Dynasty of Emperor Raghu
|5 chapter -- 76 verses|
While Raghu is in a 'pie-less' condition he is visited by a young sage demanding a large sum of money for the purpose of giving it to hispreceptor with wlhom he has just finished his education, The king, unwilling that any supplicant should go away unsatisfied, prepares to attack Kubera, whop, rather than risk the combat, rains down a shower of gold into the King's treasnry. 'l'his wealth Raghn gives away to the sage who, in gratefulness, uses his spiritual power to cause a son to be born to his benefactor. In course of time a son is born who is named Aja. The poet gives us such an account of this prince that one cannot but look upon him as a kind of secondary hero inferior only to his mighty grandson Rama, To this Aja are devoted the presont canto and the next three. These "Aja-cantos" are the loveliest in the whole poem. Whhen Ajl has grown to be of a marriageable age he journeys to the court of a neighbouring king to be present as a suitor at the swayamvara of his daughter Indumati. In the course of his journey prince Aja encamps by the side of a river. A maddened elephant rushes out of the waters straight towards him. Aja wounds him, whereupon he regains his original form of a demi-god Priyamvada who gives a magic missile to the prince and departs to heaven. Without further adventure Aja reaches the capital of Indumati's father fllther, where he is cordially welcomed and suitably lodged.
Notes and commentary of Kishanrao Madhavarao Joglekar on this 5th canto is made available here in 1. 02 MB pdf for further reading.
तमध्वरे विश्वजिति क्षितीशं निःशेषविश्राणितकोशजातम्|
उत्पातविद्यो गुरुदक्षिणार्थी कौत्सः प्रपेदे वरतन्तुशिष्यः॥ ५-१
tamadhvare viśvajiti kṣitīśaṁ niḥśeṣaviśrāṇitakośajātam
utpātavidyo gurudakṣiṇārthī kautsaḥ prapede varatantuśiṣyaḥ || 5-1
tamadhvare vishvajiti kShitiisha.n niHsheShavishraaNitakoshajaatam |
utpaatavidyo gurudakShiNaarthii kautsaH prapede varatantushiShyaH || 5-1
tam adhvare vishvajiti kShiti iisha.m niHsheSha vishraaNita kosha jaatam utpaatta vidyaH guru dakShiNa arthii kautsaH prapede varata.ntu shiShyaH1. vishvajiti adhvare= in vishvajit named, Vedic-ritual; niHsheSha= without remnant - completely; vishraaNita= donated; kosha jaatam= wealth, heaps - one who has donated all his wealth accumulation; tam= to him - to such raghu; kShiti iisha.m= to such a land's, lord - lord of the earth - raghu - ; utpaatta= one who obtained; vidyaH= education; varata.ntu shiShyaH= sage varatantu's, disciple; kautsaH= kautsa - who is named as; guru dakShiNa= preceptor's, dole - to be given to guru; arthii= needing - that money; prapede= reached; this verse is in upajaati metre.
At certain time emperor raghu has performed a Vedic ritual called vishvajit-yaj~na in which he gave away all his accumulated wealth in the form of donations and almost remained empty handed. Right at that time, one named kausta, a pupil of a sage varatantu, approached the emperor raghu with an ambition to get some donation from him in order to pay his due to his preceptor because that pupil has completed his education with the sage. [5-1]
स मृण्मये वीतहिरण्मयत्वात्पात्रे निधायार्घ्यमनर्घशीलः|
श्रुतप्रकाशं यशसा प्रकाशः प्रत्युज्जगामातिथिमातिथेयः॥ ५-२
sa mṛṇmaye vītahiraṇmayatvātpātre nidhāyārghyamanarghaśīlaḥ
śrutaprakāśaṁ yaśasā prakāśaḥ pratyujjagāmātithimātitheyaḥ || 5-2
sa mR^iNmaye viitahiraNmayatvaatpaatre nidhaayaarghyamanarghashiilaH |
shrutaprakaasha.n yashasaa prakaashaH pratyujjagaamaatithimaatitheyaH || 5-2
saH mR^iNmaye viita hiraNmayatvaat paatre nidhaaya arghyam anargha shiilaH shruta prakaasha.m yashasaa prakaashaH pratyujjagaama atithim aatitheyaH
2. anargha shiilaH= of inestimable, conduct - raghu; yashasaa prakaashaH= by glory, who is shining - a celebrated one; aatitheyaH= attentive to guests, hospitable king; saH= such as he is; viita hiraNmayatvaat= gone away, gold - because all of his golden vessels have gone away in the form of ritual donation; arghyam= argha is a respectful offering of rice, duurva grass, flowers, water etc to a guest; mR^iNmaye paatre nidhaaya= in an earthen, vessel, on keeping; shruta prakaasha.m= one who is enlightened by shruti-s, Veda-s, the pupil who has came to him; atithim= towards that guest; pratyujjagaama [prati ut jagaama= towards, uprose, and gone] gone towards him welcomingly.
Then that celebrated king raghu who possessed of an inestimable career and of a hospitable nature has kept all the guest-worshipping material like water, sacred grass, flowers etc in an earthen vessel, because all the golden vessels of raghu have been donated in the Vedic ritual, and then welcomingly gone forward with that earthen pot to receive that enlightened soul in Veda-s, namely the young guest kausta,. [5-2]
Endnote of this page contains abbreviations used in here.
तमर्चयित्वा विधिवद्विधिज्ञस्तपोधनं मानधनाग्रयायी|
विशांपतिर्विष्टरभाजमारात्कृताञ्जलिः कृत्यविदित्युवाच॥ ५-३
tamarcayitvā vidhivadvidhijñastapodhanaṁ mānadhanāgrayāyī
viśāṁpatirviṣṭarabhājamārātkṛtāñjaliḥ kṛtyavidityuvāca || 5-3
tam arcayitvaa vidhivat vidhij~naH tapodhana.m maana dhana agra yaayii vishaa.m patiH viShTara bhaajam aaraat kR^ita a~njaliH kR^itya vit iti uvaaca
3. vidhi j~naH= procedure, knower of; maana dhana agra yaayii= honour, as wealth, in forefront, goer - first and foremost among those who treat self-respect and honour as the only wealth; kR^itya vit= deeds, knower of - versed in duties; vishaa.m patiH= such a - peoples', lord; viShTara bhaajam= on seated, who is seated - the pupil; tam= him; tapodhana.m= whose wealth itself is ascesis; vidhivat= procedurally; arcayitvaa= having revered; aaraat= at his - nearby; kR^ita a~njaliH [san] = making palm-fold; iti uvaaca= this way, said.
Then that lord of men, raghu, a well-versed one in duty and procedure, a foremost one among those who regard honour as their only wealth, worshipped that young guest whose sole wealth is his ascesis and who by now is seated; then standing close to him with adjoined palms that king addressed the disciple of varatantu in this way. [5-3]
अप्यग्रणीर्मन्त्रकृतामृषीणां कुशाग्रबुद्धे कुशली गुरुस्ते|
यतस्त्वया ज्ञानमशेषमाप्तं लोकेन चैतन्यमिवोष्णरश्मेः॥ ५-४
apyagraṇīrmantrakṛtāmṛṣīṇāṁ kuśāgrabuddhe kuśalī guruste
yatastvayā jñānamaśeṣamāptaṁ lokena caitanyamivoṣṇaraśmeḥ || 5-4
apyagraNiirmantrakR^itaamR^iShiiNaa.n kushaagrabuddhe kushalii guruste |
yatastvayaa j~naanamasheShamaapta.n lokena caitanyamivoShNarashmeH || 5-4
api agraNiiH mantra kR^itaam R^iShiiNaa.m kusha agra buddhe kushalii guruH te yataH tvayaa j~naanam asheSham aatta.m lokena caitanyam iva uShNa rashmeH
4. hè kusha agra buddhe= oh, one whose intellect is as sharp as the point of a blade of kusha, the sacred grass - kusha agram iva buddhiH yasya saH - suuksma buddhi - keen-witted one - u.mA ; yataH= as to how, from where; tvayaa= by you; a+ sheSham = not remaining - complete; j~naanam= knowledge [aattam= obtained] - bimbam; [as with]; lokena= by people - u.mA; uShNa rashmeH= from hot, rayed one - sun with vaporizing sunrays - unlike shiita rashmi - cold, rayed one - moon with cool beams; caitanyam= state of activity - pratibimbam ; iva = as with - sA.vA; aatta.m= obtained - sA.dha; mantra kR^itaam= hymn, seers; R^iShiiNaa.m= among such sages; agraNiiH= topmost one; te guruH= your, preceptor - u.me; api= whether – this api is used at the beginning of a sentence in asking questions, like whether; kushalii= [whether he is] safe. anugAmitva bimba pratibimba shleSha mishraNa.
"Oh, thou keen-witted one, is thy preceptor namely sage varatanu - who is foremost among all the seers of hymns, from whom you have acquired all the knowledge, as all the people will acquire the state of activity from the sun with vaporizing sunrays – all hale... [5-4]
कायेन वाचा मनसा शश्वद्यत्संभृतं वासवधैर्यलोपि|
आपाद्यते न व्ययमन्तरायैः कच्चिन्महर्षेस्त्रिविधं तपस्तत्॥ ५-५
kāyena vācā manasāoi śaśvadyatsaṁbhṛtaṁ vāsavadhairyalopi
āpādyate na vyayamantarāyaiḥ kaccinmaharṣestrividhaṁ tapastat || 5-5
kaayena vaacaa manasaaoi shashvadyatsa.nbhR^ita.n vaasavadhairyalopi |
aapaadyate na vyayamantaraayaiH kaccinmaharShestrividha.n tapastat || 5-5
kaayena vaacaa manasaa api shashvat yat sa.mbhR^ita.m vaasava dhairya lopi apaadyate na vyayam antaraayaiH kaccit maharSheH trividha.m tapaH tat
5. kaayena= by bodily rigour - in upavaasa aadi vrata-s; vaacaa= by speech - by Veda paThana paaTheNa etc; manasaa api= gaayatrii japa aadiinaam api= by regular meditations, even by; vaasava dhairya lopi= indra's, courage, denigrator; yat= which [tapaH= ascesis is there, that ]; shashvat sa.mbhR^ita.m= always, accumulated; maharSheH= of that great sage; tri vidha.m= three, kinds - of penances; tat tapaH= that, ascesis; antaraayaiH= by impediments; vyayam na apaadyate= wastage, not, getting; kaccit= I hope! - asks a question mixed with hope, the expected answer being 'yes' or 'no' according to the form of question and is translated by 'I hope that etc...'
"The threefold ascesis of that great sage which has long been accumulated by him by the exercise of his body, speech and mind i.e., by way of bodily rigour, speech function in reciting Veda-s, and by mental contemplation on meditations respectively, and which triad of pertinacity disturbs even the firmness of indra, does not suffer waste by any kind of impediment - I hope… [5-5]
आधारबन्धप्रमुखैः प्रयत्नैः संवर्धितानां सुतनिर्विशेषम्|
कच्चिन्न वाय्वादिरुपप्लवो वः श्रमच्छिदामाश्रमपादपानाम्॥ ५-६
ādhārabandhapramukhaiḥ prayatnaiḥ saṁvardhitānāṁ sutanirviśeṣam
kaccinna vāyvādirupaplavo vaḥ śramacchidāmāśramapādapānām || 5-6
aadhaarabandhapramukhaiH prayatnaiH sa.nvardhitaanaa.n sutanirvisheSham
kaccinna vaayvaadirupaplavo vaH shramacChidaamaashramapaadapaanaam || 5-6
aadhaara bandha pramukhaiH prayatnaiH sa.mvardhitaanaa.m suta nirvisheSham kaccit na vaayuH aadi upaplavaH vaH shrama cChidaam aashrama paadapaanaam
6. aadhaara= firm rooting; bandha= a.mbu ba.ndha= water basins; pramukhaiH= and the like; prayatnaiH= efforts; vaH= your, of you hermits; suta= sons; nirvisheSham= equal to; sa.m vardhita anaa.m = those that are reared up; shrama= strain; cChidaam=beguilers - divert attention pleasantly from toil etc - such trees; aashrama paadapaanaam= hermitage's, for trees; vaayuH aadi= hurricanes, etc; upaplavaH= upadrava - calamity; na= is not there; kaccit= I hope.
"The trees of your hermitage are the real beguilers of your strain and you saints have reared them just like your children with all your efforts like firm rooting, arranging water-troughs and the like… to them there are no natural calamities like hurricanes etc - I hope… [5-6]
Have storms laid waste the trees / That shade and guard your dwellings, which with care / Ye 've watered, fostered, nurtured from the seed !
क्रियानिमित्तेश्वपि वत्सलत्वादभग्नकामा मुनिभिः कुशेषु|
तदङ्कशय्याच्युतनाभिनाला कच्चिन्मृगीणामनघा प्रसूतिः॥ ५-७
kriyānimitteśvapi vatsalatvādabhagnakāmā munibhiḥ kuśeṣu
tadaṅkaśayyācyutanābhinālā kaccinmṛgīṇāmanaghā prasūtiḥ || 5-7
kriyaa nimitteshu api vatsalatvaat abhagna kaamaa munibhiH kusheShu tat a~Nka shayyaa chyuta naabhi naalaa kaccit mR^igiiNaam anaghaa prasuutiH
7. kriyaa nimitteshu api= in ceremonial rites, being a necessary requisite, even if – i.e., darbha grass; kusheShu= in [such] darbha grass; munibhiH= by hermits; vatsalatvaat= through fondness; a + bhagna kaamaa= not, interrupted, in desire [of the deer in eating grass]; tat= that – of the sages; a~Nka shayyaa= in laps [of sages,] [called] beds – in the laps of sages called the beds of fawns; chyuta naabhi naalaa= dropped down, umbilical, cords – fawns that took birth in the laps of sages and umbilical cord is not yet detached; mR^igiiNaam= of female deer; prasuutiH= offspring – fawns; anaghaa= without trouble - without accident; kaccit= I hope.
”Hope the offspring of does is alright… though kusha grass is a necessary requisite in your ceremonial rites, you sages might be allowing the fawns to browse the kusha grass uninterruptedly, because those fawns themselves took birth and dropped their umbilical cords in the bed-like laps of you hermits… [5-7]
निर्वत्यते यैर्नियमाभिषेको येभ्यो निवापाञ्जलयः पितॄणाम्|
तान्युञ्छषष्ठाङ्कितसैकतानि शिवानि वस्तीर्थजलानि कच्चित्॥ ५-८
nirvatyate yairniyamābhiṣeko yebhyo nivāpāñjalayaḥ pitṝṇām
tānyuñchaṣaṣṭhāṅkitasaikatāni śivāni vastīrthajalāni kaccit || 5-8
nirvatyate yairniyamaabhiSheko yebhyo nivaapaa~njalayaH pitR^INaam |
taanyu~nChaShaShThaa~Nkitasaikataani shivaani vastiirthajalaani kaccit || 5-8
nirvatyate yaiH niyama abhiShekaH yebhyaH nivaapa a~njalayaH pitR^Inaam taani u~nCha ShaShTha a~Nkita saikataani shivaani vaH tiirtha jalaani kaccit
8. yaiH= by which – waters of tanks, or rivers; niyama abhiShekaH= regular, holy baths; nirvatyate = being accomplished, performed; yebhyaH= by which – waters; pitR^Inaam= for manes or ancestors; nivaapa a~njalayaH= water, salutations – libations; [nirvatyante= are being performed] ; u~nCha= gleaned, gathered corn; ShaShTha= sixth part; a~Nkita= marked with; saikataani= sandy banks; taani= those; vaH= of yours; tiirtha jalaani= ghaats, with water – waters of rivers or tanks at landing places, ghaats; shivaani= are alright; kaccit= I hope.
”You all are wonted to perform rites like taking regular holy baths, offering libations of handfuls of water to the manes of your ancestors etc at the declivities of tanks or rivers whose banks are marked with gleaned corn in its sixth part… I presume the condition of water at such grades is alright… [5-8]
The sages offer a sixth part of the gleanings in the king's name as their tribute - vallabhaachaarya.
नीवारपाकादि कडंगरीयैरामृश्यते जानपदैर्न कच्चित्|
कालोपपन्नातिथिकल्प्यभागं वन्यं शरीरस्थितिसाधनं वः॥ ५-९
nīvārapākādi kaḍaṁgarīyairāmṛśyate jānapadairna kaccit
kālopapannātithikalpyabhāgaṁ vanyaṁ śarīrasthitisādhanaṁ vaḥ || 5-9
niivaarapaakaadi kaDa.ngariiyairaamR^ishyate jaanapadairna kaccit |
kaalopapannaatithikalpyabhaaga.n vanya.n shariirasthitisaadhana.n vaH || 5-9
niivaara paakaadi kaDa.mgariiyaiH aamR^ishyate jaanapadaiH na kaccit kaala upapanna atithi kalpya bhaaga.m vanya.m shariira sthiti saadhana.m vaH
9. kaala= on time; upapanna= he who has come; atithi= guest; kalpya= giveable, affordable to such a guest; bhaaga.m = one that has a share – the grain of forest that will always have a share which is affordable to the guests whose arrival is untimely; vanya.m= forest produce – grain; vaH= your; shariira sthiti= for body’s, upkeep; saadhana.m= an instrument - the grain which is the main instrument required for the upkeep of your bodies; niivaara paakaadi= niivaaraaNaam paakaaH – crop, yield; te aadi yasya tat – wild rice etc cooking grain; jaanapadaiH= by those from villages – bovine animals from nearby villages – this shows that the poet does not include deer and other wild herbivorous animals, but only such animals and domestic cattle as are sent out by villagers to graze - KMJ; kaDa.mgariiyaiH= herbivorous animals; na= not; aamR^ishyate= attacked, infested - rather destroyed; kaccit= I hope.
"Your crops of niiwaara and other corn are the sylvan source for the subsistence of your corporeal frames from which lot you allot portions to guests coming to you at times… that being so , I hope that the herbivorous animals dispatched from nearby villages are not attacking these crops because they are inured to feed on any husk and straw… [5-9]
अपि प्रसन्नेन महर्षिणा त्वं सम्यग्विनीयानुमतो गृहाय|
कालो ह्ययं संक्रमितुं द्वितीयं सर्वोपकारक्षममाश्रमं ते॥ ५-१०
api prasannena maharṣiṇā tvaṁ samyagvinīyānumato gṛhāya
kālo hyayaṁ saṁkramituṁ dvitīyaṁ sarvopakārakṣamamāśramaṁ te || 5-10
api prasannena maharShiNaa tva.n samyagviniiyaanumato gR^ihaaya |
kaalo hyaya.n sa.nkramitu.n dvitiiya.n sarvopakaarakShamamaashrama.n te || 5-10
api prasannena maharShiNaa tva.m samyak viniiya anumataH gR^ihaaya kaalaH hi aya.m sa.mkramitu.m dvitiiya.m sarva upakaara kShamam aashrama.m te
10. tva.m= you; prasannena maharShiNaa= gracious, favourably disposed, by such a sage; samyak viniiya= thoroughly, trained; gR^ihaaya= for householder - to become a householder; api anumataH= even, consented to - by that teacher-sage; te= for you; sarva upakaara kShamam= to all, in doing good, befitting - which gives an opportunity to do good to all others = the stage of life as a householder; dvitiiya.m aashrama.m= second, stage - in life where the four stages are 1] brahmacarya - the period of celibacy and studentship; 2] gR^ihasta - life as a householder; 3] vaanaprastha - stage of an anchorite in which one withdraws to a forest with or without his wife; 4] sanyaasa= total renunciation in monk hood; sa.mkramitu.m= to enter into - such a stage of householder; aya.m kaalaH hi= time, this is, indeed.
"Have you been permitted by the great sage varatantu, after his having thoroughly educated you, and being himself satisfied, to adopt the life of a householder? For, it is now time for you to enter on the second stage of life, namely the stage of householder, which is capable of benefiting all… [5-10]
तवार्हतो नाभिगमेन तृप्तं मनो नियोगक्रिययोत्सुकं मे|
अप्याज्ञया शासितुरात्मना वा प्राप्तोऽसि संभावयितुं वनान्माम्॥ ५-११
tavārhato nābhigamena tṛptaṁ mano niyogakriyayotsukaṁ me
apyājñayā śāsiturātmanā vā prāpto'si saṁbhāvayituṁ vanānmām || 5-11
tavaarhato naabhigamena tR^ipta.n mano niyogakriyayotsuka.n me |
apyaaj~nayaa shaasituraatmanaa vaa praapto.asi sa.nbhaavayitu.n vanaanmaam || 5-11
tava arhataH na abhigamena tR^ipta.m manaH niyoga kriyayaa utsuka.m me api aaj~nayaa shaasituH aatmanaa vaa praaptaH asi sa.mbhaavayitu.m vanaat maam
11. me manaH= my, heart; arhataH= one who is worthy of honour - your like; tava abhi gamena = by your, arrival; na tR^ipta.m= not, satisfied - my heart is not content just by your arrival, order me what to do to please you; niyoga kriyayaa= by [doing] assigned work, duty; utsuka.m= enthusiastic - my heart is enthusiastic in performing anything assigned by you; shaasituH= by one who commands, by your mentor; aaj~nayaa api= [by that mentor's] order, whether; aatmanaa vaa= for yourself, or; maam sa.mbhaavayitu.m= for me, to do honour; vanaat praaptaH asi= from forest, you have chanced, you are - you might have come from forest.
"Whether you have come from the forest to grace me either by your mentor's order or on your own accord, my heart is not quiet content just by your arrival and presence, since, my heart is enthusiastic to perform anything assigned by you, …" So said raghu to the disciple of sage varatantu. [5-11]
इत्यर्घ्यपात्रानुमितव्ययस्य रघोरुदारामपि गां निशम्य|
स्वार्थोपपत्तिं प्रति दुर्बलाशस्तमित्यवोचद्वरतन्तुशिष्यः॥ ५-१२
ityarghyapātrānumitavyayasya raghorudārāmapi gāṁ niśamya
svārthopapattiṁ prati durbalāśastamityavocadvaratantuśiṣyaḥ || 5-12
ityarghyapaatraanumitavyayasya raghorudaaraamapi gaa.n nishamya |
svaarthopapatti.n prati durbalaashastamityavocadvaratantushiShyaH || 5-12
iti arghya paatra anumitavya yasya raghoH udaaraam api gaa.m nishamya sva artha upapatti.m prati durbalaashaH tam iti avocat varatantu shiShyaH
12. iti= this way; arghya paatra anumitavya yasya= by oblational, vessel, inferable, whose - raghu's fortune - king raghu's fortune is inferable by now as his vessels of worship used in that Vedic ritual are reduced to earthen pots instead of golden jars by way of his magnanimous donations; raghoH= raghu's; udaaraam api gaa.m nishamya= generous, though, speech, on hearing; sva artha= his own [disciple's]; upapatti.m prati= expectation, towards; durbala aashaH= with enfeebled, hope; tam= to him, to raghu; varatantu shiShyaH= sage varatantu's, disciple; iti avocat= this way, said.
On hearing the generous speech of raghu whose fortune is by now inferable from the earthen oblational vessels he is handling instead of golden jars, the disciple of sage varatantu replied him in this way while his expectation of fulfilment of his own object is enfeebled. [5-12]
सर्वत्र नो वार्तमवेहि राजन्नाथे कुतस्त्वय्यशुभं प्रजानाम्|
सूर्ये तपत्यावरणाय दृष्टेः कल्पेत लोकस्य कथं तमिस्रा॥ ५-१३
sarvatra no vārtamavehi rājannāthe kutastvayyaśubhaṁ prajānām
sūrye tapatyāvaraṇāya dṛṣṭeḥ kalpeta lokasya kathaṁ tamisrā || 5-13
sarvatra no vaartamavehi raajannaathe kutastvayyashubha.n prajaanaam |
suurye tapatyaavaraNaaya dR^iShTeH kalpeta lokasya katha.n tamisraa || 5-13
sarvatra naH vaartam avehi raajan naathe kutaH tvayi ashubha.m prajaanaam suurye tapati aavaraNaaya dR^iShTeH kalpeta lokasya katha.m tamisraa
13. hè raajan= oh, king; [tvam= you]; sarvatra= everywhere, in every particular; naH= to us; vaartam= svaasthyam= welfare, wellbeing; avehi= [you] know; tvayi naathe sati= you, lord, while - while you are the protector; prajaanaam= for people; a+shubha.m= not, wellbeing; kutaH= wherefrom; [bhavati= it becomes]; suurye= sun; tapati= while burning, effulgent; tamisraa= pitch blackness; lokasya dR^iShTeH aavaraNaaya= people's, eyesight, to obscure; katha.m kalpeta= how, brings about. arthAntara nyAsa.
"Oh, king! Know thou that it is well with us in every particular. Whence can there be ill when thou art the protector. How can pitch darkness bring about an obstruction to the eyesight of mankind while the sun is effulgent? [5-13]
भक्तिः प्रतीक्ष्येषु कुलोचिता ते पूर्वान्महाभाग तयातिशेषे|
व्यतीतकालस्त्वहमभ्युपेतस्त्वामर्थिभावादिति मे विषादः॥ ५-१४
bhaktiḥ pratīkṣyeṣu kulocitā te pūrvānmahābhāga tayātiśeṣe
vyatītakālastvahamabhyupetastvāmarthibhāvāditi me viṣādaḥ || 5-14
bhaktiH pratiikShyeShu kulocitaa te puurvaanmahaabhaaga tayaatisheShe |
vyatiitakaalastvahamabhyupetastvaamarthibhaavaaditi me viShaadaH || 5-14
bhaktiH pratiikShyeShu kula ucitaa te puurvaan mahaa bhaaga tayaa ati sheShe vyatiita kaalaH tu aham abhyupeta tvaam arthi bhaavaat iti me viShaadaH
14. pratiikShyeShu= reg. venerable ones - in the matter of paying deference to elders; te bhaktiH= your, devoutness; kula ucitaa= to dynasty, befitting; hè mahaa bhaaga= oh, honourable one; tayaa= by it - by your devoutness; puurvaan= [your] forefathers; ati sheShe= you excel; aham vyatiita kaalaH= I have, passed out, time - I lost time; tu= why because; arthi bhaavaat= to supplicate, with a view; tvaam abhyupeta iti= you, I neared, that which topic [of my nearing you] is there, that; me viShaadaH= to me, it is sad.
"Your devoutness in the matter of paying deference to elders is befitting to your dynasty, and oh, honourable king, you excel your forefathers by that devoutness… but, my arrival to thee in the condition of one having an object in view - is belated, because the appropriate moment to seek donations in Vedic ritual is over, hence my regret… [5-14]
शरीरमात्रेण नरेन्द्र तिष्ठन्नाभासि तीर्थप्रतिपादितर्द्धिः|
आरण्यकोपात्तफलप्रसूतिः स्तम्बेन नीवार इवावशिष्टः॥ ५-१५
śarīramātreṇa narendra tiṣṭhannābhāsi tīrthapratipāditarddhiḥ
āraṇyakopāttaphalaprasūtiḥ stambena nīvāra ivāvaśiṣṭaḥ || 5-15
shariiramaatreNa narendra tiShThannaabhaasi tiirthapratipaaditarddhiH |
aaraNyakopaattaphalaprasuutiH stambena niivaara ivaavashiShTaH || 5-15
shariira maatreNa narendra tiShThan naabhaasi tiirtha pratipaadita R^iddhiH aaraNyaka upaatta phala prasuutiH stambena niivaara iva avashiShTaH
15. hè narendra= oh, king of men; tiirtha= to worthy recipients; pratipaadita= dedicated; R^iddhiH= wealth - you have wealth that is already donated to the eligible few; shariira maatreNa tiShThan= body, just with, [you are] standing up [you are still standing the test of time]; aaraNyaka upaatta phala prasuutiH= by foresters, taken away [gleaned,] offspring [yield, crop]; stambena avashiShTaH= stalk or culm, remaining; niivaara iva= niivaara crop, as with; aabhaasi= you appear.
"Oh, king of men, thou who hast given away all thy wealth to the deserving appearest with only thy body left to thee like a stalk of niivaara-wild-rice plant in the buff after foresters have gleaned away its grain… [5-15]
For, clad in glorious fame, / Else thou art bare, thy riches well bestowed, / Stripped as the wild-rice stalk, when savage hands / Have spoiled its fruit.
स्थाने भवानेकनराधिपः सन्नकिंचनत्वं मखजं व्यनक्ति|
पर्यायपीतस्य सुरैर्हिमांशोः कलाक्षयः श्लाघ्यतरो हि वृद्धेः॥ ५-१६
sthāne bhavānekanarādhipaḥ sannakiṁcanatvaṁ makhajaṁ vyanakti
paryāyapītasya surairhimāṁśoḥ kalākṣayaḥ ślāghyataro hi vṛddheḥ || 5-16
sthaane bhavaanekanaraadhipaH sannaki.ncanatva.n makhaja.n vyanakti |
paryaayapiitasya surairhimaa.nshoH kalaakShayaH shlaaghyataro hi vR^iddheH || 5-16
sthaane bhavaan eka naraadhipaH san aki.mcanatva.m makhaja.m vyanakti paryaaya piitasya suraiH hima ba.mshoH kalaa kShayaH shlaaghya taraH hi vR^iddheH
16. bhavaan= you are; eka naraadhipaH san= the only, emperor, being - being a pre-eminent emperor; makha ja.m= Vedic-ritual, born - as a result of that ritual; aki.mcanatva.m= state of being indignant, pennilessness; vyanakti= prakaTayai= you are expressing; sthaane= yuktam= it is appropriate, creditable in you; suraiH= by gods; paryaaya= as a regular course, time after time; piitasya= one who is consumed, piita= because the moon is supposed to be liquid mass; hima a.mshoH= cold, rayed one - the moon; kalaa= digits; kShayaH= deterioration, waning; vR^iddheH= than [moon's] increasing - than waxing moon; shlaaghya= praiseworthy; taraH= comparative degree, indicated with the addition of tara, and if tamas is added it is superlative - thereby tara-tama-bheda - degrees of difference, has come into usage; hi= indeed, isn't it.
"Though thou art a pre-eminent monarch thou showest the condition of destitution caused as a result of this Vedic-ritual, yet, it is creditable in thee… even if the gods periodically drink him to wane, the waning moon is more adorable than the waxing moon, isn't it… [5-16]
तदन्यतस्तावदनन्यकार्यो गुर्वर्थमाहर्तुमहं यतिष्ये|
स्वस्त्यस्तु ते निर्गलिताम्बुगर्भं शरद्घनं नार्दति चातकोऽपि॥ ५-१७
tadanyatastāvadananyakāryo gurvarthamāhartumahaṁ yatiṣye
svastyastu te nirgalitāmbugarbhaṁ śaradghanaṁ nārdati cātako'pi || 5-17
tadanyatastaavadananyakaaryo gurvarthamaahartumaha.n yatiShye |
svastyastu te nirgalitaambugarbha.n sharadghana.n naardati caatako.api || 5-17
tat anyataH taavat ananya kaaryaH guru artham aahartum aha.m yatiShye svasti astu te nirgalita a.mbu garbha.m sharat ghana.m na ardati caatakaH api
17. tat= therefore; taavat ananya kaaryaH= one who has no other business [than gaining tutor's share]; aha.m= I, such as I am; anyataH= otherwhere; guru artham= guroH arthaH= teacher's, wealth - teacher's due; aahartum= to get; yatiShye= I will try; te svasti astu= to you, let good, be there - may you fare well; [tathaa hi= that is appropriate, isn't it]; caatakaH api= a chaataka bird, even; nirgalita a.mbu garbha.m= out-poured, water, having in its stomach - an autumnal cloud which is exhausted of its contents during rains; sharat ghana.m= from an autumnal, cloud; na ardati= will not, beg.
"Therefore, I who have no other business than securing the tuition fee for my preceptor will endeavour to obtain it from some other quarter; may you fare well. Even a chaataka bird does not trouble the autumnal cloud for a drop of water when waters in that cloud are completely discharged … [5-17]
The rain-bird craves not rain from emptied clouds,/ Nor missing grieves !
The chaataka birds are a class of poetic birds that wait and fly into sky to drench their thirst when they see first clouds. They do not drink any other water excepting rainwater, that too before its falling on earth.
एतावदुक्त्वा प्रतियातुकामं शिष्यं महर्षेर्नृपतिर्निषिध्य|
किं वस्तु विद्वन्गुरवे प्रदेयं त्वया कियद्वेति तमन्वयुङ्क्त॥ ५-१८
etāvaduktvā pratiyātukāmaṁ śiṣyaṁ maharṣernṛpatirniṣidhya
kiṁ vastu vidvangurave pradeyaṁ tvayā kiyadveti tamanvayuṅkta || 5-18
etaavaduktvaa pratiyaatukaama.n shiShya.n maharShernR^ipatirniShidhya |
ki.n vastu vidvangurave pradeya.n tvayaa kiyadveti tamanvayu~Nkta || 5-18
etaavat uktvaa pratiyaatu kaama.m shiShya.m maharSheH nR^ipatiH niShidhya ki.m vastu vidvan gurave pradeya.m tvayaa kiyat vaa iti tam anvayu~Nkta
5-18. etaavat= up to here; uktvaa= having said; pratiyaatu kaama.m= to return, one who desired to; maharSheH shiShya.m tam= great sage's, that disciple, to him; nR^ipatiH niShidhya= king, on stopping [the disciple]; hè vidvan= o, scholar; ki.m vastu= what, item; kiyat vaa= how much [its size etc] either; tvayaa gurave pradeya.m=] by you, to teacher, is to be given; iti anvayu~Nkta= thus, he enquired with the disciple.
The disciple of the great sage said this much and was anxious to depart whereupon the king desired him not to do so and enquired with him, "oh, scholar, what is it you wish to give to your preceptor, or how much it should be… [5-18]
ततो यथावद्विहिताध्वराय तस्मै स्मयावेशविवर्जिताय|
वर्णाश्रमाणां गुरवे स वर्णी विचक्षणः प्रस्तुतमाचचक्षे॥ ५-१९
tato yathāvadvihitādhvarāya tasmai smayāveśavivarjitāya
varṇāśramāṇāṁ gurave sa varṇī vicakṣaṇaḥ prastutamācacakṣe || 5-19
tato yathaavadvihitaadhvaraaya tasmai smayaaveshavivarjitaaya |
varNaashramaaNaa.n gurave sa varNii vicakShaNaH prastutamaacacakShe || 5-19
tataH yathaavat vihita adhvaraaya tasmai smaya aavesha vivarjitaaya varNa aashramaaNaa.m gurave saH varNii vicakShaNaH prastutam aacacakShe
19. tataH= then; yathaavat= as it is, scripturally; vihita adhvaraaya= one who completed, Vedic-ritual; smaya= vanity, haughtiness; aavesha= influence [of vanity]; vivarjitaaya= one who got rid of; varNa= for four castes; aashramaaNaa.m= for four stages of life - brahmacharyaadi stages of his subjects; gurave= leader, rulers of - the king; tasmai= to him, to raghu, the king; saH vicakShaNaH varNii= he that, learned, scholar; prastutam= what that is present, pertinent - reg. paying his due to his teacher; aacacakShe= detailed.
Then that scholarly brAhmaNa detailed about his immediate concern to raghu, who is the ruler of subjects in four-class system and four-stages of life, who had duly performed the Vedic-ritual and who is entirely free from the influence of vanity. [5-19]
समाप्तविद्येन मया महर्षिर्विज्ञापितोऽभूद्गुरुदक्षिणायै|
स मे चिरायास्खलितोपचारां तां भक्तिमेवागणयत्पुरस्तात्॥ ५-२०
samāptavidyena mayā maharṣirvijñāpito'bhūdgurudakṣiṇāyai
sa me cirāyāskhalitopacārāṁ tāṁ bhaktimevāgaṇayatpurastāt || 5-20
samaapta vidyena mayaa maharShiH vij~naapitaH aabhuut guru dakShiNaayai saH me ciraaya askhalita upacaaraa.m taa.m bhaktim eva agaNayat purastaat
20. samaapta vidyena= one who has completed, education - of 14 vidya-s; mayaa= such as I am; by me; guru dakShiNaayai= for teacher's, due; maharShiH= great sage; vij~naapitaH aabhuut= requested, he has been - rather, I have requested my teacher as to what I should give to him; saH= he, the teacher; purastaat= firstly; me ciraaya askhalita upacaaraa.m= my, for a long time, unswerving, adoration; taa.m bhaktim eva= that, devotion, alone; agaNayat= reckoned on.
"After the completion of fourteen kinds of education from him I have asked my teacher as to what I should give as teacher's due, but my teacher considered my long and unswerving service to him as the first and foremost contribution…" thus the student of varatantu started telling. [5-20]
वित्तस्य विद्यापरिसंख्यया मे कोटीश्चतस्रो दश चाहरेति॥ ५-२१
vittasya vidyāparisaṁkhyayā me koṭīścatasro daśa cāhareti || 5-21
nirbandhasa.njaataruShaarthakaarshyamacintayitvaa guruNaahamuktaH |
vittasya vidyaaparisa.nkhyayaa me koTiishcatasro dasha caahareti || 5-21
nirbandha sa.mjaata ruShaa artha kaarshyam acintayitvaa guruNaa aham uktaH vittasya vidyaa parisa.mkhyayaa me koTiiH chatasraH dasha ca aahara iti
21. nirbandha sa.mjaata ruShaa = by my repeated importunities, caused, anger - by the irritation caused by my repeated importunities; guruNaa= by such a teacher; artha kaarshyam= money, scantiness - insolvency, pennilessness; a+cintayitvaa= without, thinking; vidyaa pari sa.mkhyayaa= educations, by number of - say 14 numbers of educations; vittasya= of wealth; dasha chatasraH koTiiH= ten, four, crores - fourteen crores; me aahara iti= to me, you get, thus; aham uktaH= I am, said.
"Irritated by my constant importunities my teacher said to me without taking my insolvency into consideration, 'Get me four and ten crores of money coins corresponding to the fourteen kinds of education you have learnt…' [5-21]
सोऽहं सपर्याविधिभाजनेन मत्वा भवन्तं प्रभुशब्दशेषम्|
अभ्युत्सहे संप्रति नोपरोद्धुमल्पेतरत्वाच्छ्रुतनिष्क्रयस्य॥ ५-२२
so'haṁ saparyāvidhibhājanena matvā bhavantaṁ prabhuśabdaśeṣam
abhyutsahe saṁprati noparoddhumalpetaratvācchrutaniṣkrayasya || 5-22
so.aha.n saparyaavidhibhaajanena matvaa bhavanta.n prabhushabdasheSham |
abhyutsahe sa.nprati noparoddhumalpetaratvaacChrutaniShkrayasya || 5-22
saH aha.m saparyaa vidhi bhaajanena matvaa bhavanta.m prabhu shabda sheSham abhyutsahe sa.mprati na uparoddhum alpa itaratvaat shruta niShkrayasya
22. saH aha.m= such as I am, I; saparyaa vidhi bhaajanena= by [virtue of] oblation, offering vessel - which is reduced to earthen pot; prabhu shabda sheSham= lord, word, left with - one who is left with the title of lord while everything has gone out; matvaa= deeming; shruta niShkrayasya= for learning, an exchange - an exchange of value for the learning learnt through hearing, say Veda-s; alpa itaratvaat= small, other than - price of my learning is anything but small; sa.mprati= now; bhavanta.m uparoddhum= you, to pester; na abhyutsahe= not, enthusiastic.
"Under these circumstances I, who have concluded from seeing the earthen-worshipping vessel in your hands that you have only the title of 'sovereign' left to you, am not inclined to press you further in this juncture as the price of exchange fixed by my teacher on my learning is anything but small… [5-22]
Coming here, full plain I see / The name of King is left thee, not the wealth : / That earthen bowl proclaims it. How dare I / Ask from thee then the boundless meed he claims ?
इत्थं द्विजेन द्विजराजकान्तिरावेदितो वेदविदां वरेण|
एनोनिवृत्तेन्द्रियवृत्तिरेनं जगाद भूयो जगदेकनाथः॥ ५-२३
itthaṁ dvijena dvijarājakāntirāvedito vedavidāṁ vareṇa
enonivṛttendriyavṛttirenaṁ jagāda bhūyo jagadekanāthaḥ || 5-23
ittha.n dvijena dvijaraajakaantiraavedito vedavidaa.n vareNa |
enonivR^ittendriyavR^ittirena.n jagaada bhuuyo jagadekanaathaH || 5-23
ittha.m dvijena dvija raja kaantiH aaveditaH veda vidaa.m vareNa enaH nivR^itta indriya vR^ittiH ena.m jagaada bhuuyaH jagat eka naathaH
23. dvija raja= brAhmaNa-s, king of - moon; kaantiH= one with such lustre - who is as fair as moon - raghu; enaH nivR^itta indriya vR^ittiH = from [the propensities of] sins, restrained, [whose] senses', activities; [saH= he that]; jagat eka naathaH= world's, the only, king; veda vidaa.m vareNa= Vedic, among scholars, the best; dvijena= by that brAhmaNa, kautstha; ittha.m aaveditaH= this way, when reported; ena.m bhuuyaH jagaada= to him [to disciple, again, spoke.
That sole lord of the world who is as fair as the moon in his lustre, where the moon himself incidentally is the king of brAhmaNa-s, and the king whose propensities of senses are restrained from sins, that king raghu once more spoke forth on being thus informed by that best one among Vedic scholars brAhmaNa, namely kausta, the disciple of varatantu. [5-23]
गुर्वर्थमर्थी श्रुतपारदृश्वा रघोः सकाशादनवाप्य कामम्|
गतो वदान्यान्तरमित्ययं मे मा भूत्परीवादनवावतारः॥ ५-२४
gurvarthamarthī śrutapāradṛśvā raghoḥ sakāśādanavāpya kāmam
gato vadānyāntaramityayaṁ me mā bhūtparīvādanavāvatāraḥ || 5-24
gurvarthamarthii shrutapaaradR^ishvaa raghoH sakaashaadanavaapya kaamam
gato vadaanyaantaramityaya.n me maa bhuutpariivaadanavaavataaraH || 5-24
gurvartham arthii shruta paara dR^ishvaa raghoH sakaashaat anavaapya kaamam gataH vadaanya antaram iti aya.m me maa bhuut pariivaadanavaavataaraH
24. shruta paara dR^ishvaa= scriptures, end of, one who has seen – a learned one, that disciple; guroH artham arthii= teacher’s, dole, one who is requesting; raghoH sakaashaat= from raghu’s, presence; kaamam anavaapya= desire, not getting fulfilled; vadaanya= maam yaacayasva iti vadati vadati iti vadaanyaH= donor; antaram= to another [donor]; gataH= has gone; iti= thus; aya.m= that; pariivaada= stigma, ill-repute; navaavataaraH= navascha asau avataarashca= a new beginning; me maa bhuut= to me, not, let there be.
Then emperor raghu said this to the disciple “let not the clapping of a stigma for the first time be on my name stigmatising: 'a certain solicitor well-versed in Vedic lore had sought some money from emperor raghu to pay his preceptor's due, but failing to obtain his object from the emperor raghu that Vedic scholar went to another donor…' utterly gratuitous…” [5-24]
स त्वं प्रशस्ते महिते मदीये वसंश्चतुर्थोऽग्निरिवाग्निगारे|
द्वित्राण्यहान्यर्हसि सोढुमर्हन् यावद्यते साधयितुं त्वदर्थम्॥ ५-२५
sa tvaṁ praśaste mahite madīye vasaṁścaturtho'gnirivāgnigāre
dvitrāṇyahānyarhasi soḍhumarhan yāvadyate sādhayituṁ tvadartham || 5-25
sa tva.n prashaste mahite madiiye vasa.nshcaturtho.agnirivaagnigaare |
dvitraaNyahaanyarhasi soDhumarhan yaavadyate saadhayitu.n tvadartham || 5-25
saH tva.m prashaste mahite madiiye vasa.n caturthaH agniH iva agniagaare dvi traaNi ahaani arhasi soDhum arhan yaavat yate saadhayitu.m tvat artham
25. mahitaH= oh, venerable one; saH tva.m= such as you are; mahite= a well-known one - my ritual house; prashaste= a commendable one – my ritual house; madiiye= mama idam madiiyam= mine – the possessive pronoun formed by the addition of the affix iiya; agniagaare=- sanctuary of fires; caturthH agniH iva= fourth, fire, like; vasa.n= while [you are] staying, sojourning; dvi traaNi= dve triiNi vaa= two, or three; ahaani= days; soDhum arhasi= to be patient, apt of you; arhan= oh, honourable one; tvat artham= for your, purpose; saadhayitu.m= to achieve; yaavat yate= by then, [I] will try.
”Oh, venerable one, be pleased, therefore, to sojourn as the fourth sacred fire for two or three days in my well-known and adorable sanctuary of sacred fires, where the three fires, viz., gaarhapatya, aahavaniiya and dakshiNa are ever on the glow; during which period I will endeavour to fulfil your wish…” raghu said so to the young scholar.
तथेति तस्यावितथं प्रतीतः प्रत्यग्रहीत्संगरमग्रजन्मा|
गामात्तसारां रघुरप्यवेक्ष्य निष्क्रष्टुमर्थं चकमे कुबेरात्॥ ५-२६
tatheti tasyāvitathaṁ pratītaḥ pratyagrahītsaṁgaramagrajanmā
gāmāttasārāṁ raghurapyavekṣya niṣkraṣṭumarthaṁ cakame kuberāt || 5-26
tatheti tasyaavitatha.n pratiitaH pratyagrahiitsa.ngaramagrajanmaa |
gaamaattasaaraa.n raghurapyavekShya niShkraShTumartha.n cakame kuberaat || 5-26
tathaa iti tasya avitatha.m pratiitaH pratyagrahiit sa.mgaram agra janmaa gaam aatta saaraa.m raghuH api avekShya niShkraShTum artha.m cakame kuberaat
26. agra janmaa= of high, birth, that brAhmaNa boy; pratiitaH san= pleased, on becoming; tasya avitatha.m sa.mgaram= of his [of raghu], not fruitless - unfailing, promise; tathaa iti= so be it – on thinking; pratyagrahiit= received, accepted; raghuH api= raghu, even; gaam= accusative singular of the irreg. go – the earth; about earth; aatta saaraa.m= extracted, wealth; avekShya= on seeing; kuberaat= from kubera, Indian Plutus, lord of boundless treasures, nine nidhi-s; artha.m= wealth; niShkraShTum= to seize, extort; cakame= iyeSa = thought to.
The brAhmaNa scholar being highly pleased accepted the unfailing promise of raghu with the words ‘be it so’; while raghu, on his part, seeing that the earth is stripped of all her wealth thought to extort money from no less than the god kubera, the lord of wealth-management, and hence raghu started on a campaign against that kubera. [5-26]
मरुत्सखस्येव बलाहकस्य गतिर्विजघ्ने न हि तद्रथस्य॥ ५-२७
marutsakhasyeva balāhakasya gatirvijaghne na hi tadrathasya || 5-27
marutsakhasyeva balaahakasya gatirvijaghne na hi tadrathasya || 5-27
vasiShTha mantra ukShaNa ja prabhaavaat udanvat aakaasha mahii dhareShu marut sakhasya iva valaahakasya gatiH vijaghne na hi tat rathasya
27. vasiShTha= sage vashiSTa’s; mantra ukShaNa + ja= by hymns, by sprinkling, born out of – owing to the miraculous power born out of the water sprinkled while uttering sacred hymns - done by vashiShTa at the time of raghu’s coronation - this is not the miraculous power of sage vashiSTha, but belongs to hymns; prabhaavaat= by its efficacy; udanvat= on ocean; aakaasha= in sky; mahii + dhareShu= on those by earth, borne – on mountains; marut sakhasya= windgod’s, friend - cloud; valaahakasya iva= cloud, as with a; tat rathasya= his - raghu’s, chariot’s; gatiH= course of [chariot]; na vijaghne= not, obstructed; hi= here hi is used in the sense of nishchaya – indeed.
By virtue of certain miraculous power derived from the water sprinkled to the tune of Vedic chants uttered by sage vashiSHTha at the time of anointing emperor raghu, raghu's emperorship has been firmly seated on throne at that time; the same has come now to succour for the unhindered passage of his chariot, whereby the course of his chariot, like the unhindered motion of a cloud impelled by his friendly windgod is now unhindered either on the sea, or in the sky, or on the mountains. [5-27]
अथाधिशिश्ये प्रयतः प्रदोषे रथं रघुः कल्पितशस्त्रगर्भम्|
सामन्तसंभावनयैव धीरः कैलासनाथं तरसा जिगीषुः॥ ५-२८
athādhiśiśye prayataḥ pradoṣe rathaṁ raghuḥ kalpitaśastragarbham
sāmantasaṁbhāvanayaiva dhīraḥ kailāsanāthaṁ tarasā jigīṣuḥ || 5-28
athaadhishishye prayataH pradoShe ratha.n raghuH kalpitashastragarbham |
saamantasa.nbhaavanayaiva dhiiraH kailaasanaatha.n tarasaa jigiiShuH || 5-28
atha adhishishye prayataH pradoShe ratha.m raghuH kalpitam astra garbham saamanta sa.mbhaavanayaa eva dhiiraH kailaasanaatha.m tarasaa jigiiShuH
28. atha= then; pradoShe= rajanii mukhe – praarabdhaaH doSaaH yasmin, tasmin – the hour in which wrongs such as thefts, house-breakings etc are commenced, the first two ghaTii-s after sunset, at night; prayataH= one who has kept his sense organs in order, pious; dhiiraH raghuH= that valiant one, raghu; saamanta= samyak antaH samantaH – frontier, samanto bhava saamantaH – a feudatory prince; sa.mbhaavanayaa eva= thinking [thus,] only – raghu considered kubera no more than a feudatory prince; kailaasanaatha.m= kubera; tarasaa jigiiShuH= by might, to conquer; kalpitam= arranged; astra garbham= weapons, in inside – arranged; ratha.m= in such a chariot; adhishishye= took rest, slept for that night.
Then in the night that valiant emperor raghu who is desirous of conquering kubera on account of his own prowess, because raghu considered kubera not more than a feudatory prince on the hinterlands of his kingdom, slept in his chariot inside which chariot all weapons have been arranged carefully. [5-28]
At length, the sedate ( firm-minded ) Raghu, desirous of subduing the lord of Kailisa by force, regarding him merely as a feudatory prince, slept, purified, in the evening, in his chariot with weapons properly arranged inside. - N.
Please observe the word sedate used here. It has not lost its clean and neat meaning: sedate1= adj. tranquil and dignified; equable, serious; but acquired its meaning as 'tranquilization' these days. Hence, we would like to lift-irrigate some words, or sentences, expressions etc from older translations. Also observe the expression 'at length' for atha, later; it is now being used for boring things - like this translation.
प्रातः प्रयाणाभिमुखाय तस्मै सविस्मयाः कोषगृहे नियुक्ताः|
हिरण्मयीं कोषगृहस्य मध्ये वृष्टिं शशंसुः पतितां नभस्तः॥ ५-२९
prātaḥ prayāṇābhimukhāya tasmai savismayāḥ koṣagṛhe niyuktāḥ
hiraṇmayīṁ koṣagṛhasya madhye vṛṣṭiṁ śaśaṁsuḥ patitāṁ nabhastaḥ || 5-29
praataH prayaaNaabhimukhaaya tasmai savismayaaH koShagR^ihe niyuktaaH |
hiraNmayii.n koShagR^ihasya madhye vR^iShTi.n shasha.nsuH patitaa.n nabhastaH || 5-29
praataH prayaaNa abhimukhaaya tasmai sa vismayaaH koSha gR^ihe niyuktaaH hiraNmayii.m koSha gR^ihasya madhye vR^iShTi.m shasha.msuH patitaa.m nabhastaH
29. praataH= in morning; prayaaNa= journey; abhimukhaaya= intending to start; tasmai= to him, to raghu; koSha gR^ihe niyuktaaH= treasury, house, employed – officers of treasury; sa vismayaaH = with, amazement - flabbergastedly; koSha gR^ihasya madhye= in treasury, house, in the centre of; nabhastaH patitaa.m= from sky, fallen; hiraNmayii.m vR^iShTi.m= gold’s, shower; shasha.msuH= informed.
When raghu is about to restart his wealth offensive on the next dawn, officers of his treasury have flabbergastedly reported to him about a shower of gold fallen from sky in the vaults of treasury they are handling. [5-29]
स भूपतिर्भासुरहेमराशिं लब्धं कुबेरादभियास्यमानात्|
दिदेश कौत्साय समस्तमेव पादं सुमेरोरिव वज्रभिन्नम्॥ ५-३०
sa bhūpatirbhāsurahemarāśiṁ labdhaṁ kuberādabhiyāsyamānāt
dideśa kautsāya samastameva pādaṁ sumeroriva vajrabhinnam || 5-30
sa bhuupatirbhaasurahemaraashi.n labdha.n kuberaadabhiyaasyamaanaat |
didesha kautsaaya samastameva paada.n sumeroriva vajrabhinnam || 5-30
tam bhuupatiH bhaasura hema raashi.m labdha.m kuberaat abhiyaasyamaanaat didesha kautsaaya samastam eva shR^iNga.m sumeroH iva vajra bhinnam
30. bhuu patiH= land, lord – king raghu; abhiyaasyamaanaat= from the one who is going to be attacked - kubera; kuberaat labdha.m = from kubera, chanced from; vajra bhinnam= by thunderbolt, sheared; sumeroH shR^iNga.m iva= of Mt. sumeru’s, peak, which is like; tam= that - heap of gold; bhaasura hema raashi.m= glittering, golden, heap; samastam eva= entirely, thus; kautsaaya= to kautsa; didesha= perf. of 'dish' 6th ubha - to give, make over - completely given without make a nick in it.
That heap of shining gold showered by kubera when he is about to be attacked resembled a peak Mt. sumeru once struck down by indra's thunderbolt, and king raghu gave whole lot of it to scholar kautsa, the disciple of sage varatantu. [5-30]
जनस्य साकेतनिवासिनस्तौ द्वावप्यभूतानभिनन्द्यसत्त्वौ|
गुरुप्रदेयाधिकनिःस्पृहोऽर्थी नृपोऽर्थिकामादधिकप्रदश्च॥ ५-३१
janasya sāketanivāsinastau dvāvapyabhūtānabhinandyasattvau
gurupradeyādhikaniḥspṛho'rthī nṛpo'rthikāmādadhikapradaśca || 5-31
janasya saaketanivaasinastau dvaavapyabhuutaanabhinandyasattvau |
gurupradeyaadhikaniHspR^iho.arthii nR^ipo.arthikaamaadadhikapradashca || 5-31
janasya saaketa nivaasinaH tau dvau api abhuutaam abhinandya sattvau guru pradeya adhika niHspR^ihaH arthii nR^ipaH arthi kaamaat adhika pradaH ca
31. tau dvau api= those, two, even - donor and he donee; saaketa nivaasinaH janasya= ayodhya, inhibiting, for people; abhinandya sattvau= whose nobility of nature is being praised - became praiseworthy; abhuutaam= they became; why because; guru pradeya= to teacher, to be given [money]; adhika= more than that; niHspR^ihaH arthii = uninterested, solicitor; arthi kaamaat= solicitor, more than his desire; adhika pradaH= more, wishing to give; nR^ipaH ca= king, also - meaning king and the scholar, both became praiseworthy.
Both the donor and donee - the supplicant who has no desire to accept more than what is to be given to his preceptor, and the king who wants to give more than what is solicited by the solicitor - became praiseworthy for the people of saaketa, namely ayodhya, owing to the ennobled thinking customary to dAta-grahIta, giver and taker. [5-31]
अथोष्ट्रवामीशतवाहितार्थं प्रजेश्वरं प्रीतमना महर्षिः|
स्पृशन्करेणानतपूर्वकायं संप्रस्थितो वाचमुवाच कौत्सः॥ ५-३२
athoṣṭravāmīśatavāhitārthaṁ prajeśvaraṁ prītamanā maharṣiḥ
spṛśankareṇānatapūrvakāyaṁ saṁprasthito vācamuvāca kautsaḥ || 5-32
athoShTravaamiishatavaahitaartha.n prajeshvara.n priitamanaa maharShiH |
spR^ishankareNaanatapuurvakaaya.n sa.nprasthito vaacamuvaaca kautsaH || 5-32
atha uShTra vaamii shata vaahita artha.m praja iishvara.m priitamanaa maharShiH spR^ishan kareNa anata puurva kaaya.m sa.mprasthitaH vaacam uvaaca kautsaH
5-32. atha= later; priita manaa= with a gladdened, heart; maharShiH kautsaH = great sage, Kautsa; sa.mprasthitaH= who is ready to travel; uShTra= camels; vaamii= mares, or she-elephants; shata= hundreds of; vaahita= caused to be transported; artha.m= one who has such a wealth; anata puurva kaaya.m= bent, fore, body - one who is bending his trunk - making an obeisance; to such; praja iishvara.m= people's, lord - raghu; kareNa spR^ishan= by hand, touching, by patting; vaacam uvaaca= word, spoke to.
Then, at the time of his departure the great sage kautsa said this patting the king raghu, who has caused the gifted treasure to be transported by hundreds of camels and she-elephants, and who at present is making an obeisant send-off. [5-32]
किमत्र चित्रं यदि कामसूर्भूर्वृत्ते स्थितस्याधिपतेः प्रजानाम्|
अचिन्तनीयस्तु तव प्रभावो मनीषितं द्यौरपि येन दुग्धा॥ ५-३३
kimatra citraṁ yadi kāmasūrbhūrvṛtte sthitasyādhipateḥ prajānām
acintanīyastu tava prabhāvo manīṣitaṁ dyaurapi yena dugdhā || 5-33
kimatra citra.n yadi kaamasuurbhuurvR^itte sthitasyaadhipateH prajaanaam
acintaniiyastu tava prabhaavo maniiShita.n dyaurapi yena dugdhaa || 5-33
kim atra citra.m yadi kaama suuH bhuuH vR^itte sthitasya adhipateH prajaanaam
acintaniiyaH tu tava prabhaavaH maniiShita.m dyauH api yena dugdhaa
33. vR^itte= well-rounded; hence, one conducting himself in his proper sphere of duties, or conduct of life; raaja vRitte= in kingcraft; sthitasya= staying, abiding; prajaanaam adhipateH= for people's, lord; bhuuH kaama suuH yadi= earth, desires, yielding, if - if the earth yields all his desires; atra citra.m kim= in that, strangeness, what is it; tava prabhaavaH tu= your, power - cogency - compelling nature - but; a + cintaniiyaH= cintitum ashakyaH= incomprehensible; yena= by whom; dyauH api= heaven, even; maniiShita.m= manasaa iiSitam= abhilaSitam= what is bethought, desire; dugdhaa= milked, gave.
"What is strange if earth yields all the desired objects of a monarch who conducts himself righteously? In your case, even the heaven has been forced by you to give you your desired object… incomprehensible is your cogency… [5-33]
आशास्यमन्यत्पुनरुक्तभूतं श्रेयांसि सर्वाण्यधिजग्मुषस्ते|
पुत्रं लभस्वात्मगुणानुरूपं भवन्तमीड्यं भवतः पितेव॥ ५-३४
āśāsyamanyatpunaruktabhūtaṁ śreyāṁsi sarvāṇyadhijagmuṣaste
putraṁ labhasvātmaguṇānurūpaṁ bhavantamīḍyaṁ bhavataḥ piteva || 5-34
aashaasyamanyatpunaruktabhuuta.n shreyaa.nsi sarvaaNyadhijagmuShaste |
putra.n labhasvaatmaguNaanuruupa.n bhavantamiiDya.n bhavataH piteva || 5-34
aashaasyam anyat punar ukta bhuuta.m shreyaa.msi sarvaaNi adhijagmuShaH
te putra.m labhasva atma guNa anuruupa.m bhavantam iiDya.m bhavataH piteva
34. sarvaaNi shreyaa.msi= all, advantages; adhijagmuShaH= praaptavataH - one who had them; adhijagmuShaH is geni. sing. of abhijagmivas perf. parti. of gam with adhi. A form peculiar to Vedic literature but often used by poets in classic lit. A similar word is tasthivas. Such words i.e., participles which have the sense of 'who or what has or has been done' are formed under kastuscha of pANini III.II.107 - KMJ; te anyat aashaasyam= to you, another, benediction; punaH ukta bhuuta.m= again, said - repetitious, it becomes; iiDya.m= [your] worthy self; bhavantam= you; bhavataH pita iva= your, father, as with; atma guNa anuruupa.m= your, features [both appearance and disposition,] befitting to; putra.m labhasva= son, may you get.
"Conferring any other blessing would be repetitious in your case as you have obtained all good things in the life; may you, therefore, obtain a son suited to your virtues just as your father obtained your worthy self..." Thus that scholar blessed raghu. [5-34]
इत्थं प्रयुज्याशिषमग्रजन्मा राज्ञे प्रतीयाय गुरोः सकाशम्|
राजापि लेभे सुतमाशु तस्मादालोकमर्कादिव जीवलोकः॥ ५-३५
itthaṁ prayujyāśiṣamagrajanmā rājñe pratīyāya guroḥ sakāśam
rājāpi lebhe sutamāśu tasmādālokamarkādiva jīvalokaḥ || 5-35
ittha.m prayujya aashiSham agra janmaa raaj~ne pratiiyaaya guroH sakaasham raajaa api lebhe sutam aashu tasmaat aalokam arkaat iva jiivalokaH
35. agra janmaa= high, born one - scholar; ittha.m= this way; raaj~ne aashiSham prayujya= for king, blessings, on giving; guroH sakaasham pratiiyaaya= to teacher's, presence, returned; raajaa api= king, even; jiiva lokaH= living beings; arkaat= from sun; aalokam= prakaasha, teja, udyota, aaloko, varca, aatapaH - amara= light; iva= as with; tasmaat= by that blessing; aashu sutam lebhe= soon, son, raghu got.
After conferring this blessing on the king that brAhmaNa scholar returned to his preceptor, and the king soon after gained a son as a result from the blessing, just as the animal world gets light from the sun. [5-35]
ब्राह्मे मुहूर्ते किल तस्य देवी कुमारकल्पं सुषुवे कुमारम्|
अतः पिता ब्रह्मण एव नाम्ना तमात्मजन्मानमजं चकार॥ ५-३६
brāhme muhūrte kila tasya devī kumārakalpaṁ suṣuve kumāram
ataḥ pitā brahmaṇa eva nāmnā tamātmajanmānamajaṁ cakāra || 5-36
braahme muhuurte kila tasya devii kumaarakalpa.n suShuve kumaaram |
ataH pitaa brahmaNa eva naamnaa tamaatmajanmaanamaja.n cakaara || 5-36
braahme muhuurte kila tasya devii kumaara kalpa.m suShuve kumaaram ataH
pitaa brahmaNa eva naamnaa tam aatma janmaanam aja.m cakaara
36. tasya devii= his, crowned queen; braahme muhuurte= at brahma, hour - [a little earlier than the] hour presided over by brahma - at about 3 am or so; kumaara kalpa.m= to kumaara swamy, almost equal to; kumaaram= a son; suShuve= delivered; kila= used generally to impart an idea of certainty or emphasis like - indeed, they say etc; ataH= therefore, on account of the birth during brahma hour; pitaa= father - raghu; brahmaNaH eva naamnaa= brahma's, only, by name; tam= him - to boy; aatma janmaanam = his own, reproduction - his own son; aja.m= as aja - i.e., a + ja= not, born one, brahma -one who is beyond progenitive birth, the self-born; cakaara= [raghu ] made, raghu named the child as aja.
At the brahma hour, the crowned queen of raghu delivered a son who is almost equal to the younger son of shiva, namely kumAra, and hence the father raghu named his son aja, after brahma, [5-36]
रूपं तदोजस्वि तदेव वीर्यं तदेव नैसर्गिकमुन्नतत्वम्|
न कारणात्स्वाद्बिभिदे कुमारः प्रवर्तितो दीप इव प्रदीपात्॥ ५-३७
rūpaṁ tadojasvi tadeva vīryaṁ tadeva naisargikamunnatatvam
na kāraṇātsvādbibhide kumāraḥ pravartito dīpa iva pradīpāt || 5-37
ruupa.n tadojasvi tadeva viirya.n tadeva naisargikamunnatatvam |
na kaaraNaatsvaadbibhide kumaaraH pravartito diipa iva pradiipaat || 5-37
ruupa.m tat eva ojasvi tat eva viirya.m tat eva naisargikam unnatatvam na kaaraNaat svaat bibhide kumaaraH pravartitaH diipa iva pradiipaat
37. ojasvi ruupa.m= muscular; body build; tadeeva - tat eva= that, alone, the very same of his father - tadeva - the demonstrative pronoun tat with eva expressed or implied is used in the sense of 'the very' 'same'; viirya.m tat eva= mettle, that, alone; naisargikam= natural, inborn sublimity; tat eva= that, alone; unnatatvam= magnanimity; tat eva= that, alone; kumaaraH= that boy; diipa pradiipaat iva= a lamp, from strongly lit lamp, as with; pravartitaH iva= generated, as if; svaat kaaraNaat na bibhide= from his, source, [boy has] not, differed [in features.]
Just as a lamp lighted from a full glowing lamp does not differ from its source, that prince aja did not differ in any respect from his cause, his progenitor, since that boy's resplendent form, mettle, sublimity, and magnanimity etc are the same as those of his father. [5-37]
उत्पातविद्यं विधिवद्गुरुभ्यस्तं यौवनोद्भेदविशेषकान्तम्|
श्रीः साभिलाषापि गुरोरनुज्ञां धीरेव कन्या पितुराचकाङ्क्ष॥ ५-३८
utpātavidyaṁ vidhivadgurubhyastaṁ yauvanodbhedaviśeṣakāntam
śrīḥ sābhilāṣāpi guroranujñāṁ dhīreva kanyā piturācakāṅkṣa || 5-38
utpaatavidya.n vidhivadgurubhyasta.n yauvanodbhedavisheShakaantam |
shriiH saabhilaaShaapi guroranuj~naa.n dhiireva kanyaa pituraacakaa~NkSha || 5-38
utpaata vidya.m vidhivat gurubhyaH ta.m yauvana udbheda visheSha kaantam shriiH sa abhilaaShaa api guroH anuj~naa.m dhiiraa iva kanyaa pituH aacakaa~NkSha
38. gurubhyaH= from mentors; vidhivat= procedurally; utpaata vidyam= he who obtained, his education; yauvana udbheda= on account of youthfulness; visheSha kaantam= one who has particular, resplendence; ta.m= him - prince aja; shriiH= goddess of royalty, gloriousness; sa abhilaaShaa api= with, inclination, even if - though inclined towards him; dhiiraa kanyaa= [like a] deep-minded maiden; pituH iva= from father, as if - as if she is waiting for her father's permission; guroH anuj~naa.m= father's, consent; aacakaa~NkSha= she is waiting for.
Though the goddess of royalty, raajyalakshmi, set her heart on prince aja who had duly received his education from his preceptors and looked peculiarly handsome on account of the adolescence of youth, she awaited her master's permission to woo him like a deep-minded maiden waiting for her father's consent. [5-38]
अथेश्वरेण क्रथकैशिकानां स्वयंवरार्थं स्वसुरिन्दुमत्याः|
आप्तः कुमारानयनोत्सुकेन भोजेन दूतो रघवे विसृष्टः॥ ५-३९
atheśvareṇa krathakaiśikānāṁ svayaṁvarārthaṁ svasurindumatyāḥ
āptaḥ kumārānayanotsukena bhojena dūto raghave visṛṣṭaḥ || 5-39
atheshvareNa krathakaishikaanaa.n svaya.nvaraartha.n svasurindumatyaaH |
aaptaH kumaaraanayanotsukena bhojena duuto raghave visR^iShTaH || 5-39
atha iishvareNa kratha kaishikaanaa.m svaya.m vara artha.m svasuH indumatyaaH
aaptaH kumaara aanayana utsukena bhojena duutaH raghave visR^iShTaH
39. atha= later; svasuH indumatyaaH= sister, indumati's; svaya.m vara= self-selection of bridegroom; artha.m= for the purpose of; kumaara aanayana utsukena= young man, to bring on, interested - he who is interested to fetch prince aja for his sister's choosing a bridegroom; kratha kaishikaanaam= it is a class of kshatriya-s said to be originally derived from kratha and kaishika, the sons of vidarbha, who ruled on the province of the same name - so vidarbha's; iishvareNa bhojena = the lord of, by king bhoja; aaptaH duutaH=a faithful, messenger; raghave= to raghu - verbs having the sense of 'sending' generally govern the dative of the person to whom a thing is sent and the accusative of the place to which it is sent - KMJ; visR^iShTaH= released, sent.
Later king bhoja, the lord of kratha-kaishika province, namely vidarbha kingdom, has sent an invitation through a devoted messenger to raghu, as that king of vidarbha is earnestly desirous to get prince aja for the swayamvara, the self-selection of a bridegroom, by his sister princess indumati. [5-39]
तम् श्लाघ्यसंबन्धमसौ विचिन्त्य दारक्रियायोग्यदशश्च पुत्रम्|
प्रस्थापयामास ससैन्यमेनमृद्धां विदर्भाधिपराजधानीम्॥ ५-४०
taṁ ślāghyasaṁbandhamasau vicintya dārakriyāyogyadaśaśca putram
prasthāpayāmāsa sasainyamenamṛddhāṁ vidarbhādhiparājadhānīm || 5-40
ta.n shlaaghyasa.nbandhamasau vicintya daarakriyaayogyadashashca putram
prasthaapayaamaasa sasainyamenamR^iddhaa.n vidarbhaadhiparaajadhaaniim || 5-40
ta.m shlaaghya sa.mbandham asau vicintya daara kriyaa yogya dasham ca putram prasthaapayaamaasa sa sainyam enam R^iddhaa.m vidarbha adhipa raajadhaaniim
40. asau= he, that raghu; ta.m= him, king bhoja; shlaaghya sa.mbandham= as praiseworthy, alliance; vicintya= having thought of; putram= his son aja; daara kriyaa yogya dasham ca= vivaaha yogya vayasaH - wife-taking, to make, eligible, period, also- also thinking that his son aja has attained a marriageable age; vicintya= having thought about; sa sainyam= with army; enam= him, prince aja; R^iddhaa.m= to a splendid one - to the capital of vidarbha; vidarbha adhipa = to vidarbha, king's; raajadhaaniim= raajaH dhaanii = raajadhaanii= the place where the king lives, the capital; prasthaapayaamaasa= started to send.
Seeing that this is a praiseworthy alliance and that his son aja too has come of a marriageable age, king raghu made the prince aja to go to the splendid capital of the king of vidarbha along with a protocolled army. [5-40]
तस्योपकार्यारचितोपचारा वन्येतरा जानपदोपदाभिः|
मार्गे निवासा मनुजेन्द्रसूनोर्बभूवुरुद्यानविहारकल्पाः॥ ५-४१
tasyopakāryāracitopacārā vanyetarā jānapadopadābhiḥ
mārge nivāsā manujendrasūnorbabhūvurudyānavihārakalpāḥ || 5-41
tasyopakaaryaaracitopacaaraa vanyetaraa jaanapadopadaabhiH |
maarge nivaasaa manujendrasuunorbabhuuvurudyaanavihaarakalpaaH || 5-41
tasya upakaaryaaH racita upacaaraaH vanyetaraaH jaanapada upadaabhiH
maarge nivaasaaH manuja indra suunoH babhuuvuH udyaana vihaara kalpaaH
41. upakaaryaa= temporary tents or shelters for the dignitary journeying; racita= made; upacaaraaH= other conveniences; jaanapada upadaabhiH= by villagers, brought presents; vana itaraaH= other than rustic, elegant; tasya= to him; manuja indra suunoH= people's, lord's, son - for aja; maarge nivaasaaH= along the road, haltings; udyaana vihaara kalpaaH= places of sporting, sportings, as good as; babhuuvuH= they became.
The halting stations of prince aja in which accommodations of all kinds are arranged in tents of royal state, which, therefore, appearing the opposite of rustic ones on account of presents brought forth by villagers, looked almost like places of recreation in gardens. [5-41]
स नर्मदारोधसि सीकरार्द्रैर्मरुद्भिरानर्तितनक्तमाले|
निवेशयामास विलङ्घिताध्वा क्लान्तं रजोधूसरकेतु सैन्यम्॥ ५-४२
sa narmadārodhasi sīkarārdrairmarudbhirānartitanaktamāle
niveśayāmāsa vilaṅghitādhvā klāntaṁ rajodhūsaraketu sainyam || 5-42
sa narmadaarodhasi siikaraardrairmarudbhiraanartitanaktamaale |
niveshayaamaasa vila~Nghitaadhvaa klaanta.n rajodhuusaraketu sainyam || 5-42
saH narmadaa rodhasi shiikara aardraiH marudbhiH aanartita nakta maale
niveshayaamaasa vila~Nghita adhvaa klaanta.m rajo dhuusara ketu sainyam
42. vila~Nghita adhvaa= who had gone over, [some part of] the road - towards vidarbha; saH = he, aja; shiikara aardraiH= by sprays, wetted; marudbhiH= with such breezes - on the banks of river narmada; aanartita= made to dance; nakta maale= having cira bilva trees; narmadaa rodhasi= of R. Narmada, on the banks; klaanta.m= fatigued; rajo dhuusara ketu= with dust, soiled, having banners; sainyam= such an army; niveshayaamaasa= lodged, encamped.
He who had gone over some part of the road that prince aja encamped his fatigued army with its banners soiled with dust on the banks of River narmada where the breezes loaded with sprays are making the naktamala trees to dance. [5-42]
निर्धौतदानामलगण्डभित्तिर्वन्यः सरित्तो गज उन्ममज्ज॥ ५-४३
nirdhautadānāmalagaṇḍabhittirvanyaḥ saritto gaja unmamajja || 5-43
athopariShTaadbhramarairbhramadbhiH praaksuucitaantaHsalilapraveshaH |
nirdhautadaanaamalagaNDabhittirvanyaH saritto gaja unmamajja || 5-43
atha upariShTaat bhramaraiH bhramadbhiH praak suucita antaH salila praveshaH
nirdhauta daana amala gaNDabhittiH vanyaH sarittaH gaja unmamajja
43. atha= then; upariShTaat= over, upon; bhramaraiH bhramadbhiH= moving [hovering,] by bees; praak suucita= earlier, as indicated - earlier that elephant is indicated to be in the river water only by honeybees hover over that particular spot, because the elephant is hid underwater; antaH salila praveshaH= inside, water, one that has entered; nir+dhauta= completely, washed; daana= ichor; amala= not smeared by; gaNDabhittiH= with such temples; vanyaH gaja= a wild, elephant; sarittaH= from water; unmamajja= got up, surfaced.
Just then a wild elephant emerged from the river, whose broad temples have now become clean in consequence of the ichor having been completely washed away by the river water because it is unnoticeably diving underwater so far, yet its disappearance is noticeable by swarms of bees hovering above the spot when it is drowning underwater. [5-43]
This unmamajjanam= ut+majjanam, coming up from drowned state; is the opposite of nimamajjanam, of which readers are familiar as with gaNeSh nimajjanam.
नीलोर्ध्वरेखाशबलेन शंसन्दन्तद्वयेनाश्मविकुण्ठितेन॥ ५-४४
nīlordhvarekhāśabalena śaṁsandantadvayenāśmavikuṇṭhitena || 5-44
niHsheShavikShaalitadhaatunaapi vaprakriyaamR^ikShavatastaTeShu |
niilordhvarekhaashabalena sha.nsandantadvayenaashmavikuNThitena || 5-44
niHsheSha vikShaalita dhaatunaa api vaprakriyaam R^ikShavataH taTeShu niila uurdhva rekhaa shabalena sha.msan danta dvayena ashma vikuNThitena
44. niH sheSha= without, remains - completely, cleanly; vikShaalita= thoroughly washed; dhaatunaa api= of minerals, even if; niila uurdhva rekhaa= with blue, longitudinal, lines - of mineral colours; shabalena= striped, brindled; ashma vikuNThitena= [which are] by stones, broken - scratched; danta dvayena= with teeth - tusks - two tusks; vaprakriyaam= while sporting against a bank or mountainside; R^ikShavataH taTeShu= at Mt. Rikshavata - one of the seven kulaparvata-s, at its mountainsides; sha.msan= telling, exhibiting his sports at mountainsides.
That elephant bore proofs of his butting-sports on the mountainsides of Mt. Riskhavat with the pair of his tusks that are scratched by stones, and those tusks although cleanly washed of all mineral powder deposited on them while in butting sport, are now exhibiting some longitudinally striped blue lines of rock-ores on them. [5-44]
संहारविक्षेपलघुक्रियेण हस्तेन तीराभिमुखः सशब्दम्|
बभौ स भिन्दन्बृहतस्तरंगान्वार्यर्गलाभङ्ग इव प्रवृत्तः॥ ५-४५
saṁhāravikṣepalaghukriyeṇa hastena tīrābhimukhaḥ saśabdam
babhau sa bhindanbṛhatastaraṁgānvāryargalābhaṅga iva pravṛttaḥ || 5-45
sa.nhaaravikShepalaghukriyeNa hastena tiiraabhimukhaH sashabdam |
babhau sa bhindanbR^ihatastara.ngaanvaaryargalaabha~Nga iva pravR^ittaH || 5-45
sa.mhaara vikShepa laghu kriyeNa hastena tiira abhimukhaH sa shabdam babhau
sa bhindan bR^ihat tara.ngaan vaarya argalaa bha~Nga iva pravR^ittaH
45. sa.mhaara vikShepa= samkocha vikshepayoH= contracting and straightening out - of proboscis of elephant; laghu kriyeNa= shiighra vyaapaareNa= while quickly, or rapidly doing that; hastena= with such a trunk, proboscis; sa shabdam= with, sound - noisily; bR^ihat tara.ngaan bhindan= big, tides, breaking - slashing high waves of river; tiira abhimukhaH= to bank, towards; saH= gajaH= that elephant; vaari= an elephant's stall; argalaa= pieces of timber cross laid to prevent the animal from its stall, as in loose-boxes of horses; bha~Nga= in braking - such impediments; pravR^ittaH iva= engaged in, as though; babhau= it shone forth.
Facing the riverbank that elephant pulled himself out of waters while vigorously contracting and elongating his proboscis as though to break the tiderips around it noisily, and in that take off position it appeared as if it has been engaged in breaking the bolts of its stall. [5-45]
More than one stanza having a syntactical connection have particular names in Sanskrit; thus two stanzas for a yugma, three stanza a visheSaka, four stanzas a kalaapa, and the number of verses ranging from five to fifteen a kulaka. Thus the first sixteen verses in kumaarasambhava are a kulaka. - dvaabhyaam yugmam iti proktam tribhiH shlokaiH visheSakam | kalaapakam caturbhiH syaat taduttaram kulaka smR^itam || So this and the preceding stanzas form a yugma and the predicate unmajja will be found in 43rd stanza. But, they are segregated here.
शैलोपमः शैवलमञ्जरीणां जालानि कर्षन्नुरसा स पश्चात्|
पूर्वं तदुत्पीडितवारिराशिः सरित्प्रवाहस्तटमुत्ससर्प॥ ५-४६
śailopamaḥ śaivalamañjarīṇāṁ jālāni karṣannurasā sa paścāt
pūrvaṁ tadutpīḍitavārirāśiḥ saritpravāhastaṭamutsasarpa || 5-46
shailopamaH shaivalama~njariiNaa.n jaalaani karShannurasaa sa pashcaat |
puurva.n tadutpiiDitavaariraashiH saritpravaahastaTamutsasarpa || 5-46
shaila upamaH shaivala ma~njariiNaa.m jaalaani karShan urasaa sa pashcaat
puurva.m tat utpiiDita toya raashiH sarit pravaahaH taTam utsasarpa
46. shaila upamaH= mountain, similar; saH= that - elephant; shaivala ma~njariiNaa.m jaalaani= moss, sprouts or sprigs, clusters of; urasaa karShan= by chest, dragging; pashcaat taTam utsasarpa= then, to riverbank, it reached; which riverbank is; puurva.m= earlier - to elephant's arrival; tat utpiiDita toya raashiH= that, agitated, water, heaps of; sarit pravaahaH= that river's, flow - containing such an agitated water; [repeat] taTam utsasarpa= to bank, came - which water came spattering the riverbank prior to the arrival of the elephant.
Then voluminous river water firstly came onto the riverbank prior to the mountainous elephant, why because, that elephant violently agitated the river water around it, so that it is massively spattered on riverbank making it muddy and boggy for the soldiers of prince aja encamped there, and then that mountainous elephant came to the riverbank dragging the clusters of moss along with its chest ready to trample the enmired soldiers. [5-46]
वन्येतरानेकपदर्शनेन पुनर्दिदीपे मददुर्दिनश्रीः॥ ५-४७
tasyaikanāgasya kapolabhittyorjalāvagāhakṣaṇamekaśāntā |
vanyetarānekapadarśanena punardidīpe madadurdinaśrīḥ || 5-47
tasyaikanaagasya kapolabhittyorjalaavagaahakShaNamekashaantaa |
vanyetaraanekapadarshanena punardidiipe madadurdinashriiH || 5-47
tasya eka naagasya kapola bhittyoH jala avagaaha kShaNa maatra shaantaa
vanyetara anekapa darshanena punaH didiipe mada durdina shriiH
47. tasya eka naagasya= that, unequalled, elephant's; kapola bhittyoH= on temples, flowing - ichor; jala avagaaha= water, by immersing in; kShaNa maatra shaantaa= for a moment, only, ceased; mada durdina shriiH= mada varSa laksmhii= ichor flowing on cheeks; vanyetara= other than wild - tamed elephants of the king; anekapa= anekaabhyaam pibati iti, aneka paH= elephant - which drinks from many; darshanena= on seeing - king's elephants; punaH didiipe= again, shone forth - ichor started to ooze.
Though the splendour of the ichor flowing from the extensive temples of that unequalled elephant temporarily ceased when that pachyderm cooled dousing in river water, it has reoccurred afresh on its spacious temple at the very sight of tamed elephants herded in the camp of prince aja. [5-47]
सप्तच्छदक्षीरकटुप्रवाहमसह्यमाघ्राय मदं तदीयम्।
विलङ्घिताधोरणतीव्रयत्नाः सेनागजेन्द्रा विमुखा बभूवुः ॥ ५-४८
saptacchadakṣīrakaṭupravāhamasahyamāghrāya madaṁ tadīyam |
vilaṅghitādhoraṇatīvrayatnāḥ senāgajendrā vimukhā babhūvuḥ || 5-48
saptacChadakShiirakaTupravaahamasahyamaaghraaya mada.n tadiiyam |
vila~NghitaadhoraNatiivrayatnaaH senaagajendraa vimukhaa babhuuvuH || 5-48
sapta ncChada kShiira kaTu pravaaham asahyam aaghraaya mada.m tadiiyam
vila~Nghita adhoraNa tiivra yatnaaH senaa gajendraaH vimukhaa babhuuvuH
48. sapta cChada= seven, covered - seven leaves covered with - of seven leaved banana; kShiira kaTu pravaaham= milky, strong-smelling, exudation - of seven leaved banana; a + sahyam= not, tolerable; tadiiyam= its - of wild elephant; mada.m aaghraaya= ichor, on smelling; senaa gaja indraaH= army's, elephants, best ones; vila~Nghita= set at naught; adhoraNa= mahout, elephant driver, controller; tiivra yatnaaH= his strenuous, efforts - are set at naught; vi mukhaa= away, faced - turned tail; babhuuvuH= they became.
Those best trained and powerful elephants of aja's army too, set the strenuous efforts of their drivers at naught by turning tail to their commands, on scenting the unbearable odour of the rut of this wild elephant, whose flow is as strong-smelling as the milky exudation of the seven-leaved banana plant. [5-48]
स च्छिन्नबन्धद्रुतयुग्यशून्यं भग्नक्षपर्यस्तरथं क्षणेन|
रामापरित्राणविहस्तयोधं सेननिवेशं तुमुलं चकार॥ ५-४९
sa cchinnabandhadrutayugyaśūnyaṁ bhagnakṣaparyastarathaṁ kṣaṇena
rāmāparitrāṇavihastayodhaṁ senaniveśaṁ tumulaṁ cakāra || 5-49
sa cChinnabandhadrutayugyashuunya.n bhagnakShaparyastaratha.n kShaNena |
raamaaparitraaNavihastayodha.n senanivesha.n tumula.n cakaara || 5-49
sa cChinna bandha druta yugya shuunya.m bhagna akSha paryasta ratha.m kShaNena
raamaa paritraaNa vihasta yodha.m senaa nivesha.m tumula.m cakaara
49. saH= that, elephant; cChinna bandha= broken, halters; druta= fleeing; yugya= horse - yugaaya yogyaa iti yugya - those that can be attached to chariots; shuunya.m= emptied; bhagna akSha = broken, axels; paryasta ratha.m= turned upside down, with such chariots; kShaNena= in a trice; raamaa = women of palace-chambers; paritraaNa= in safeguarding; vihasta= perplexed; yodha.m = which has such warriors - has such perplexed guards in that encampment; senaa nivesha.m= army's, encampment; tumula.m = tumultuous; cakaara= it made, elephant made.
That wild elephant threw the whole encampment of aja into disarray: horses fled breaking their halters; chariots somersaulted with broken axels, and the guards of that encampment are quiet perplexed in safeguarding ladies in the camp. [5-49]
तमापतन्तं नृपतेरवध्यो वन्यः करीति श्रुतवान्कुमारः|
निर्वर्तयिष्यन्विशिखेन कुम्भे जघान नात्यायतकृष्टशार्ङ्गः॥ ५-५०
tamāpatantaṁ nṛpateravadhyo vanyaḥ karīti śrutavānkumāraḥ
nirvartayiṣyanviśikhena kumbhe jaghāna nātyāyatakṛṣṭaśārṅgaḥ || 5-50
tam aapatanta.m nR^ipateH avadhyaH vanyaH kari iti shrutavaan kumaaraH
nirvartayiShyan vishikhena kumbhe jaghaana na ati aayata kR^iShTa shaar~NgaH
50. nR^ipateH= to king - to prince aja; vanyaH kari= wild, elephant; a+vadhyaH iti= not, killable, thus as; shrutavaan= having heard - learnt from scriptures; kumaaraH= prince aja; aa + patanta.m = coming, falling - rushing onwards; tam= him - that elephant; nirvartayiShyan= thinking to repel it; na ati aayata kR^iShTa shaar~NgaH = not, very, long, pulled, on a bow - bow not stretched much to dart much impact; vishikhena= with a sharp arrow; kumbhe jaghaana= on its head, struck.
The prince aja is well aware of the interdict learned from scriptures that a king should not kill a wild elephant, then just struck on the head of onrushing wild elephant with a sharp arrow from his horn-made bow without stretching the bowstring to any considerable length as he only wished to do nothing more but to repel the animal. [5-50]
स विद्धमात्रः किल नागरूपमुत्सृज्य तद्विस्मितसैन्यदृष्टः|
स्फुरत्प्रभामण्डलमध्यवर्ति कान्तं वपुर्व्योमचरः प्रपेदे॥ ५-५१
sa viddhamātraḥ kila nāgarūpamutsṛjya tadvismitasainyadṛṣṭaḥ
sphuratprabhāmaṇḍalamadhyavarti kāntaṁ vapurvyomacaraḥ prapede || 5-51
sa viddhamaatraH kila naagaruupamutsR^ijya tadvismitasainyadR^iShTaH |
sphuratprabhaamaNDalamadhyavarti kaanta.n vapurvyomacaraH prapede || 5-51
sa viddhan maatraH kila naagan ruupam utsR^ijya tat vismita sainya dR^iShTaH
sphurat prabhaa maNDala madhya varti kaanta.m vapuH vyoma caram prapede
51. saH= he, elephant; viddhan maatraH= being struck, just by; kila= for a fact, it is said; naagan ruupam utsR^ijya= elephant's, form, on discarding; tat= by that - episode; vismita sainya= astonished, by army; dR^iShTaH= one who is seen - seeing elephant turned into an angle; sphurat prabhaa maNDala madhya= bright, halo of light, in its midst; varti= one who abiding in that halo; kaanta.m= most desirable; vapuH= body; vyoma caram= of sky, moving beings - of celestials; prapede= he obtained.
No sooner that bolt struck the elephant, they say, than that elephant quitted its pachydermatous physique, assumed an exquisite form of a celestial and stood in the sky with a bright halo around him, while whole of the army of aja gazed on that wonderful spectacle with astonishment. [5-51]
अथ प्रभावोपनतैः कुमारं कल्पद्रुमोत्थैरवकीर्य पुष्पैः|
उवाच वाग्मी दशनप्रभाभिः संवर्धितोरःस्थलतारहारः॥ ५-५२
atha prabhāvopanataiḥ kumāraṁ kalpadrumotthairavakīrya puṣpaiḥ
uvāca vāgmī daśanaprabhābhiḥ saṁvardhitoraḥsthalatārahāraḥ || 5-52
atha prabhaavopanataiH kumaara.n kalpadrumotthairavakiirya puShpaiH |
uvaaca vaagmii dashanaprabhaabhiH sa.nvardhitoraHsthalataarahaaraH || 5-52
atha prabhaava upanataiH kumaara.m kalpa druma utthaiH avakiirya puShpaiH
uvaaca vaagmii dashana prabhaabhiH sa.mvardhita uraHsthala taara haaraH
52. atha= then; prabhaava upanataiH= by [his] supernatural power; kalpa druma utthaiH= on kalpa, tree, came up - grown on; puShpaiH= with flowers; kumaara.m avakiirya= on young man - prince aja, on showering; dashana prabhaabhiH= with teeth's, sparkle; sa.mvardhita= enhanced; uraH sthala= on chest, place of; taaraa= pure, flawless - pearls; haaraH= with such a pendant; vaagmii= eloquent one; uvaaca= said.
Then, showering divine flowers fetched from heavenly trees by his supernatural powers on the young prince aja, that veracious celestial spoke this way while the brilliance of the necklace of pure pearls hanging on his chest is brightening, and while the occasional sparkle of his teeth is glimmering. [5-52]
अवेहि गन्धर्वपतेस्तनूजं प्रियंवदं मां प्रियदर्शनस्य॥ ५-५३
avehi gandharvapatestanūjaṁ priyaṁvadaṁ māṁ priyadarśanasya || 5-53
mata~Nga shaapaat avalepa muulaat avaaptavaan asmi mata~Ngajatvam avehi
gandharva pateH tanuuja.m priya.mvada.m maa.m priyadarshanasya
53. avalepa= avalepastu garve - vishva= pride, arrogance; muulaat= owing to it; mata~Nga shaapaat= sage matanga, by his curse; mata~Ngajatvam= elephant-hood; avaaptavaan asmi = I got; maa.m= me; priyadarshanasya= of priyadarshana; gandharva pateH= a gandharva king's; tanuuja.m= as son; priya.mvada.m avehi= as priyamvada, you may know.
"You may know me as a gandharva called priyamvada, the son of a king of gandharva-s called priyadarshana... I came to be transformed into an elephant in consequence of the curse of sage matanga, of course, incurred by my own arrogance…" so the celestial started to speak to prince aja. [5-53]
स चानुनीतः प्रणतेन पश्चान्मया महर्षिर्मृदुतामगच्छत्|
उष्णत्वमग्न्यातपसंप्रयोगाच्छैत्यं हि यत्सा प्रकृतिर्जलस्य॥ ५-५४
sa cānunītaḥ praṇatena paścānmayā maharṣirmṛdutāmagacchat
uṣṇatvamagnyātapasaṁprayogācchaityaṁ hi yatsā prakṛtirjalasya || 5-54
saH ca anuniitaH praNatena pashcaat mayaa maharShiH mR^idutaam agacChat uShNatvam agneH aatapa sa.mprayogaat shaitya.m hi yat saa prakR^itiH jalasya
54. saH maharShiH ca= he, great sage, also; praNatena mayaa anuniitaH= by prostrating, by me, one who is importuning; pashcaat mR^idutaam agacChat= later, softness, he came upon - relented - relax one's severity, become less stern; tathhaa hi = it is like that, indeed; jalasya uShNatvam= water's, humidity; agneH aatapa sa.m+ prayogaat = of fire, of solar heat [bhavati= it will be]; shaitya.m= coolness; iti yat= that which, is there; tat saa prakR^itiH= that is, its, nature.
"But, when I prostrated before his feet and importuned that great sage matanga relented to modify the curse as above… for the heat of water is owing to its contact with either fire or solar heat… what is coolness is but the natural property of water… isn't it... [5-54]
इक्ष्वाकुवंशप्रभवो यदा ते भेत्स्यत्यजः कुम्भमयोमुखेन|
संयोक्ष्यसे स्वेन वपुर्महिम्ना तदेत्यवोचत्स तपोनिधिर्माम्॥ ५-५५
ikṣvākuvaṁśaprabhavo yadā te bhetsyatyajaḥ kumbhamayomukhena
saṁyokṣyase svena vapurmahimnā tadetyavocatsa taponidhirmām || 5-55
ikShvaaku va.msha prabhavaH yadaa te bhetsyati ajaH kumbham ayaH mukhena sa.myokShyase svena vapuH mahimnaa tadaa iti avocat sa tapaH nidhiH maam
55. ikShvaaku va.msha prabhavaH ajaH= in ikshvAku, lineage, born, aja; yadaa= when; te kumbham = your, temple - of elephant's; ayaH mukhena= iron, at face - iron headed arrow; bhetsyati = will tear off; tadaa= then; svena vapuH= with your own, body; mahimnaa= by supernatural power; punaH= again; sa.myokShyase= you will be added - you will regain; iti= so; saH tapaH nidhiH= that, ascetic, treasure of; maam avocat= to me, he said.
"'When aja, the scion of ikshvAku dynasty, will cleave thy temporal sphere with his steel-headed arrow, then shalt thou be reinstated in thy magnificent form…' so said that great ascetic matanga to me... [5-55]
संमोचितः सत्त्ववता त्वयाहं शापाच्चिरप्रार्थितदर्शनेन|
प्रतिप्रियं चेद्भवतो न कुर्यां वृथा हि मे स्यात्स्वपदोपलब्धिः॥ ५-५६
saṁmocitaḥ sattvavatā tvayāhaṁ śāpācciraprārthitadarśanena
pratipriyaṁ cedbhavato na kuryāṁ vṛthā hi me syātsvapadopalabdhiḥ || 5-56
sa.mmocitaH sattvavataa tvayaa aha.m shaapaat cira praarthita darshanena
prati priya.m cet bhavataH na kuryaa.m vR^ithaa hi me syaat sva pada upalabdhiH
56. cira praarthita darshanena= for a long-time, prayed, one who has a manifestation - one whose manifest presence is prayed for a long-time by the cursed, namely for aja; sattvavataa= one possessing power; tvayaa aha.m shaapaat sa.mmocitaH= by you, I am, from curse, released; bhavataH = to you; prati priya.m= an agreeable return; na kuryaa.m cet= not, I am going to do, if - if I am requiting it; me sva pada upalabdhiH= my, own, status, getting it; vR^ithaa syaat hi= waste, it ill be, indeed..
"I have been rescued from the curse by you who are powerful and the sight of whom had long been earnestly looked for by me. If I do you no good in return then the regaining of my own position is certainly to no purpose.... [5-56]
संमोहनं नाम सखे ममास्त्रं प्रयोगसंहारविभक्तमन्त्रम्|
गान्धर्वमादत्स्व यतः प्रयोक्तुर्न चारिहिंसा विजयश्च हस्ते॥ ५-५७
saṁmohanaṁ nāma sakhe mamāstraṁ prayogasaṁhāravibhaktamantram
gāndharvamādatsva yataḥ prayokturna cārihiṁsā vijayaśca haste || 5-57
sa.mmohana.m naama hè sakhe mama astra.m prayoga sa.mhaara vibhakta mantram gaandharvam aadatsva yataH prayoktuH na ca ari hi.msaa vijayaH ca haste
57. hè sakhe= oh, friend; prayoga= for launching; sa.mhaara= for forestalling; vibhakta= separate; mantram= having incantations; gaandharvam= presided by gandharva deity; sa.mmohana.m naama= sammohana, known as; mama astra.m= my, missile; aadatsva= you receive; yataH= whereby; prayoktuH= for the one who is launching it; ari hi.msaa= enemy's, torture - destruction of enemies; na ca= not, also; [bhavati= will be there]; vijayaH ca haste= victory, also, in hand; [bhaviSyati= will be there.][
"Accept, therefore, oh, friend, this missile of mine called sammohana-astra, which has separate incantations for launching or stalling; which has a gandharva for its presiding deity, and with which the person launching it has victory within his grasp without destroying his enemies. [5-57]
अलं ह्रिया मां प्रति यन्मुहूर्तं दयापरोऽभूः प्रहरन्नपि त्वम्|
तस्मादुपच्छन्दयति प्रयोज्यं मयि त्वया न प्रतिषेधरौक्ष्यम्॥ ५-५८
alaṁ hriyā māṁ prati yanmuhūrtaṁ dayāparo'bhūḥ praharannapi tvam
tasmādupacchandayati prayojyaṁ mayi tvayā na pratiṣedharaukṣyam || 5-58
ala.m hriyaa maa.m prati yat muhuurta.m dayaa paraH abhuuH praharan api
tvam tasmaat upacChandayati prayojya.m mayi tvayaa na pratiShedha raukShyam
58. maa.m prati hriyaa ala.m= me, towards, embarrassment, is enough; yat= whereby; maam praharan api = me, on striking, even though - while striking at elephant; tvam= you; muhuurta.m= for a moment; dayaaparaH abhuuH= full of compassion, you became; tasmaat; thereby; upacChandayati mayi= one who is entreating, on me; tvayaa= by you; pratiShedha raukShyam= a refusal, of roughness; na prayojya.m= not, to be done.
"Enough is your embarrassment for striking me with your arrow, because you were full of compassion, at least for a moment, when you were hitting me. Therefore, let no roughness of a refusal be given to me by you inasmuch as I am making an entreaty... [5-58]
तथेत्युपस्पृश्य पयः पवित्रं सोमोद्भवायाः सरितो नृसोमः|
उदङ्मुखः सोऽस्त्रविदस्त्रमन्त्रं जग्राह तस्मान्निगृहीतशापात्॥ ५-५९
tathetyupaspṛśya payaḥ pavitraṁ somodbhavāyāḥ sarito nṛsomaḥ
udaṅmukhaḥ so'stravidastramantraṁ jagrāha tasmānnigṛhītaśāpāt || 5-59
tathetyupaspR^ishya payaH pavitra.n somodbhavaayaaH sarito nR^isomaH |
uda~NmukhaH so.astravidastramantra.n jagraaha tasmaannigR^ihiitashaapaat || 5-59
tathaa iti upaspR^ishya payaH pavitra.m soma udbhavaayaaH sarito nR^i somaH uda~N mukhaH saH astra vit astra mantra.m jagraaha tasmaat nigR^ihiita shaapaat
59. nR^i + somaH= king, moonlike - moonlike king among kings; astra vit= missiles, knower of; saH= he that aja; tathaa iti= so be it - be it as desired, saying so; soma udbhavaayaaH saritaH = River narmada, so called because a channel was opened to it by a king of Lunar dynasty, or it may be somaH= amR^itam; udbhavati asyaaH - river with nectarine flow; pavitra.m payaH= auspicious, water; upaspR^ishya= having touched; uda~N mukhaH san= to north, facing, he is; nigR^ihiita shaapaat= one from whom the baneful effect of the curse is removed - from celestial; tasmaat= from him; astra mantra.m jagraaha= missile's incantation, received.
Then aja, the moon-like prince who is already most proficient in weapons saying 'be it as desired…' hallowed his mouth by sipping the holy water of soma-sprung river, namely River narmada, and with his face turned towards north received the initiation into the use of that sammohana-astra, the magic missile from that gandharva who is presently liberated from the curse. [5-59]
एवं तयोरध्वनि दैवयोगादासेदुषोः सख्यमचिन्त्यहेतु|
एको ययौ चैत्ररथप्रदेशान्सौराज्यरम्यानपरो विदर्भान्॥ ५-६०
evaṁ tayoradhvani daivayogādāseduṣoḥ sakhyamacintyahetu
eko yayau caitrarathapradeśānsaurājyaramyānaparo vidarbhān || 5-60
eva.m tayoH adhvani daiva yogaat aaseduShoH sakhyam acintya hetu ekaH
yayau caitraratha pradeshaan sauraajya ramyaan aparaH vidarbhaan
60. eva.m= this way; adhvani= on path; daiva yogaat= providentially; acintya hetu= not premeditated, origin; sakhyam aaseduShoH= friendship, has happened; tayoH= of two of them; ekaH= one; caitraratha pradeshaan= to chaitraratha, place of - heavens where kubera's pleasure gardens called chaitraratha are there; yayau= went to; aparaH= another one; sauraajya ramyaan= su raajaanaH teSaam bhaavaH saurajyam, tena ramyaan= one which has good kings, so a pleasant and well governed city; vidarbhaan= to vidarbha; yayau= went to.
Of those two, who had come together providentially and formed a friendship without a preconceived object, one went to the regions of chaitraratha, the celestial gardens of kubera, and the other proceeded to the country of vidarbha which is delightful on account of its being well-governed. [5-60]
This name vi darbha is supposed to have been given to the country because darbha grass does not grow there - vi darbha = without, darbha on account of a curse by a sage. The modern beraar lay to the north of kuntala, extending from the banks of Krishna to about the banks of narmada. kuNDinapura which was also called vidarbha was its capital. It was at one time divided into two parts - the northern and the southern. amaraavati was the capital of northern and pratiSThaana that of the southern division. - KMJ
तं तस्थिवांसं नगरोपकण्ठे तदागमारूढगुरुप्रहर्षः|
प्रत्युज्जगाम क्रथकैशिकेन्द्रश्चन्द्रं प्रवृद्धोर्मिरिवोर्मिमाली॥ ५-६१
taṁ tasthivāṁsaṁ nagaropakaṇṭhe tadāgamārūḍhagurupraharṣaḥ
pratyujjagāma krathakaiśikendraścandraṁ pravṛddhormirivormimālī || 5-61
ta.m tasthivaa.msa.m nagara upakaNThe tat aagama aruuDha guru praharShaH pratyujjagaama kratha kaishika indraH candra.m pravR^iddha uurmiH iva uurmi maalii
61. nagara upakaNThe= city's, at neck - at the neck of city, at the outskirts; tasthivaa.msa.m= one who is staying, camping - aja; ta.m= him, aja; tat aagama= his, on arriving; aruuDha= utpnna= caused by his arrival; guru praharShaH= with high, ecstasy; kratha kaishika indraH= kratha kaishika - vidarbha, lord of; pravR^iddha uurmiH= having heightened, waves; uurmi maalii= uiurmiNaam maalaa asya astiiti - one having a [fig.] garland of waves; candra.m iva= towards moon, as with; pratyujjagaama [prati ut jagaama]= went forth.
On hearing the news of aja's arrival the king of vidarbha being filled with great delight went forth to receive him who had halted on the outskirts of the city, as with a billowy ocean welcomes the moon. [5-61]
प्रवेश्य चैनं पुनरग्रयायी नीचैस्तथोपाचरदर्पितश्रीः|
मेने यथा तत्र जनः समेतो वैदर्भमागन्तुमजं गृहेशम्॥ ५-६२
praveśya cainaṁ punaragrayāyī nīcaistathopācaradarpitaśrīḥ
mene yathā tatra janaḥ sameto vaidarbhamāgantumajaṁ gṛheśam || 5-62
praveshya ca ena.m puram agra yaayii niicaiH tathaa upaacarat arpita shriiH
mene yathaa tatra janaH sametaH vaidarbham aagantum aja.m gR^iha iisham
62. saH= that bhoja, king of vidarbha; ena.m= him, this aja; agra yaayii= while in front going - bhoja going in front of aja; niicaiH= lowly, humbly; puram praveshya ca= city, entered, also; arpita shriiH = whose wealth is submitted to aja, by bhoja; tathaa upaacarat= like that, waited upon aja; yathaa= as to how; tatra= there, in that city; sametaH janaH = along with, one and all; vaidarbham = at vidarbha's king; aagantum= as a new comer; aja.m= at aja; gR^iha iisham= house, lord of; mene= they deemed.
King bhoja of vidarbha humbly walked ahead and entered prince aja into city and submitted whatever wealth he has to the prince. And the lord of vidarbha waited upon that prince so respectfully that all the people assembled there thought prince aja to be the master, i.e., the host; and the king of vidarbha the guest who just arrived there. [5-62]
तस्याधिकारपुरुषैः प्रणतैः प्रदिष्टां
रम्यां रघुप्रतिनिधिः स नवोपकार्यां
बाल्यात्परामिव दशां मदनोऽध्युवास॥ ५-६३
tasyādhikārapuruṣaiḥ praṇataiḥ pradiṣṭāṁ
ramyāṁ raghupratinidhiḥ sa navopakāryāṁ
bālyātparāmiva daśāṁ madano'dhyuvāsa || 5-63tasyaadhikaarapuruShaiH praNataiH pradiShTaa.n
tasya adhikaara puruShaiH praNataiH pradiShTaa.m praak dvaara vedi
viniveshita puurNa kumbhaam ramyaa.m raghu pratinidhiH
saH nava upakaaryaa.m baalyaat paraam iva dashaa.m madanaH adhyuvaasa
63. raghu pratinidhiH= raghu tulyaH= raghu's, image, replica of; saH= he that aja; praNataiH = those who are bowing down - respectful ones; tasya= his, Bhoja's; adhikaara puruShaiH = persons appointed on duty - officers; pradiShTaa.m= shown, by the officers - a guest house; in which; praak dvaara vedi= at eastern, entrance, on a platform; viniveshita= kept; puurNa kumbhaam = full, vessel - decorative welcome vessel; ramyaa.m= a beautiful one; nava upakaaryaa.m= in such a - new, guesthouse; madanaH= manmatha, Lovegod; baalyaat paraam dashaa.m= childhood, next, stage - youthfulness; iva= as with; adhyuvaasa= occupied.
When the respectful officers of king bhoja have conducted prince aja to a charming new guesthouse near whose eastern entrance decorative vessels filled with water and stuffed with leaves etc are placed on raised platform as a welcome sign, then prince aja who is almost a replica of emperor raghu, occupied that guesthouse as the lovegod manmatha would occupy the phase of youthfulness, the house of appetency, coming after childhood. [5-63]
This and the following verses up to 73 are in vasanta tilaka metre.
कन्याललाम कमनीयमजस्य लिप्सोः|
भावावबोधकलुषा दयितेव रात्रौ
निद्रा चिरेण नयनाभिमुखी बभूव॥ ५-६४
kanyālalāma kamanīyamajasya lipsoḥ|
bhāvāvabodhakaluṣā dayiteva rātrau
nidrā cireṇa nayanābhimukhī babhūva || 5-64
kanyaalalaama kamaniiyamajasya lipsoH|
bhaavaavabodhakaluShaa dayiteva raatrau
nidraa cireNa nayanaabhimukhii babhuuva || 5-64
tatra svaya.m vara samaahR^ita raaja loka.m kanyaa lalaama kamaniiyam ajasya lipsoH bhaava avabodha kaluShaa dayitaa iva raatrau nidraa cireNa nayana abhimukhii babhuuva
64. tatra= there - in that palace; svaya.m vara= for self-selection, of bridegroom - by the bride; samaahR^ita= assembled; raaja loka.m= [which palace has] kings, a host of; and these hosts of kings have come for a damsel, who is; kamaniiyam= highly desired; kanyaa lalaama= gem of a damsel; therefore; lipsoH= labhum icChuH lipsuH= one who is desirous of gaining her; ajasya= of such aja; bhaava= propensity of mind - of her husband; avabodha= in knowing; kaluShaa= troubled, uncertain - a woman unable to divine the thoughts of her husband; dayitaa= a beloved wife; iva= as with; raatrau= in night; nidraa= sleep; cireNa= after a long time; nayana abhimukhii= eyes, towards; babhuuva= [sleep] became.
In that unaccustomed palace-guesthouse the sleep, like a woman unable to divine the sentiments of her husband comes late to bedchamber, came at a late hour of that night upon the eyes of aja which eyes are eagerly on the qui vive to gain the captivating gem of a damsel veering her away from a host of kings assembled in that city for her self-selecting bridegroom. [5-64]
सूतात्मजाः सवयसः प्रथितप्रबोधं
प्राबोधयन्नुषसि वाग्भिरुदारवाचः॥ ५-६५
sūtātmajāḥ savayasaḥ prathitaprabodhaṁ
prābodhayannuṣasi vāgbhirudāravācaḥ || 5-65ta.n karNabhuuShaNanipiiDitapiivaraa.nsa.n
ta.m karNa bhuuShaNa nipiiDita piivaraa.msa.m shayya uttara cChada
vimarda kR^isha a~Nga raagam suuta aatmajaaH savayasaH prathita
prabodha.m praabodhayan uShasi vaagbhiH udaara vaacaH
65. karNa bhuuShaNa= by ear, ornaments; nipiiDita= brushed; piivaraa.msa.m= mighty shoulders' tops; shayya uttaracChada= on cot, spread - bed sheet; vimarda= by its [bed sheet's] rubbing; kR^isha a~Nga raagam= reduced, body's, unguent; prathita prabodha.m= well-known, waking up - whose habit of quick natural waking up with the advent of uShas, early morning, though clearly known to them - they woke him up according to the protocol; ta.m= him, aja; sa vayasaH= of equal age; udaara vaacaH= who has pleasant, speech; suuta aatmajaaH= suuta's, sons - eulogisers; vaagbhiH= with panegyric songs; uShasi= in morning; praabodhayan= woke him [aja] up.
Though his habit of quick natural waking up with the advent of uShas, early morning, is well known to them, the sons of bards that are of equal age with aja and that have eloquence of speech have conventionally awakened the youth, prince aja, with their panegyric songs on the next dawn with these encomiums, at which wake up the equable personality of aja looked a little out of gear like his ear-ornaments indenting his muscular shoulders, and his bodily scents have been rubbed off by bedsheets, because the felon called restiveness has made him to roll on bed with a wide-eyed-appetency of a suitor during last night indicating his ardency for princess indumati. [5-65]
रात्रिर्गता मतिमतां वर मुञ्च शय्यां
धात्रा द्विधैव ननु धूर्जगतो विभक्ता|
तामेकतस्तव बिभर्ति गुरुर्विनिद्र-
स्तस्या भवानपरधुर्यपदावलम्बी॥ ५-६६
rātrirgatā matimatāṁ vara muñca śayyāṁ
dhātrā dvidhaiva nanu dhūrjagato vibhaktā
tāmekatastava bibharti gururvinidra-
stasyā bhavānaparadhuryapadāvalambī || 5-66
raatrirgataa matimataa.n vara mu~nca shayyaa.n
dhaatraa dvidhaiva nanu dhuurjagato vibhaktaa |
taamekatastava bibharti gururvinidra-
stasyaa bhavaanaparadhuryapadaavalambii || 5-66
raatriH gataa matimataa.m vara mu~nca shayyaa.m dhaatraa dvidhaa iva nanu dhuuH jagataH vibhaktaa taam ekataH tava bibharti guruH vinidraH tasyaa bhavaan apara dhurya pada avalambii
66. matimataa.m vara= oh, best one among the intelligent; raatriH gataa= night, passed away; shayyaa.m mu~nca= bed, you leave off; dhaatraa= by creator; jagataH dhuuH= world's, burdensome yoke; dvidhaa iva vibhaktaa nanu= into two parts, as it were, divided, isn't it; taam [dhuram]= that, burden; ekataH= on one side; tava guruH= your, father; vi+nidraH san= without, sleep - vigilantly; bibharti= he is carrying out; tasyaa= to that burden; bhavaan= you; apara dhurya pada avalambii= another, weight's, end, carrier - you have to carry it on the other end.
"Oh, best one among the talented youth, night has passed away; leave your bed; the burdensome yoke of the world has been apportioned just into twain by the creator himself, isn't it; your vigilant father bears it at one extremity and you are supposed to be the supporter of the other extremity..." Thus the bards started to sing to awake the prince aja. [5-66]
पर्युत्सुकत्वमबला निशि खण्डितेव|
लक्ष्मीर्विनोदयति येन दिगन्तलम्बी
सोऽपि त्वदाननरुचिं विजहाति चन्द्रः॥ ५-६७
paryutsukatvamabalā niśi khaṇḍiteva
lakṣmīrvinodayati yena digantalambī
so'pi tvadānanaruciṁ vijahāti candraḥ || 5-67
paryutsukatvamabalaa nishi khaNDiteva |
lakShmiirvinodayati yena digantalambii
so.api tvadaananaruci.n vijahaati candraH || 5-67
nidraa vashena bhavataa api anavekShamaaNaa paryutsukatvam [gataa] abalaa nishi khaNDitaa iva lakShmiiH vinodayati yena diganta lambii saH api tvat aanana ruci.m vijahaati candraH
67. nidraa vashena= by sleep's, influence; bhavataa= in you; paryutsukatvam [gataa] api= interestedness, [she got,] even though -- though she is interested in you, but finding you under the spell of sleep; nishi= during nights; khaNDitaa abalaa iva= neglected, woman, like - like a khaNDita naayika - forsaken heroine; lakShmiiH= goddess of splendour; an + avekShamaaNaa= not, being seen - offended lady; yena= with whom - with which moon; [paryutsukatvam= pari + utsukatvam ] vinodayati= vi + nodayati= she that Lady Spendour [whose pain from separation from her lover - viraha vedana] who is getting rid of her night time romantic pains [of course, NOT rheumatic pains] by dallying with moon in nights; but now that moon too; dik anta lambii= at quarter's, end, dangling - that moon is now dangling in west ready to vanish; saH api candraH = he that, even, moon - even that moon too; tvat aanana ruci.m vijahaati= your, face's, splendour, giving up.
"lakshmi, the Lady Splendour, diverting herself from you during night like a heroine offended by her hero had been dallying with the moon during night, because she found you to be under the influence of another enchantress called Lady Sleep … seeing whose face that is analogous to your face insofar as pleasance is concerned that lakshmi, Lady Splendour, has dallied with him, that moon dangling in the extreme western horizon is now loosing his facial pleasance gradually as dawn is clipping on that face, and that fellow called moon discarding Lady Splendour is now flirting with the lady called Western-Horizon - paschima-dik-angana… hence, oh prince… wake up to re-invite that lakshmi, the Lady Splendour, who by now has become - ananyagatika - lady-to flit-nowhere… [5-67]
The moon, which resembles your face, now resting on the extremity of the western horizon, is gradually giving up his splendour to it; the goddess of beauty, lakshmi, finding you under the influence of sleep, is diverting herself at night by looking at the moon, even unmindful of her longing for you, like a woman offended by the neglect of her husband. - KMJ
The moon, in whom Lakshrmi, disregarding, like a jealous woman at night, her very yearning after thee ( that art ) under the sway of Sleep, finds solace—he too, sliding down to the ( western ) horizon ( furthest limit of space ) parts with the beauty of thy face. - Nandargikar.
Here lakshmi is not to be confounded with goddess lakshmi, but now she is the poetic heroine of splendour, prosperity, felicity etc. Evidently there is nothing unusual to explain this much, but a lot of it needs more explaining. Every stanza is like this. This is the craft of kAlidAsa.
She is generally represented by Indian poets as a woman always requiring some support. Generally they assign three supports, rather places of resort for lakshmi, the goddess of splendour - 1. candra 2. aravinda 3. raaja vadannadayoH - the moon, the lotus, and the most charming face of princes or kings - like that of aja in the present case. The bards are imploring aja to wake up and give shelter to, or rather take up the goddess of splendour who hitherto diverted herself by resorting to the moon, in the night time. Now that it morning and the moon has gone down the western horizon, lakshmi has none to support her. She comes to aja as the best and most eligible spot but finding him in the embraces, as it were, of sleep [personified as a female], lakshmi is offended. KMJ
तद्वल्गुना युगपदुन्मिषितेन तावत्-
सद्यः परस्परतुलामधिरोहतां द्वे|
श्चक्षुस्तव प्रचलितभ्रमरं च पद्मम्॥ ५-६८
tadvalgunā yugapadunmiṣitena tāvat-
sadyaḥ parasparatulāmadhirohatāṁ dve
ścakṣustava pracalitabhramaraṁ ca padmam || 5-68
tadvalgunaa yugapadunmiShitena taavat-
sadyaH parasparatulaamadhirohataa.n dve |
shcakShustava pracalitabhramara.n ca padmam || 5-68
tat valgunaa yugapat unmiShitena taavat sadyaH paraspara tulaam adhirohataa.m dve praspandamaana paruSha itara taaram antaH cakShuH tava pracalita bhramara.m ca padmam
68. tat= therefore - by accepting the goddess of splendour; valgunaa= charming, attractive; yugapat = simultaneously; unmiShitena= by unfolding; sadyaH= just now; dve api= two, even - both of them - eyes and lotus; paraspara tulaam= each other, in balance - equality, similarity; adhirohataa.m= let them assume - let them get; antaH= inside; praspandamaana= fluttering; paruSha itara taaram= harsh, other than, having pupil - eyes having black pupils - like honeybees - which are not harsh, hence lovable eyes, which manifest fondness; tava cakShuH= your, eye; antaH pracalita bhramara.m ca padmam= inside, flustering, with a bee, lotus, also.
"Let, therefore, both of them, by the unfolding simultaneously obtain reciprocal equality - your eye with its tremulous pupil fluttering within it, and the lotus with a black bee flustering in its calyx... [5-68]
Let therefore the two obtain at once mutual similitude by their sweet simultaneous opening—the two, namely, your eye with the pupil, far from rough, rolling about within, and the lotus with a black bee moving inside. - N
Let your lotusy eyes bloom with the bloom of lotuses at this dawn... these two are already similar, yet let them get more similitude in blooming process that too simultaneously with the advent of sun- is the idea
वृन्ताच्छ्लथं हरति पुष्पमनोकहानां
स्वाभाविकं परगुणेन विभातवायुः
सौरभ्यमीप्सुरिव ते मुखमारुतस्य॥ ५-६९
vṛntācchlathaṁ harati puṣpamanokahānāṁ
svābhāvikaṁ paraguṇena vibhātavāyuḥ
saurabhyamīpsuriva te mukhamārutasya || 5-69
vR^intaacChlatha.n harati puShpamanokahaanaa.n
sa.nsR^ijyate sarasijairaruNaa.nshubhinnaiH |
svaabhaavika.n paraguNena vibhaatavaayuH
saurabhyamiipsuriva te mukhamaarutasya || 5-69
vR^intaat shlatha.m harati puShpam anoka haanaa.m sa.msR^ijyate sarasi jaiH aruNa a.mshu bhinnaiH svaabhaavika.m para guNena vibhaata vaayuH saurabhyam iipsuH iva te mukha maarutasya
69. vibhaata vaayuH= morning time, breeze; svaabhaavika.m= natural - fragrance; te= your; mukha maarutasya saurabhyam = your face's, breeze's, fragrance - fragrance of your breath's breeze; para guNena= by other, property - by borrowed property; iipsuH iva= anxious to obtain, as if; anoka haanaa.m= of trees; shlatha.m puShpam= loosened, flowers; vR^intaat harati= from the stem - from the stalks, [air is] taking away, collecting; aruNa a.mshu bhinnaiH= by sun's, rays, unfolded; sarasi jaiH= lake, born - lotuses; sa.msR^ijyate= [morning breeze is] mixing up.
"Though it not an intrinsic feature, the morning breeze in trying to achieve a similitude with the naturally fragrant breath of yours, at least with some borrowed properties… in doing so, it is collecting flowers half-loosened from trees and swirling on the young lotuses just bloomed per kindness of day-maker only to daub a little of their fragrance… but all in vain… hence, oh, prince, please get up to insinuate this morning breeze with the natural aroma around yourself… [5-69]
If withered flowers are falling, lotuses are blooming it must be dawn - so, please get up - is the idea.
ताम्रोदरेषु पतितं तरुपल्लवेषु
लीलास्मितं सदशनार्चिरिव त्वदीयम्॥ ५-७०
tāmrodareṣu patitaṁ tarupallaveṣu
līlāsmitaṁ sadaśanārciriva tvadīyam || 5-70taamrodareShu patita.n tarupallaveShu
taamra udareShu patita.m druma pallaveShu nirdhauta haara gulikaa vishada.m hima ambhaH abhaati labdha para bhaagatayaa adhara oShThe liilaa smita.m sa dashana arciH iva tvadiiyam
70. taamra udareShu=reddish, in stomach - in middle; druma pallaveShu= of trees, on tender leaves; patita.m= fallen; nirdhauta haara gulikaa= thoroughly, cleansed, necklace's, spherical objects - so pearls; vishada.m= pure; hima ambhaH= snow's, water - dew drops; labdha= one that account they have acquired; para bhaagatayaa= magnificence drawn from other magnificent object - guNotkaSha; adhara oShThe= lower, lip; tvadiiyam= your; sa dashana arciH= with, teeth's, lustre; liilaa smita.m iva= sportily, smiled, as if; abhaati= shining forth.
"Like the thoroughly cleansed pearls in a necklace the dewdrops are now stringing on the surfaces of tender coppery leaflets only to expropriate their ochreish magnificence onto their whitely white bodies, in which process they look like your pleasing smiles occasionally gleaming with the sparkle of your teeth radiating onto your lower lip… [5-70]
Morning, dewdrops, leaflets, pearls and you - all are smiley - so get up to join with all smiling objects around you.
यावत्प्रतापनिधिराक्रमते न भानु-
रह्नाय तावदरुणेन तमो निरस्तम्|
आयोधनाग्रसरतां त्वयि वीर याते
किं वा रिपूंस्तव गुरुः स्वयमुच्छिनत्ति॥ ५-७१
yāvatpratāpanidhirākramate na bhānu-
rahnāya tāvadaruṇena tamo nirastam
āyodhanāgrasaratāṁ tvayi vīra yāte
kiṁ vā ripūṁstava guruḥ svayamucchinatti || 5-71yaavatprataapanidhiraakramate na bhaanu-
yaavat prataapa nidhiH aakramate na bhaanuH ahnaaya taavat aruNena tamaH nirastam aayodhana agra sarataa.m tvayi viira yaate ki.m vaa ripuu.n tava guruH svayam ucChinatti
71. prataapa nidhiH= the depository of heat - sun; bhaanuH= sun; yaavat= no sooner than; na aakramate= not, going to invade - the sky; taavat= before that time; aruNena= by sun's charioteer aruNa - dawn; ahnaaya= instantly; tamaH nirastam= darkness, dispelled; viira= oh, valiant one; tvayi= you; aayodhaneSu= in combats; agra sarataa.m= leading position; yaate sati= obtained, while having; tava guruH= your, father; ripuu.n= enemies; svayam ucChinatti ki.m vaa = personally, eliminates, or what.
"Even before the rising of the repository of radiant heat, namely the sun, his charioteer aruNa is dispelling darkness with celerity… oh, thou brave warrior… will thy sire go on extirpating enemies even when thou hast taken the lead in the battles, or what - no, nowise… [5-71]
'When a solar nuncio like aruNa is dispelling darkness even before the actual sighting of the sun, you too can administer kingcraft for and on behalf of your father… is it necessary for your father to still bother about enemies when a valiant son like you is there? So, get up and get ready to win a suitable daughter-in-law for your sire… is the bhAva.
येषां विभाति तरुणारुणरागयोगा-
द्भिन्नाद्रिगैरिकतटा इव दन्तकोशाः॥ ५-७२
yeṣāṁ vibhāti taruṇāruṇarāgayogā-
dbhinnādrigairikataṭā iva dantakośāḥ || 5-72shayyaa.n jahatyubhayapakShaviniitanidraaH
shayyaa.m jahati ubhaya pakSha viniita nidraaH stambe ramaa mukhara
shR^i~Nkhala karShiNaH te yeShaa.m vibhaati taruNa aruNa
raaga yogaat bhinna adri gairika taTaa iva danta koshaaH
72. ubhaya pakSha= on both sides - on right and left - elephants rolling to right and then to left; viniita= vyapaniita= shaken off; nidraaH= their sleep; mukhara shR^i~Nkhala karShiNaH= with noise, chains, while dragging - straining chains with clanking; te= your; stambe ramaa= elephants fastened to posts; shayyaa.m jahati= beds, they are leaving; yeShaa.m= which elephants'; danta koshaaH= teeth, knoblike - tusks; taruNa aruNa raaga yogaat= with young, sun's, colour, by coming into contact - becoming a little reddish; bhinna adri gairika taTaa iva= [those tusks have] gored, mountain's, mineral-embedded, sides, as if; vibhaati= shining forth.
"Your elephants shaking off their sleep by lying on both their right and left sides are now leaving their beds by rapidly clanking and clanging their chains, while their whitish knobby tusks appear to have a rosy hue because of the rosy tint of morning sunrays is reflected on them, limning a picture as if they have gored the mountainsides containing rosy minerals just now... [5-72]
'Day started rosily… come on; you get up and participate in the rosy event of this day…'
दीर्घेष्वमी नियमिताः पटमण्डपेषु
निद्रां विहाय वनजाक्ष वनायुदेश्याः|
वक्त्रोष्मणा मलिनयन्ति पुरोगतानि
लेह्यानि सैन्धवशिलाशकलानि वाहाः॥ ५-७३
dīrgheṣvamī niyamitāḥ paṭamaṇḍapeṣu
nidrāṁ vihāya vanajākṣa vanāyudeśyāḥ
vaktroṣmaṇā malinayanti purogatāni
lehyāni saindhavaśilāśakalāni vāhāḥ || 5-73diirgheShvamii niyamitaaH paTamaNDapeShu
diirgheShu amii niyamitaaH paTa maNDapeShu nidraa.m vihaaya vanaja akSha vanaayu deshyaaH vaktra uShmaNaa malinayanti purogataani lehyaani saindhava shilaa shakalaani vaahaaH
73. hè vanajaakSha= oh, lotus-eyed one; diirgheShu paTa maNDapeShu= in long [spacious,] cloth, tents; niyamitaaH= sannadhaaH= fastened; vanaayu deshyaaH= of vanAyu country - horses from vanAyu province; amii vaahaaH= these, carriers - horses; nidraa.m vihaaya= sleep, on leaving off; lehyaani= a paste that is to be licked; purogataani= placed in front; saindhava shilaa shakalaani = rock salt, rocks, pieces of; vaktra uShmaNaa= by faces', heat - by respiration; malinayanti= they are soiling, blackening.
"Oh, lotus-eyed one, your horses brought from vanaayu province and haltered in spacious tents with cloth ceiling are now abandoning their sleep, and they are blackening the whitely white rock salt placed in their front for being licked, with the warm breath of their mouths - because those horses are very hot... [5-73]
A well bred horse does not sleep like a lousy lubber. He rolls on ground for a few moments this way and that and his sleep is gone. The advantage of giving salt to any animal is well known. In India we give saindhava lavaNam, rock salt, rich in potassium chloride to horses. Even today this is a rich substitute for ordinary salt for the hypertensive patients advised to go on 'low salt diet', provided they have potassium tolerant. Otherwise, in no time they have to take medicines for hyper K.
अयमपि च गिरं नस्त्वत्प्रबोधप्रयुक्ता-
मनुवदति शुकस्ते मञ्जुवाक्पञ्जरस्थः॥ ५-७४
ayamapi ca giraṁ nastvatprabodhaprayuktā-
manuvadati śukaste mañjuvākpañjarasthaḥ || 5-74bhavati viralabhaktirmlaanapuShpopahaaraH
bhavati virala bhaktiH mlaana puShpa upahaaraH sva kiraNa pariveSha
udbheda shuunyaaH pradiipaaH ayam api ca gira.m naH tvat prabodha prayuktaam
anuvadati shukaH te ma~nju vaak pa~njara sthaH
74. mlaana puShpa upahaaraH= withered, flowers, offering - flowers offered in worship have withered; virala bhaktiH= loosening, interweaving of flower garlands offered in worship; bhavati= they are becoming; pradiipaaH ca= very big lamps, also; sva kiraNa= one's own, by rays; pariveSha= surrounded - halo around the lighted wick; udbheda= by breakage - by loosing its brightness due to day light; shuunyaaH= devoid of - halo; bhavanti = they are becoming; api ca= further; ma~nju vaak= sweet, speaking; pa~njara sthaH= in cage, abiding; te ayam shukaH= your, this, parrot; tvat prabodha = in your, awakening; prayuktaam naH gira.m= employed, our, words - eulogies employed by us; anuvadati= it is parroting.
"The flower garlands offered in worship on the previous day have slackened with the slackening of flowers… the very big lamps of the night have lost their quivering halo impacted by sunrays… this your sweet-speaking parrot stationed in cage is parroting out the speech employed by us to awaken you..." The bards have said thus to awaken aja. [5-74]
Verses 74, 75 are in maalini vR^ittam.
इति विरचितवाग्भिर्बन्दिपुत्रैः कुमारः
सुरगज इव गाङ्गं सैकतं सुप्रतीकः॥ ५-७५
iti viracitavāgbhirbandiputraiḥ kumāraḥ
suragaja iva gāṅgaṁ saikataṁ supratīkaḥ || 5-75iti viracitavaagbhirbandiputraiH kumaaraH
iti viracita vaagbhiH vandi putraiH kumaaraH sapadi vigata nidraH talpam ujjhaa.m cakaara mada paTu vinadadbhiH bodhitaH raaja ha.msaiH sura gaja iva gaa~Nga.m saikata.m supratiikaH
75. iti= in this way; viracita vaagbhiH= with properly, worded - by bards; vandi putraiH= by bards', sons; kumaaraH= young man aja; sapadi= instantly; vigata nidraH= lost, his sleep; talpam= cot, bed; mada paTu vinadadbhiH = under excitement, noisily, those that are cackling; raaja ha.msaiH= by royal, swans; bodhitaH= awakened; as if he is awakened by swans; supratiikaH= supratiika elephant; sura gaja= celestial, elephant; gaa~Nga.m saikata.m iva = River Ganga's, sand beds, as with; ujjhaa.m cakaara= leaving, he did.
The prince, whose sleep is driven away by the young bards with pleasant worded songs in this strain, instantly left his bed just like the heavenly elephant supratiika who leaves the sandy bank of R. ganga when awakened from sleep by the sweet cracklings of royal swans in excitement. [5-75]
The metre of this verse is puSpitaagraa.
अथ विधिमवसाय्य शास्त्रदृष्टं
atha vidhimavasāyya śāstradṛṣṭaṁ
kṣitipasamājamagātsvayaṁvarastham || 5-76atha vidhimavasaayya shaastradR^iShTa.n
atha vidhim avasaayya shaastra dR^iShTa.m divasa mukha ucitam a~ncita akShi pakShmaa kushala viracita anukuula veshaH kShitipa samaajam agaat svaya.mvara stham
76. atha= afterwards; a~ncita akShi pakShmaa= beautiful, eyes', lashes - one who had beautiful eyelashes - aja; shaastra dR^iShTa.m= by scriptures, enjoined; divasa mukha ucitam= day, at the start of, befitting to - dawn time rites; vidhim= such rituals; avasaayya= having completed; kushala viracita= expertly, crafted; anukuula veshaH= befitting, dress; he clad himself; svaya.mvara stham= in the hall of self-selecting of bridegroom, available; kShitipa samaajam agaat= to kings', assembly, he came.
Finishing the early morning rites meet for the dawn of day as has been enjoined in scriptures, the prince aja with beautiful eyelashes donned a dress crafted in a suitable style by experts, and proceeded to the assembly hall where the kings have assembled for the ceremony of the swayamvara, self-selecting the bridegroom by princess indumati. [5-76]
इति कालिदास कृत रघुवंश महाकाव्ये पंचमः सर्गः
iti kālidāsa kṛta raghuvaṁśa mahākāvye paṁcamaḥ sargaḥ
|previous chapter 4||contents||Next: chapter 6|
|VNK Latha - Nov, 2003|
|Revised : Desiraju Hanumanta Rao - May 2010|
Krishnarao Mahadeva Joglekar, 1916 - KMJ, or Joglekar
Gopala Raghunath Nandargikar, 1897 GRN
pithy, terse sayings or foots of poem appearing in comment section - from The Story of Raghu's Line by Kalidasa; translated by P. De Lacy Johnston, Published by Adine House, London, 1902 - De Lacy or Lacy
upama is roughly said as metaphor, transferred epithet, or condensed simile, or expanded simile, or whatever, but not stabilised, as with atishayokti and utpreksha both made to fall under the category of a hyperbole.
u.mA o : upamAna - comparable object; or the object itself.
u.me oc : upameya - object compared.
sA.dha c: sAdhAraNa dharma: commonality in sharing attributes.
sA. vA cw: sAdharaNa vAcaka: coupula, conjunctional word
anu.dha uq : anugAmi dharma : underlying quality of factors.
bimba om, or O: object to be mirrored.
prati-bimba mo: reflected object with mirror symmetry, mirrored object.
shleSa innuendo: lexically mixing, imbibed in; better we use this innuendo= 2 a remark with a double meaning, usu. suggestive; till pundits object.
zeugma : a figure of speech using a verb or adjective with two nouns, to one of which it is strictly applicable while the word appropriate to the other is not used (e.g. with weeping eyes and [sc. grieving] hearts).
syllepsis : a figure of speech in which a word is applied to two others in different senses (e.g. caught the train and a bad cold) or to two others of which it grammatically suits one only (e.g. neither they nor it is working) - but not innuendo, or double meaning.
atishayokti - hybo: hyperbole.
utpreksha - mglq: magniloqui, gasconade.
Out of many mind-boggling Sanskrit poetics, upama is one, and only 23 of its shades are presented here as illustration. Please construe that hero is telling these se ntences to his heroine.
1] candra iva mukham manoj~nam = Like moon your face is heart-pleasing - upama alankAra.
2] candra iva mukham mukham iva candraH - That moon is like your face, and your face is like that moon - upameya upamA alankAra.
3] mukham iva mukham = face is face - ananvaya alankAra.
4] mukham iva candraH - moon is like your face - pratIpa alankAra
5] candram dR^iSTvA mukham smarAmi - on seeing I reminisce your face - smaraNa alankAra
6] mukham eva candraH - your face is moon alone - rUpaka alankAra
7] mukha candreNa tApaH shAmayati - on seeing moonlike face of yours, fervidity is lessening - pariNAma alankAra
8] kim idam mukham? uta aho! candraH - is this your face or that moon? - sandeha alankAra.
9] candra iti cakorAH tvat mukham anudhAvanti - thinking your face is moon songbirds are after it - bhrAntimat alankAra
10] candra iti cakorAH, kamala iti bhramarAH tvat mukhe ra~njanti - thinking your face to be moon, songbirds and bees [wish to take] delight in it.
11] camdro ayam, na mukham - this is moon, but not a face - apahnava
12] idam nUnam candraH - this is definitely the moon - utpreksha
13] candro ayam bhUpatiH - this king is the moon - atishayokti
14] mukhena candra kamale nirjite - moon or lotus is conquered by your face - tulya yogitA alankAra
15] nishi candraH tvat mukham ca hR^iSyati - night's moon delights your face - dIpaka alankAra
16] tvat mukha eva aham rajyAmi, candra eva cakoro rajyate - I take delight in your face, while songbirds take delight in that moon - prati vastu upama
17] divi candro yathA, bhuvi tathA tvat mukham bhAti - as to how the moon shines in the sky, thus your face shines forth on the earth - dR^iSTAnta alankAra
18] mukham candra shriyam bhibharti - your face is bearing the shine of that moon - nidarshana alankAra
19] niSkalankam mukham candrAt atiricyate - immaculate face of yours is surpassing that moon - vyatireka alankAra
20] tvat mukheva saha nishAsu candro hR^iSyati - along with your face, moon is also delightful in nights - saha ukti alankAra
21] mukham netra a.nka ruciram, smita jyostno upashobhitam - your face is delightful with eyes called its embellishments, and with moonshine like smiles - samAsa ukti alankAra
22] abjena tvat mukham tulyam hariNA hitasaktinA - your face vies with moon who has a deer in him, [or, your face vies with rising sun with lotus...] abhanga sabhanga shleSa alankAra
23] mukhasya puirataH candro niSprabhaH - before your face moon is loosing his shine a prastuta prashamsha.
desiraju hanumanta rao, August 09
desirajuhrao at yahoo.com