Dynasty of Emperor Raghu
|17 chapter -- 81 verses|
Kusha and Kumudvati are in due course blessed with a son whom they name Atithi. About the time that he has grown to manhood his father Kusha is killed in an encounter with a giant, whereupon his son, the young Atithi, is duly enthroned by his loyal subjects.
Notes and commentary of Kishanrao Madhavarao Joglekar on this 17th canto is made available here 670 KB pdf for further reading.
अतिथिन् नाम काकुत्स्थात्पुत्रन् प्राप कुमुद्वती।
पश्चिमाद्यामिनीयामात्प्रसादमिव चेतना॥ १७-१
atithin nāma kākutsthātputran prāpa kumudvatī |
paścimādyāminīyāmātprasādamiva cetanā|| 17-1
atithin nAma kAkutsthAtputran prApa kumudvatI |
pashchimAdyAminIyAmAtprasAdamiva chetanA|| 17-1
atithim nAma kAkutsthAt putram prApa kumudvatI pashchimAt yAminI yAmAt prasAdam iva chetanA
17-1. kumudvatI kAkutsthAt= lady Kumudvati, from Kusha; atithim nAma putran= Atithi, named, son; chetanA= ntellect; pashchimAt= from last; yAminI yAmAt= night's, quarter; prasAdam iva prApa= acquiring clearness, as with, she got.
Lady Kumudvati got a son named Atithi from king Kusha, just as the intellect acquires clearness from the last quarter of the night. [17-1]
स पितुः पितृमान्वंशन् मातुश्चानुपमद्युतिः।
अपुनात्सेवितेवोभौ मार्गावुत्तरदक्षिणौ॥ १७-२
sa pituḥ pitṛmānvaṁśan mātuścānupamadyutiḥ |
apunātsevitevobhau mārgāvuttaradakṣiṇau|| 17-2
sa pituH pitR^imAnva.nshan mAtushchAnupamadyutiH |
apunAtsevitevobhau mArgAvuttaradakShiNau|| 17-2
sa pituH pitR^imAm va.nsham mAtuH cha anupama dyutiH apunAt savita iva ubhau mArgau uttara dakShiNau
17-2. pitR^imAm anupama dyutiH= one having a good father, and one of nonpareil resplendence; saH= that Atithi som of Kusha; pituH mAtuH cha va.nsham= father's, mother's, as well, dynasty; savitA uttara dakShiNau ubhau mArgau iva= Sun, north, south, both, of his circuit paths, as with; apunAt= made to shine.
The prince Atithi of incomparable resplendence, and who had a good father, made the paternal as well as the maternal dynasty to shine, just as the brilliant sum does his northern and the southern courses. [17-2]
तमादौ कुलविद्यानामर्थमर्थविदान् वरः।
पश्चात्पार्थिवकन्यानान् पाणिमग्राहयत्पिता॥ १७-३
tamādau kulavidyānāmarthamarthavidān varaḥ |
paścātpārthivakanyānān pāṇimagrāhayatpitā|| 17-3
tamAdau kulavidyAnAmarthamarthavidAn varaH |
pashchAtpArthivakanyAnAn pANimagrAhayatpitA|| 17-3
tam Adau kula vidyAnAm artham artha-vidAm varaH pashchAt pArthiva kanyAnAm pANim agrAhayat pitA
17-3. artha-vidAm varaH pitA= meaningfulness of any science, or economics-experts, best one among them, such father Kusha; tam Adau kula vidyAnAm= him [Atithi], in dynastic, education - of kingcraft; artham agrAhayat= meaning, made to grasp; pashchAt pArthiva kanyAnAm pANim agrAhayat= later, kings', daughters', hand, made to grasp - married him.
The father Kusha who was the best among the learned first made his son Atithi to grasp the meaning of the sciences necessary for him as family lore - like anvIkShakI, trayI, vArtA, daNDanIti etc; thereafter made him grasp the hands of the daughters of kings in marriage. [17-3]
जात्यस्तेनाभिजातेन शूरः शौर्यवता कुशः।
अमन्यैतकमात्मानमनेकन् वशिना वशी॥ १७-४
jātyastenābhijātena śūraḥ śauryavatā kuśaḥ |
amanyaitakamātmānamanekan vaśinā vaśī|| 17-4
jAtyastenAbhijAtena shUraH shauryavatA kushaH |
amanyaitakamAtmAnamanekan vashinA vashI|| 17-4
jAtyaH tena abhijAtena shUraH shauryavatA kushaH amanyata ekam AtmAnam anekam vashinA vashI
17-4. jAtyaH shUraH vashI kushaH= noble, brave, self-controlled one, such Kusha; abhijAtena shauryavatA vashinA tena= noble, brave, self-controlled one, by him - by such son Atithi; ekam AtmAnam anekam amanyata = his one self, as many selves, he deemed.
The noble and brave and self-controlled Kusha considered his single self as more than one by being joined with that noble, brave, and self-restraining son, Atithi. [17-4]
स कुलोचितमिन्द्रस्य साहायकमुपेयिवान्।
जघान समरे दैत्यन् दुर्जयन् तेन चावधि॥ १७-५
sa kulocitamindrasya sāhāyakamupeyivān |
jaghāna samare daityan durjayan tena cāvadhi|| 17-5
sa kulochitamindrasya sAhAyakamupeyivAn |
jaghAna samare daityan durjayan tena chAvadhi|| 17-5
saH kula uchitam indrasya sAhAyakam upeyivAm jaghAna samare daityam durjayam tena cha avadhi
17-5. saH= king Kusha; kula-uchitam indrasya sAhAyakam upeyivAn= as per family-custom, as Indra's, hep [in wars], rendered; samare durjayam daityam jaghAna= in a combat, demon Durjaya, he killed; tena cha avadhi = by him [Durjaya], he is [Kusha] killed.
In conformity with the family-custom Kusha went to the help of Indra in a war against demons, in which killed a demon named Durjaya, and himself slain by that demon. [17-5]
तन् स्वसा नागराजस्य कुमुदस्य कुमुद्वती।
अन्वगात्कुमुदानन्दन् शशाङ्कमिव कौमुदी॥ १७-६
tan svasā nāgarājasya kumudasya kumudvatī |
anvagātkumudānandan śaśāṅkamiva kaumudī|| 17-6
tan svasA nAgarAjasya kumudasya kumudvatI |
anvagAtkumudAnandan shashA~Nkamiva kaumudI|| 17-6
tam svasA nAgarAjasya kumudasya kumudvatI anvagAt kumuda Anandam shashA~Nkam iva kaumudI
17-6. nAgarAjasya kumudasya svasA kumudvatI= nAga king, Kumuda, his sister, Kumudvati; kumuda Anandam= lotus-friendly, moon; or kuH muda - saiva AnandaH yasya saH - vigraham; kuH= earth, muda= its happiness, Anandam= is his own happiness - one whose delights in the delight of his subjects - the king; shashA~Nkam kaumudI iva= moonshine, as with; tam= him - Kusha; anvagAt= followed.
Kumudvati, the sister of the serpent-king Kumuda, followed Kusha who took great delight in keeping the world happy, just as moonshine follows the moon. [17-6]
द्वितीयापि सखी शच्याः पारिजातांशभागिनी॥ १७-७
tayordivaspaterāsīdekaḥ siṁhāsanārdhabhāk |
dvitīyāpi sakhī śacyāḥ pārijātāṁśabhāginī|| 17-7
tayoH divaH pateH AsIt ekaH si.nhAsana ardha bhAk dvitIyA api sakhI shachyAH pArijAta a.nsha bhAginI
17-7. tayoH ekaH= one of them two; divaH pateH si.nhAsana ardha bhAk AsIt = heaven's, lord's, throne, half, sharer, he became; dvitIyA api= second one, even; shachyAH pArijAta a.nsha bhAginI sakhI AsIt= of Shachi Devi, a portion of the Parij1itll tree, sharer, friend, she became.
Of the two, Kusha and Kumudvati, Kusha became the sharer of half throne of Indra, while the other, Kumudvati, became the friend and sharer of a portion of the pArijAta tree of Shachi Devi. [17-7]
तदात्मसंभवन् राज्ये मन्त्रिवृद्धाः समादधुः।
स्मरन्तः पश्चिमामाज्ञान् भर्तुः सङ्ग्रामयायिनः॥ १७-८
tadātmasaṁbhavan rājye mantrivṛddhāḥ samādadhuḥ |
smarantaḥ paścimāmājñān bhartuḥ saṅgrāmayāyinaḥ|| 17-8
tadAtmasa.nbhavan rAjye mantrivR^iddhAH samAdadhuH |
smarantaH pashchimAmAdnyAn bhartuH sa~NgrAmayAyinaH|| 17-8
tat Atma sa.nbhavam rAjye mantri vR^iddhAH samAdadhuH smarantaH pashchimAm Aj~nyAm bhartuH sa~NgrAma yAyinaH
17-8. sa~NgrAma yAyinaH bhartuH= to war, while going, of lord Kusha; pashchimAm Aj~nyAm smarantaH= later time, orders, keeping in view; mantri vR^iddhAH= ministers, aged ones; tat Atma sa.nbhavam rAjye samAdadhuH = his [Kusha's], own, son [Atithi], in kingdom, installed.
The aged ministers remembering the last injunction of their master Kusha at the time when he had decided upon going to battle installed his son Atithi on the throne. [17-8]
ते तस्य कल्पयामासुरभिषेकाय शिल्पिभिः।
विमानन् नवमुद्वेदि चतुःस्तम्भप्रतिष्ठितम्॥ १७-९
te tasya kalpayāmāsurabhiṣekāya śilpibhiḥ |
vimānan navamudvedi catuḥstambhapratiṣṭhitam|| 17-9
te tasya kalpayAmAsurabhiShekAya shilpibhiH |
vimAnan navamudvedi chatuHstambhapratiShThitam|| 17-9
te tasya kalpayAmAsuH abhiShekAya shilpibhiH vimAnam navam udvedi chatuH stambha pratiShThitam
17-9. te tasya abhiShekAya= they the minsiters, for his Aithi;s , anointment; shilpibhiH= with arisans; udvedi chatuH stambha pratiShThitam= on raised-platform, on four-pillars, constructed; navam vimAnam kalpayAmAsuH= new, pavilion, they gor erected.
Those aged ministers got a new pavilion erected on a raised platform supported by four pillars for the anointment ceremony of Atithi. [17-9]
तत्रैनन् हेमकुम्भेषु संभृतैस्तीर्थवारिभिः।
उपतस्थुः प्रकृतयो भद्रपीठोपवेशितम्॥ १७-१०
tatrainan hemakumbheṣu saṁbhṛtaistīrthavāribhiḥ |
upatasthuḥ prakṛtayo bhadrapīṭhopaveśitam|| 17-10
tatrainan hemakumbheShu sa.nbhR^itaistIrthavAribhiH |
upatasthuH prakR^itayo bhadrapIThopaveshitam|| 17-10
tatra enam hema kumbheShu sa.nbhR^itaiH tIrtha vAribhiH upatasthuH prakR^itayaH bhadra pITha upaveshitam
17-10. tatra = in that pavilion; bhadra pITha upaveshitam= on an auspicious, seat, sitting; enam= him - Atithi; hema kumbheShu sa.nbhR^itaiH tIrtha vAribhiH= in golden, pots, brought, with sacred, waters; prakR^itayaH upatasthuH= ministers, they neared him.
The officers of state having with them holy waters filled in golden-jars waited on him who was made to sit on the auspicious seat under the canopy of the pavilion. [17-10]
नदद्भिः स्निग्धगंभीरन् तूर्यैराहतपुष्करैः।
अन्वमीयत कल्याणन् तस्याविच्छिन्नसंतति॥ १७-११
nadadbhiḥ snigdhagaṁbhīran tūryairāhatapuṣkaraiḥ |
anvamīyata kalyāṇan tasyāvicchinnasaṁtati|| 17-11
nadadbhiH snigdhaga.nbhIran tUryairAhatapuShkaraiH |
anvamIyata kalyANan tasyAvichChinnasa.ntati|| 17-11
nadadbhiH snigdha ga.nbhIram tUryaiH Ahata puShkaraiH anvamIyata kalyANam tasya avichChinna sa.ntati
17-11. Ahata puShkaraiH= by beating on their both hemispheres = drums beaten on both sides; snigdha ga.nbhIram nadadbhiH tUryaiH= melodiously, with deep sound, that are trumpeted, by trumpets; tasya avichChinna sa.ntati kalyANam= his, unbroken, continuous, happiness; anvamIyata= is inferred.
The resounding trumpets and drums whose sides were struck and thus were making an agreeable and deep sound inferred his uninterrupted continuous propitiousness. [16-11]
ज्ञातिवृद्धैः प्रयुक्तान्स भेजे नीराजनाविधीन्॥ १७-१२
jñātivṛddhaiḥ prayuktānsa bheje nīrājanāvidhīn|| 17-12
dnyAtivR^iddhaiH prayuktAnsa bheje nIrAjanAvidhIn|| 17-12
dUrvA yava a~Nkura plakSha tvak abhinna puTa uttarAm j~nyAti vR^iddhaiH prayuktAn sa bheje nIrAjanA vidhIm
17-12. saH= he that Atithi; dUrvA= dUrva grass; yava a~Nkura= sprouts of barely-blades; plakSha tvak= bark of the Banyan tree; abhinna puTa= unopened buds of tender leaves - called pancha pallavA-s - five kinds of tender leaves; uttarAm= mainly consisting; j~nyAti vR^iddhaiH prayuktAn nIrAjanA vidhIm = by elderly scholars, used, in the rites connected with the lustration of arms;; bheje= he enjoyed.
Prince Atithi derived the full benefit of the ceremonies of lustration of arms whose main constituents are the dUrva grass, sprouts of barely-blades, bark of the Banyan tree and unopened buds of tender leaves which the elderly kinsmen have arranged. [17-12]
पुरोहितपुरोगास्तन् जिष्णुन् जैत्रैरथर्वभिः।
उपचक्रमिरे पूर्वमभिषेक्तुन् द्विजातयः॥ १७-१३
purohitapurogāstan jiṣṇun jaitrairatharvabhiḥ |
upacakramire pūrvamabhiṣektun dvijātayaḥ|| 17-13
purohitapurogAstan jiShNun jaitrairatharvabhiH |
upachakramire pUrvamabhiShektun dvijAtayaH|| 17-13
purohita purogAH tam jiShNum jaitraiH atharvabhiH upachakramire pUrvam abhiShektum dvijAtayaH
17-13. purohita purogAH dvijAtayaH= priests, keeping at helm, brAhmaNa-s; jiShNum tam= victorious, him - Atithi; jaitraiH atharvabhiH= victory endowing, with atharva-veda hymns; pUrvam abhiShektum upachakramire = firstly, to anoint, they started.
The Vedic-scholars keeping the family priests at the helm of affairs began first to anoint all-victorious Atithi, by reciting victory endowing hymns from the atharva Veda. [17-13]
puraH hitam vakti - purohitaH; one who says or conducts religious rituals keeping forthcoming good.
तस्यौघमहती मूर्ध्नि निपतन्ती व्यरोचत।
सशब्दमभिषेकश्रीर्गङ्गेव त्रिपुरद्विषः॥ १७-१४
tasyaughamahatī mūrdhni nipatantī vyarocata |
saśabdamabhiṣekaśrīrgaṅgeva tripuradviṣaḥ|| 17-14
tasyaughamahatI mUrdhni nipatantI vyarochata |
sashabdamabhiShekashrIrga~Ngeva tripuradviShaH|| 17-14
tasya ogha mahatI mUrdhni nipatantI vyarochata sa shabdam abhiSheka shrIH ga~NgA iva tripura-dviShaH
17-14. tasya mUrdhni sa shabdam nipatantI= on his, head, with sound, falling; ogha mahatI= by stream, a great water falling; abhiSheka shrIH= anointment, splendour [in the form of falling water]; tripura-dviShaH= demon tripura-asura, hater - Shiva; mUrdhni nipatantI ga~NgA iva= on Shiva's head, falling, River Ganga, as with. vyarochata = shone forth.
The splendour of the anointment waters falling in a large flow with a concomitant sound on Atithi's head resembled the descent of River Ganges on the head of god Shiva. [17-14]
स्तूयमानः क्षणे तस्मिन्नलक्ष्यत स बन्दिभिः।
प्रवृद्ध इव पर्जन्यः सारङ्गैरभिनन्दितः॥ १७-१५
stūyamānaḥ kṣaṇe tasminnalakṣyata sa bandibhiḥ |
pravṛddha iva parjanyaḥ sāraṅgairabhinanditaḥ|| 17-15
stUyamAnaH kShaNe tasminnalakShyata sa bandibhiH |
pravR^iddha iva parjanyaH sAra~NgairabhinanditaH|| 17-15
stUyamAnaH kShaNe tasmin alakShyata sa bandibhiH pravR^iddha iva parjanyaH sAra~NgaiH abhinanditaH
17-15. tasmin kShaNe vandibhiH stUyamAnaH= at that, moment, by eulogists, being extolled; saH= he that Atithi; pravR^iddha sAra~NgaiH abhinanditaH parjanyaH iva= gathered on all sides [of clouds], with chAtaka birds, extolled, raincloud, as with; alakShyata= he appeared.
All that time when eulogists extolled Atithi, he appeared to have acquired greatness of a raincloud showering more rain, for which rain-dependent chAtaka birds gathered around it are extolling it. [16-15]
तस्य सन्मन्त्रपूताभिः स्नानमद्भिः प्रतीच्छतः।
ववृधे वैद्युतश्चाग्नेर्वृष्टिसेकादिव द्युतिः॥ १७-१६
tasya sanmantrapūtābhiḥ snānamadbhiḥ pratīcchataḥ |
vavṛdhe vaidyutaścāgnervṛṣṭisekādiva dyutiḥ|| 17-16
tasya sanmantrapUtAbhiH snAnamadbhiH pratIchChataH |
vavR^idhe vaidyutashchAgnervR^iShTisekAdiva dyutiH|| 17-16
tasya san-mantra pUtAbhiH snAnam adbhiH pratIchChataH vavR^idhe vaidyutasya AgneH vR^iShTi sekAt iva dyutiH
17-16. san-mantra pUtAbhiH adbhiH= with appropriate hymns, sanctified, with water; snAnam pratIchChataH= who was performing ablutions; tasya= to him; vR^iShTi sekAt vaidyutasya AgneH iva= by rain-water, when drenched, lightning's, flash, as with; dyutiH vavR^idhe= resplendence, heightened.
The lustre of that king who is undergoing ablutions with water sanctified by appropriate hymns is heightened like that of the flashes of lightening when atmosphere is drenched with rain showers. [17-16]
स तावदभिषेकान्ते स्नातकेभ्यो ददौ वसु।
यावतैषान् समाप्येरन्यज्ञाः पर्याप्तदक्षिणाः॥ १७-१७
sa tāvadabhiṣekānte snātakebhyo dadau vasu |
yāvataiṣān samāpyeranyajñāḥ paryāptadakṣiṇāḥ|| 17-17
sa tAvadabhiShekAnte snAtakebhyo dadau vasu |
yAvataiShAn samApyeranyadnyAH paryAptadakShiNAH|| 17-17
sa tAvat abhiSheka ante snAtakebhyaH dadau vasu yAvatA eShAm samApyeran ya~jnyAH paryApta dakShiNAH
17-17. saH abhiSheka ante= he that Atithi, anointment, afterwards; snAtakebhyaH tAvat vasu dadau= to Vedic-scholars, that much, wealth, gave; yAvatA= as much; eShAm paryApta dakShiNAH ya~jnyAH samApyeran= their, with enough, donations, [with which] Vedic rituals, can be completed [successfully].
On the finishing of the ablution king Atithi gave so much wealth to the Vedic-scholars as would enable them to accomplish their Vedic rituals in which they could give bountiful donations. [17-17]
ते प्रीतमनसस्तस्मै यामाशिषमुदैरयन्।
सा तस्य कर्मनिर्वृत्तैर्दूरन् पश्चात्कृता फलैः॥ १७-१८
te prītamanasastasmai yāmāśiṣamudairayan |
sā tasya karmanirvṛttairdūran paścātkṛtā phalaiḥ|| 17-18
te prItamanasastasmai yAmAshiShamudairayan |
sA tasya karmanirvR^ittairdUran pashchAtkR^itA phalaiH|| 17-18
te prIta manasaH tasmai yAm AshiSham udairayan sA tasya karma nirvR^ittaiH dUram pashchA tkR^itA phbalaiH
17-18. prIta manasaH te= with gladdened, hearts, they the Vedic scholars; tasmai yAm AshiSham udairayan= to king, which, benedictions, they uttered; sA tasya = that benediction, for him; karma nirvR^ittaiH phbalaiH= from his deeds informer life, of fructification; dUram= distantly; pashchAt kR^itA= to back, they pushed.
Those Vedic scholars having highly pleased minds pronounced blessings indicative of satisfaction on him: that, however, was put far in background by the fruits resulting from his deeds in former life. [17-18]
बन्धच्छेदन् स बद्धानान् वधार्हाणामवध्यताम्।
धुर्याणान् च धुरो मोक्षमदोहन् चादिशद्गवाम्॥ १७-१९
bandhacchedan sa baddhānān vadhārhāṇāmavadhyatām |
dhuryāṇān ca dhuro mokṣamadohan cādiśadgavām|| 17-19
bandhachChedan sa baddhAnAn vadhArhANAmavadhyatAm |
dhuryANAn cha dhuro mokShamadohan chAdishadgavAm|| 17-19
bandha chChedam sa baddhAnAm vadha arhANAm avadhyatAm dhuryANAm cha dhuraH mokSham adoham cha Adishat gavAm
17-19. saH= he that Atithi; baddhAnAm bandha chChedam= for imprisoned ones, prison, removal; vadha arhANAm avadhyatAm= for execution, eligible ones, exempting; dhuryANAm cha dhuraH mokSham= for beast of burden, also, burden, removal; gavAm adoham cha= for cows, not milking, also; Adishat= he ordered.
On coronation Atithi ordered the release of prisoners; cancelled death sentences of those who are condemned to it; released the beasts of burden from burden, and interdicted the milking of cows. [17-19]
क्रीडापतत्रिणोप्यस्य पञ्जरस्थाः शुकादयः।
krīḍāpatatriṇopyasya pañjarasthāḥ śukādayaḥ |
krIDA patatriNaH api asya pa~njarasthAH shuka AdayaH labdha mokShAH tat AdeshAt yathA iShTa gatayaH abhavan
17-20. pa~njarasthAH shuka AdayaH= caged ones, parrots, and other birds; asya krIDA patatriNaH api= his, birds of amusement, even; tat AdeshAt= by his, orders; labdha mokShAH yathA iShTa gatayaH abhavan = getting, freedom, as they, wished, free motion, they got.
Even the caged birds of amusement such as parrots and others having gained their freedom through his order and became free birds to go as they wished. [17-20]
ततः कक्ष्यान्तरन्यस्तन् गजदन्तासनन् शुचि।
सोत्तरच्छदमध्यास्त नेपथ्यग्रहणाय सः॥ १७-२१
tataḥ kakṣyāntaranyastan gajadantāsanan śuci |
soottaracchadamadhyāsta nepathyagrahaṇāya saḥ|| 17-21
tataH kakShyAntaranyastan gajadantAsanan shuchi |
soottarachChadamadhyAsta nepathyagrahaNAya saH|| 17-21
tataH kakShya antara nyastam gaja danta Asanam shuchi sa uttara chChadam adhyAsta nepathya grahaNAya saH
17-21. tataH saH= then, he; nepathya grahaNAya= backdrop [kingly attire], to receive; kakShya antara nyastam= in chamber, another, placed there; shuchi sa uttara chChadam= very clean, [covered] with, upper, cloth; gaja danta Asanam adhyAsta= elephants, tusks, seat, has assumed.
Then he sat on a white ivory seat covered with a counter-pane in an adjoining chamber for accoutring in king's robes. [17-21]
तम् धूपाश्यानकेशान्तन् तोयनिर्णिक्तपाणयः।
आकल्पसाधनैस्तैस्तैरुपसेदुः प्रसाधकाः॥ १७-२२
tam dhūpāśyānakeśāntan toyanirṇiktapāṇayaḥ |
ākalpasādhanaistaistairupaseduḥ prasādhakāḥ|| 17-22
tam dhUpAshyAnakeshAntan toyanirNiktapANayaH |
AkalpasAdhanaistaistairupaseduH prasAdhakAH|| 17-22
tam dhUpa AshyAna kesha antam toya nirNikta pANayaH Akalpa sAdhanaiH taiH taiH upaseduH prasAdhakAH
17-22. toya nirNikta pANayaH prasAdhakAH= with water, washed, hands, valets de chabre; dhUpa AshyAna kesha antam= with fumigation, dried, hair, up to ends; tam taiH taiH Akalpa sAdhanaiH= him, with those and those, paraphernalia; upaseduH= neared him.
With various articles of decoration did the valets de chambre, who washed their hands cleanly, waited upon him whose head hair had been dried as far as the tips by fumigation of lit incense. [17-22]
तेऽस्य मुक्तागुणोन्नद्धन् मौलिमन्तर्गतस्रजम्।
प्रत्यूपुः पद्मरागेण प्रभामण्डलशोभिना॥ १७-२३
te'sya muktāguṇonnaddhan maulimantargatasrajam |
pratyūpuḥ padmarāgeṇa prabhāmaṇḍalaśobhinā|| 17-23
te.asya muktAguNonnaddhan maulimantargatasrajam |
pratyUpuH padmarAgeNa prabhAmaNDalashobhinA|| 17-23
te asya muktA guNa unnaddham maulim antargata srajam pratyUpuH padma rAgeNa prabhA maNDala shobhinA
17-23. te= those valets; muktA guNa unnaddham= with pearls, strings, raised up and fastened; antargata srajam= intertwined with flower tassels; asya maulim= Atithi's, hair on forehead; prabhA maNDala shobhinA padma-rAgeNa = resplendent, with a halo of lustre, with a ruby; pratyUpuH= embedded.
Those valets adorned the top of his hair with a string of pearls intertwined with a tassel of flowers and embedded a ruby resplendent with a halo of lustre around it. [17-23]
चन्दनेनाङ्गरागन् च मृगनाभिसुगन्धिना।
समापय्य ततश्चक्रुः पत्रन् विन्यस्तरोचनम्॥ १७-२४
candanenāṅgarāgan ca mṛganābhisugandhinā |
samāpayya tataścakruḥ patran vinyastarocanam|| 17-24
chandanenA~NgarAgan cha mR^iganAbhisugandhinA |
samApayya tatashchakruH patran vinyastarochanam|| 17-24
chandanena a~NgarAgam cha mR^iga-nAbhi sugandhinA samApayya tataH chakruH patram vinyasta rochanam
17-24. mR^iga-nAbhi sugandhinA chandanena = musk scented, sandal paste; a~NgarAgam samApayya= as body cosmetic, on completing; tataH vinyasta rochanam patram chakruH= then, keeping, with yellow pigment [gorochana], erasable tattoos of foliage, they made.
Finishing the application of the musk scented sandal-paste to the different parts of the body then they drew erasable tattoos of foliage with the yellow pigment, go-rochana, on his body. [17-24]
आमुक्ताभरणः स्रग्वी हंसचिह्नदुकूलवान्।
आसीदतिशयप्रेक्ष्यः स राज्यश्रीवधूवरः॥ १७-२५
āmuktābharaṇaḥ sragvī haṁsacihnadukūlavān |
āsīdatiśayaprekṣyaḥ sa rājyaśrīvadhūvaraḥ|| 17-25
AmuktAbharaNaH sragvI ha.nsachihnadukUlavAn |
AsIdatishayaprekShyaH sa rAjyashrIvadhUvaraH|| 17-25
AmuktAbharaNaH sragvI ha.nsa chihna dukUlavAn AsIt atishaya prekShyaH sa rAjyashrI vadhUvaraH
17-25. AmuktAbharaNaH= full ornaments placed on his body; sragvI= wearing garland; ha.nsa chihna dukUlavAn= with pictures of swans painted, garments, having 0n him; rAjyashrI vadhUvaraH= lady kingdom's, bridegroom; saH= he Atithi; atishaya prekShyaH AsIt= looked extremely beautiful.
That bridegroom of the young bride called new-kingdom with fully ornamented persona, wearing a garland, silk garments with pictures of swans, that Atithi looked extremely beautiful. [17-25]
नेपथ्यदर्शिनश्छाया तस्यादर्शे हिरण्मये।
विरराजोदिते सूर्ये मरौ कल्पतरोरिव॥ १७-२६
nepathyadarśinaśchāyā tasyādarśe hiraṇmaye |
virarājodite sūrye marau kalpataroriva|| 17-26
nepathyadarshinashChAyA tasyAdarshe hiraNmaye |
virarAjodite sUrye marau kalpataroriva|| 17-26
nepathya darshinaH ChAyA tasya Adarshe hiraNmaye virarAja udite sUrye marau kalpataroH iva
17-26. hiraNmaye Adarshe= in golden, mirror; nepathya darshinaH= his getup, who is looking at; tasya ChAyA= his reflection in mirror; udite sUrye= in horizon, on sun; merau= in Mt. Meru; kalpataroH ChAyA iva= kalpa-tree's, reflection, as with; virarAja = shone forth.
When he is inspecting his getup in a golden mirror, his fully ornamented reflection shone forth like that of the Kalpa-tree on Mt. Meru in the Sun when he is on the horizon. [17-26]
स राजककुदव्यग्रपाणिभिः पार्श्ववर्तिभिः।
ययावुदीरितालोकः सुधर्मानवमान् सभाम्॥ १७-२७
sa rājakakudavyagrapāṇibhiḥ pārśvavartibhiḥ |
yayāvudīritālokaḥ sudharmānavamān sabhām|| 17-27
sa rAjakakudavyagrapANibhiH pArshvavartibhiH |
yayAvudIritAlokaH sudharmAnavamAn sabhAm|| 17-27
sa rAja kakuda vyagra pANibhiH pArshva vartibhiH yayau dIrita AlokaH sudharmA anavamAm sabhAm
17-27. saH= he Atithi; rAja kakuda vyagra pANibhiH= royal, insignia, engaging, in their hands; pArshva vartibhiH= with such side guards; udIritA lokaH= uttering, hailing words; sudharmA anavamAm= gods', assembly hall, not less than; sabhAm= such assembly hall; yayau= he went.
The King whose praises had been sung went to the audience-hall, which was in no way inferior to the hall of the Gods, accompanied by attendants whose hands were engaged in bearing the royal insignia. [17-27]
वितानसहितन् तत्र भेजे पैतृकमासनम्।
चूडामणिभिरुद्धृष्टन् पादपीठन् महीक्षिताम्॥ १७-२८
vitānasahitan tatra bheje paitṛkamāsanam |
cūḍāmaṇibhiruddhṛṣṭan pādapīṭhan mahīkṣitām|| 17-28
vitAnasahitan tatra bheje paitR^ikamAsanam |
chUDAmaNibhiruddhR^iShTan pAdapIThan mahIkShitAm|| 17-28
vitAna sahitam tatra bheje paitR^ikam Asanam chUDAmaNibhiH uddhR^iShTam pAda pITham mahIkShitAm
17-28. tatra= there; vitAna sahitam= a canopy, having; mahIkShitAm chUDAmaNibhiH uddhR^iShTam pAda pITham= of defeated kings, crest jewels, embedded, having such foot, stool; paitR^ikam Asanam= ancestral, throne; bheje= he assumed.
In that audience-hall he took his seat on the ancestral canopied-throne whose footstool had been embedded with the crest jewels of defeated kings. [17-28]
शुशुभे तेन चाक्रान्तन् मङ्गलायतनन् महत्।
श्रीवत्सलक्षणन् वक्षः कौस्तुभेनेव कैशवम्॥ १७-२९
śuśubhe tena cākrāntan maṅgalāyatanan mahat |
śrīvatsalakṣaṇan vakṣaḥ kaustubheneva kaiśavam|| 17-29
shushubhe tena chAkrAntan ma~NgalAyatanan mahat |
shrIvatsalakShaNan vakShaH kaustubheneva kaishavam|| 17-29
shushubhe tena cha AkrAntam ma~Ngala Ayatanam mahat shrIvatsa lakShaNam vakShaH kaustubhena iva kaishavam
17-29. tena AkrAntam= by him, assumed; shrIvatsa lakShaNam= hall constructed with shrIvatsa architectural plan; mahat ma~Ngala Ayatanam= great, auspicious, fundament [of governance = court-hall]; kaustubhena AkrAntam= by kaustubha jewel, assumed [as its seat], shrIvatsa lakShaNam= shrIvatsa mark; kaishavam vakShaH iva= on Keshava's, chest, as with; shushubhe= shone forth.
On assuming the most auspicious court-hall constructed with shrIvatsa architectural design, he shone forth like kaustubha jewel which assumes its placement on the shrivatsa mark on the chest of Vishnu. [17-29]
shrIvatsa, nandyAvarta etc are the architectural designs with which certain important buildings are constructed.
बभौ भूयः कुमारत्वादाधिराज्यमवाप्य सः।
रेखाभावादुपारूढः सामग्र्यमिव चन्द्रमाः॥ १७-३०
babhau bhūyaḥ kumāratvādādhirājyamavāpya saḥ |
rekhābhāvādupārūḍhaḥ sāmagryamiva candramāḥ|| 17-30
babhau bhUyaH kumAratvAdAdhirAjyamavApya saH |
rekhAbhAvAdupArUDhaH sAmagryamiva chandramAH|| 17-30
babhau bhUyaH kumAratvAt AdhirAjyam avApya saH rekhA bhAvAt upArUDhaH sAmagryam iva chandramAH
17-30. saH= he Atithi; kumAratvAt bhUyaH AdhirAjyam avApya= from prince regent, further, paramount kingship, on getting; rekhA bhAvAt sAmagryam upArUDhaH= from crescentic shape, full-fledged condition, on growing to; chandramAH iva babhau= moon, as with, shone forth.
Gaining paramount kingly power at once after the condition of a prince-regent, Atithi appeared like the moon suddenly getting his full orbicular state from crescentic shape. [17-30]
प्रसन्नमुखरागन् तन् स्मितपूर्वाभिभाषिणम्।
मूर्तिमन्तममन्यन्त विश्वासमनुजीविनः॥ १७-३१
prasannamukharāgan tan smitapūrvābhibhāṣiṇam |
mūrtimantamamanyanta viśvāsamanujīvinaḥ|| 17-31
prasannamukharAgan tan smitapUrvAbhibhAShiNam |
mUrtimantamamanyanta vishvAsamanujIvinaH|| 17-31
prasanna mukha rAgam tam smita pUrva abhibhAShiNam mUrtimantam amanyanta vishvAsam anujIvinaH
17-31. prasanna mukha rAgam= pleasant, facial, expressions; smita pUrva abhibhAShiNam= with smile, preceding, he converses; tam= him; anujIvinaH= his dependants; mUrtimantam vishvAsam amanyanta = as personified, confidence, they deemed.
His dependants considered him as the personifed confidence for his facial expressions will always be pleasant and he always converses with pleasant smiles. [17-31]
स पुरन् पुरहूतश्रीः कल्पद्रुमनिभध्वजाम्।
क्रममाणश्चकार द्यान् नागेनैरावतौजसा॥ १७-३२
sa puran purahūtaśrīḥ kalpadrumanibhadhvajām |
kramamāṇaścakāra dyān nāgenairāvataujasā|| 17-32
sa puran purahUtashrIH kalpadrumanibhadhvajAm |
kramamANashchakAra dyAn nAgenairAvataujasA|| 17-32
sa puram purahUta shrIH kalpadruma nibha dhvajAm kramamANasH chakAra dyAm nAgena airAvata ojasA
17-32. purahUta shrIH saH= who had Indra's majesty, he that Atithi; kalpadruma nibha dhvajAm puram= Kalpa-tree, in splendour, having such banner, such a city Ayodhya; airAvata ojasA nAgena= Airavata elephant, in its strength, with such an elephant; kramamANaH= while going round - the city; dyAm chakAra = as heaven, he made.
He with Indra's majesty going round on an elephant having the strength of Airavata, made the city Ayodhya, bedecked with banners resembling Kalpa trees, to appear as a second heaven. [17-32]
तस्यैकस्योच्छ्रितन् छत्रन् मूर्ध्नि तेनामलत्विषा।
पूर्वराजवियोगौष्म्यन् कृत्स्नस्य जगतो हृतम्॥ १७-३३
tasyaikasyocchritan chatran mūrdhni tenāmalatviṣā |
pūrvarājaviyogauṣmyan kṛtsnasya jagato hṛtam|| 17-33
tasyaikasyochChritan Chatran mUrdhni tenAmalatviShA |
pUrvarAjaviyogauShmyan kR^itsnasya jagato hR^itam|| 17-33
tasya ekasya uchChritam Chatram mUrdhni tena amala tviShA pUrva rAja viyoga auShmyam kR^itsnasya jagataH hR^itam
17-33. tasya ekasya mUrdhni Chatram uchChritam= his, alone, head, parasol, is canopying; amala tviShA tena= spotlessly, brilliant, by it - by that parasol; kR^itsnasya jagataH= entire, world's; pUrva rAja viyoga auShmyam= erstwhile, king's, separation, affliction [due to his departure]; hR^itam= is removed.
Though the spotlessly brilliant royal parasol is held only his head, the entire affliction of heat resulting from the departure of former king to heaven, had been removed to the entire world. [17-33]
One umbrella covering one head cannot remove heat on the heads of many others. Cause is somewhere and effect is othrewhere. kArya kAraNayoH bhinna deshatve sati asangatiH; so the poet used this in asangati-alankAram, meaning that - when a royal parasol befits a king, then there are no difficulties to his subjects.
धूमादग्नेः शिखाः पश्चादुदयादंशवो रवेः।
सोऽतीत्य तेजसान् वृत्तिन् सममेवोत्थितो गुणैः॥ १७-३४
dhūmādagneḥ śikhāḥ paścādudayādaṁśavo raveḥ |
so'tītya tejasān vṛttin samamevotthito guṇaiḥ|| 17-34
dhUmAdagneH shikhAH pashchAdudayAda.nshavo raveH |
so.atItya tejasAn vR^ittin samamevotthito guNaiH|| 17-34
dhUmAt agneH shikhAH pashchAt udayAt a.nshavaH raveH saH atItya tejasAm vR^ittim samam eva utthitaH guNaiH
17-34. agneH dhUmAt pashchAt shikhAH= fire's, smoke [comes first], later, tongues of fire [will come out]; raveH udayAt pashchAt a.nshavaH= Sun's, on rising, after, his sunrays; [uttiShTante= will be coming up]; so also; saH tejasAm vR^ittim atItya= he, effulgent one's, nature, on transcending; guNaiH samam eva utthitaH= with attributes, equally, alone, came up.
Flames of fire perceptible after smoke, sunrays burst after his rising; but Atithi rose up surpassing the nature of effulgent bodies just by all of his good attributes burgeoning simultaneously. [17-34]
तन् प्रीतिविशदैर्नेत्रैरन्वयुः पौरयोषितः।
शरत्प्रसन्नैर्ज्योतिर्भिर्विभावर्य इव ध्रुवम्॥ १७-३५
tan prītiviśadairnetrairanvayuḥ paurayoṣitaḥ |
śaratprasannairjyotirbhirvibhāvarya iva dhruvam|| 17-35
tan prItivishadairnetrairanvayuH paurayoShitaH |
sharatprasannairjyotirbhirvibhAvarya iva dhruvam|| 17-35
tam prIti vishadaiH netraiH anvayuH paura yoShitaH sharat prasannaiH jyotirbhiH vibhAvarya iva dhruvam
17-35. paura yoShitaH prIti vishadaiH netraiH tam anvayuH= city's, womenfolk, with affectionate, eyes, him, they followed; sharat prasannaiH jyotirbhiH vibhAvarya dhruvam iva= autumn's, pleasing, stars, of night, by pole star, as with.
City's ladies acknowledged him with affectionate eyes, like heavenly bodies circle round the polar star during autumnal night. [17-35]
All the heavenly luminaries are supposed to revolve round the polar star which is a fixed one.
अनुदध्युरनुध्येयन् सांनिध्यैः प्रतिमागतैः॥ १७-३६
ayodhyādevatāścainan praśastāyatanārcitāḥ |
anudadhyuranudhyeyan sāṁnidhyaiḥ pratimāgataiḥ|| 17-36
ayodhyAdevatAshchainan prashastAyatanArchitAH |
anudadhyuranudhyeyan sA.nnidhyaiH pratimAgataiH|| 17-36
ayodhyA devatAH cha enam prashasta Ayatana architAH anudadhyuH anudhyeyam sA.nnidhyaiH pratimA gataiH
17-36. prashasta Ayatana architAH ayodhyA devatAH cha= the best, in temples, worshipped ones, Ayodhya's, deities, also; anudhyeyam enam= one who is adoring, such adorer Atithi; pratimA gataiH= into idols, on coming; sA.nnidhyaiH anudadhyuH= by being in proximity, [those deities] blessed him.
When he used to personally adore the deities of Ayodhya in magnificent temples of that city, those deities too used to be present in their respective simulacra of temples to grace him personally. [17-36]
तावदेवास्य वेलान्तन् प्रतापः प्राप दुःसहः॥ १७-३७
yāvannāśyāyate vedirabhiṣekajalāplutā |
tāvadevāsya velāntan pratāpaḥ prāpa duḥsahaḥ|| 17-37
yAvannAshyAyate vedirabhiShekajalAplutA |
tAvadevAsya velAntan pratApaH prApa duHsahaH|| 17-37
yAvat na ashyAyate vediH abhiSheka jala AplutA tAvat eva asya velAntam pratApaH prApa duHsahaH
17-37. abhiSheka jala AplutA vediH= with anointment, water, flooded, platform; yAvat na ashyAyate= before long, not, dried up; tAvat eva asya duHsahaH pratApaH= in the meanwhile, alone, his, intolerable, valour; velAntam prApa = seashores, up to, reached.
Hardly before the platform that was deluged with the water of his anointment had dried, than his intolerable prowess reached the seashores. [17-37]
वसिष्ठस्य गुरोर्मन्त्राः सायकास्तस्य धन्विनः।
किन् तत्साध्यन् यदुभये साधयेयुर्न संगताः॥ १७-३८
vasiṣṭhasya gurormantrāḥ sāyakāstasya dhanvinaḥ |
kin tatsādhyan yadubhaye sādhayeyurna saṁgatāḥ|| 17-38
vasiShThasya gurormantrAH sAyakAstasya dhanvinaH |
kin tatsAdhyan yadubhaye sAdhayeyurna sa.ngatAH|| 17-38
vasiShThasya guroH mantrAH sAyakAH tasya dhanvinaH kim tat sAdhyam yat ubhaye sAdhayeyuH na sa.ngatAH
17-38. guroH vasiShThasya mantrAH= mentor, vashiShTa, hymns; dhanvinaH tasya sAyakAH= archer, his, arrows; ubhaye sa.ngatAH= both, when conjoined; yat sAdhyam na sAdhayeyuH= which, possible [deed], not, becoming possible; tat sAdhyam kim= that, possible deed, is what.
What is it that the hymnal counsels of the preceptor vashiShTa and the arrows of the archer Atithi, when put together, cannot secure out of whatever is fit to be gained? [17-38]
स धर्मस्थसखः शश्वदर्थिप्रत्यर्थिनान् स्वयम्।
ददर्श संशयच्छेद्यान्व्यवहारानतन्द्रितः॥ १७-३९
sa dharmasthasakhaḥ śaśvadarthipratyarthinān svayam |
dadarśa saṁśayacchedyānvyavahārānatandritaḥ|| 17-39
sa dharmasthasakhaH shashvadarthipratyarthinAn svayam |
dadarsha sa.nshayachChedyAnvyavahArAnatandritaH|| 17-39
sa dharmastha sakhaH shashvat arthi-pratyarthinAm svayam dadarsha sa.nshaya chChedyAn vyavahArAn atandritaH
17-39. dharmastha sakhaH = of those who abide by dharma, a friend; atandritaH= vigilant one; saH = he that Atithi; shashvat= every day; arthi-pratyarthinAm= of plaintiffs and defendants; sa.nshaya chChedyAn vyavahArAn = doubts, resolving, litigations; svayam dadarsha = personally, used to look after.
He, who had counsellors for his associates and who was very vigilant, personally looked regularly from day to day into litigations between plaintiffs and defendants which were such as required to have the doubts in them well-probed into. [17-39]
युयोज पाकाभिमुखैर्भृत्यान्विज्ञापनाफलैः॥ १७-४०
tataḥ paramabhivyaktasaumanasyaniveditaiḥ |
yuyoja pākābhimukhairbhṛtyānvijñāpanāphalaiḥ|| 17-40
tataH paramabhivyaktasaumanasyaniveditaiH |
yuyoja pAkAbhimukhairbhR^ityAnvidnyApanAphalaiH|| 17-40
tataH param abhivyakta saumanasya niveditaiH yuyoja pAka abhimukhaiH bhR^ityAn vij~nyApanA phalaiH
17-40. tataH param= later in the day - after resolving disputes; bhR^ityAn= his servants; abhivyakta saumanasya = one who is with perceptible, kindness; niveditaiH pAka abhimukhaiH= submitted, fruition, nearing - news; vij~nyApanA phalaiH yuyoja= such submissions, with fruits [befitting gifts], he conjoined.
After that, he used to bestow rewards or gifts on his servants for their respectful submissions or requests with perceptible fulfilment of deeds entrusted, when they were indicated to the master with unmistakable kind disposition. [17-40]
प्रजास्तद्गुरुणा नद्यो नभसेव विवर्धिताः।
तस्मिंस्तु भूयसीन् वृद्धिन् नभस्ये ता इवाययुः॥ १७-४१
prajāstadguruṇā nadyo nabhaseva vivardhitāḥ |
tasmiṁstu bhūyasīn vṛddhin nabhasye tā ivāyayuḥ|| 17-41
prajAstadguruNA nadyo nabhaseva vivardhitAH |
tasmi.nstu bhUyasIn vR^iddhin nabhasye tA ivAyayuH|| 17-41
prajAH tat guruNA nadyaH nabhasA iva vivardhitAH tasmi.n tu bhUyasIm vR^iddhim nabhasye tAH iva AyayuH
17-41. prajAH tat guruNA= people, by his father; nabhasA nadyaH iva vivardhitAH= shrAvaNa-month, rivers, like, upsurged; tasmi.n tu= when Atithi became king; nabhasye tAH iva = in bhAdrapada-month, those [rivers] like; bhUyasIm vR^iddhim AyayuH= furthermore, surge, they got.
The subjects prospered during his father's time like the rivers by the month of shrAvaNa, became still more prosperous during the regime of Atithi as the rivers grow in volume during bhAdrapada-month. [17-41]
यदुवाच न तन्मिथ्या यद्ददौ न जहार तत्।
सोऽभूद्भग्नव्रतः शत्रूनुद्धृत्य प्रतिरोपयन्॥ १७-४२
yaduvāca na tanmithyā yaddadau na jahāra tat |
so'bhūdbhagnavrataḥ śatrūnuddhṛtya pratiropayan|| 17-42
yaduvAcha na tanmithyA yaddadau na jahAra tat |
so.abhUdbhagnavrataH shatrUnuddhR^itya pratiropayan|| 17-42
yat uvAcha na tat mithyA yat dadau na jahAra tat saH abhUt bhagna vrataH shatrUn uddhR^itya pratiropayan
17-42. saH yat uvAcha tat mithyA na= he, whatever, said, false, it is not; yat dadau na tat jahAra= whatever, he gave, did not, take back; [kintu= but]; shatrUn uddhR^itya pratiropayan bhagna-vrataH abhUt = enemies, on uprooting, to re-establish them, a violator, he became.
Whatever he said was never falsified, whatever he once gave was never taken back, but he was a violator of his determination inasmuch as he re-established his enemies after uprooting them.
Battles are conducted only to destroy enemies. But, Atithi, after conducting battles and vanquishing enemies he restored them to their kingdoms as vassals instead of annihilating them, and thus became false to his original determination. That means he is kind enough to not to destroy his enemies at the cost of his swerving from his battle vow.
तानि तस्मिन्समस्तानि न तस्योत्सिचिषे मनः॥ १७-४३
vayorūpavibhūtīnāmekaikan madakāraṇam |
tāni tasminsamastāni na tasyotsiciṣe manaḥ|| 17-43
vayorUpavibhUtInAmekaikan madakAraNam |
tAni tasminsamastAni na tasyotsichiShe manaH|| 17-43
vayaH rUpa vibhUtInAm ekaikam mada kAraNam tAni tasmin samastAni na tasya utsichiShe manaH
17-43. vayaH rUpa vibhUtInAm = youth, beauty, wealth; ekaikam= each one taken singly; mada kAraNam= for ego, they are the causes; tAni tasmin samastAni= all those, in him, gathered; [tathApi= even then]; tasya manaH na utsichiShe= his, mind, did not, ruffle.
Each one - youth, beauty, and wealth, is the cause of egotism; and all of them are in him; even then none could make his mind egoistical. [17-43]
इत्थन् जनितरागासु प्रकृतिष्वनुवासरम्।
अक्षोभ्यः स नवोऽप्यासीद्दृढमूल इव द्रुमः॥ १७-४४
itthan janitarāgāsu prakṛtiṣvanuvāsaram |
akṣobhyaḥ sa navo'pyāsīddṛḍhamūla iva drumaḥ|| 17-44
itthan janitarAgAsu prakR^itiShvanuvAsaram |
akShobhyaH sa navo.apyAsIddR^iDhamUla iva drumaH|| 17-44
ittham janita rAgAsu satsu prakR^itiShu anu-vAsaram akShobhyaH sa nava api AsIt dR^iDha mUla iva drumaH
17-44. ittham= in this way; anu-vAsaram prakR^itiShu janita rAgAsu satsu = everyday, in people, caused, compassion saH nava api= he, new [to throne], though; dR^iDha mUla drumaH iva= firmly, rooted, tree, as with; a+kShobhyaH AsIt = unshakable, he became.
In this way when his subjects are being filled with compassion day after day for him, he though recently enthroned was undisturbed like a firm-rooted tree. [17-44]
अनित्याः शत्रवो बाह्या विप्रकृष्टाश्च ते यतः।
अतः सोऽभ्यन्तरान्नित्याञ्षट्पूर्वमजयद्रिपून्॥ १७-४५
anityāḥ śatravo bāhyā viprakṛṣṭāśca te yataḥ |
ataḥ so'bhyantarānnityāñṣaṭpūrvamajayadripūn|| 17-45
anityAH shatravo bAhyA viprakR^iShTAshcha te yataH |
ataH so.abhyantarAnnityA~nShaTpUrvamajayadripUn|| 17-45
anityAH shatravaH bAhyA viprakR^iShTAH cha te yataH ataH sa abhyantarAn nityA~n ShaT pUrvam ajayat ripUm
17-45. yataH bAhyA shatravaH anityAH= by which reason, outside, enemies, are impermanent; te viprakR^iShTAH cha= those, are placed distantly, also; ataH= by that reason; saH abhyantarAn nityA~n ShaT ripUn= he, that are inside, permanent ones, six, enemies; pUrvam ajayat = long before, he conquered.
External enemies are impermanent as well as remotely situated; therefore, their causing harm is sporadic; but the six enemies inherent in one's own self tending to cause regular harm are more dangerous; so, Atithi conquered those six internal enemies, kAma, krodha, lobha, moha, mada, mAtsarya-s, long before the external ones. [17-45]
प्रसादाभिमुखे तस्मिंश्चपलापि स्वभावतः।
निकषे हेमरेखेव श्रीरासीदनपायिनी॥ १७-४६
prasādābhimukhe tasmiṁścapalāpi svabhāvataḥ |
nikaṣe hemarekheva śrīrāsīdanapāyinī|| 17-46
prasAdAbhimukhe tasmi.nshchapalApi svabhAvataH |
nikaShe hemarekheva shrIrAsIdanapAyinI|| 17-46
prasAda abhimukhe tasmin chapalA api svabhAvataH nikaShe hema-rekhA iva shrIH AsIt anapAyinI
17-46. svabhAvataH chapalA api shrIH= by nature, fickle, though, kingdom-fortune; prasAda abhimukhe tasmin= one inclined to be gracious, in him; nikaShe hema-rekhA iva= on touchstone, golden, streak, as with; an+apAyinI AsIt = [not so easily] ineffaceable, she became.
The lady called kingdom-fortune though naturally fickle was constant with him who was inclined to be gracious; and hence she was like an ineffaceable streak of gold upon a touchstone. [17-46]
कातर्यन् केवला नीतिः शौर्यन् श्वापदचेष्टितम्।
अतः सिद्धिन् समेताभ्यामुभाभ्यामन्वियेष सः॥ १७-४७
kātaryan kevalā nītiḥ śauryan śvāpadaceṣṭitam |
ataḥ siddhin sametābhyāmubhābhyāmanviyeṣa saḥ|| 17-47
kAtaryan kevalA nItiH shauryan shvApadacheShTitam |
ataH siddhin sametAbhyAmubhAbhyAmanviyeSha saH|| 17-47
kAtaryam kevalA nItiH shauryam shvApada cheShTitam ataH siddhim sametAbhyAm ubhAbhyAm anviyeSha saH
17-47. kevalA nItiH kAtaryam = unalloyed, political wisdom [without prudence], is timidity; kevalA shauryam shvApada cheShTitam= only, bravery [minus thinking], is what wild beasts, do follow; ataH= therefore; saH sametAbhyAm ubhAbhyAm= he, intermixing, both; siddhim anviyeSha= accomplishment, he searched out.
Politics by itself is timidity; bravery by itself is brutality; hence he sought accomplishment by making both go together. [17-47]
न तस्य मण्डले राज्ञो न्यस्तप्रणिधिदीधितेः।
अदृष्टमभवत्किंचिद्व्यभ्रस्येव विवस्वतः॥ १७-४८
na tasya maṇḍale rājño nyastapraṇidhidīdhiteḥ |
adṛṣṭamabhavatkiṁcidvyabhrasyeva vivasvataḥ|| 17-48
na tasya maNDale rAdnyo nyastapraNidhidIdhiteH |
adR^iShTamabhavatki.nchidvyabhrasyeva vivasvataH|| 17-48
na tasya maNDale rAj~nyaH nyasta praNidhi dIdhiteH adR^iShTam abhavat ki.nchit vyabhrasya iva vivasvataH
17-48. nyasta praNidhi dIdhiteH= one who kept, spies, as his rays [of illumination]; tasya rAj~nyaH= to that king; vyabhrasya vivasvataH iva= cloudless, sun, as with; maNDale= in his sphere; ki.nchit adR^iShTam na abhavat = in the least, unseen, not, there.
Nothing whatsoever remained without having come to the notice of the King who had thrown out rays of light in the form of spies over the whole of his territory just as cloudless sun sees everything through his rays. [17-48]
रात्रिंदिवविभागेषु यदादिष्टन् महीक्षिताम्।
तत्सिषेवे नियोगेन स विकल्पपराङ्मुखः॥ १७-४९
rātriṁdivavibhāgeṣu yadādiṣṭan mahīkṣitām |
tatsiṣeve niyogena sa vikalpaparāṅmukhaḥ|| 17-49
rAtri.ndivavibhAgeShu yadAdiShTan mahIkShitAm |
tatsiSheve niyogena sa vikalpaparA~NmukhaH|| 17-49
rAtri.n diva vibhAgeShu yat AdiShTam mahIkShitAm tat siSheve niyogena sa vikalpa parA~NmukhaH san
17-49. rAtri.n diva vibhAgeShu= night, day, in the division of time; yat AdiShTam mahIkShitAm= whatever, is ordained, for kings; tat saH= those affairs, he; vikalpa parA~NmukhaH san= without, raising doubts - without transgressing them; niyogena siSheve = dutifully, he implemented.
He, who was against raising any doubts, did with a firm resolve whatever was ordained to be done by kings during the different time periods of the night and day. [17-49]
मन्त्रः प्रतिदिनन् तस्य बभूव सह मन्त्रिभिः।
स जातु सेव्यमानोऽपि गुप्तद्वारो न सूच्यते॥ १७-५०
mantraḥ pratidinan tasya babhūva saha mantribhiḥ |
sa jātu sevyamāno'pi guptadvāro na sūcyate|| 17-50
mantraH pratidinan tasya babhUva saha mantribhiH |
sa jAtu sevyamAno.api guptadvAro na sUchyate|| 17-50
mantraH pratidinam tasya babhUva saha mantribhiH saH jAtu sevyamAnaH api gupta dvAraH na sUchyate
17-50. tasya pratidinam mantribhiH saha mantraH babhUva= for him, everyday, with ministers, consultations, were there; saH sevyamAnaH api= he, thus consulting, though; gupta dvAraH= keeping confidentiality; jAtu= even for once; na sUchyate= not, divulged.
Though there were daily consultations with his ministers, confidential matters whose egresses need be well-guarded were never divulged. [17-50]
परेषु स्वेषु च क्षिप्तैरविज्ञातपरस्परैः।
सोऽपसर्पैर्जजागार यथाकालन् स्वपन्नपि॥ १७-५१
pareṣu sveṣu ca kṣiptairavijñātaparasparaiḥ |
so'pasarpairjajāgāra yathākālan svapannapi|| 17-51
pareShu sveShu cha kShiptairavidnyAtaparasparaiH |
so.apasarpairjajAgAra yathAkAlan svapannapi|| 17-51
pareShu sveShu cha kShiptaiH avij~nyAta parasparaiH saH apasarpaiH jajAgAra yathA kAlam svapan api
17-51. yathA kAlam svapan api= as per time, going to sleep, though; saH pareShu sveShu= he, reg. enemies, or friends; kShiptaiH avij~nyAta parasparaiH= assigned ones, unknown, each to each; apasarpaiH jajAgAra= by such spies, he is kept awake.
Though sleeping at the right time he was kept awake by spies who had been sent about without each other's knowledge among enemies as also among his own partisans. [17-51]
दुर्गाणि दुर्ग्रहाण्यासंस्तस्य रोद्धुरपि द्विषाम्।
न हि सिंहो गजास्कन्दी भयाद्गिरिगुहाशयः॥ १७-५२
durgāṇi durgrahāṇyāsaṁstasya roddhurapi dviṣām |
na hi siṁho gajāskandī bhayādgiriguhāśayaḥ|| 17-52
durgANi durgrahANyAsa.nstasya roddhurapi dviShAm |
na hi si.nho gajAskandI bhayAdgiriguhAshayaH|| 17-52
durgANi dur-grahANi Asan tasya roddhuH api dviShAm na hi si.nhaH gajA skandI bhayAt giri guhA shayaH
17-52. dviShAm roddhuH api= enemies, to forestall, even; tasya dur-grahANi durgANi Asan= his, impossible to capture, forts, were there; gajA skandI si.nhaH= elephants, killing, lion; bhayAt giri guhA shayaH na hi= by fear, mountain, caves, lurks, not, indeed.
He had un-seizable fortresses only to forestall his enemies: a lion accustomed to attack the elephants does not repose in caves through fear, isn't it. [17-52]
भव्यमुख्याः समारम्भाः प्रत्यवेक्ष्यानिरत्ययाः।
गर्भशलिसधर्माणस्तस्य गूढन् विपेचिरे॥ १७-५३
bhavyamukhyāḥ samārambhāḥ pratyavekṣyāniratyayāḥ |
garbhaśalisadharmāṇastasya gūḍhan vipecire|| 17-53
bhavyamukhyAH samArambhAH pratyavekShyAniratyayAH |
garbhashalisadharmANastasya gUDhan vipechire|| 17-53
bhavya-mukhyAH samArambhAH pratyavekShyA niratyayAH garbhashali sadharmANaH tasya gUDham vipechire
17-53. bhavya-mukhyAH= prosperity alone is the criterion; pratyavekShyA= well supervised; niratyayAH= without hurdles; garbhashali sa dharmANaH= like rice [developing in husk itself without being seen], having commonality with; tasya samArambhAH= his, undertakings; gUDham vipechire = silently, fructified.
His undertakings which had prosperity alone as chief criterion, which had been well-supervised, and therefore free from any danger developed unobtrusively, since they have commonality with the rice crop developing in the husk itself unnoticeably. [17-53]
अपथेन प्रववृते न जातूपचितोऽपि सः।
वृद्धौ नदीमुखेनैव प्रस्थानन् लवणाम्भसः॥ १७-५४
apathena pravavṛte na jātūpacito'pi saḥ |
vṛddhau nadīmukhenaiva prasthānan lavaṇāmbhasaḥ|| 17-54
apathena pravavR^ite na jAtUpachito.api saH |
vR^iddhau nadImukhenaiva prasthAnan lavaNAmbhasaH|| 17-54
a+pathena pravavR^ite na jAtu upachitaH api saH vR^iddhau nadI mukhena eva prasthAnam lavaNa ambhasaH
17-54. saH upachitaH api= he, grown in power, though; jAtu= at least for once; apathena na pravavR^ite= on a wrong path, he did not, traverse; lavaNa ambhasaH vR^iddhau= briny, waters, upsurge; nadI mukhena eva prasthAnam= through river, mouth, alone, traverses.
Though he was grown in power still he never went by a wrong path; on its increase the volume of the briny mass of oceanic water moves forward by the mouth of the river alone. [17-54]
कामन् प्रकृतिवैराग्यन् सद्यः शमयितुन् क्षमः।
यस्य कार्यः प्रतीकारः स तन्नैवोदपादयत्॥ १७-५५
kāman prakṛtivairāgyan sadyaḥ śamayitun kṣamaḥ |
yasya kāryaḥ pratīkāraḥ sa tannaivodapādayat|| 17-55
kAman prakR^itivairAgyan sadyaH shamayitun kShamaH |
yasya kAryaH pratIkAraH sa tannaivodapAdayat|| 17-55
kAmam prakR^iti vairAgyam sadyaH shamayitum kShamaH yasya kAryaH pratIkAraH sa tat na eva udapAdayat
17-55. prakR^iti vairAgyam= of people, disaffection; sadyaH kAmam shamayitum kShamaH= immediately, and completely, to pacify, capable one; saH= he that Atithi; yasya pratIkAraH kAryaH= whose, countermanding, actions; tat na eva udapAdayat= that, not, even, he did not undertake.
He was capable of promptly putting down even the greatest disaffection among his subjects; still he did not at all create anything which may require an application of a remedy. [17-55]
शक्येष्वेवाभवद्यात्रा तस्य शक्तिमतः सतः।
समीरणसहायोऽपि नाम्भःप्रार्थी दवानलः॥ १७-५६
śakyeṣvevābhavadyātrā tasya śaktimataḥ sataḥ |
samīraṇasahāyo'pi nāmbhaḥprārthī davānalaḥ|| 17-56
shakyeShu eva abhavat yAtrA tasya shaktimataH sataH samIraNa sahAyaH api na ambhaH prArthI davAnalaH
17-56. shaktimataH sataH= In spite of his being possessed of power; tasya shakyeShu eva= in respect of his, enemies, only; yAtrA abhavat= his expeditions, were there; samIraNa sahAyaH api= wind, as a help-mate, even if; davAnalaH na ambhaH prArthI = wildfire, not, water, craving.
In spite of his possessing all power still his expedition was only against those who were likely to be overcome; even though the wildfire has the wind as his helper does not seek water to burn. [17-56]
न धर्ममर्थकामाभ्यान् बबाधे न च तेन तौ।
नार्थन् कामेन कामन् व सोऽर्थेन सदृशस्त्रिषु॥ १७-५७
na dharmamarthakāmābhyān babādhe na ca tena tau |
nārthan kāmena kāman va so'rthena sadṛśastriṣu|| 17-57
na dharmam artha-kAmAbhyAm babAdhe na cha tena tau na artham kAmena kAmam va saH arthena sadR^ishaH triShu
17-57. saH= he; artha-kAmAbhyAm= for prosperity, or for pleasures; dharmam na babAdhe= dharma, he did not make to suffer; tena cha tau na= by that dharma, those two artha and kAma, not [made to suffer]; artham kAmena kAmam va arthena na babAdhe= prosperity, with pleasures, or pleasures with prosperity, he did not make to suffer; triShu sadR^ishaH= all three, are equally looked after.
He did not obstruct right conduct by prosperity and enjoyment (i.e., he did not swerve from the right path by being elated with prosperity or by being drowned in worldly enjoyments); nor were the last two interrupted by the first, neither was the acquiring of wealth obstructed by enjoyment; nor was the latter interrupted by the pursuit after wealth: he was equal-handed in the case of all the three. [17-57]
हीनान्यनृपकर्तॄणि प्रवृद्धानि विकुर्वते।
तेन मध्यमशक्तीनि मित्राणि स्थापितान्यतः॥ १७-५८
hīnānyanṛpakartṝṇi pravṛddhāni vikurvate |
tena madhyamaśaktīni mitrāṇi sthāpitānyataḥ|| 17-58
hInAnyanR^ipakartR^INi pravR^iddhAni vikurvate |
tena madhyamashaktIni mitrANi sthApitAnyataH|| 17-58
hInAni anR^ipakartR^INi pravR^iddhAni vikurvate tena madhyama shaktIni mitrANi sthApitAni ataH
17-58. mitrANi hInAni anR^ipakartR^INi= friends, in low position, are incapable of doing favours; pravR^iddhAni vikurvate= if they are high in position, they may do harm; ataH= thereby; tena madhyama shaktIni sthApitAni= by him, medium, trend, is followed.
Friends kept in low position are incapable of doing any favourable turn; promoted friends become disturbing elements: hence, he adopted a medium trend towards those who were disposed to be friendly with him. [17-58]
परात्मनोः परिच्छिद्य शक्त्यादीनान् बलाबलम्।
ययावेभिर्बलिष्ठश्चेत्परस्मादास्त सोऽन्यथा॥ १७-५९
parātmanoḥ paricchidya śaktyādīnān balābalam |
yayāvebhirbaliṣṭhaścetparasmādāsta so'nyathā|| 17-59
parAtmanoH parichChidya shaktyAdInAn balAbalam |
yayAvebhirbaliShThashchetparasmAdAsta so.anyathA|| 17-59
parAtmanoH parichChidya shakti AdInAm balAbalam yayau ebhiH baliShThaH chet parasmAt Asta saH anyathA
17-59. saH= he; parAtmanoH shakti AdInAm balAbalam parichChidya= enemy's, capability, and other, strengths and weaknesses, on determining; ebhiH parasmAt baliShThaH chet= with those capabilities, enemy is, powerful than him, if; yayau= he used to go on expedition; anyathA Asta= otherwise [if enemy is weak] he remained without attacking the enemy.
Having accurately formed a comparative] estimate of the strength and weakness of the several military equipments and other requisites he marched upon the opponent if he found himself stronger than him: if however otherwise, he remained quiet. [17-59]
अम्बुगर्भो हि जीमूतश्चातकैरभिनन्द्यते॥ १७-६०
kośenāśrayaṇīyatvamiti tasyārthasaṁgrahaḥ |
ambugarbho hi jīmūtaścātakairabhinandyate|| 17-60
koshenAshrayaNIyatvamiti tasyArthasa.ngrahaH |
ambugarbho hi jImUtashchAtakairabhinandyate|| 17-60
koshena AshrayaNIyatvam iti tasya artha sa.ngrahaH ambu garbhaH hi jImUtaH chAtakaiH abhinandyate
17-60. koshena AshrayaNIyatvam= by treasury, thronging of supplicants; [bhavati= will happen]; iti= saying that; tasya artha sa.ngrahaH= his, riches, gathering; ambu garbhaH jImUtaH chAtakaiH abhinandyate hi= water, collected inside, of clouds, by chAtaka birds, is greeted, indeed.
The condition of supplicants thronging around any king is gained by an ample treasury; hence Atithi's efforts to collect wealth to fill coffers are as good as chAtaka birds greeting the water available inside the clouds, for they suck cloudwater before its fall on ground, and that too without anybody noticing it. Thus he collected taxes from tax payers unexactingly as clouds gather water at nobody's displeasure. [17-60]
परकर्मापहः सोऽभूदुद्युतः स्वेषु कर्मसु।
आवृणोदात्मनो रन्ध्रन् रन्ध्रेषु प्रहरन्रिपून्॥ १७-६१
parakarmāpahaḥ so'bhūdudyutaḥ sveṣu karmasu |
āvṛṇodātmano randhran randhreṣu praharanripūn|| 17-61
parakarmApahaH so.abhUdudyutaH sveShu karmasu |
AvR^iNodAtmano randhran randhreShu praharanripUn|| 17-61
para-karma-apahaH saH abhUt udyutaH sveShu karmasu AvR^iNot AtmanaH randhram randhreShu praharan ripUm
17-61. saH para-karma-apahaH= he, enemy's, malefaction, remover; sveShu karmasu udyutaH abhUt= in his own, developmental works, engrossed, he became; ripUn randhreShu praharan= enemies, in their weak points, assaulting; AtmanaH randhram AvR^iNot= his own, weak points, he concealed.
He used to employ countermeasures for the malefaction of his enemies, and he was engaged in his developmental works; while assailing his opponents at their weak points he concealed his own. [17-61]
पित्रा संवर्धितो नित्यन् कृतास्त्रः सांपरायिकः।
तस्य दण्डवतो दण्डः स्वदेहान्न व्यशिष्यत॥ १७-६२
pitrā saṁvardhito nityan kṛtāstraḥ sāṁparāyikaḥ |
tasya daṇḍavato daṇḍaḥ svadehānna vyaśiṣyata|| 17-62
pitrA sa.nvardhito nityan kR^itAstraH sA.nparAyikaH |
tasya daNDavato daNDaH svadehAnna vyashiShyata|| 17-62
pitrA sa.nvardhitaH nityam kR^ita astraH sA.nparAyikaH tasya daNDavataH daNDaH svadehAt na vyashiShyata
17-62. daNDavataH= 1] one possessed of army; 2) one holding the royal sceptre; tasya pitrA nityam sa.nvardhitaH= by his, father, always, developed; kR^ita astraH sA.nparAyikaH daNDaH= trained in weaponry, inured to war, such an army; svadehAt na vyashiShyata= that his body, not, otherwise.
His army just like himself having been continuously taken care of, trained in the use of weapons, and inured to war by his father did in no-wise differ from the body of him who held the royal sceptre. [17-62]
सर्पस्येव शिरोरत्नन् नास्य शक्तित्रयन् परः।
स चकर्ष परस्मात्तदयस्कान्त इवायसम्॥ १७-६३
sarpasyeva śiroratnan nāsya śaktitrayan paraḥ |
sa cakarṣa parasmāttadayaskānta ivāyasam|| 17-63
sarpasyeva shiroratnan nAsya shaktitrayan paraH |
sa chakarSha parasmAttadayaskAnta ivAyasam|| 17-63
sarpasya iva shiroratnam na asya shakti trayam paraH sa chakarSha parasmAt tad ayaskAnta iva Ayasam
17-63. sarpasya shiroratnam iva= serpent's, jewel on hood, as with; asya shakti trayam= his, triple power; paraH na chakarSha= enemy, could not, snatch them away; saH parasmAt= but he, from enemy; tat= that triple power; ayaskAnta Ayasam iva= magnet, iron piece, as with; chakarSha= weaned away.
The enemy could not snatch away the triple power of this king, namely prabhu-shakti, mantra-shakti, utsAha-shakti, which was like the jewel on the hood of a serpent; but he pulled away that shakli-traya, triple-power, from his enemy just as a magnet draws an iron piece. [17-63]
वापीष्विव स्रवन्तीषु वनेषूपवनेष्विव।
सार्थाः स्वैरन् स्वकीयेषु चेरुर्वेश्मस्विवाद्रिषु॥ १७-६४
vāpīṣviva sravantīṣu vaneṣūpavaneṣviva |
sārthāḥ svairan svakīyeṣu cerurveśmasvivādriṣu|| 17-64
vApIShviva sravantIShu vaneShUpavaneShviva |
sArthAH svairan svakIyeShu cherurveshmasvivAdriShu|| 17-64
vApIShu iva sravantIShu vaneShu upa-vaneShu iva sArthAH svairam svakIyeShu cheruH veshmasu iva adriShu
17-64. sravantIShu vApIShu iva= in the rivers, water-cisterns attached to houses, as with; vaneShu upa-vaneShu iva= in forests, gardens, as with; adriShu svakIyeShu veshmasu iva = in mountains, as their own houses, as with; sArthAH svairam cheruH = traders, freely, moved.
The caravans of traders freely moved on rivers as if they were water-cisterns attached to houses, through woods as if they were their pleasure gardens and over mountains as if they were their residences, without the fear from pirates, thieves and wild animals. [17-64]
Through his peaceful realm/Merchants unhindered plied their trade in boats /On mighty streams as on calm lakes, through woods/Safe as in royal parks, on mountain roads/Secure as in their homes.
तपो रक्षन्स विघ्नेभ्यस्तस्करेभ्यश्च संपदः।
यथास्वमाश्रमैश्चक्रे वर्णैरपि षडंशभाक्॥ १७-६५
tapo rakṣansa vighnebhyastaskarebhyaśca saṁpadaḥ |
yathāsvamāśramaiścakre varṇairapi ṣaḍaṁśabhāk|| 17-65
tapo rakShansa vighnebhyastaskarebhyashcha sa.npadaH |
yathAsvamAshramaishchakre varNairapi ShaDa.nshabhAk|| 17-65
tapaH rakShan saH vighnebhyaH taskarebhyaH cha sa.npadaH yathA svam AshramaiH chakre varNaiH api ShaD a.nsha bhAk
17-65. vighnebhyaH tapaH rakShan= from obstacles, ascesis, guarding; taskarebhyaH sa.npadaH cha rakShan= from thieves, wealth, also, guarding; saH= he; AshramaiH varNaiH api= stages of life, fourfold society also; yathA svam= according as their system - while guarding; ShaD a.nsha bhAk chakre= sixth, part, as tax-receiver, he shone forth.
Protecting asceticism from obstacles, wealth from robbers, and safeguarding the stages of life and fourfold system of society, that king became the receiver of one-sixth of the earnings as tax. [17-65]
Protecting well/Ascetic works from hindrance, wealth from thieves,/He took the royal sixth throughout his realm,/From every man as each with ease could pay.
खनिभिः सुषुवे रत्नन् क्षेत्रैः सस्यन् वनैर्गजान्।
दिदेश वेतनन् तस्मै रक्षासदृशमेव भूः॥ १७-६६
khanibhiḥ suṣuve ratnan kṣetraiḥ sasyan vanairgajān |
dideśa vetanan tasmai rakṣāsadṛśameva bhūḥ|| 17-66
khanibhiH suShuve ratnan kShetraiH sasyan vanairgajAn |
didesha vetanan tasmai rakShAsadR^ishameva bhUH|| 17-66
khanibhiH suShuve ratnam kShetraiH sasyam vanaiH gajAm didesha vetanam tasmai rakShA sadR^isham eva bhUH
17-66. bhUH tasmai= earth, to him; rakShA sadR^isham eva = proportionate to the protection, only; vetanam didesha= recompense, gave; khanibhiH ratnam suShuve= mines, to jewels, gave birth; vanaiH gajAm= forests, to elephants; kShetraiH sasyam = fields, to crops.
Because he ruled the earth in a fair and square manner, she recompensed him with proportionate returns to the protection she received; her mines yielded jewels, fields yielded corn, and forests elephants. [17-66]
स गुणानान् बलानान् च षण्णान् षण्मुखविक्रमः।
बभूव विनियोगज्ञः साधनीयेषु वस्तुषु॥ १७-६७
sa guṇānān balānān ca ṣaṇṇān ṣaṇmukhavikramaḥ |
babhūva viniyogajñaḥ sādhanīyeṣu vastuṣu|| 17-67
sa guNAnAn balAnAn cha ShaNNAn ShaNmukhavikramaH |
babhUva viniyogadnyaH sAdhanIyeShu vastuShu|| 17-67
saH guNAnAm balAnAm cha ShaNNAm ShaNmukha vikramaH babhUva viniyoga j~nyaH sAdhanIyeShu vastuShu
17-67. ShaNmukha vikramaH = like Kumara, in valour; saH= he that Atithi; ShaNNAm guNAnAm= with six, expedients of politics; balAnAm cha= with forces also; sAdhanIyeShu vastuShu= achievable, enterprises; viniyoga j~nyaH babhUva = implementation, knower of, he became.
He who had the valour of six-faced kumAra had become knowledgeable in adoption of six political expedients, and that of the six forces, in regard to the securing achievable objects. [17-67]
Six expedient to a king are: 1] sandhi = agreeing with other kings [not truce]; 2] vigraha = waging war when it is unstoppable; 3] yAna - expedition when he is mightier than enemy or the enemy is in weak position; 4] Asana - remaining in citadel if nothing is disturbing; 5] dvaidI-bhAva - if two enemies attack at one time, making truce with one of them; 6] samAshrayam - seeking shelter of someone who is stronger than him, if he himself is weak.
Six inbuilt forces are: 1] ratha-bala - fleets of chariots; 2] gajap-bala - fleets of elephantary; 3] ashva-bala - cavalry; 4] padAti-bala - footsoldiers; 5] mUla bala - core force; 6] armada.
इति क्रमात्प्रयुञ्जानो राजनीतिन् चतुर्विधाम्।
आ तीर्थादप्रतीघातन् स तस्याः फलमानशे॥ १७-६८
iti kramātprayuñjāno rājanītin caturvidhām |
ā tīrthādapratīghātan sa tasyāḥ phalamānaśe|| 17-68
iti kramAtprayu~njAno rAjanItin chaturvidhAm |
A tIrthAdapratIghAtan sa tasyAH phalamAnashe|| 17-68
iti kramAt prayu~njAnaH rAja nItim chatur-vidhAm AtIrthAt a-pratI-ghAtam saH tasyAH phalam Anashe
17-68. iti chatur-vidhAm rAja-nItim kramAt prayu~njAnaH= thus, fourfold polity, in due order, one who is implementing; saH= he that Atithi; AtIrthAt = from 18 kinds of rank and file; tasyAH= of that polity; a-pratI-ghAtam= not, counter, attacking = unopposed; phalam Anashe= results, he enjoyed.
He who adopted in due order the quadruple method of governing gained its uninterrupted result even from up to the eighteen kinds of auxiliaries. [17-68]
The eighteen kinds of tIrthA-s, rank-and-file members, to a king are: 1] mantri - ministers; 2] purohita- priests; 3] yuva-rAja - prince-regent; 4] senA-pati - army chief; 5] dauvArikA-s - gatekeepers; 6] antarveshikA-s; 7] kArAgAra -adhikAri - jail officials; 8] koshAdhyaksha - treasury chief; 9] kArya-niyojakA-s works assigners; 10] prADvivAk-s; 11] nagarAdhyaksha-s - chiefs of cities; 12] karmAntikA-s = works implementers; 13] sabhA-adhikRit-s; 14] dharmAdhikAri-s - justice officials; 15] daNDa-pAlA-s police; 16] durga-pAlA-s - castle-keepers; 17] rAShTrAnta-pAlakA-s provincial rulers; 18] senA-nAyakA-s - army commanders.
भेजेऽभिसारिकावृत्तिन् जयश्रीर्वीरगामिनी॥ १७-६९
kūṭayuddhavidhijñe'pi tasminsanmārgayodhini |
bheje'bhisārikāvṛttin jayaśrīrvīragāminī|| 17-69
kUTayuddhavidhidnye.api tasminsanmArgayodhini |
bheje.abhisArikAvR^ittin jayashrIrvIragAminI|| 17-69
kUTa yuddha vidhij~nye api tasmin sanmArga yodhini bheje abhisArikA vR^ittim jayashrIH vIra gAminI
17-69. kUTa yuddha vidhij~nye api= with fraudulent warfare, systems, he is aware of, though; sanmArga yodhini= in right way, he who conducts a war; tasmin= in his respect; vIra gAminI jayashrIH= to valiant ones, reaching, goddess of victory; abhisArikA vR^ittim bheje= ladylove's, attitude, she assumed.
The goddess of victory who always woos real gallants adopted the course of a ladylove in regard to him for he fought only in a fair manner, though fully acquainted with the system of fraudulent warfare. [17-69]
प्रायः प्रतापभग्नत्वादरीणान् तस्य दुर्लभः।
रणो गन्धद्विपस्येव गन्धभिन्नान्यदन्तिनः॥ १७-७०
prāyaḥ pratāpabhagnatvādarīṇān tasya durlabhaḥ |
raṇo gandhadvipasyeva gandhabhinnānyadantinaḥ|| 17-70
prAyaH pratApabhagnatvAdarINAn tasya durlabhaH |
raNo gandhadvipasyeva gandhabhinnAnyadantinaH|| 17-70
prAyaH pratApa bhagnatvAt arINAm tasya durlabhaH raNaH gandha dvipasya iva gandha bhinna anya dantinaH
17-70. arINAm pratApa bhagnatvAt= all enemies, of his valour, having been shattered; tasya gandha bhinna anya dantinaH= by its smell of ichor, those that fled, other, [ordinary] elephants; gandha dvipasya iva= best elephant, as with; prAyaH raNaH durlabhaH= generally, war, became out of question.
There was a poor prospect of war for him in consequence of the enemies having been destroyed by his valour just as in the case of mada-gaja, ichor-secreting elephant in rut, which has frightened away other ordinary elephants just by the smell of his ichor. [17-70]
प्रवृद्धौ ह्रीयते चन्द्रः समुद्रोऽपि तथाविधः।
स तु तत्समवृद्धिश्च न चाभूत्ताविव क्षयी॥ १७-७१
pravṛddhau hrīyate candraḥ samudro'pi tathāvidhaḥ |
sa tu tatsamavṛddhiśca na cābhūttāviva kṣayī|| 17-71
pravR^iddhau hrIyate chandraH samudro.api tathAvidhaH |
sa tu tatsamavR^iddhishcha na chAbhUttAviva kShayI|| 17-71
pravR^iddhau hrIyate chandraH samudraH api tathA vidhaH sa tu tat sama vR^iddhiH cha na cha AbhUt tau iva kShayI
17-71. pravR^iddhau [satyAm,]= on attaining full size; chandraH hrIyate= moon, wanes; samudraH api tathA vidhaH= ocean, is also, like that only; sa tu= but the king is; tat sama vR^iddhiH cha= their, equalling, burgeoning - though got; tau iva kShayI na cha AbhUt= like those two, not, also, waning, he encountered.
Moon wanes after attaining his full orb, so does the ocean sinks after superfluity; but the king Atithi having grown like those two did not become slenderized. [17-71]
Now when the Moon is full it quickly wanes, /And Ocean after floodtide quickly falls,/Like both the Monarch waxed, but waned not so.
सन्तस्तस्याभिगमनादत्यर्थन् महतः कृशाः।
उदधेरिव जीमूताः प्रापुर्दातृत्वमर्थिनः॥ १७-७२
santastasyābhigamanādatyarthan mahataḥ kṛśāḥ |
udadheriva jīmūtāḥ prāpurdātṛtvamarthinaḥ|| 17-72
santastasyAbhigamanAdatyarthan mahataH kR^ishAH |
udadheriva jImUtAH prApurdAtR^itvamarthinaH|| 17-72
santaH tasya abhigamanAt atyartham mahataH kR^ishAH udadheriva jImUtAH prApuH dAtR^itvam arthinaH
17-72. atyartham kR^ishAH arthinaH= much, poverty-stricken, supplicants; santaH mahataH= good ones, great ones; tasya abhigamanAt= to him, on approaching; udadheH abhigamanAt jImUtAH iva= to ocean, on approaching, cloud, as with; dAtR^itvam prApuH= philanthropy, they derived.
Extremely poor righteous men, who themselves were expectants at one time reached the status of donors by approaching that king for munificence as are the clouds by their coming in contact with the ocean as supplicants of water, in turn become the donors of water. [17-72]
स्तूयमानः स जिह्राय स्तुत्यमेव समाचरन्।
तथापि ववृधे तस्य तत्कारिद्वेषिणो यशः॥ १७-७३
stūyamānaḥ sa jihrāya stutyameva samācaran |
tathāpi vavṛdhe tasya tatkāridveṣiṇo yaśaḥ|| 17-73
stUyamAnaH sa jihrAya stutyameva samAcharan |
tathApi vavR^idhe tasya tatkAridveShiNo yashaH|| 17-73
stUyamAnaH sa jihrAya stutyam eva samAcharan tathA api vavR^idhe tasya tat kAri dveShiNaH yashaH
17-73. saH stutyam eva samAcharan= he, laudable things, only, though performing; stUyamAnaH jihrAya= when extolled for them, he was abashed; tathA api= even then; tat kAri dveShiNaH= that extolling, those who are making, them he despised; tasya yashaH vavR^idhe= his, renown, increased.
He who did what was but praiseworthy became suffused with shame when praised for it; however, the reputation of him as the hater of those who praised him only increased his fame. [17-73]
दुरितन् दर्शनेन घ्नंस्तत्त्वार्थेन नुदंस्तमः।
प्रजाः स्वतन्त्रयांचक्रे शश्वत्सूर्य इवोदितः॥ १७-७४
duritan darśanena ghnaṁstattvārthena nudaṁstamaḥ |
prajāḥ svatantrayāṁcakre śaśvatsūrya ivoditaḥ|| 17-74
duritan darshanena ghna.nstattvArthena nuda.nstamaH |
prajAH svatantrayA.nchakre shashvatsUrya ivoditaH|| 17-74
duritam darshanena ghnan tattva arthena nudan tamaH prajAH svatantrayA.n chakre shashvat sUrya iva uditaH
17-74. saH uditaH sUrya iva = he, rising, sun, as with; darshanena duritam ghnan= by seeing him, calamity, destroying; tattva arthena tamaH nudan= dispelling ignorance by imparting a correct knowledge; shashvat prajAH sva-tantrayA.n chakre= always, people, under his rule, he made.
Destroying calamity by his mere sight and dispelling ignorance of people by imparting a correct knowledge of material objects, the king made all his subjects faithful to his rule just as does the Sun on his rising. [17-74]
इन्दोरगतयः पद्मे सूर्यस्य कुमुदेंऽशवः।
गुणास्तस्य विपक्षेऽपि गुणिनो लेभिरेऽन्तरम्॥ १७-७५
indoragatayaḥ padme sūryasya kumudeṁ'śavaḥ |
guṇāstasya vipakṣe'pi guṇino lebhire'ntaram|| 17-75
indoragatayaH padme sUryasya kumude.n.ashavaH |
guNAstasya vipakShe.api guNino lebhire.antaram|| 17-75
indoH agatayaH padme sUryasya kumude an.ashavaH guNAH tasya vipakShe api guNinaH lebhire antaram
17-75. indoH a.nashavaH padme a+gatayaH = moonbeams, into sun-lotus, not going in; sUryasya a.nashavaH kumude agatayaH= sunrays, into moon-lotus, not entering; guNinaH tasya guNAH vipakShe api antaram lebhire= a good natured one, his, qualities, in enemies, even, inside [their hearts], an entrance, they got.
The moonbeams have no access the padma, the Sun-lotus, while sunrays have no access in the kumuda, moon-lotus; but the virtues of this virtuous king gained access to the interior of the hearts of his enemies. [17-75]
पराभिसंधानपरन् यद्यप्यस्य विचेष्टितम्।
जिगीषोरश्वमेधाय धर्म्यमेव बभूव तत्॥ १७-७६
parābhisaṁdhānaparan yadyapyasya viceṣṭitam |
jigīṣoraśvamedhāya dharmyameva babhūva tat|| 17-76
parAbhisa.ndhAnaparan yadyapyasya vicheShTitam |
jigIShorashvamedhAya dharmyameva babhUva tat|| 17-76
para-abhi-sa.ndhAna-param yadyapi asya vicheShTitam jigIShoH ashvamedhAya dharmyam eva babhUva tat
17-76. ashvamedhAya jigIShoH asya= for horse-ritual, interested one, his; vicheShTitam= action of conquering all quarters; yadyapi= on examining; para-abhi-sa.ndhAna-param= it is only enemy, deceiving tactics; tathApi= even it is so; tat dharmyam eva babhUva = that is, rightful, only, it became.
The action of him who was anxious to conquer others for the sake of performing the Horse-ritual though full of deceit towards them, but it is perfectly consistent with correct conduct. [17-76]
Before performing Horse ritual a king has to conquer all the quarters of earth. So he wished that his sovereignty is made acceptable by other kings, but to loot and plunder their thrones or wealth.
वृषेव देवो देवानान् राज्ञान् राजा बभूव सः॥ १७-७७
evamudyanprabhāveṇa śāstranirdiṣṭavartmanā |
vṛṣeva devo devānān rājñān rājā babhūva saḥ|| 17-77
evamudyanprabhAveNa shAstranirdiShTavartmanA |
vR^iSheva devo devAnAn rAdnyAn rAjA babhUva saH|| 17-77
evam udyan prabhAveNa shAstra nirdiShTa vartmanA vR^iShA iva devaH devAnAm rAj~nyAm rAjA babhUva saH
17-77. evam shAstra nirdiShTa vartmanA= in this way, by scriptures, mandated, on path; prabhAveNa udyan saH= by his own prowess, uprising, he; vR^iShA devAnAm devaH iva= Indra, among gods, lord, as with; rAj~nyAm rAjA babhUva = for king, he was a king, he became.
Thus growing in power by his bravery which progressed by the path laid down by the scriptures, he became the king of kings like Indra who is the god of gods. [17-77]
पञ्चमन् लोकपालानान् तमूचुः साम्ययोगतः।
भूतानान् महतान् षष्ठमष्टमन् कुलभूभृताम्॥ १७-७८
pañcaman lokapālānān tamūcuḥ sāmyayogataḥ |
bhūtānān mahatān ṣaṣṭhamaṣṭaman kulabhūbhṛtām|| 17-78
pa~nchaman lokapAlAnAn tamUchuH sAmyayogataH |
bhUtAnAn mahatAn ShaShThamaShTaman kulabhUbhR^itAm|| 17-78
pa~nchamam lokapAlAnAm tam UchuH sAdharmayogataH bhUtAnAm mahatAm ShaShTham aShTamam kula bhU bhR^itAm
17-78. tam sAdharmayogataH= him, as per commonality; lokapAlAnAm pa~nchamam= of four world rulers, as fifth one; mahatAm bhUtAnAm ShaShTham= of great subtle elements, as sixth one; kula bhU bhR^itAm aShTamam = among world supporting mountains, as eight one; UchuH= he reckoned with.
On account of the similarity in performing duties like loka-samrakshaNa, paropakAra, bhU-bharaNa etc people reckon this king the fifth of the world rulers after Indra, Yama, Varuna, Kubera; the sixth of the great elements after pRitvi, jala, tejas, vAyu, AkAsha; and the eighth of the primary mountains after mahendra, malaya, sahya, shuktimanta, Riksha, vindhya and pAriyAta parvata-s. [17-78]
दधुः शिरोभिर्भूपाला देवाः पौरंदरीमिव॥ १७-७९
dūrāpavarjitacchatraistasyājñān śāsanārpitām |
dadhuḥ śirobhirbhūpālā devāḥ pauraṁdarīmiva|| 17-79
dUrApavarjitachChatraistasyAdnyAn shAsanArpitAm |
dadhuH shirobhirbhUpAlA devAH paura.ndarImiva|| 17-79
dUra apavarjita chChatraiH tasya Aj~nyAm shAsana arpitAm dadhuH shirobhiH bhUpAlA devAH paura.ndarIm iva
17-79. bhUpAlAH= other kings; shAsana arpitAm tasya Aj~nyAm= by commandment, issued, his, orders; devAH paura.ndarIm iva= gods, of Indra's order, as with; dUra apavarjita chChatraiH shirobhiH= distantly, removed, their own parasols, with such heads; dadhuH= they bore it.
Other rulers accepted his commandment like orders with their heads bent duly casting aside their own parasols, just as the gods do in regard to the order of Indra. [17-79]
A king removing his own parasol is his submission to a superior king who brings all petty rulers under one parasol - eka-chatra-Adhipatyam.
ऋत्विजः स तथानर्च दक्षिणाभिर्महाक्रतौ।
यथा साधारणीभूतन् नामास्य धनदस्य च॥ १७-८०
ṛtvijaḥ sa tathānarca dakṣiṇābhirmahākratau |
yathā sādhāraṇībhūtan nāmāsya dhanadasya ca|| 17-80
R^itvijaH sa tathAnarcha dakShiNAbhirmahAkratau |
yathA sAdhAraNIbhUtan nAmAsya dhanadasya cha|| 17-80
R^itvijaH sa tathA anarcha dakShiNAbhiH mahA kratau yathA sAdhAraNIbhUtam nAma asya dhanadasya cha
17-80. saH mahA kratau= he, in the great, Horse ritual; R^itvijaH dakShiNAbhiH tathA anarcha= for priests, with donation, in such a manner, he honoured; yathA= as to; asya= his - king's name; dhanadasya cha= Kubera's, also; nAma= name; sAdhAraNIbhUtam= became similar - metathesized, swapped.
At the conclusion of the great Horse ritual that king Atithi honoured the holy priests in such a manner that people used to swap his name with that of Kubera, god of wealth. [17-80]
यादोनाथः शिवजलपथः कर्मणे नौचराणाम्।
पूर्वापेक्षी तदनु विदधे कोषवृद्धिन् कुबेरः
तस्मिन्दण्डोपनतचरितन् भेजिरे लोकपालाः॥ १७-८१
yādonāthaḥ śivajalapathaḥ karmaṇe naucarāṇām |
pūrvāpekṣī tadanu vidadhe koṣavṛddhin kuberaḥ
tasmindaṇḍopanatacaritan bhejire lokapālāḥ|| 17-81
yAdonAthaH shivajalapathaH karmaNe naucharANAm |
pUrvApekShI tadanu vidadhe koShavR^iddhin kuberaH
tasmindaNDopanatacharitan bhejire lokapAlAH|| 17-81
indrAt vR^iShTiH niyamita gada udreka vR^ittiH yamaH abhUt yAdo-nAthaH shiva jala pathaH karmaNe nau charANAm pUrva apekShI tadanu vidadhe koSha vR^iddhim kuberaH tasmin daNDa upanata charitam bhejire lokapAlAH
17-81. indrAt vR^iShTiH abhUt= from Indra, rain showers, became; yamaH niyamita gada udreka vR^ittiH abhUt= Yama, controlled, of diseases, progression, he implemented; yAdo-nAthaH= marine animals lord - varuNa; nau charANAm karmaNe= ship, travellers, in their activity; shiva jala pathaH abhUt= safe, water, courses, he made; tadanu= following them; pUrva apekShI= one who is reverent to ancestors like Raghu, Rama et al; kuberaH= such Kubera; koSha vR^iddhim vidadhe= coffers, filling, he made; [ittham= in this way]; lokapAlAH tasmin = quarter-guardians like Indra et al, to him; daNDa upanata charitam= towards a sheltered one, such an attitude; bhejire= they arranged.
From Indra came showers of rain; Yama limited the rising of diseases; Varuna made the water-courses comfortable for the work of sailors and following suit Kubera having regard to the predecessors of Atithi, like Rama, Raghu, Diliipa et al, increased the treasury of the king; thus all the guardian deities of the quarters adopted the action of those who had been humbled by his prowess, in reference to the king Atithi. [17-81]
इति महाकवि कालिदास कृत रघुवंश महाकाव्ये सप्तदशः सर्गः॥
iti mahākavi kālidāsa kṛta raghuvaṁśa mahākāvye saptadaśaḥ sargaḥ ||
Krishnarao Mahadeva Joglekar, 1916 - KMJ, or Joglekar
Gopala Raghunath Nandargikar, 1897 GRN
pithy, terse sayings or foots of poem appearing in comment section - from The Story of Raghu's Line by Kalidasa; translated by P. De Lacy Johnston, Published by Adine House, London, 1902 - De Lacy or Lacy
upama is roughly said as metaphor, transferred epithet, or condensed simile, or expanded simile, or whatever, but not stabilised, as with atishayokti and utpreksha both made to fall under the category of a hyperbole.
u.mA o : upamAna - comparable object; or the object itself.
u.me oc : upameya - object compared.
sA.dha c: sAdhAraNa dharma: commonality in sharing attributes.
sA. vA cw: sAdharaNa vAcaka: coupula, conjunctional word
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, Sept 2010
desirajuhrao at yahoo.com