaḥśalyaṁ śaṁsatīva parābhavam |
apaviddhagado bāhurbhagnaśākha iva drumaḥ || 2-22

kuberasya manaHshalyaM shaMsatIva parAbhavam |
apaviddhagado bAhurbhagnashAkha iva drumaH || 2-22


archer

kuberasya manaH shalyaM shaMsati iva parAbhavam apaviddha gadaH bAhuH bhagna shAkha iva drumaH

2-22. apaviddha gadaH= with discarded, mace; [therefore looking like]; bhagna shAkha drumaH iva= broken, branch, tree, as with; kuberasya bAhuH= Kubera's, arm; manaH shalyaM= in heart, like an arrowhead [- thorn in heart; parAbhavam shaMsati iva = his humiliation, indicating, as if.

"In the absence of mace the arm of Kubera looks like the shredded branch of a tree, which itself is indicative of certain thorniness in his heart about some humiliation... [2-22]

--o)0(o--

यमो ऽपि विलिखन्भूमिं दण्डेनास्तमितत्विषा|
कुरुते ऽस्मिन्नमोघे ऽपि निर्वाणालातलाघवम्॥ २-२३

yamo 'pi vilikhanbhūmiṁ daṇḍenāstamitatviṣā |
kurute 'sminnamoghe 'pi nirvāṇālātalāghavam || 2-23

yamo .api vilikhanbhUmiM daNDenAstamitatviShA |
kurute .asminnamoghe .api nirvANAlAtalAghavam || 2-23


archer

yamaH api vilikhan bhUmiM daNDena astam ita tviShA kurute asmin amoghe api nirvANa alAta lAghavam

2-23. astam ita= extinguishment, obtained - extinguished; tviShA= its refulgence; daNDena= with such a staff - yamka daNDa; yamaH api= Time-god, even; bhUmiM vilikhan= ground, by scratching - with that staff; amoghe api asmin = unfailing, though, that staff; nirvANa alAta lAghavam kurute= extinguished, firebrand, miserableness, he is making.

"Even the Time-god Yama is now scratching the ground with his staff that so far remained unfailing in its prowess; but now its refulgence seems to be extinguished rendering it to the wretchedness of a piece of wood of an extinguished firebrand... [2-23]

--o)0(o--

अमी च कथमादित्याः प्रतापक्षतिशीतलाः|
चित्रन्यस्ता इव गताः प्रकामालोकनीयताम्॥ २-२४

amī ca kathamādityāḥ pratāpakṣatiśītalāḥ |
citranyastā iva gatāḥ prakāmālokanīyatām || 2-24

amI cha kathamAdityAH pratApakShatishItalAH |
chitranyastA iva gatAH prakAmAlokanIyatAm || 2-24

archer

amI cha katham AdityAH pratApa kShati shItalAH chitra nyastA iva gatAH prakAma AlokanIyatAm

2-24. pratApa kShati shItalAH= their valour - ablation, owing to its debacle, dampened; amI AdityAH cha= these, twelve-suns, also; katham= how; chitra nyastA iva= in a picture, kept, as if - immobile like static pictures - gorgonized; prakAma AlokanIyatAm gatAH= well enough, to look at, [into such a state] they went into.

"How is that these twelve-suns, dvAdasha-AdityA-s gorgonised and look as if they are framed pictures well enough to gaze at them; has their ablation dampened owing to some debacle, or what... [2-24]

--o)0(o--

पर्याकुलत्वान्मरुतां वेगभङ्गो ऽनुमीयते|
अम्भसामोघसंरोधः प्रतीपगमनादिव॥ २-२५

paryākulatvānmarutāṁ vegabhaṅgo 'numīyate |
ambhasāmoghasaṁrodhaḥ pratīpagamanādiva || 2-25

paryAkulatvAnmarutAM vegabha~Ngo .anumIyate |
ambhasAmoghasaMrodhaH pratIpagamanAdiva || 2-25

archer

paryAkulatvAt marutAM vega bha~NgaH anumIyate ambhasAm ogha saMrodhaH pratIpa gamanAt iva

2-25. marutAM paryAkulatvAt= of Wind-gods, owing to perturbed state; vega bha~NgaH ambhasAm= hurtle, disturbed, of a stream; pratIpa gamanAt= by reverse flowing; ogha saMrodhaH iva= their gust, obstructed, as though; anumIyate= being inferred.

"It is inferable from the perturbed state of these forty-nine Wind-gods, marut-gaNA-s, that their gust is being baulked in someway, as an undertow hinders a hurtling stream... [2-25]

--o)0(o--

आवर्जितजटामौलि- विलम्बिशशिकोटयः|
रुद्राणामपि मूर्धानः क्षतहुङ्कारशंसिनः॥ २-२६

āvarjitajaṭāmauli- vilambiśaśikoṭayaḥ |
rudrāṇāmapi mūrdhānaḥ kṣatahuṅkāraśaṁsinaḥ || 2-26

AvarjitajaTAmauli- vilambishashikoTayaH |
rudrANAmapi mUrdhAnaH kShatahu~NkArashaMsinaH || 2-26


archer

Avarjita jaTA mauli  vilambi shashi koTayaH rudrANAm api mUrdhAnaH kShata hu~N-kAra shaMsinaH

2-26. Avarjita jaTA mauli vilambi shashi koTayaH= hanging loose, in hair, tufts, dangling, crescent's, cusps; rudrANAm = of these Rudra gods; mUrdhAnaH api= crests, even; kShata hum kAra= marred, hum sounds; shaMsinaH= indicating.

"Once upright tufts of these eleven Rudra-gods are now hanging loose while the cusps of crescents encrusted therein are dangling down indicative of some indignant impediment for their usual obstreperousness... [2-26]

--o)0(o--

लब्धप्रतिष्ठाः प्रथमं यूयं किं बलवत्तरैः|
अपवादैरिवोत्सर्गाः कृतव्यावृत्तयः परैः॥ २-२७

labdhapratiṣṭhāḥ prathamaṁ yūyaṁ kiṁ balavattaraiḥ |
apavādairivotsargāḥ kṛtavyāvṛttayaḥ paraiḥ || 2-27

labdhapratiShThAH prathamaM yUyaM kiM balavattaraiH |
apavAdairivotsargAH kR^itavyAvR^ittayaH paraiH || 2-27


archer

labdha pratiShThAH prathamaM yUyaM kiM balavattaraiH apavAdaiH iva utsargAH kR^ita vyAvR^ittayaH paraiH

2-27. prathamaM labdha pratiShThAH yUyaM= so far, you gained, your positions, such as you are; balavattaraiH paraiH labdha pratiShThAH= by more powerful, others, gained, position - you lost your position to more powerful enemies; utsargAH= general rule [will be set aside]; labdha pratiShThAH apavAdaiH iva= by more powerful, exceptions, as with; kR^ita vyAvR^ittayaH kiM= made, metamorphose, or what.

"You who so far held your positions unassailably seem to have lost them to more powerful ones than you, as with a general rule is vetoed by an exception... [2-27]

--o)0(o--

तद्ब्रूत वत्साः किमितः प्रार्थयध्वम् समागताः|
मयि सृष्टिर्हि लोकानां रक्षा युष्मास्ववस्थिता॥ २-२८

tadbrūta vatsāḥ kimitaḥ prārthayadhvam samāgatāḥ |
mayi sṛṣṭirhi lokānāṁ rakṣā yuṣmāsvavasthitā || 2-28

tadbrUta vatsAH kimitaH prArthayadhvam samAgatAH |
mayi sR^iShTirhi lokAnAM rakShA yuShmAsvavasthitA || 2-28


archer

tat brUta vatsAH kim itaH prArthayadhvam samAgatAH mayi sR^iShTiH hi lokAnAM rakShA yuShmAsu avasthitA

2-28. tat brUta vatsAH= therefore, tell me, oh, dear children; samAgatAH= you who have come here together; itaH= from here - from me; kim prArthayadhvam= what, you wish to request; hi= why because; mayi lokAnAM sR^iShTiH [avasthitA] = in me, worlds, [the function of] creation - rests with me; [lokAnAM ] rakShA yuShmAsu avasthitA = [those worlds'] safeguarding, rests with you.

 "Therefore, tell me my children, what for you all have come here together... what is it you wish to have from me... why because, the function of creation of worlds rests with me and in reciprocity their safeguarding with you..." So said Brahma to the gods. [2-28]

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ततो मन्दानिलोद्धूत कमलाकरशोभिना|
गुरुं नेत्रसहस्रेण नोदयामास वासवः॥ २-२९

tato mandāniloddhūta kamalākaraśobhinā |
guruṁ netrasahasreṇa nodayāmāsa vāsavaḥ || 2-29

tato mandAniloddhUta kamalAkarashobhinA |
guruM netrasahasreNa nodayAmAsa vAsavaH || 2-29


archer

tataH manda anila uddhUta kamala Akara shobhinA guruM netra sahasreNa nodayAmAsa vAsavaH

2-29. tataH vAsavaH= then, Indra; guruM = at gods' mentor bRihaspati; manda anila uddhUta kamala Akara shobhinA= by slow, breeze, swayed, lotus, lake, in shine with; netra sahasreNa= with eyes, a thousand; nodayAmAsa = prerayAmAsa = started to coax.

Then Indra in eye language started to coax the mentor of gods, namely bRihaspati, to represent their case; in doing so he looked more like a lotus-lake with a thousand lotuses abloom and swaying with a zephyr, for all of his thousand lotusy eyes had to wink but one signal. [2-29]

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स द्विनेत्रो हरेश्चक्षुः सहस्रनयनाधिकम्|
वाचस्पतिरुवाचेदं प्राञ्जलिर्जलजासनम्॥ २-३०

sa dvinetro hareścakṣuḥ sahasranayanādhikam |
vācaspatiruvācedaṁ prāñjalirjalajāsanam || 2-30

sa dvinetro hareshchakShuH sahasranayanAdhikam |
vAchaspatiruvAchedaM prA~njalirjalajAsanam || 2-30

archer

saH dvi netraH hareH chakShuH sahasra nayana adhikam vAchaspatiH uvAcha idaM prA~njaliH jala-ja-Asanam

2-30. hareH sahasra nayana adhikam= Indra's, than thousand, eyes, more superlative; dvi- netraH= only two-eyed one - bRihaspati; chakShuH= [with such] - eye - of bRihaspati; saH vAchaspatiH- he that bRihaspati; prA~njaliH san= adjoining palms; jala-ja-Asanam= to Brahma - who sits on a water born lotus; idaM uvAcha = in this way, said.

Though bRihaspati has a pair of eyes they are more superlative than the thousand eyes of Indra for that pair of eyes can comprehend better than the thousand eyes of Indra; hence, perceiving the idea of Indra's eye-gestures with that pair of knowledgeable eyes, bRihaspati started to submit the plea of gods to lotus-seated Brahma reverently adjoining his palms. [2-30]

--o)0(o--0(o--

एवं यदात्थ भगवन्नामृष्टं नः परैः पदम्|
प्रत्येकं विनियुक्तात्मा कथं न ज्ञास्यसि प्रभो॥ २-३१

evaṁ yadāttha bhagavannāmṛṣṭaṁ naḥ paraiḥ padam |
pratyekaṁ viniyuktātmā kathaṁ na jñāsyasi prabho || 2-31

evaM yadAttha bhagavannAmR^iShTaM naH paraiH padam |
pratyekaM viniyuktAtmA kathaM na j~nAsyasi prabho || 2-31


archer

evaM yat Attha bhagavan AmR^iShTaM naH paraiH padam pratyekaM viniyukta AtmA kathaM na j~nAsyasi prabho

2-31. hè bhagavan= oh, god; yat Attha [tat] evaM= what, you said, [that is] correct; naH padam paraiH AmR^iShTaM= our, positions, by adversaries, usurped; hè prabho= oh, lord; prati-ekaM viniyukta AtmA= in each one, kept, your soul - when you placed you soul in each and every being - you being omnipresent; kathaM na j~nAsyasi= how, not, knowing  - how you are unaware of the tidings.

 "Oh, god, what you have said is true... our adversaries have usurped our suzerainty... thyself being omnipresent and omniscient, howbeit unaware of it!  [2-31]

--o)0(o--

भवल्लब्धवरोदीर्णस्तारकाख्यो महासुरः|
उपप्लवाय लोकानां धूमकेतुरिवोत्थितः॥ २-३२

bhavallabdhavarodīrṇastārakākhyo mahāsuraḥ |
upaplavāya lokānāṁ dhūmaketurivotthitaḥ || 2-32

bhavallabdhavarodIrNastArakAkhyo mahAsuraH |
upaplavAya lokAnAM dhUmaketurivotthitaH || 2-32

archer

bhavat labdha vara udIrNaH tAraka AkhyaH mahAsuraH upaplavAya lokAnAM dhUma-keturH iva utthitaH

2-32. bhavataH labdha vara udIrNaH= from you, on getting, a boon, on becoming petulant; tAraka AkhyaH mahAsuraH= tAraka, named, great demon; dhUma-keturH iva lokAnAM upaplavAya= comet, as with, worlds, for perturbation; utthitaH= has become mutinous.

"On getting a boon from you, an atrocious demon named tAraka has become petulant, and he has become mutinous for the perturbation of all the worlds like a comet... [2-32]

--o)0(o--

पुरे तावन्तमेवास्य तनोति रविरातपम्|
दीर्घिकाकमलोन्मेषो यावन्मात्रेण साध्यते॥ २-३३

pure tāvantamevāsya tanoti ravirātapam |
dīrghikākamalonmeṣo yāvanmātreṇa sādhyate || 2-33

pure tAvantamevAsya tanoti ravirAtapam |
dIrghikAkamalonmeSho yAvanmAtreNa sAdhyate || 2-33


archer

pure tAvantam eva asya tanoti raviH Atapam dIrghikA kamala unmeShaH yAvat mAtreNa sAdhyate

2-33. asya pure= in his city - of tAraka; raviH= the sun; yAvat mAtreNa dIrghikA kamala unmeShaH sAdhyate= as much, [sunshine required in], in natatoriums, for lotuses, blooming, is possible; tAvantam eva= that much, alone; Atapam tanoti = sunshine, [sun] gives.

Owing to a conditionality imposed on the Sun he shines temperately in the city of that demon enduing that much sunshine only for the efflorescence of lotuses in his natatoriums, neither much nor less... [2-33]

--o)0(o--

सर्वाभिः सर्वदा चन्द्रस्तं कलाभिर्निषेवते|
नादत्ते केवलां लेखां हरचूडामणीकृताम्॥ २-३४

sarvābhiḥ sarvadā candrastaṁ kalābhirniṣevate |
nādatte kevalāṁ lekhāṁ haracūḍāmaṇīkṛtām || 2-34

sarvAbhiH sarvadA chandrastaM kalAbhirniShevate |
nAdatte kevalAM lekhAM harachUDAmaNIkR^itAm || 2-34

archer

sarvAbhiH sarvadA chandraH taM kalAbhiH niShevate na Adatte kevalAM lekhAM hara chUDA maNI kR^itAm

2-34. chandraH= Moon; taM= him - tAraka; sarvadA sarvAbhiH kalAbhiH niShevate= always, with all digits, [moon] adores; hara chUDA maNI kR^itAm lekhAM kevalAM= on Shiva's, crest jewel, made as, crescentic moon digit; na Adatte= not [moon] takes - except for one digit of moon made as crest jewel in the tufts of Shiva.

The Moon is coerced to preposterously adore that demon at all times with all of his digits put together, excepting one digit that adorns the tufts of Shiva as his crest-jewel.... [2-34] 

--o)0(o--

व्यावृत्तगतिरुद्याने कुसुमस्तेयसाध्वसात्|
न वाति वायुस्तत्पार्श्वे तालवृन्तानिलाधिकम्॥ २-३५

vyāvṛttagatirudyāne kusumasteyasādhvasāt |
na vāti vāyustatpārśve tālavṛntānilādhikam || 2-35

vyAvR^ittagatirudyAne kusumasteyasAdhvasAt |
na vAti vAyustatpArshve tAlavR^intAnilAdhikam || 2-35

archer

vyAvR^itta gatiH udyAne kusuma steya sAdhvasAt na vAti vAyuH tat pArshve tAlav R^inta annila adhikam

2-35. vAyuH= Air-god; kusuma steya sAdhvasAt = flowers, stealing, for fear of - if the wind blew strong it will carry away the flowers from the plants and thereby will be punished by TAraka on a charge of theft of flowers; udyAne= in tAraka's garden; vyAvR^itta gatiH= with curtailed, gust; tat pArshve= at tAraka's side; tAla vR^inta = palm-tree-leaf fan i.e. fan made with the tender fan like leaf of  palm tree;  annila = wind from such a fan; adhikam= more than that; na vAti = Air-god does not waft.

The Air-god with curtailed gust has become a fanner to that demon tAraka, for his waft of air at the sides of that demon in his gardens is much the same as from a handheld fan made of palmleaf, lest Air-god will be imputed for thievery of flowers owing to windfall... [2-35]

--o)0(o--

पर्यायसेवामुत्सृज्य पुष्पसम्भारतत्पराः|
उद्यानपालसामान्यमृतवस्तमुपासते॥ २-३६

paryāyasevāmutsṛjya puṣpasambhāratatparāḥ |
udyānapālasāmānyamṛtavastamupāsate || 2-36

paryAyasevAmutsR^ijya puShpasambhAratatparAH |
udyAnapAlasAmAnyamR^itavastamupAsate || 2-36


archer

paryAya sevAm utsR^ijya puShpa sambhAra tatparAH udyAna pAla sAmAnyam R^itavaH tam upAsate

2-36. R^itavaH= six seasons; paryAya sevAm utsR^ijya= cyclic, service [to mankind], leaving off; puShpa sambhAra tatparAH= flowers, to rig up, concerned about; udyAna pAlaiH sAmAnyam= garden, keeper, on par with - seasons have become gardeners of that demon; tam upAsate= him, they make delighted.

The six-seasons refraining from cyclical seasonality have become the second choice gardeners of that demon, for they are pent-up in the gardens of that demon, only to bother about rigging up flowers, seasonably or unseasonably... [2-36]

--o)0(o--

तस्योपायनयोग्यानि रत्नानि सरितां पतिः|
कथमप्यम्भसामन्तरानिष्पत्तेः प्रतीक्षते॥ २-३७

tasyopāyanayogyāni ratnāni saritāṁ patiḥ |
kathamapyambhasāmantarāniṣpatteḥ pratīkṣate || 2-37

tasyopAyanayogyAni ratnAni saritAM patiH |
kathamapyambhasAmantarAniShpatteH pratIkShate || 2-37

archer

tasya upAyana yogyAni ratnAni saritAM patiH katham api ambhasAm antaH A-niShpatteH pratIkShate

2-37. saritAM patiH= rivers, lord - ocean; tasya upAyana yogyAni ratnAni= to that demon, as presents, suitable gems - to be given as presents; ambhasAm antaH= waters, inside; A-niShpatteH= till they are fully developed; katham api= somehow - anxiously; pratIkShate= [ocean is] on the watch.

The Ocean-god is anxiously awaiting the proliferation of inchoate jewels in the abyss of his waters, for it is the imperatorial demand of that demon for sizable jewels from ocean as gifts, where, neither the boom of gems is imperatival, nor the pressure from that demon is inescapable... [2-37]

--o)0(o--

ज्वलन्मणिशिखाश्चैनं वासुकिप्रमुखा निशि|
स्थिरप्रदीपतामेत्य भुजङ्गाः पर्युपासते॥ २-३८

jvalanmaṇiśikhāścainaṁ vāsukipramukhā niśi |
sthirapradīpatāmetya bhujaṅgāḥ paryupāsate || 2-38

jvalanmaNishikhAshchainaM vAsukipramukhA nishi |
sthirapradIpatAmetya bhuja~NgAH paryupAsate || 2-38

archer

jvalat maNi shikhAH cha enaM vAsuki pramukhA nishi sthira pradIpatAm etya bhuja~NgAH paryupAsate

2-38. [kim] cha= further; jvalat maNi shikhAH= with glowing, jewels, on their heads - hoods; vAsuki pramukhAH bhuja~NgAH= vAsuki, and other important, serpents - not mud-snakes; nishi = in nights; sthira pradIpatAm etya= stable, light's property, on assuming - unlike flickering oil lamps; enaM paryupAsate= him - the demon, they wait upon him - in his bedchambers.

The Serpent-king vAsuki followed by other important serpents that have glowing jewels on their hoods became the bed-lamps of this demon, for coming to his bedchambers in nights, at which time the serpents will normally be inoperative, they shed non-flickering light from their hood-jewels, unlike oil lamps.... [2-38]

--o)0(o--

तत्कृतानुग्रहापेक्षी तं मुहुर्दूतहारितैः|
अनुकूलयतीन्द्रो ऽपि कल्पद्रुमविभूषणैः॥ २-३९

tatkṛtānugrahāpekṣī taṁ muhurdūtahāritaiḥ |
anukūlayatīndro 'pi kalpadrumavibhūṣaṇaiḥ || 2-39

tatkR^itAnugrahApekShI taM muhurdUtahAritaiH |
anukUlayatIndro .api kalpadrumavibhUShaNaiH || 2-39

archer

tat kR^ita anugraha apekShI taM muhur dUta hAritaiH anukUlayati indraH api kalpa-druma vibhUShaNaiH

2-39. indraH api= Indra, even; tat kR^ita anugraha apekShI= by him - demon, accorded, clemency, wishing to have it; muhuH dUta hAritaiH= repeatedly, by emissaries, sent; kalpa-druma vibhUShaNaiH= by wish-fulfilling tree, given ornaments; taM anukUlayati = him - demon, [Indra] mollifies.

Even Indra keeps that demon mollified by repeatedly sending ornaments accorded by Wish-fulfilling tree of heaven through emissaries, only to have that demon's clemency at all times.... [2-39]

 --o)0(o--

इत्थमाराध्यमानो ऽपि क्लिश्नाति भुवनत्रयम्|
शाम्येत्प्रत्यपकारेण नोपकारेण दुर्जनः॥ २-४०

itthamārādhyamāno 'pi kliśnāti bhuvanatrayam |
śāmyetpratyapakāreṇa nopakāreṇa durjanaḥ || 2-40

itthamArAdhyamAno .api klishnAti bhuvanatrayam |
shAmyetpratyapakAreNa nopakAreNa durjanaH || 2-40

archer

ittham ArAdhyamAnaH api klishnAti bhuvana trayam shAmyet prati-apakAreNa na upakAreNa durjanaH

2-40. ittham= in this way; ArAdhyamAnaH api= being held in rapprochement, even though; [saH] bhuvana trayam klishnAti= [he] worlds, three, is interdicting; durjanaH= a reprobate; prati-apakAreNa= by countermeasure; shAmyet= can be silenced; upakAreNa na = by counterbalancing, not.

In this way, though held in continual rapprochement that demon is interdicting the course of triad of worlds... a reprobate can be silenced only by counteraction, but not by countervailing his pseudo-gratitude... [2-40]

--o)0(o--

तेनामरवधूहस्तैः सदयालूनपल्लवाः|
अभिज्ञाश्छेदपातानां क्रियन्ते नन्दनद्रुमाः॥ २-४१

tenāmaravadhūhastaiḥ sadayālūnapallavāḥ |
abhijñāśchedapātānāṁ kriyante nandanadrumāḥ || 2-41

tenAmaravadhUhastaiH sadayAlUnapallavAH |
abhij~nAshChedapAtAnAM kriyante nandanadrumAH || 2-41

archer

tena amara vadhU hastaiH sadaya AlUna pallavAH abhij~nAH Cheda pAtAnAM kriyante nandana drumAH

2-41. tena= by that demon; amara vadhU hastaiH sadaya AlUna pallavAH= by heavenly, damsels, kind-heartedly, nipping, tender leaves; nandana drumAH= such trees in heavenly nandana gardens; pAtAnAM abhij~nAH= about felling trees, [those trees] are made known - for there is no fall for heavenly trees, but now those trees came to know what felling of trees would be; Cheda kriyante = such felling of trees, he is making.

So far the trees in heavenly nandana gardens are nescient about felling of trees; this demon is making such trees whose tender leaves the celestial maidens used to nip kind-heartedly with certain delicacy, lest their nails may pinch the trees to pain, to have perspicuity about the felling of trees... [2-41]

--o)0(o--

वीज्यते स हि संसुप्तः श्वाससाधारणानिलैः|
चामरैः सुरबन्दीनां बाष्पशीकरवर्षिभिः॥ २-४२

vījyate sa hi saṁsuptaḥ śvāsasādhāraṇānilaiḥ |
cāmaraiḥ surabandīnāṁ bāṣpaśīkaravarṣibhiḥ || 2-42

kaNThasya tasyAH tanubandhurasya muktAkalApasya cha nistalasya |
anyonyashobhAjananAdbabhUva sAdhAraNo bhUShaNabhUShyabhAvaH || 1-42

archer

vIjyate sa hi saM-suptaH san shvAsa sAdhAraNa anilaiH chAmaraiH sura-bandInAM bAShpa shIkara varShibhiH

2-42. hi= indeed; saH saM-suptaH san= when he is fast asleep; shvAsa sAdhAraNa anilaiH= with breath, not more than, with fanned wind; bAShpa shIkara varShibhiH= tear, drops, with showing; sura-bandInAM= celestial maidens, captive ones; chAmaraiH vIjyate= with handheld fans, will be fanning.

This demon held certain celestial maidens as captives, who will be fanning him when is asleep; in order not to disturb his sleep they will be fanning as much wind as their breathing, as more gustiness would wake him up; if they weep when he is awake they are liable for punishment; as such, while fanning him they self-sympathetically weep silently while he is asleep; in doing so, if they shed a lot of tears he will find out on waking up and impose punishment; hence, they have to shed tiny tear-drops that can be effaced off their faces... thus, the captive celestial maidens have no liberty to weep to the contentment of their hearts... [2-42]

--o)0(o--

उत्पाट्य मेरुशृङ्गाणि क्षुण्णानि हरितां खुरैः|
आक्रीडपर्वतास्तेन कल्पिताः स्वेषु वेश्मसु॥ २-४३

utpāṭya meruśṛṅgāṇi kṣuṇṇāni haritāṁ khuraiḥ |
ākrīḍaparvatāstena kalpitāḥ sveṣu veśmasu || 2-43

utpATya merushR^i~NgANi kShuNNAni haritAM khuraiH |
AkrIDaparvatAstena kalpitAH sveShu veshmasu || 2-43

archer

utpATya meru shR^i~NgANi kShuNNAni haritAM khuraiH AkrIDa parvatAH tena kalpitAH sveShu veshmasu

2-43. tena= by that demon; haritAM khuraiH = by Sun-god's, horse-hooves; kShuNNAni- chUrNitAni= pulverised; meru shR^i~NgANi= Mt. Meru's, crags; utpATya= [he is] uprooting]; sveShu veshmasu = in his, house; AkrIDa parvatAH kalpitAH= as pleasure-hills, they are made.

The Sun-god's horses with their hooves will be triturating the precipices of Mt. Meru every day; uprooting those smoothish hummocks this demon is implanting them in the backyards of his houses as pleasure-hills... [2-43]

--o)0(o--

मन्दाकिन्याः पयःशेषं दिग्वारणमदाविलम्|
हेमाम्भोरुहसस्यानां तद्वाप्यो धाम साम्प्रतम्॥ २-४४

mandākinyāḥ payaḥśeṣaṁ digvāraṇamadāvilam |
hemāmbhoruhasasyānāṁ tadvāpyo dhāma sāmpratam || 2-44

mandAkinyAH payaHsheShaM digvAraNamadAvilam |
hemAmbhoruhasasyAnAM tadvApyo dhAma sAmpratam || 2-44

archer

mandAkinyAH payaH sheShaM dik vAraNa mada Avilam hema ambhoruha sasyAnAM tat vApyaH dhAma sAmpratam

2-44. sAmpratam= presently; mandAkinyAH= [water] of River Ganga; dik vAraNa= of octagonal directions of compass, eight elephants - diggajA-s; mada Avilam= by their rut, turbid; payaH= water of Ganga - remained so; sheShaM= remaining [grandeur of that water - is lost, because]; hema ambhoruha sasyAnAM= golden, lotuses, vegetation; tat vApyaH dhAma= his - that demon's, in leisure pool, made housing.

The River Ganga's water now remained only with the turbidity made by the rut of eight elephants guarding the eight quarters of compass, while the remaining pageantry of hers in the form of golden-lotus vegetation is transplanted in the leisure-pools of that demon where they found their new housing...  [2-44]

--o)0(o--

भुवनालोकनप्रीतिः स्वर्गिभिर्नानुभूयते|
खिलीभूते विमानानां तदापातभयात्पथि॥ २-४५

bhuvanālokanaprītiḥ svargibhirnānubhūyate |
khilībhūte vimānānāṁ tadāpātabhayātpathi || 2-45

bhuvanAlokanaprItiH svargibhirnAnubhUyate |
khilIbhUte vimAnAnAM tadApAtabhayAtpathi || 2-45

archer

bhuvana Alokana prItiH svargibhiH na anubhUyate khilIbhUte vimAnAnAM tat ApAta bhayAt pathi

2-45. tat ApAta bhayAt= that demon's, waylaying, for fear of; vimAnAnAM pathi khilIbhUte sati = aircrafts', airways, disused; svargibhiH= by heavenians; bhuvana Alokana prItiH= world, in surveying, gladness; na anubhUyate= not, being experienced.

The heavenians are not experiencing the gladness of surveying all the worlds as is their wont, because all of their flights are put off and airways trafficless for fear of that demon's waylaying them... [2-45]

--o)0(o--

यज्वभिः सम्भृतं हव्यं विततेष्वध्वरेषु सः|
जातवेदोमुखान्मायी मिषतामाच्छिनत्ति नः॥ २-४६

yajvabhiḥ sambhṛtaṁ havyaṁ vitateṣvadhvareṣu saḥ |
jātavedomukhānmāyī miṣatāmācchinatti naḥ || 2-46

yajvabhiH sambhR^itaM havyaM vitateShvadhvareShu saH |
jAtavedomukhAnmAyI miShatAmAchChinatti naH || 2-46

archer

yajvabhiH sambhR^itaM havyaM vitateShu adhvareShu saH jAtavedaH mukhAt mAyI miShatAm AchChinatti naH

2-46. yajvabhiH vitateShu adhvareShu= by ritualists, procedurally conducted, in Vedic-rituals; sambhR^itaM havyaM= offered, offertories; mAyI saH= a cheater, he that demon; miShatAm naH= while looking, by us - before our very eyes, right under our nose; jAtavedaH mukhAt AchChinatti= from Ritual-fire's, mouth, he swindles.

"When ritualists procedurally conduct Vedic-rituals this cheater swindles all the offertories doled out to all of us into our orifice called Ritual-fire, right before our eyes... [2-46]

--o)0(o--

उच्चैरुच्चैःश्रवास्तेन हयरत्नमहारि च|
देहबद्धमिवेन्द्रस्य चिरकालार्जितं यशः॥ २-४७

uccairuccaiḥśravāstena hayaratnamahāri ca |
dehabaddhamivendrasya cirakālārjitaṁ yaśaḥ || 2-47

uchchairuchchaiHshravAstena hayaratnamahAri cha |
dehabaddhamivendrasya chirakAlArjitaM yashaH || 2-47

archer

uchchaiH uchchaiHshravAH tena haya ratnam ahAri cha deha baddham iva indrasya chirakAla ArjitaM yashaH

2-47. [kim] cha= further; tena= by that demon; uchchaiH uchchaiHshravAH haya ratnam= lofty, uchchaiH-shravAH named, horse, a jewel like one; deha baddham= personified - Indra's virtuosity personified as horse; chirakAla ArjitaM= over a long time, earned; indrasya yashaH iva= Indra's, éclat, as if ahAri = expropriated.

"Further, that demon expropriated Indra's lofty jewel of a horse, namely uchchaiH-shravA, which tantamount to the commandeering Indra's éclat itself earned of over aeons and personified in that horse... [2-47]

--o)0(o--

तस्मिन्नुपायाः सर्वे नः क्रूरे प्रतिहतक्रियाः|
वीर्यवत्यौषधानीव विकारे सान्निपातिके॥ २-४८

tasminnupāyāḥ sarve naḥ krūre pratihatakriyāḥ |
vīryavatyauṣadhānīva vikāre sānnipātike || 2-48

tasminnupAyAH sarve naH krUre pratihatakriyAH |
vIryavatyauShadhAnIva vikAre sAnnipAtike || 2-48

archer

tasmin upAyAH sarve naH krUre pratihata kriyAH vIryavati auShadhAni iva vikAre sAnnipAtike

2-48. krUre tasmin= an atrocious one, against him; naH upAyAH sarve= our, strategies, all of them; sAnnipAtike vikAre= in the imbalance of cardinal humours, in such a disease; vIryavati auShadhAni iva= potent medicines, as with; pratihata kriyAH= became countermined, actions.

"All our strategies to make countermoves against that atrocious demon have been countermined, as with a medicine, however potent it might be, is of no avail when dispensed on a patient whose bodily cardinal humours are in total imbalance... [2-48]

---o)0(o--

जयाशा यत्र चास्माकं प्रतिघातोत्थितार्चिषा|
हरिचक्रेण तेनास्य कण्ठे निष्क इवार्पितः॥ २-४९

jayāśā yatra cāsmākaṁ pratighātotthitārciṣā |
haricakreṇa tenāsya kaṇṭhe niṣka ivārpitaḥ || 2-49

jayAshA yatra chAsmAkaM pratighAtotthitArchiShA |
harichakreNa tenAsya kaNThe niShka ivArpitaH || 2-49

archer

jaya AshA yatra cha asmAkaM pratighAta utthita archiShA hari chakreNa tena asya kaNThe niShkam iva arpitaH

2-49. [kim] cha= further; yatra asmAkaM jaya AshA= in which item, for us, victory, hope - is there; tena hari chakreNa= by that, Vishnu's, sudarshana disc; pratighAta utthita archiShA = which [disc flies] to counterattack, with outspreading, tongues of fire; asya kaNThe niShkam iva arpitaH= at his, throat, medallion, like, settled.

"Further, in which assault weapon we placed our absolute hope of victory, that sudarshana quoit of Vishnu is hurled against that demon; it also darted towards him with outspreading tongues of flame, but ultimately became a medallion around the throat of that demon in a scatheless manner... [2-49]

--o)0(o--

तदीयास्तोयदेष्वद्य पुष्करावर्तकादिषु|
अभ्यस्यन्ति तटाघातं निर्जितैरावता गजाः॥ २-५०

tadīyāstoyadeṣvadya puṣkarāvartakādiṣu |
abhyasyanti taṭāghātaṁ nirjitairāvatā gajāḥ || 2-50

tadIyAstoyadeShvadya puShkarAvartakAdiShu |
abhyasyanti taTAghAtaM nirjitairAvatA gajAH || 2-50

archer

tadIyAH toyadeShu adya puShkara Avartaka AdiShu abhyasyanti taTa AghAtaM nirjita airAvatA gajAH

2-50. adya= nowadays; nirjita airAvatA= having trounced, airAvata elephant of Indra; tadIyAH gajAH= that demon's, elephants; puShkara Avartaka AdiShu toyadeShu= with puShkara, Avartaka, named clouds, taTa AghAtaM abhyasyanti = at riverbanks, jabbing, they are practising.

"These days the elephants of that demon having trounced the celestial elephant of Indra, namely airAvata, and finding no other coequal elephants, or riverbanks or mountainsides in heaven to jab their heads, they are practicing the sport of buffeting with huge massive clouds called puShkara, Avartaka and the like, whose activity of cloudbursts and thunderstorms will manifest only at the end of era.... [2-50]

 --o)0(o--

तदिच्छामो विभो सृष्टं सेनान्यं तस्य शान्तये|
कर्मबन्धच्छिदं धर्मं भवस्येव मुमुक्षवः॥ २-५१

tadicchāmo vibho sṛṣṭaṁ senānyaṁ tasya śāntaye |
karmabandhacchidaṁ dharmaṁ bhavasyeva mumukṣavaḥ || 2-51

tadichChAmo vibho sR^iShTaM senAnyaM tasya shAntaye |
karmabandhachChidaM dharmaM bhavasyeva mumukShavaH || 2-51

archer

tat ichChAmaH vibho sR^iShTaM senAnyaM tasya shAntaye karma bandha a chChidaM dharmaM bhavasya iva mumukShavaH

2-51. tat= therefore; hè vibho= oh, god; mumukShavaH bhavasya shAntaye= [as to how] salvation-seekers, worldly life, to overcome; karma bandha a chChidaM dharmaM iva= predestination, bondage, that can break, such a religious merit, as with; tasya shAntaye= that demon, to silence him; senAnyaM sR^iShTaM ichChAmaH= an army commander, to create, we wish - we propose.

"Therefore, oh, god, as to how the seekers of emancipation garner religious merit that can unfetter them from the bondage of birth-death cycle, we propose to you to engender a Commander of gods' army to silence that demon tAraka, whereof the gods can be manumitted from this ignoble slavery... [2-51]


गोप्तारं सुरसैन्यानां यं पुरस्कृत्य गोत्रभित्|
प्रत्यानेष्यति शत्रुभ्यो बन्दीमिव जयश्रियम्॥ २-५२

goptāraṁ surasainyānāṁ yaṁ puraskṛtya gotrabhit |
pratyāneṣyati śatrubhyo bandīmiva jayaśriyam || 2-52

goptAraM surasainyAnAM yaM puraskR^itya gotrabhit |
pratyAneShyati shatrubhyo bandImiva jayashriyam || 2-52

archer

goptAraM sura sainyAnAM yaM puraskR^itya gotrabhit prati-AneShyati shatrubhyaH bandIm iva jayashriyam

2-52. sura sainyAnAM goptAraM= gods', army, he who can protect; yaM puraskR^itya = whom, keeping at helm of affairs;  gotra-bhit= mountain-slasher Indra; jayashriyam bandIm iva shatrubhyaH prati-AneShyati = lady of victory, a captive, as with from adversaries, again brings back; such a senAnyaM sR^iShTaM ichChAmaH= an army commander, to create, we wish - we implore.

"We implore upon you to give rise to such a commander who can champion the cause of gods, and keeping whom at the helm Indra can recapture the lady of victory from the adversaries..." thus bRihaspati presented the case of gods to Brahma.  [2-52]

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वचस्यवसिते तस्मिन्ससर्ज गिरमात्मभूः|
गर्जितानन्तरां वृष्टिं सौभाग्येन जिगाय या॥ २-५३

vacasyavasite tasminsasarja giramātmabhūḥ |
garjitānantarāṁ vṛṣṭiṁ saubhāgyena jigāya yā || 2-53

vachasyavasite tasminsasarja giramAtmabhUH |
garjitAnantarAM vR^iShTiM saubhAgyena jigAya yA || 2-53


archer

vachasi avasite tasmin sasarja giram Atma-bhUH garjita anantarAM vR^iShTiM saubhAgyena jigAya yA

2-53. tasmin vachasi avasite sati= when bRihaspati, from speaking, paused; Atma-bhUH giram sasarja= self-born Brahma, words, outpoured; yA= which words of Brahma; saubhAgyena= by their rich tonality; garjita anantarAM vR^iShTiM jigAya= thundering, in consequence, downpour, triumphed over - excelled.

When bRihaspati paused after presenting the plea of gods, then Brahma put forth his words, which excelled the pleasantness of a rain after thunderclap. [2-53]

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सम्पत्स्यते वः कामोऽयं कालः कश्चित्प्रतीक्ष्यताम्|
न त्वस्य सिद्धौ यास्यामि सर्गव्यापारमात्मना॥ २-५४

sampatsyate vaḥ kāmo'yaṁ kālaḥ kaścitpratīkṣyatām |
na tvasya siddhau yāsyāmi sargavyāpāramātmanā || 2-54

sampatsyate vaH kAmo.ayaM kAlaH kashchitpratIkShyatAm |
na tvasya siddhau yAsyAmi sargavyApAramAtmanA || 2-54

archer

sampatsyate vaH kAmaH ayaM kAlaH kashchit pratIkShyatAm na tu asya siddhau yAsyAmi sarga vyApAram AtmanA

2-54. vaH ayaM kAmaH sampatsyate= your, this, aspiration, will fructify; kashchit kAlaH pratIkShyatAm= some more, time, you may wait; [kim] tu= why because; asya siddhau= for that commander, to bring about; AtmanA sarga vyApAram na yAsyAmi= I myself, creation, aspect, not, going to do.

"Your aspiration will come true, but wait for some more time, why because I myself will not be instrumental to bring about that commander... [2-54]

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इतः स दैत्यः प्राप्तश्रीर्नेत एवार्हति क्षयम्|
विषवृक्षो ऽपि संवर्ध्य स्वयं छेत्तुमसाम्प्रतम्॥ २-५५

itaḥ sa daityaḥ prāptaśrīrneta evārhati kṣayam |
viṣavṛkṣo 'pi saṁvardhya svayaṁ chettumasāmpratam || 2-55

itaH sa daityaH prAptashrIrneta evArhati kShayam |
viShavR^ikSho .api saMvardhya svayaM ChettumasAmpratam || 2-55

archer

itaH saH daityaH prApta shrIH na itaH eva arhati kShayam viShavR^ikShaH api saMvardhya svayaM Chettum a+sAmpratam

2-55. itaH prApta shrIH= from here - from me, he obtained, prominence; saH daityaH= that demon; itaH eva kShayam na arhati= from me, alone, extermination, not, eligible for; viSha-vR^ikShaH api= a poisonous tree, even if; saMvardhya= on nurturing; svayaM Chettum a+sAmpratam= personally, to cut it off, unbefitting.

"That demon obtained prominence only because of me, and it will be unapt on my part to exterminate him myself; it will be unbefitting to cut off a tree with the same hands that have nurtured it, even if it results into a poisonous tree... [2-55]

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वृतं तेनेदमेव प्राङ्मया चास्मै प्रतिश्रुतम्|
वरेण शमितं लोकानलं दग्धुं हि तत्तपः॥ २-५६

vṛtaṁ tenedameva prāṅmayā cāsmai pratiśrutam |
vareṇa śamitaṁ lokānalaṁ dagdhuṁ hi tattapaḥ || 2-56

vR^itaM tenedameva prA~NmayA chAsmai pratishrutam |
vareNa shamitaM lokAnalaM dagdhuM hi tattapaH || 2-56

archer

vR^itaM tena idam eva prAk mayA cha asmai pratishrutam vareNa shamitaM lokAn alaM dagdhuM hi tat tapaH

2-56. prAk tena idam eva vR^itaM= earlier, by him, this, alone, chosen; mayA cha asmai pratishrutam= by me, also, promised to him; lokAn dagdhuM alaM= worlds, burn, enough to; tat tapaH= his ascesis; vareNa shamitaM hi = by boon [from me] were silenced, indeed.

"When this demon was undertaking ascesis severe enough to burn all the worlds, this is what I promised to him as boon for he sought for it at that time, which is a below: [2-56]

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संयुगे सांयुगीनं तमुद्यतं प्रसहेत कः|
अंशादृते निषिक्तस्य नीललोहितरेतसः॥ २-५७

saṁyuge sāṁyugīnaṁ tamudyataṁ prasaheta kaḥ |
aṁśādṛte niṣiktasya nīlalohitaretasaḥ || 2-57

saMyuge sAMyugInaM tamudyataM prasaheta kaH |
aMshAdR^ite niShiktasya nIlalohitaretasaH || 2-57

archer

saMyuge sAMyugInaM tam udyataM prasaheta kaH aMshAt R^ite niShiktasya nIla-lohita retasaH

2-57. saMyuge udyataM sAMyugInaM= in combat, challenging, expert in warfare; tam = him that demon; niShiktasya nIla-lohita retasaH= placed in [some deserving womb], Shiva's, semen; aMshAt R^ite= a portion of it, excepting for; kaH prasaheta= who, can withstand - none other than Shiva's own son, an impossibility at that time, can destroy the demon.

"Knowing the celibacy practiced by Shiva at that time, this demon wanted his elimination only at the hand of Shiva's patrilineal son who should be an expert in warfare, which by then was an impossibility; as such, who else can withstand this demon if challenged in a combat, excepting the direct descendent of Shiva, for which at least a portion of Shiva's seed is to be instilled in some deserving womb to give raise to that offspring, which again is an impossibility as Shiva is still a celibate... [2-57]

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स हि देवः परं ज्योतिस्तमःपारे व्यवस्थितम्|
परिच्छिन्नप्रभावर्द्धिर्न मया न च विष्णुना॥ २-५८

sa hi devaḥ paraṁ jyotistamaḥpāre vyavasthitam |
paricchinnaprabhāvarddhirna mayā na ca viṣṇunā || 2-58

sa hi devaH paraM jyotistamaHpAre vyavasthitam |
parichChinnaprabhAvarddhirna mayA na cha viShNunA || 2-58

archer

sa hi devaH paraM jyotiH tamaH pAre vyavasthitam parichChinna prabhAva R^iddhiH na mayA na cha viShNunA

2-58. saH devaH= that god Shiva; tamaH pAre vyavasthitam paraM jyotiH hi= darkness - oblivion, beyond, established, supreme light, indeed; na mayA= not by me; viShNunA cha= by Vishnu, even; pari chChinna prabhAva R^iddhiH na = divulged, of his efficacy, and its greatness, not - not known to Vishnu also.

"Beyond all oblivion that god Shiva is ensconced as Supreme Light; neither I nor Vishnu is competent enough to be fully conversant of his efficacy... [2-58]

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उमारूपेण ते यूयं संयमस्तिमितं मनः|
शम्भोर्यतध्वमाक्रष्टुमयस्कान्तेन लोहवत्॥ २-५९

umārūpeṇa te yūyaṁ saṁyamastimitaṁ manaḥ |
śambhoryatadhvamākraṣṭumayaskāntena lohavat || 2-59

umArUpeNa te yUyaM saMyamastimitaM manaH |
shambhoryatadhvamAkraShTumayaskAntena lohavat || 2-59

archer

umA rUpeNa te yUyaM saMyama stimitaM manaH shambhoH yatadhvam AkraShTum ayaskAntena lohavat

2-59. te= for that mission of yours; yUyaM= you; saMyama stimitaM shambhoH manaH= in ascesis, settled, Shiva's, mind; umA rUpeNa = Uma, in the form of; ayas+kAntena= iron pulling = with magnet; lohavat= as with an iron piece; AkraShTum= to attract; yatadhvam = you have to try.

"In order to achieve your mission you all have to do your best to magnetize Uma, as it were, who in turn can magnetize the iron-like stubborn mind of Shiva which is now wedged into his iron-bound ascesis... [2-59]

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उभे एव क्षमे वोढुमुभयोर्वीर्यमाहितम्|
सा वा शम्भोस्तदीया वा मूर्तिर्जलमयी मम॥ २-६०

ubhe eva kṣame voḍhumubhayorvīryamāhitam |
sā vā śambhostadīyā vā mūrtirjalamayī mama || 2-60

ubhe eva kShame voDhumubhayorvIryamAhitam |
sA vA shambhostadIyA vA mUrtirjalamayI mama || 2-60

archer

ubhe eva kShame voDhum ubhayoH vIryam Ahitam sA vA shambhoH tadIyA vA mUrtiH jalamayI mama

2-60. ubhayoH= of us two - myself and Shiva; Ahitam vIryam voDhum= released, seed, to bear; sA vA= Uma, either; shambhoH= Shiva's; [bIjam voDhum kShamA= seed t bear capable enough]; tadIyA= his - Shiva's; jalamayI mUrtiH vA= watery, form either - water is one of the eight forms of Siva -aShTa mUrti; mama= my; [bIjam voDhum kShamA= seed t bear capable enough]; ubhe eva kShame= two, alone, are capable.

"Since it is no facetous or fancilful affair to release the seed of anyone from the trinity in whatsoever field, under bIja-kShetra nyAyam, a par excellent field is to be selected; as such, it is Uma who can anchor the seed of Shiva; as for mine it is the prime ordeal water, which is again one of the eight forms of Shiva, that can gravid it... [2-60]

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तस्यात्मा शितिकण्ठस्य सैनापत्यमुपेत्य वः|
मोक्ष्यते सुरबन्दीनां वेणीर्वीर्यविभूतिभिः॥ २-६१

tasyātmā śitikaṇṭhasya saināpatyamupetya vaḥ |
mokṣyate surabandīnāṁ veṇīrvīryavibhūtibhiḥ || 2-61

tasyAtmA shitikaNThasya sainApatyamupetya vaH |
mokShyate surabandInAM veNIrvIryavibhUtibhiH || 2-61

archer

tasya AtmA shitikaNThasya sainApatyam upetya vaH mokShyate sura-bandInAM veNIH vIrya vibhUtibhiH

2-61. tasya shitikaNThasya AtmA= that, black-throated one's - Shiva's, essential nature - in the form a son; vaH sainApatyam upetya= your [armies], commandership, on getting; vIrya vibhUtibhiH= with his valour's, magnificence; sura-bandInAM veNIH mokShyate= of captivated celestial maidens, their [dishevelled] braids, will set right.  

 

"That direct descendant of Shiva on acquiring commandership of the armies of gods can re-capacitate the captivated celestial maidens to take haircare for they are unheedful of it during durance vile..." Thus Brahma assured the delegation of gods. [2-61]

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इति व्याहृत्य विबुधान्विश्वयोनिस्तिरोदधे|
मनस्याहितकर्तव्यास्ते ऽपि प्रतिययुर्दिवम्॥ २-६२

iti vyāhṛtya vibudhānviśvayonistirodadhe |
manasyāhitakartavyāste 'pi pratiyayurdivam || 2-62

iti vyAhR^itya vibudhAnvishvayonistirodadhe |
manasyAhitakartavyAste .api pratiyayurdivam || 2-62

archer

iti vyAhR^itya vibudhAn vishva-yoniH tirodadhe manasi Ahita kartavyAH te api pratiyayuH divam

2-62. vishva-yoniH= for universe, the fount of - Brahma; vibudhAn iti vyAhR^itya tirodadhe= to gods, in this way, on saying, returned [vanished]; te api= those gods, also; manasi Ahita kartavyAH= in mind, perpetuated, their mission; divam pratiyayuH= to heaven, returned.

Saying so to the gods Brahma evanished from there; and gods too returned to their heaven r ruminating in their minds on the feasibility study of their mission. [2-62]

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तत्र निश्चित्य कन्दर्पमगमत्पाकशासनः|
मनसा कार्यसंसिद्धि त्वराद्विगुणरंहसा॥ २-६३

tatra niścitya kandarpamagamatpākaśāsanaḥ |
manasā kāryasaṁsiddhi tvarādviguṇaraṁhasā || 2-63

tatra nishchitya kandarpamagamatpAkashAsanaH |
manasA kAryasaMsiddhi tvarAdviguNaraMhasA || 2-63

archer

tatra nishchitya kandarpam agamat pAkashAsanaH manasA kArya saMsiddhau tvarA dviguNa raMhasA

2-63. pAkashAsanaH= Indra; tatra= regarding that matter - to attract the mind of Shiva; kandarpam nishchitya= Manmatha, Love-god, [as fit perpetrator], on deciding; kArya saMsiddhau tvarA= for mission's, accomplishment, in hurry of; dviguNa raMhasA= with redoubled, haste; manasA agamat= mentally, reached [thought of Lovegod].

Indra deciding that Manmatha, the Lovegod, alone is the fit perpetrator of this outrageous act of attracting the mind of Shiva through Uma, summoned him like greased lightning in the hurry of getting the mission accomplished. [2-63]

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अथ स ललितयोषिद्भ्रूलताचारुशृङ्गं

रतिवलयपदाङ्के चापमासज्य कण्ठे|
सहचरमधुहस्तन्यस्तचूताङ्कुरास्त्रः

शतमखमुपतस्थे प्राञ्जलिः पुष्पधन्वा॥ २-६४

atha sa lalitayoṣidbhrūlatācāruśṛṅgaṁ

rativalayapadāṅke cāpamāsajya kaṇṭhe |
sahacaramadhuhastanyastacūtāṅkurāstraḥ

śatamakhamupatasthe prāñjaliḥ puṣpadhanvā || 2-64

atha sa lalitayoShidbhrUlatAchArushR^i~NgaM
rativalayapadA~Nke chApamAsajya kaNThe |
sahacharamadhuhastanyastachUtA~NkurAstraH
shatamakhamupatasthe prA~njaliH puShpadhanvA || 2-64


archer

atha saH lalita yoShit bhrU latA chAru shR^i~NgaM rati valaya pada a~Nke chApam Asajya kaNThe saha chara madhu hasta nyasta chUta a~Nkura astraH shatamakham upatasthe prA~njaliH puShpadhanvA

2-64. atha= then; saH puShpadhanvA = that, flower-arrowed god - Lovegod, ; lalita yoShit bhrU latA chAru shR^i~NgaM; lalita yoShit= beautiful, girl's; bhrU latA= [like] eyebrow's, curviform; chAru shR^i~NgaM chApam = with beautiful, curvy-cusps, his bow with such curvy-cusps; rati valaya pada a~Nke kaNThe= Lovegod's wife Rati Devi's, bangles, having their dents, on his throat; [chApam= such a bow] Asajya= on shoulder-strapping; saha chara madhu hasta nyasta chUta a~Nkura astraH; saha chara= his friend; madhu= spring season; hasta nyasta= in his hand, placed; chUta a~Nkura astraH= mango, leaflet, called arrow; shatamakham prA~njaliH upatasthe= before Indra, with adjoined palms, he presented himself.

 

 Then in a trice that flower-bowed Lovegod presented himself before Indra reverently adjoining his palms, by strapping his curviform bow with curvy cusps akin to the curvy-eyebrows of a beautiful damsel on his shoulder adjacent to his throat which bears the dents of his wife Rati Devi's bangles for she hugs him so closely, and placing his arrow of mango leaflet in the hand of his accomplice, namely the Spring season, who is coming along with him, ready to commingle Shiva-Parvati.  [2-64]

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इति कालिदास कृत कुमारसंभव महाकाव्ये द्वितीयः सर्गः

iti kālidāsa kṛta kumārasaṁbhava mahākāvye dvitīyaḥ sargaḥ

Thus this is 2nd chapter in Kalidasa's kumArasambhavam, The Esteemed Classic of India

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Desiraju Hanumanta Rao - October 2010

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