Dynasty of Emperor Raghu
|18 chapter -- 53 verses|
This Canto contains nothing beyond a string of names of no less than twenty-one successors of Atithi. The Canto has any charm or poetry about it. It is something like memoria technica verses enumarating the names of sovereigns.
However, wordplay of certain Sanskrit terms and names is noteworthy in this canto.
Notes and commentary of Kishanrao Madhavarao Joglekar on this 18th canto is made available here 0.6 MB pdf for further reading.
स नैषधस्यार्थपतेः सुतायाम्
पुत्रम् यमाहुर्निषधाख्यमेव॥ १८-१
sa naiṣadhasyārthapateḥ sutāyām
utpādayāmāsa niṣiddhaśatruḥ |
putram yamāhurniṣadhākhyameva || 18-1
sa naiShadhasyArthapateH sutAyAm
utpAdayAmAsa niShiddhashatruH |
putram yamAhurniShadhAkhyameva || 18-1
sa naiShadhasya artha-pateH sutAyAm utpAdayAmAsa niShiddha-shatruH a+nUna+ sAram niShadhAt naga indrAt putram yam AhuH niShadha Akhyam eva
18-1. niShiddha-shatruH saH= one who warded off, his enemies, he that Atithi; naiShadhasya artha-pateH sutAyAm= of kingdom NaiShadha, its lord of wealth - king, on his daughter; niShadhAt naga indrAt a+nUna+ sAram putram = than Nishadha mountain, not, less, in valour, such a son; utpAdayAmAsa= he begot; yam niShadha Akhyam eva AhuH= whom, Nishadha, by name, only, they called.
Atithi, who had warded off his enemies, begot on the daughter of the Naishadha king, a son who was in no way inferior in strength to Mt. Nishadha, and whom people called Nishadha. [18-1]
Naishadha kingdom is the hill tract supposed to be situated to the east and south of Mt. Meru or according to modern geography on the Himalayan plateau.
तेनोनुवीर्येण पिता प्रजायै
कल्पिष्यमाणेन ननन्द यूना।
सस्येन संपत्तिफलोन्मुखेन॥ १८-२
tenonuvīryeṇa pitā prajāyai
kalpiṣyamāṇena nananda yūnā |
sasyena saṁpattiphalonmukhena || 18-2
tenonuvIryeNa pitA prajAyai
kalpiShyamANena nananda yUnA |
sasyena sa.npattiphalonmukhena || 18-2
tena unu-vIryeNa pitA prajAyai kalpiShyamANena nananda yUnA suvR^iShTiyogAt iva jIvalokaH sasyena sa.npatti phala unmukhena
18-2. unu-vIryeNa= having great valour; prajAyai kalpiShyamANena= of people, capable of taking care; tena yUnA= by him, who is young; pitA= his father Atithi; suvR^iShTiyogAt= in consequence of timely showers; sa.npatti phala unmukhena sasyena= of abundant corn ready for its full development; jIvalokaH iva= people, as with; nananda = gladdened.
The father Atithi was highly gratified with his son Nishadha who is in the youth with great valour, and who was in every way suited to take care of his subjects; as the people will be satisfied with abundant corn ready for its full development in consequence of timely showers. [18-2]
शब्दादि निर्विश्य सुखम् चिराय
द्यामर्जिताम् कर्मभिरारुरोह॥ १८-३
śabdādi nirviśya sukham cirāya
dyāmarjitām karmabhirāruroha || 18-3
shabdAdi nirvishya sukham cirAya
dyAmarjitAm karmabhirAruroha || 18-3
shabdAdi nirvishya sukham cirAya tasmin pratiShThApita rAja shabdaH kaumudvateyaH kumuda avadAtaiH dyAm arjitAm karmabhiH Aruroha
18-3. kaumudvateyaH= son of Kumudvati - Atithi; shabdAdi sukham nirvishya= from sound and other sense objects, pleasures, having enjoyed; cirAya= after some time; tasmin pratiShThApita rAja shabdaH= in him - Nishadha, having permanently conferred the title of king; kumuda avadAtaiH karmabhiH arjitAm = which were pure like white lotuses, such of his own deeds, earned; dyAm Aruroha= to heaven, ascended.
Having enjoyed the pleasures derivable from sound etc sensory objects, Atithi, the son of Kumudvati, permanently conferred the title of 'king' on his son Nishadha and then ascended to heaven gained by his own deeds which were pure like white lotuses. [18-3]
पौत्रः कुशस्यापि कुशेशयाक्षः
पुरार्गलादीर्घभुजो बुभोज॥ १८-४
pautraḥ kuśasyāpi kuśeśayākṣaḥ
sasāgarām sāgaradhīracetāḥ |
purārgalādīrghabhujo bubhoja || 18-4
pautraH kushasyApi kusheshayAkShaH
sasAgarAm sAgaradhIracetAH |
purArgalAdIrghabhujo bubhoja || 18-4
pautraH kushasya api kusheshayAkShaH sa sAgarAm sAgara dhIra cetAH eka AtapatrAm bhuvam ekavIraH pura argalA dIrgha bhujaH bubhoja
18-4. kusheshayAkShaH= had eyes resembling lotuses; sAgara dhIra cetAH= whose mind was tranquil like the ocean; ekavIraH= who was the first among warriors; pura argalA dIrgha bhujaH= whose arms were long like the crossbars across city-gates; kushasya pautraH api= grandson of Kusha, even; sa sAgarAm eka AtapatrAm= the sea-girt earth having only one royal parasol; bhuvam bubhoja= earth, he enjoyed.
Even the grandson of Kusha, namely Nishadha, who had eyes resembling white lotuses, whose mind was tranquil like the ocean, who was the first among warriors, whose arms were long like the crossbars across city-gates protected the sea-girt earth having brought it under his single parasol. [18-4]
वंशश्रियम् प्राप नलाभिधानः।
यो नड्वलानीव गजः परेषाम्
vaṁśaśriyam prāpa nalābhidhānaḥ |
yo naḍvalānīva gajaḥ pareṣām
balānyamṛdgānnalinābhavaktraḥ || 18-5
va.nshashriyam prApa nalAbhidhAnaH |
yo naDvalAnIva gajaH pareShAm
balAnyamR^idgAnnalinAbhavaktraH || 18-5
tasya anala ojAH tanayaH tat ante va.nsha shriyam prApa nala abhidhAnaH yaH naDvalAni iva gajaH pareShAm balAni amR^idnAt nalinAbha vaktraH
18-5. anala ojAH= radiant as fire; nala abhidhAnaH= Nala, named one; tasya tanayaH= his - Nishadha's, son; tat ante= after Nishadha; va.nsha shriyam prApa= dynastic, fortune - kingdom, on getting; nalinAbha vaktraH= endowed with the beauty of the lotus on his face; yaH= he who is; gajaH naDvalAni iva= elephant [trampling], beds of reeds, as with; pareShAm balAni amR^idnAt= enemy's, armies, he trampled down.
After the demise of Nishadha, his son whose name was Nala, and who was as radiant as fire came into possession of the dynastic kingdom; this ruler endowed with the beauty of the lotus on his face, crushed the armies of his enemies just as an elephant tramples the beds of reeds. [18-5]
नभश्चरैर्गीतयशाः स लेभे
ख्यातम् नभःशब्दमयेन नाम्ना
कान्तम् नभोमासमिव प्रजानाम्॥ १८-६
nabhaścarairgītayaśāḥ sa lebhe
nabhastalaśyāmatanum tanūjam |
khyātam nabhaḥśabdamayena nāmnā
kāntam nabhomāsamiva prajānām || 18-6
nabhashcarairgItayashAH sa lebhe
nabhastalashyAmatanum tanUjam |
khyAtam nabhaHshabdamayena nAmnA
kAntam nabhomAsamiva prajAnAm || 18-6
nabhaH caraiH gIta yashAH sa lebhe nabhastala shyAma tanum tanUjam khyAtam nabhaH shabdamayena nAmnA kAntam nabho mAsam iva prajAnAm
18-6. nabhaH caraiH gIta yashAH= by sky, wanderers, sung, glory - he who has it; saH= such Nala; nabhastala shyAma tanum= like sky, blue-black, boded one; nabhaH shabdamayena nAmnA khyAtam= by Nabha, sounding word, with name, renowned; nabho mAsam iva= shrAvaNa month, as with; prajAnAm kAntam= to people, a dear one; tanUjam lebhe= such a son, he got.
That king Nala whose fame had been proclaimed by the wanderers of the airy regions gained a son whose body had a blue-black hue like that of the sky, who was known by the appellation Nabha and who was dear to his subjects like the rain-giving month of shrAvaNa. [18-6]
अदेहबन्धाय पुनर्बबन्ध॥ १८-७
dharmottarastatprabhave prabhutvam |
adehabandhāya punarbabandha || 18-7
tasmai visR^ijya uttara kosalAnAm dharmottaraH tat prabhave prabhutvam mR^igaiH ajaryam jarasA upadiShTam adeha bandhAya punaH babandha
18-7. dharmottaraH prabhave = that rigidly correct-behaving one - Nala; tasmai= to him - to Nabhas; tat uttara kosalAnAm prabhutvam visR^ijya= that, northern, Kosala's, governance of kingdom, on giving away; jarasA upadiShTam mR^igaiH ajaryam= by old age, indicated, with animals, friendliness - forest living; punaH a+deha bandhAya= again, not, with body, that binds - complete moksha; babandha= he bound - he took up.
That rigidly correct-behaving one, king Nala, relinquished the dominion of the North Kosala to the care of that vigorous son of his, namely Nabhas, and formed a firm friendship with beasts in wilds which is recommended by old age so that the tie of this corporal body may not cling again to him. [18-7]
तेन द्विपानामिव पुण्डरीको
यम् पुण्डरीकाक्षमिव श्रिता श्रीः॥ १८-८
tena dvipānāmiva puṇḍarīko
rājñāmajayyo'jani puṇḍarīkaḥ |
yam puṇḍarīkākṣamiva śritā śrīḥ || 18-8
tena dvipAnAmiva puNDarIko
rAdnyAmajayyo.ajani puNDarIkaH |
yam puNDarIkAkShamiva shritA shrIH || 18-8
tena dvipAnAm iva puNDarIkaH rAj~nyAm ajayyaH ajani puNDarIkaH shAnte pitari AhR^ita puNDarIkA yam puNDarIka-akSham iva shritA shrIH
18-8. tena puNDarIkaH dvipAnAm iva= by him - by Nabhas, among elephants, puNDarIka-elephant, as with; rAj~nyAm ajayyaH puNDarIkaH ajani= for kings, unconquerable one, named puNDarIka, [Nabhas] gave birth; pitari shAnte= when father Nala, is silenced - on demise; AhR^ita puNDarIkA shrIH= taking, white lotuses, goddess of fortune; yam= whom [prince puNDarIka] puNDarIka-akSham iva= [approaching] Vishnu, as with; shritA = she approached him [prince puNDarIka].
Nabhas got a son named puNDarIka who was invincible to kings like the legendary elephant puNDarIka to other elephants. When his father nabhas had gone to his final rest, the goddess of fortune, namely Lakshmi, who takes white lotuses in her hands and goes to the lotus-eyed puNDarIka-aksha, namely Vishnu, she went over to this prince puNDarIka. [18-8]
क्ष्माम् लम्भयित्वा क्षमयोपपन्नम्
वने तपः क्षान्ततरश्चचार॥ १८-९
putram prajākṣemavidhānadakṣam |
kṣmām lambhayitvā kṣamayopapannam
vane tapaḥ kṣāntataraścacāra || 18-9
putram prajAkShemavidhAnadakSham |
kShmAm lambhayitvA kShamayopapannam
vane tapaH kShAntatarashcacAra || 18-9
saH kShema-dhanvAnam amogha-dhanvA putram prajA kShema vidhAna dakSham kShmAm lambhayitvA kShamayA upapannam vane tapaH kShAm tataraH cacAra
18-9. amogha-dhanvA saH= of unfailing bow, he that king puNDarIka; prajA kShema vidhAna dakSham= one who is ever on the alert about the welfare of the subjects; kShamayA upapannam= one who is endowed with forgiveness; kShema-dhanvAnam putram= kShema-dhanva named, son; kShmAm lambhayitvA= earth - kingdom, causing to take care of it; kShAm tataraH = being himself capable of great endurance; vane tapaH cacAra= in forest, ascesis, he undertook.
That king puNDarIka whose bow was never ineffectual made his son kshema-dhanva, who was fully endowed with forgiveness and was ever on the alert about the welfare of the subjects accept the sovereignty of the earth; and being himself capable of great endurance puNDarIka undertook ascesis after retiring into the forest. [18-9]
तस्यापि देवप्रतिमः सुतोऽभूत्।
देवादि नाम त्रिदिवेऽपि यस्य॥ १८-१०
tasyāpi devapratimaḥ suto'bhūt |
devādi nāma tridive'pi yasya || 18-10
tasyApi devapratimaH suto.abhUt |
devAdi nAma tridive.api yasya || 18-10
anIkinInAm samare agra yAyI tasya api deva pratimaH sutaH abhUt vyashrUyata anIka pada avasAnam deva Adi nAma tridive api yasya
18-10. tasya api= to him, also - to kshema-dhanva; samare anIkinInAm agra yAyI= in wars, in vanguard, marching; deva pratimaH sutaH abhUt= god, like, son, took birth; anIka pada avasAnam= word "anIka' at end; deva Adi= word "deva" at start; yasya nAma= whose, name is; tridive api vyashrUyata= in triad of worlds, very well heard - that name.
Of him also was born a son who was like a god, who stood always in van of his armies on the battlefield, and whose name having the word deva as the first part and anIka as the last one, compounded to devAnIka, was celebrated even in Heaven. [18-10]
पुत्रेण पुत्री स यथैव तेन।
स तेन पित्रा पितृमान्बभूव॥ १८-११
putreṇa putrī sa yathaiva tena |
sa tena pitrā pitṛmānbabhūva || 18-11
putreNa putrI sa yathaiva tena |
sa tena pitrA pitR^imAnbabhUva || 18-11
pitA samArAdhana tatpareNa putreNa putrI saH yatha eva tena putraH tathaiva Atmaja vatsalena sa tena pitrA pitR^imAn babhUva
18-11. saH pitA= that father kshema-dhanva; samArAdhana tatpareNa tena putreNa= one who was wholly devoted in adoring his father, by that son; yathaiva putrI babhUva= as to how, he has become a real father; tathaiva= like that; saH putraH= that son - devAnIka; Atmaja vatsalena tena pitrA eva= one who loves his children, by such father, kshema-dhanva; pitR^imAn babhUva= having a good father, he became.
Even just as that father kshema-dhanva became a person gifted with a good s0n on account of that son devAnIka who was wholly devoted in adoring his father; so also, that son devAnIka too had become one who had an excellent father kshema-dhanva on account of that father who had great affection for the son. [18-11]
जगाम यज्वा यजमानलोकम्॥ १८-१२
ātmobhave varṇacatuṣṭayasya |
jagāma yajvā yajamānalokam || 18-12
Atmobhave varNacatuShTayasya |
jagAma yajvA yajamAnalokam || 18-12
pUrvaH tayoH Atma-same cira oDhAm Atma udbhave varNa catuShTayasya dhuram nidhAya ekanidhiH guNAnAm jagAma yajvA yajamAna lokam
18-12. guNAnAm ekanidhiH= one who was the sole repository of virtues; yajvA= Vedic-ritualist; tayoH pUrvaH= of them two, earlier one - kshema-dhanva; Atma-same Atma udbhave= who was like him, on his son; cira-oDhAm varNa catuShTayasya dhuram= long-borne, yoke of [the ruling of] the four castes; nidhAya= on keeping; yajamAna lokam jagAma= Vedic-ritualists', world - heaven, went to.
The first among the two, namely kshema-dhanva, who was the sole repository of virtues, and a Vedic-ritualist placing the long-borne yoke of [the ruling of] the four castes on his son, namely devAnIka, who was like him and was himself a Vedic-ritualist went to the abode of regular Vedic-rtualists, namely heaven. [18-12]
वशी सुतस्तस्य वशंवदत्वात्
सकृद्विविग्नानपि हि प्रयुक्तम्
माधुर्यमीष्टे हरिणान्ग्रहीतुम्॥ १८-१३
vaśī sutastasya vaśaṁvadatvāt
sakṛdvivignānapi hi prayuktam
mādhuryamīṣṭe hariṇāngrahītum || 18-13
vashI sutastasya vasha.nvadatvAt
sakR^idvivignAnapi hi prayuktam
mAdhuryamIShTe hariNAngrahItum || 18-13
vashI sutaH tasya vasha.nvadatvAt sveShAm iva AsIt dviShatAm api iShTaH sakR^it vivignAn api hi prayuktam mAdhuryam IShTe hariNAn grahItum
18-13. tasya vashI sutaH= his, self-controlled, son - devAnIka's son named ahInagu; vasha.nvadatvAt= because of his controlled speech; sveShAm iva dviShatAm api iShTaH AsIt = among his own folks, as with, among his enemies, also, he is a respected one; hi= why because; prayuktam mAdhuryam= usage of, good speech; sakR^it= at times; vivignAn api hariNAn grahItum IShTe= scared, even, deer, to catch, is useful.
devAnIka's son ahInagu being a self-controlled one was as much the beloved even of his enemies as he was of his own people on account of his agreeable speech; for, sweet speech when made use of is capable of attracting the deer though once scared away. [18-13]
अहीनगुर्नाम स गाम् समग्राम्
ahīnagurnāma sa gām samagrām
ahīnabāhudraviṇaḥ śaśāsa |
yuvāpyanarthairvyasanairvihīnaḥ || 18-14
ahInagurnAma sa gAm samagrAm
ahInabAhudraviNaH shashAsa |
yuvApyanarthairvyasanairvihInaH || 18-14
ahInaguH nAma saH gAm samagrAm a+hIna bAhu draviNaH shashAsa yaH hIna sa.nsarga parA~NmukhatvAt yuvA api anarthaiH vyasanaiH vihInaH
18-14. a+hIna bAhu draviNaH= not, less, arm's, wealth - who possessed no small amount of physical strength of his arms; hIna sa.nsarga parA~NmukhatvAt= having set his face against the contact of the low-bred; yuvA api= youth, though; anarthaiH vyasanaiH vihInaH= free from all vices leading to troubles; yaH ahInaguH nAma= who is, ahInagu, named as; saH samagrAm gAm shashAsa= he, fully, earth, ruled.
He whose name was ahInagu, who possessed no small amount of physical strength of his arms, who though young was free from all vices leading to troubles owing to his having set his face against the contact of the low-bred, ruled the whole world. [18-14]
गुरोः स चानन्तरमन्तरज्ञ्यः
पुंसाम् पुमानाद्य इवावतीर्णः।
चतुर्दिगीशश्चतुरो बभूव॥ १८-१५
guroḥ sa cānantaramantarajñyaḥ
puṁsām pumānādya ivāvatīrṇaḥ |
caturdigīśaścaturo babhūva || 18-15
guroH sa cAnantaramantaraj~nyaH
pu.nsAm pumAnAdya ivAvatIrNaH |
caturdigIshashcaturo babhUva || 18-15
guroH sa ca anantaram antaraj~nyaH pu.nsAm pumAn Adya iva avatIrNaH upakramaiH askhalitaiH caturbhiH catur dik IshaH caturaH babhUva
18-15. pu.nsAm antaraj~nyaH= one who was endowed with the power of gauging the minds of the people, caturaH= clever one; saH ca= he that ahInagu, also; guroH anantaram avatIrNaH= his father, later to, one who incarnated; Adya pumAn iva= Prime, Person - Vishnu, as with; askhalitaiH caturbhiH upakramaiH= by the use of the unfailing four expedients; catur dik IshaH babhUva= for four, quarters, as lord, he became.
After the demise of his father devAnIka that ahInagu who was endowed with the power of gauging the minds of the people, who had come on the earth like the Prime Person, Vishnu, became the clever ruler of the regions within the four directions by the use of the unfailing four expedients of a king. [18-15]
जेतर्यरीणाम् तनयम् तदीयम्।
लक्ष्मीः सिषेवे किल पारियात्रम्॥ १८-१६
jetaryarīṇām tanayam tadīyam |
lakṣmīḥ siṣeve kila pāriyātram || 18-16
jetaryarINAm tanayam tadIyam |
lakShmIH siSheve kila pAriyAtram || 18-16
tasmin prayAte paraloka yAtrAm jetari arINAm tanayam tadIyam uccaiH shirastvAt jita pAriyAtram lakShmIH siSheve kila pAriyAtram
18-16. arINAm jetari= enemy, vanquisher; tasmin paraloka yAtrAm prayAte sati= his, to other world, journey, when conducted - when he departed from here; uccaiH shirastvAt= consequence of carrying the heads high lit., in consequence of having lofty peaks. jita pAriyAtram pAriyAtram= who had brought under subjection the mountainous region of pAriyAtra; tadIyam tanayam lakShmIH siSheve kila= his, son, goddess Lakshmi, attended to.
When the vanquisher of his enemies, namely ahInagu, had gone 0n the journey to the next world, it is mentioned that the goddess of prosperity began to serve his son, namely pAriyAtra, who had brought the mountainous region of pAriyAtra which had high peaks under subjection. [18-16]
śālīnatāmavrajadīḍyamānaḥ || 18-17
shAlInatAmavrajadIDyamAnaH || 18-17
tasya abhavat sUnuH udAra-shIlaH shilaH shilA paTTa vishAla vakShAH jita ari pakShaH api shilI-mukhaiH yaH shAlInatAm avrajat IDyamAnaH
18-17. tasya= to him - pAriyAtra; udAra-shIlaH= generous one; shilA paTTa vishAla vakShAH= having a broad chest like a slab of stone; shilaH= named shila; sUnuH abhavat= son, became; yaH shilI-mukhaiH jita ari pakShaH api= who, with arrows, conquered, enemy, factions, even; IDyamAnaH shAlInatAm avrajat = when eulogised, shyness, he got.
King pAriyAtra had a son named shila possessing a generous disposition, and having a broad chest like a slab of stone; although he had vanquished divisions of the enemies' armies by his arrows still he was abashed when he heard himself praised. [18-17]
कृत्वा युवानम् युवराजमेव।
सुखानि सोऽभुङ्क्त सुखोपरोधि
वृत्तम् हि राज्ञामुपरुद्धवृत्तम्॥ १८-१८
kṛtvā yuvānam yuvarājameva |
sukhāni so'bhuṅkta sukhoparodhi
vṛttam hi rājñāmuparuddhavṛttam || 18-18
kR^itvA yuvAnam yuvarAjameva |
sukhAni so.abhu~Nkta sukhoparodhi
vR^ittam hi rAdnyAmuparuddhavR^ittam || 18-18
tam Atma sa.npannam anindita AtmA kR^itvA yuvAnam yuvarAjam eva sukhAni saH aabhu~Nkta sukha uparodhi vR^ittam hi rAj~nyAm uparuddha vR^ittam
18-18. anindita AtmA saH= whose conduct was unblemished, he that pAriyAtra; Atma sa.npannam yuvAnam tam= his young talented son named shila; yuvarAjam kR^itvA eva= installing as prince regent; sukhAni aabhu~Nkta= enjoyed pleasures; hi= why because; rAj~nyAm vR^ittam sukha uparodhi= career of kings has its course interrupted because of multifarious activities; uparuddha vR^ittam= hence hurdles, to comfortable life.
King pAriyAtra whose conduct was unblemished having installed his young talented son shila as crown-prince, himself enjoyed pleasures; for, the career of kings has its course interrupted because of multifarious activities, it is unsuited for enjoying comforts of life. [18-18]
जरा वृथा मत्सरिणी जहार॥ १८-१९
bhogeṣu saubhāgyaviśeṣabhogyam |
jarā vṛthā matsariṇī jahāra || 18-19
bhogeShu saubhAgyavisheShabhogyam |
jarA vR^ithA matsariNI jahAra || 18-19
am rAga-bandhiShu a+vitR^iptam eva bhogeShu saubhAgya visheSha bhogyam vilAsinInAm arati-kShamA.api jarA vR^ithA matsariNI jahAra
18-19. rAga-bandhiShu= 'those that create fondness or passion; bhogeShu= in pleasures; a+vitR^iptam eva = not verily satisfied; vilAsinInAm= for flirtatious women; saubhAgya visheSha bhogyam= one who is fit to be enjoy them by virtue of his handsomeness; tam = him that pAriyAtra; arati-kShamA.api= which is though incapable of enjoyment - old age;; vR^ithA matsariNI jarA jahAra= wastefully, jealous, decrepitude, stole [him - demise by old age].
Decrepitude though incapable of enjoying bodily pleasures and hence needlessly jealous, took King pAriyAtra away who was not at all satisfied in regard to pleasures which excited passions, and who was yet in a physical condition fit for the enjoyment by amorous women. [18-19]
कृत्स्नस्य नाभिर्नृपमण्डलस्य॥ १८-२०
kṛtsnasya nābhirnṛpamaṇḍalasya || 18-20
unnAbha iti udgata nAmadheyaH tasya a+yathArtha unnata nAbhi randhraH sutaH abhavat pa~Nkaj-anAbha-kalpaH kR^itsnasya nAbhiH nR^ipa maNDalasya
18-20. tasya= to him - to King shila; unnAbha= prince unnAbha; iti udgata nAmadheyaH= thus, a well-known one, with that name; a+yathArtha unnata nAbhi randhraH = uncommonly, upraised, having such naval; pa~Nkaj-anAbha-kalpaH= one who has a lotus ill his naval - Vishnu, like; kR^itsnasya nR^ipa maNDalasya nAbhiH= for entire, circle of kings, who is the naval - central; sutaH abhavat = son, took birth.
To king shila was born a son celebrated by the name unnAbha the space of whose naval was very deep, and who appearing almost like Vishnu became the central ruler, chakravarti, an emperor of the whole circle of kings. [18-20]
ततः परम् वज्रधरप्रभावः
तदात्मजः संयति वज्रघोषः।
पतिः पृथिव्याः किल वज्रणाभः॥ १८-२१
tataḥ param vajradharaprabhāvaḥ
tadātmajaḥ saṁyati vajraghoṣaḥ |
patiḥ pṛthivyāḥ kila vajraṇābhaḥ || 18-21
tataH param vajradharaprabhAvaH
tadAtmajaH sa.nyati vajraghoShaH |
patiH pR^ithivyAH kila vajraNAbhaH || 18-21
tataH param vajra-dhara prabhAvaH tat AtmajaH sa.nyati vajra ghoShaH babhUva vajra Akara bhUShaNAyAH patiH pR^ithivyAH kila vajra-NAbhaH
18-21. tataH param= later; vajra-dhara-prabhAvah= like thunderbolt-wielder - Indra, in fortitude; sa.nyati vajra ghoShaH= in wars, whose voice is like thunder claps; vajra-NAbhaH= [son named] vajra-NAbha; tat AtmajaH= his - unnAbha's, son; vajra Akara bhUShaNAyAH pR^ithivyAH= adorned with mines of precious jewels, to such earth; patiH babhUva kila = lord, became, they say.
It is mentioned that unnAbha begot a son called vajraNAbha, whose valour was like that of Indra, the wielder of thunderbolt, and who in battle had a voice deep like that of the thunderclap, and he became the lord of the earth adorned with mines of precious jewels. [18-21]
The name vaja-nAbha is written as vajra-NAbha - according to raShAbhyAm boNaH samAna pade - pANini sUtram.
तस्मिन्गते द्याम् सुकृतोपलब्धाम्
रत्नोपहारैरुदितैः खनिभ्यः॥ १८-२२
tasmingate dyām sukṛtopalabdhām
tatsaṁbhavam śaṅkhaṇamarṇavāntā |
ratnopahārairuditaiḥ khanibhyaḥ || 18-22
tasmingate dyAm sukR^itopalabdhAm
tatsa.nbhavam sha~NkhaNamarNavAntA |
ratnopahArairuditaiH khanibhyaH || 18-22
tasmin gate dyAm sukR^ita upalabdhAm tat sa.nbhavam sha~NkhaNam arNava antA utkhAta shatrum vasudha upatasthe ratna upahAraiH uditaiH khanibhyaH
18-22. tasmin= on his - vajranAbha, sukR^ita upalabdhAm dyAm = which had been secured by his meritorious deeds, to heaven; gate sati= when gone; utkhAta shatrum= who had rooted out his enemies; sha~NkhaNam [nAma]= shankhaNa [named]; tat sa.nbhavam= his [vajranAbha], begotten; arNava antA vasudha = up to fringes, of oceans, earth having; khanibhyaH uditaiH ratna upahAraiH= from mines, came up, jewel, gifts; upatasthe= [shankhaNa] served as a king.
When vajranAbha had gone to heaven secured by his meritorious deeds, his son named shankhaNa served the holder of treasures bounded by the ocean, namely the earth, gaining choicest gifts from mines and rooting out his enemies as well. [18-22]
पित्र्यम् प्रपेदे पदमश्विरूपः।
पुराविदो यम् व्युषिताश्वमाहुः॥ १८-२३
pitryam prapede padamaśvirūpaḥ |
purāvido yam vyuṣitāśvamāhuḥ || 18-23
pitryam prapede padamashvirUpaH |
purAvido yam vyuShitAshvamAhuH || 18-23
tasya avasAne harit ashva dhAmA pitryam prapede padam ashvi rUpaH velA taTe hUShita sainika ashvam purAvidaH yam vyuShita-ashvam AhuH
18-23. tasya avasAne= on his - shankhaNa's, demise; harit-ashva dhAmA= like Sun, in resplendence; ashvi rUpaH= handsome like Ashwini twins; pitryam padam prapede= father's - shakhaNa's, position of king, he took up; velA taTe hUShita sainika ashvam= on sea shore, who kept, army, and horses; yam purAvidaH= whom, those familiar with legendary lore; vyuShita-ashvam = as vyuShia-ashva; AhuH= they say.
On the demise of shankhaNa, his son who had the resplendence of the Sun, and who had the charm of the Ashvini-twins, ascended the throne of his father. Those familiar with legendary lore call him as vyuShitAshva on account of his having quartered his soldiery and horses on seacoasts. [18-23]
तेन क्षितेर्विश्वसहो विजज्ञे।
पातुम् सहो विश्वसखः समग्राम्
tena kṣiterviśvasaho vijajñe |
pātum saho viśvasakhaḥ samagrām
viśvaṁbharāmātmajamūrtirātmā || 18-24
tena kShitervishvasaho vijadnye |
pAtum saho vishvasakhaH samagrAm
vishva.nbharAmAtmajamUrtirAtmA || 18-24
ArAdhya vishveshvaram IshvareNa tena kShiteH vishvasahaH vijaj~nye pAtum sahaH vishvasakhaH samagrAm vishva.nbharAm Atmaja mUrtirAtmA
18-24. tena kShiteH IshvareNa = by that, earth, lord of - vyuShitAshva; vishveshvaram ArAdhya= vishveshvara of kAshi, on worshipping; vishva-sahaH= vishva-saha named son; vishva sakhaH= who is a universal friend; samagrAm vishva.nbharAm pAtum sahaH= entire, earth, to safeguard, capable one; Atmaja mUrtiH AtmA= like father like son; vijaj~nye= begotten.
Having adored the controller of the Universe, god Shiva of kAshi, king vyuShitAshva brought forth his own self in the form of a son, called as vishva-saha, who was the friend of the entire world and was capable of taking care of the whole world. [18-24]
अंशे हिरण्याक्षरिपोः स जाते
हिरण्यनाभे तनये नयज्ञः।
द्विषामसह्यः सुतराम् तरूणाम्
हिरण्यरेता इव सानिलोऽभूत्॥ १८-२५
aṁśe hiraṇyākṣaripoḥ sa jāte
hiraṇyanābhe tanaye nayajñaḥ |
dviṣāmasahyaḥ sutarām tarūṇām
hiraṇyaretā iva sānilo'bhūt || 18-25
a.nshe hiraNyAkSharipoH sa jAte
hiraNyanAbhe tanaye nayadnyaH |
dviShAmasahyaH sutarAm tarUNAm
hiraNyaretA iva sAnilo.abhUt || 18-25
a.nshe hiraNyAkSha ripoH saH jAte hiraNya-nAbhe tanaye nayaj~nyaH dviShAm asahyaH sutarAm tarUNAm hiraNya-retA iva sa anilaH abhUt
18-25. nayaj~nyaH saH= one well-versed in politics, to him -to vishva-saha; hiraNyAkSha ripoH a.nshe= in Vishnu's, hue; hiraNya-nAbhe tanaye jAte sati = hiraNya-nAbha named, son, when born; tarUNAm= for trees; sa anilaH hiraNya-retA iva= with wind, fire, as with; dviShAm sutarAm asahyaH abhUt= for enemies, utterly, intolerable, he became.
When a son named hiraNya-nAbha, a shade of the enemy of hiraNyAkSha, namely Vishnu, had been born to vishva-saha who was well-versed in politics, he that vishva-saha, with the aid of that competent son hiraNya-nAbha became unbearable to his enemies just as wild fire accompanied by wind becomes unbearable to the trees. [18-25]
वयस्यनन्तानि सुखानि लिप्सुः।
कृत्वा कृती वल्कलवान्बभूव॥ १८-२६
vayasyanantāni sukhāni lipsuḥ |
kṛtvā kṛtī valkalavānbabhūva || 18-26
vayasyanantAni sukhAni lipsuH |
kR^itvA kR^itI valkalavAnbabhUva || 18-26
pitA pitR^INAm anR^iNaH tam ante vayasi anantAni sukhAni lipsuH rAjAnam AjAnu vilambi bAhum kR^itvA kR^itI valkalavAn babhUva
18-26. pitR^INAm anR^iNaH kR^itI= of his ancestors, debtless, on making; pitA ante vayasi= father vishva-sha, at end of, age; anantAni sukhAni lipsuH= unlimited, happiness, desirous of; AjAnu vilambi bAhum tam= whose arms reached his knees, him - hiraNya-nAbha; rAjAnam kR^itvA= king, on making; valkalavAn babhUva= [himself] clad in jute cloths, he became - went to forests.
King vishva-saha, who now considered himself released from the debt of his ancestors and therefore fortunate, being in the last part of his life and desirous of securing everlasting happiness, say moksha, made his son hiraNya-nAbha whose arms reached his knees the ruler and himself became clothed in jute-garments to repair to forests. [18-26]
तस्यौरसः सोमसुतः सुतोऽभूत्
नेत्रोत्सवः सोम इव द्वितीयः॥ १८-२७
patyuḥ pataṅgānvayabhūṣaṇasya |
tasyaurasaḥ somasutaḥ suto'bhūt
netrotsavaḥ soma iva dvitīyaḥ || 18-27
patyuH pata~NgAnvayabhUShaNasya |
tasyaurasaH somasutaH suto.abhUt
netrotsavaH soma iva dvitIyaH || 18-27
kausalya iti uttara kosalAnAm patyuH pata~Nga anvaya bhUShaNasya tasya aurasaH somasutaH sutaH abhUt netrotsavaH soma iva dvitIyaH
18-27. uttara kosalAnAm patyuH= north, Kosala's, lord; pata~Nga anvaya bhUShaNasya= who was the ornament of the solar race; somasutaH= who has performed soma rituals; tasya= to him - to hiraNya-nAbha; dvitIyaH somaH iva= second, moon, as with; netrotsavaH= who is an eye-feast; kausalya iti aurasaH sutaH= Kausalya, thus named, his own son; abhUt = became.
King hiraNya-nAbha who was the ruler of Northern Kosala, who was the ornament of the solar race and who had extracted the Soma juice in soma-Vedic-rituals, begot a legitimate son named kausalya who was a second moon as it were, and therefore the delight to the eye of the beholder. [18-27]
स ब्रह्मभूयम् गतिमाजगाम।
ब्रह्मिष्ठमेव स्वतनुप्रसूतम्॥ १८-२८
sa brahmabhūyam gatimājagāma |
brahmiṣṭhameva svatanuprasūtam || 18-28
sa brahmabhUyam gatimAjagAma |
brahmiShThameva svatanuprasUtam || 18-28
yashobhiH Abrahma sabham prakAshaH saH brahma-bhUyam gatim AjagAma brahmiShTham AdhAya nije adhikAre brahmiShTham eva sva tanu prasUtam
18-28. Abrahma sabham yashobhiH prakAshaH= as far as the assembly of Brahma, by his fame, who was celebrated by it; saH= that kausalya; brahmiShTham= one well-versed in metaphysics; brahmiShTham= who is named as brahmiShTha; sva tanu prasUtam eva= from his own, body, emerged, only - his own son named brahmiShTha; nije adhikAre AdhAya= in his own, authority as king, on keeping; brahma-bhUyam= a condition that becomes united with Brahma - Absolutism; gatim AjagAma= such a course, he went into.
The King kausalya celebrated for his fame as far as the abode of Brahma, went to the condition in which everything is Absolute, after having enthroned his son brahmiShTha, who is well-versed in metaphysics, in his own duty of kingship. [18-28]
सम्यङ्महीम् शासति शासनाङ्काम्।
प्रजाश्चिरम् सुप्रजसि प्रजेशे
samyaṅmahīm śāsati śāsanāṅkām |
prajāściram suprajasi prajeśe
nanandurānandajalāvilākṣyaḥ || 18-29
samya~NmahIm shAsati shAsanA~NkAm |
prajAshciram suprajasi prajeshe
nanandurAnandajalAvilAkShyaH || 18-29
tasmin kula ApIDa nibhe vipIDam samyak mahIm shAsati shAsanA~NkAm prajAH ciram su-prajasi praja Ishe nananduH Ananda jala Avila akShyaH
18-29. kula ApIDa nibhe= for dynasty, who was like a crest-chaplet, in shine; su-prajasi= who 11a.da good son; tasmin praja Ishe= that, people's, lord - brahmiShTha; shAsanA~NkAm mahIm= which bore impressions of his mandates, such earth vipIDam= without harassing his subjects; samyak shAsati sati= very well ruling; Ananda jala Avila akShyaH prajAH= with tears of joy, eyes fluttering, the people; ciram nananduH= manifested contentment.
While the lord of the people brahmiShTha who was like a crest-chaplet to his dynasty and who had a good son named putra was properly ruling without any oppression, the earth which bore impressions of his mandates and the people with their eyes bedimmed with tears of joy manifested contentment. [18-29]
तम् पुत्रिणाम् पुष्करपत्रनेत्रः
पुत्रः समारोपयदग्रसंख्याम्॥ १८-३०
spaṣṭākṛtiḥ patrarathendraketoḥ |
tam putriṇām puṣkarapatranetraḥ
putraḥ samāropayadagrasaṁkhyām || 18-30
spaShTAkR^itiH patrarathendraketoH |
tam putriNAm puShkarapatranetraH
putraH samAropayadagrasa.nkhyAm || 18-30
pAtrI kR^ita AtmA guru sevanena spaShTa AkR^itiH patra-ratha-indra ketoH tam putriNAm puShkara patra netraH putraH samAropayat agra sa.nkhyAm
18-30. guru sevanena pAtrI kR^ita AtmA= by serving his father, one who had made himself worthy - putra named son of brahmiShTha; patra-ratha-indra ketoH = winged-chariot-the best = garuDa, [the vehicle of Vishnu], who is the banner of Vishnu; spaShTa AkR^itiH= who had the distinct beauty; puShkara patra netraH= having eyes resembling lotus petals; putraH= such prince putra; tam putriNAm agra sa.nkhyAm= him- his father, among those blessed with good sons, take the first position; samAropayat = made to ascend.
A son name putra having eyes resembling lotus petals, and who had made himself worthy by serving his father and who had the distinct beauty of the GaruDa-bannered god, namely Vishnu, made his father brahmiShTha take the first position among those blessed with good sons. [18-30]
वंशस्थितिम् वंशकरेण तेन
संभाव्य भावी स सखा मघोनः।
त्रिपुष्करेषु त्रिदशत्वमाप॥ १८-३१
vaṁśasthitim vaṁśakareṇa tena
saṁbhāvya bhāvī sa sakhā maghonaḥ |
tripuṣkareṣu tridaśatvamāpa || 18-31
va.nshasthitim va.nshakareNa tena
sa.nbhAvya bhAvI sa sakhA maghonaH |
tripuShkareShu tridashatvamApa || 18-31
va.nsha sthitim va.nsha kareNa tena sa.nbhAvya bhAvI sa sakhA maghonaH upaspR^ishan sparsha nivR^itta laulyaH tri-puShkareShu tridashatvam Apa
18-31. sparsha nivR^itta laulyaH= who kept himself away from the enjoyment of the objects of senses like touch etc; whereby; maghonaH sakhA bhAvI = became Indra's, friend, wishing to become - wishing to go to heaven; saH= he that brahmiShTha; va.nsha kareNa tena= dynasty, enriching, by him - his son called putra; va.nsha sthitim sa.nbhAvya= dynasty's, prestige, on getting; tri-puShkareShu upaspR^ishan = in three pious declvities of rivers - What these three Tirthas are particular1y intended by the poet cannot be definitely said, though it looks he probably means Haridvar, Benares and Rameshwar; tridashatvam Apa= godhood, he obtained.
King brahmiShTha who kept himself away from the enjoyment of the sense objects and who was therefore to be the associate of Indra made himself sure about the continuance of his dynasty through its continuer, namely his son putra, and attained godhood by bathing in three holy places, pushkara-s. [18-31]
पौष्याम् तिथौ पुष्यमसूत पत्नी।
पुष्टिम् जनाः पुष्य इव द्वितीये॥ १८-३२
pauṣyām tithau puṣyamasūta patnī |
puṣṭim janāḥ puṣya iva dvitīye || 18-32
pauShyAm tithau puShyamasUta patnI |
puShTim janAH puShya iva dvitIye || 18-32
tasya prabhA nirjita puShpa rAgam pauShyAm tithau puShyam asUta patnI tasmin apuShyan udite samagrAm puShTim janAH puShya iva dvitIye
18-32. tasya patnI pauShyAm tithau= his - putra's, wife, in puShya, asterism - on the full moon day of the period when there was puShya asterism; prabhA nirjita puShpa rAgam= one who eclipsed the jewel topaz with his lustre; puShyam asUta= puShya - named son, she delivered; dvitIye puShye iva tasmin udite sati = as a second, puShya star, as with, that boy, when took birth; janAH samagrAm puShTim apuShyan= the people enjoyed full prosperity.
The wife of king putra gave birth to a son named puShya, who eclipsed the jewel topaz with his lustre, on the day during which the moon will be in the puShya asterism, and when he rose to power like a second puShya asterism the people enjoyed full prosperity. [18-32]
महीम् महेच्छः परिकीर्य सूनौ
अजन्मनेऽकल्पत जन्मभीरुः॥ १८-३३
mahīm mahecchaḥ parikīrya sūnau
manīṣiṇe jaiminaye'rpitātmā |
ajanmane'kalpata janmabhīruḥ || 18-33
mahIm mahecChaH parikIrya sUnau
manIShiNe jaiminaye.arpitAtmA |
ajanmane.akalpata janmabhIruH || 18-33
mahIm mahA icChaH parikIrya sUnau manIShiNe jaiminaye arpita AtmA tasmAt sa yogAt adhigamya yogam ajanmane akalpata janma-bhIruH
18-33. mahA icChaH= one who has a high aspiration; janma-bhIruH= who was afraid of mundane existence; saH= he that king called puShya; sUnau mahIm parikIrya= to son, kingdom, leaving; manIShiNe jaiminaye arpita AtmA= to the great sage, Jaimini, submitting himself; sa yogAt= with yoga; tasmAt yogam adhigamya= from that sage, yoga, on learning; a+janmane akalpata = birthlessness, he got.
Having transferred the sovereignty of the earth to his son called prince dhruva-sandhi that king puShya whose heart was set on great things, devoted himself to the great sage Jaimini. This king puShya who was afraid of mundane existence secured immunity from it and acquired the yogic state by studying yoga from that sage who was proficient in it. [18-33]
ततः परम् तत्प्रभवः प्रपेदे
संधिर्ध्रुवः संनमतामरीणाम्॥ १८-३४
tataḥ param tatprabhavaḥ prapede
dhruvopameyo dhruvasaṁdhirurvīm |
saṁdhirdhruvaḥ saṁnamatāmarīṇām || 18-34
tataH param tatprabhavaH prapede
dhruvopameyo dhruvasa.ndhirurvIm |
sa.ndhirdhruvaH sa.nnamatAmarINAm || 18-34
tataH param tat prabhavaH prapede dhruva upameyaH dhruva-sa.ndhiH urvIm yasmin abhUt jyAyasi satyasa.ndhe sa.ndhiH dhruvaH sa.nnamatAm arINAm
18-34. tataH param = later; tat prabhavaH= puShya's son - dhruva-sandhi; dhruva upameyaH= polar star, in similarity; dhruva-sa.ndhiH= son of puShya called dhruva-sa.ndhi; urvIm prapede= earth, he obtained; jyAyasi satyasa.ndhe yasmin= in that great man, true to his word, in whom; sa.nnamatAm arINAm sa.ndhiH dhruvaH abhUt= in whom the peaceful policy towards the enemies who submitted themselves to him, was of a very high order.
Thereafter king puShya's son dhruva-sandhi who was comparable to the pole-star gained the sovereignty of the earth; that king dhruva-sandhi who was true to his word and in whom the peaceful policy towards the enemies who submitted themselves to him, was of a very high order. [18-34]
सुते शिशावेव सुदर्शनाख्ये
सिंहादवापद्विपदम् नृसिंहः॥ १८-३५
sute śiśāveva sudarśanākhye
darśātyayendupriyadarśane saḥ |
siṁhādavāpadvipadam nṛsiṁhaḥ || 18-35
sute shishAveva sudarshanAkhye
darshAtyayendupriyadarshane saH |
si.nhAdavApadvipadam nR^isi.nhaH || 18-35
sute shishau eva sudarshana Akhye darsha atyaya indu priyadarshane saH mR^iga Ayata akShaH mR^igayA vihArI si.nhAt avApat vipadam nR^isi.nhaH
18-35. mR^iga Ayata akShaH= whose eyes were long like those of the deer; nR^isi.nhaH= who was a lion among men, saH= he that dhruva-sandhi; darsha atyaya indu priyadarshane= whose countenance was like that of the moon at the conclusion of the dark fortnight; sudarshana Akhye= sudarshana, named son; sute shishau eva= when the son [sudarshana], is still an infant; mR^igayA vihArI san= when dhruva-sandhi went for hunting; si.nhAt vipadam avApat= by a lion, death, he encountered.
He who was a lion among men, whose eyes were long like those of the deer, and who was fond of hunting, that king dhruva-sandhi came by his death from a lion while his son named sudarshana, whose countenance was like that of the moon at the conclusion of the dark fortnight, was yet a child. [18-35]
साकेतनाथम् विधिवच्चकार॥ १८-३६
amātyavargaḥ kulatantumekam |
sāketanātham vidhivaccakāra || 18-36
amAtyavargaH kulatantumekam |
sAketanAtham vidhivaccakAra || 18-36
svar gAminaH tasya tam aikamatyAt amAtya vargaH kula tantum ekam anAtha dInAH prakR^itIH avekShya sAketa-nAtham vidhivat cakAra
18-36. svar gAminaH tasya amAtya vargaH= to heaven, gone, his - dhruva-sandhi's, ministers; anAtha dInAH prakR^itIH avekShya= lordless, hence in deplorable condition, such people, on seeing; kula tantum ekam= dynastic, thread, only one; tam= him - sudarshana; aikamatyAt= unanimously; vidhivat= procedurally; sAketa-nAtham cakAra= for sAketa [Ayodhya], as banner, they made.
On beholding the subjects to be in a deplorable condition for want of a master, the body of ministers of the king who had gone to heaven, namely dhruva-sandhi, made his son prince sudarshana with a unanimous mind, for he was the only thread to continue the link of the dynasty, the lord of sAketa, namely Ayodhya. [18-36]
शाबैकसिंहेन च काननेन।
रघोः कुलम् कुट्मलपुष्करेण
तोयेन चाप्रौढनरेन्द्रमासीत्॥ १८-३७
śābaikasiṁhena ca kānanena |
raghoḥ kulam kuṭmalapuṣkareṇa
toyena cāprauḍhanarendramāsīt || 18-37
shAbaikasi.nhena ca kAnanena |
raghoH kulam kuTmalapuShkareNa
toyena cAprauDhanarendramAsIt || 18-37
nava indunA tat nabhasa upameyam shAba eka si.nhena ca kAnanena raghoH kulam kuTmala puShkareNa toyena ca a+prauDha narendram AsIt
18-37. a+prauDha narendram= not, with proper age, king - a kingdom without an experienced king; tat raghoH kulam= that, Raghu's, dynasty; nava indunA nabhasa= with new, moon, sky; shAba eka si.nhena kAnanena ca= with cub, only one, a lion, in forest, also; kuTmala puShkareNa toyena ca= with [a single] bud, of lotus, [in lake] water, also; upameyam AsIt= similitude, it got.
That dynasty of Raghu with this young king sudarshana obtained similitude to the sky with new moon, a forest with a single lion-cub, and a lake with solitary bud of lotus. [18-37]
Thus Raghu's line, whose chief was now a child,/Showed like the night while still the Moon is young,/Or like a forest where one Lion-cub/Alone doth range, or as a silent lake/Before its lilies bloom.
This boy when compared to bAla-chandra, simha-shAbaka, kuTmala-puShkara it is indicative of his becoming vardhiShNu, shauryavanta, and shrImanta.
लोकेन भावी पितुरेव तुल्यः
दृष्टो हि वृण्वन्कलभप्रमाणो
अप्याशाः पुरोवातमवाप्य मेघः॥ १८-३८
lokena bhāvī pitureva tulyaḥ
saṁbhāvito mauliparigrahātsaḥ |
dṛṣṭo hi vṛṇvankalabhapramāṇo
apyāśāḥ purovātamavāpya meghaḥ || 18-38
lokena bhAvI pitureva tulyaH
sa.nbhAvito mauliparigrahAtsaH |
dR^iShTo hi vR^iNvankalabhapramANo
apyAshAH purovAtamavApya meghaH || 18-38
lokena bhAvI pituH eva tulyaH sa.nbhAvitaH mauli parigrahAt saH dR^iShTaH hi vR^iNvan kalabha pramANaH api AshAH purovAtam avApya meghaH
18-38. saH= that boy; mauli parigrahAt= crown, on receiving; pituH tulyaH eva bhAvI= father, equalling, only, he will become; thus; lokena sa.nbhAvitaH= by people, thought; kalabha pramANaH api meghaH= baby-elephant, in size, even though, a cloud; purovAtam avApya= favourable wind, on getting; AshAH vR^iNvan= to quarters, encompassing; dR^iShTaH hi = it is evident, isn't it.
Once invested with crown that boy sudarshana will equal his father dhruva-sandhi, so thought the people; gaining a favourable wind a cloud of the size of a baby-elephant will pervade all the quarters, isn't it. [18-38]
तम् राजवीथ्यामधिहस्ति यातम्
प्रैक्षन्त पौराः पितृगौरवेण॥ १८-३९
tam rājavīthyāmadhihasti yātam
praikṣanta paurāḥ pitṛgauraveṇa || 18-39
tam rAjavIthyAmadhihasti yAtam
praikShanta paurAH pitR^igauraveNa || 18-39
tam rAja vIthyAm adhi-hasti yAtam AdhoraNa Alambitam agrya veSham Shat varSha deshIyam api prabhutvAt praikShanta paurAH pitR^i gauraveNa
18-39. rAja vIthyAm adhi-hasti yAtam= on kingsway, mounting an elephant, one who is sauntering - prince sudarshana; AdhoraNa Alambitam= to elephant-driver, clinging; agrya veSham= beautifully, attired; Shat varSha deshIyam api= six years old, nearly, though; tam paurAH= him, people; prabhutvAt= because of his lordship; pitR^i gauraveNa praikShanta= on his father, with respect, they have seen the boy.
When prince sudarshana dressed in excellent garments was strolling on the kingsway of city riding an elephant clinging to the elephant-driver, for he was only bordering on six years of age, the citizens used to gaze him with the same respect that they have shown to his father, since that boy is in the lordship. [18-39]
कामम् न सोऽकल्पत पैतृकस्य
तद्व्याप चामीकरपिञ्जरेण॥ १८-४०
kāmam na so'kalpata paitṛkasya
siṁhāsanasya pratipūraṇāya |
tadvyāpa cāmīkarapiñjareṇa || 18-40
kAmam na so.akalpata paitR^ikasya
si.nhAsanasya pratipUraNAya |
tadvyApa cAmIkarapi~njareNa || 18-40
kAmam na saH akalpata paitR^ikasya si.nhAsanasya pratipUraNAya tejaH mahimnA punaH AvR^ita AtmA tat vyApa cAmIkara pi~njareNa
18-40. saH= he that boy; paitR^ikasya si.nhAsanasya kAmam pratipUraNAya= father's, throne, perhaps, to fill; na akalpata= not, fit enough; yet; cAmIkara pi~njareNa tejaH mahimnA punaH AvR^ita AtmA = golden, aura, its resplendence, greatness, in turn, encompassed, body; tat vyApa= that throne, he assumed.
That boy could not completely fill up the whole throne for he is undersized, yet he appeared to have occupied it as a full grown man since his whole body is invested with a golden bright aureole around it. [18-40]
सालक्तकौ भूपतयः प्रसिद्धैः
ववन्दिरे मौलिभिरस्य पादौ॥ १८-४१
saṁspṛśantau tapanīyapīṭham |
sālaktakau bhūpatayaḥ prasiddhaiḥ
vavandire maulibhirasya pādau || 18-41
sa.nspR^ishantau tapanIyapITham |
sAlaktakau bhUpatayaH prasiddhaiH
vavandire maulibhirasya pAdau || 18-41
tasmAt adhaH ki.ncit iva avatIrNau asa.nspR^ishantau tapanIya pITham sa alaktakau bhUpatayaH prasiddhaiH vavandire maulibhiH asya pAdau
18-41. tasmAt= of that throne; adhaH= placed at its base; ki.ncit iva avatIrNau= a little, dangling - boy's feet; tapanIya pITham a+sa.nspR^ishantau= foot stool, not touching; sa alaktakau= with red-lac-dye paint on their boarders; asya pAdau= his, such feet; bhUpatayaH prasiddhaiH maulibhiH= other kings', with high, crowns; vavandire = adored.
His tiny feet decorated with red-lac-dye at boarders and too short to touch the footstool, hence dangling a little from the throne, have been worshipped by other kings subservient to Raghu's dynasty, by bending their high crowns before them. [18-41]
मणौ महानील इति प्रभावात्
अल्पप्रमाणेऽपि यथा न मिथ्या।
शब्दो महाराज इति प्रतीतः
तथैव तस्मिन्युयुजेऽर्भकेऽपि॥ १८-४२
maṇau mahānīla iti prabhāvāt
alpapramāṇe'pi yathā na mithyā |
śabdo mahārāja iti pratītaḥ
tathaiva tasminyuyuje'rbhake'pi || 18-42
maNau mahAnIla iti prabhAvAt
alpapramANe.api yathA na mithyA |
shabdo mahArAja iti pratItaH
tathaiva tasminyuyuje.arbhake.api || 18-42
maNau mahA-nIla iti prabhAvAt alpa pramANe.api yathA na mithyA shabdaH mahArAja iti pratItaH tathaiva tasmin yuyuje arbhake api
18-42. alpa pramANe api= small, in size, though; maNau= reg. indra-nIla jewel; prabhAvAt= by it lustre; mahA-nIla iti= great jewel, thus that title to it; yathA na mithyA= as to how, it is not, false; tathaiva= like that; arbhake api= a boy, even if; tasmin pratItaH mahArAja iti shabdaH= reg. him, prominent, great king, that epithet; na mithyA yuyuje= not, false, in enjoining.
Just as the title mahA-nIla is not inappropriate in the case of a sapphire even if it is smaller in size, so the expression Maharaja to that prince sudarshana, though he was a mere child, is not ill-fitting. [18-42]
चचाल वेलास्वपि नार्णवानाम्॥ १८-४३
cacāla velāsvapi nārṇavānām || 18-43
cacAla velAsvapi nArNavAnAm || 18-43
paryanta sa.ncArita cAmarasya kapola lola ubhaya kAkapakShAt tasya AnanAt uccaritaH vivAdaH cacAla velAsu api na arNavAnAm
18-43. paryanta sa.ncArita cAmarasya= on sides, moving, fur-fan; tasya kapola lola ubhaya kAkapakShAt= his, on cheeks, dangling, both sides, black curly hair; AnanAt uccaritaH= with such a mouth, uttered; vivAdaH= orders; arNavAnAm velAsu api= oceans, on shore, even - even in farthermost areas; na caskhAla = not, neglected.
Any order voiced by that boy on whose cheeks jet-black curly hairlocks are swaying with the breeze fanned by fur-fans on either side, did not go waste even at farthermost places like seashores. [18-43]
न्यस्तम् ललाटे तिलकम् दधानः।
मुखानि स स्मेरमुखश्चकार॥ १८-४४
nyastam lalāṭe tilakam dadhānaḥ |
mukhāni sa smeramukhaścakāra || 18-44
nyastam lalATe tilakam dadhAnaH |
mukhAni sa smeramukhashcakAra || 18-44
nirvR^itta jAmbUnada paTTa shobhe nyastam lalATe tilakam dadhAnaH tena eva shUnyAni ari sundarINAm mukhAni sa smeramukhaH cakAra
18-44. nirvR^itta jAmbUnada paTTa shobhe lalATe= put on, golden, fillet, with its grandeur, on his forehead; nyastam tilakam dadhAnaH= kept, tilaka mark, on who is wearing; smeramukhaH saH = smiley faced, he that boy-king; ari sundarINAm mukhAni= enemy's, wives, faces; tena eva shUnyAni cakAra= with that [tilaka], only, devoid of it, he made.
He who bore a tilaka-mark on his forehead that was encircled by a golden fillet, and who had a smiling face made the faces of the wives of the enemies devoid of that very mark. [18-44]
खेदम् न यायादपि भूषणेन।
धुरम् धरित्र्या बिभरांबभूव॥ १८-४५
khedam na yāyādapi bhūṣaṇena |
dhuram dharitryā bibharāṁbabhūva || 18-45
khedam na yAyAdapi bhUShaNena |
dhuram dharitryA bibharA.nbabhUva || 18-45
shirISha puShpa adhika saukumAryaH khedam na yAyAt api bhUShaNena nitAnta gurvIm api saH anubhAvAt dhuram dharitryA bibharA.n babhUva
18-45. shirISha puShpa adhika saukumAryaH= shirIsha, flower, more than, delicate - he who is; therefore; saH bhUShaNena api khedam yAyAt= he, by ornaments, even, pain, he may feel; saH= such as he is he; nitAnta gurvIm api= much, weighty, even though; dharitryA dhuram= kingdom's, burden; anubhAvAt bibharA.n babhUva= by his greatness, he used to bear, he became.
He who had a tenderness of limbs surpassing the sirISha flowers felt pain even by the kingly accoutrements: however, on account of his prowess e was able to bear the excessive burden of the yoke of the earth and the trouble of governing it. [18-45]
कार्त्स्न्येन गृह्णाति लिपिम् न यावद्।
फलान्युपायुङ्क्त स दण्डनीतेः॥ १८-४६
kārtsnyena gṛhṇāti lipim na yāvad |
phalānyupāyuṅkta sa daṇḍanīteḥ || 18-46
kArtsnyena gR^ihNAti lipim na yAvad |
phalAnyupAyu~Nkta sa daNDanIteH || 18-46
nyasta akSharAm akShara bhUmikAyAm kArtsnyena gR^ihNAti lipim na yAvat sarvANi tAvat shruta vR^iddha yogAt phalAni upAyu~Nkta sa daNDa nIteH
18-46. akShara bhUmikAyAm nyasta akSharAm lipim= on alphabet's, slate, keeping [writing], alphabets, writing; kArtsnyena yAvat na gR^ihNAti= fully, in which time, not, grasped; saH = he that sudarshana; tAvat= in the meanwhile; shruta vR^iddha yogAt= learned, elders, by association; sarvANi daNDa nIteH phalAni upAyu~Nkta= entire, political science's, essence, he received.
No sooner had sudarshana familiarised with the alphabets written on the slate than he gained the full fruit of the system of administration of justice through the company of learned old scholars. [18-46]
च्छायाछलेनोपजुगूह लक्ष्मीः॥ १८-४७
cchāyāchalenopajugūha lakṣmīḥ || 18-47
cChAyAChalenopajugUha lakShmIH || 18-47
urasi aparyApta nivesha bhAgA prauDhI bhaviShyantam udIkShamANA sa.njAta lajja iva tam Ata patra cChAyA Chalena upajugUha lakShmIH
18-47. urasi aparyApta nivesha bhAgA= on chest, not enough, to recline, space - his chest is too small to have a dwelling; prauDhI bhaviShyantam udIkShamANA= eagerly waiting to see him develop into full growth; lakShmIH= rAjya-lakshmi - goddess of kingdom fortune; sa.njAta lajja iva= being ashamed [of her conduct]; tam= him; Ata-patra cChAyA Chalena= white royal parasol, in the pretext of; upajugUha= embraced.
The goddess of kingdom prosperity not finding enough space to recline on his chest and therefore eagerly waiting to see him develop into full growth, yet being ashamed of her conduct to embrace a young boy, she embraced him, as it were, by the guise of the shade of the regal parasol. [18-47]
रक्षावती तस्य भुजेन भूमिः॥ १८-४८
rakṣāvatī tasya bhujena bhūmiḥ || 18-48
rakShAvatI tasya bhujena bhUmiH || 18-48
an+ashnuvAnena yuga upamAnam abaddha maurvI kiNa lA~nChanena aspR^iShTa khaDgatsaruNa api ca AsIt rakShAvatI tasya bhujena bhUmiH
18-48. yuga upamAnam an+ashnuvAnena= chariot's long bar, in similitude, though not, obtained as yet - his boyish arms; a+baddha maurvI kiNa lA~nChanena= [those very arms] not yet, bound, by bowstring's, corns, as symbols - of his archery; a+spR^iShTa khaDgatsaruNa api= not, touched, sword's, hilts, though; tasya bhujena= by his, arms; bhUmiH rakShAvatI AsIt= earth, a well guarded one, she became.
Though his arms are not yet comparable with the long crosspiece of a chariot, though they do not have corns formed from the stretching of bowstring, though his palms not hardened with gripping of sword hilts, the earth has become a well guarded one with those very arms. [18-48]
न केवलम् गच्छति तस्य काले
ययुः शरीरावयवा विवृद्धिम्।
वंश्या गुणाः खल्वपि लोककान्ताः
प्रारम्भसूक्ष्माः प्रथिमानमापुः॥ १८-४९
na kevalam gacchati tasya kāle
yayuḥ śarīrāvayavā vivṛddhim |
vaṁśyā guṇāḥ khalvapi lokakāntāḥ
prārambhasūkṣmāḥ prathimānamāpuḥ || 18-49
na kevalam gacChati tasya kAle
yayuH sharIrAvayavA vivR^iddhim |
va.nshyA guNAH khalvapi lokakAntAH
prArambhasUkShmAH prathimAnamApuH || 18-49
na kevalam gacChati tasya kAle yayuH sharIra avayavA vivR^iddhim va.nshyA guNAH khalu api loka kAntAH prArambha sUkShmAH prathimAnam ApuH
18-49. kAle gacChati sati= with the passage of time; tasya kevalam sharIra avayavA vivR^iddhim na yayuH= his, just, body, limbs alone, development, not, got; [kimtu= but] va.nshyA= that are hierarchical; loka kAntAH= that are pleasing to world; prArambha sUkShmAH= those at starting point, that look infinitesimal; tasya guNAH api = his, attributes, also; prathimAnam ApuH khalu= attained full development, indeed.
As time went on not only did the limbs of his body gain increase in size but his hereditary traits too ,which were delightful to the people, and which looked infinitesimal at the commencement attained full development. [18-49]
जग्राह विद्याः प्रकृतीश्च पित्र्याः॥ १८-५०
smarannivākleśakaro gurūṇām |
jagrāha vidyāḥ prakṛtīśca pitryāḥ || 18-50
smarannivAkleshakaro gurUNAm |
jagrAha vidyAH prakR^itIshca pitryAH || 18-50
saH pUrva janma antara dR^iShTapArAH smaran iva akleshakaraH san gurUNAm tisraH tri-varga-adhigamasya mUlam jagrAha vidyAH prakR^itIH ca pitryAH
18-50. saH= he; pUrva janma antara dR^iShTapArAH= whose other side bad been seen by him in former existence; smaran iva= recollecting them, as if; gurUNAm akleshakaraH san= who was no source of trouble to his teachers; tri-varga-adhigamasya mUlam tisraH vidyAH= who mastered the three sciences-which were the basis for the gaining of the three objects of existence; pitryAH prakR^itIH ca= father's, subjects - people, also; jagrAha = he received.
He, who had seen the other side of the departments of knowledge still recollecting the same, was no source of trouble to his teachers; he mastered the three sciences which were the basis for the gaining of the three objects of existence, and also brought under control the subjects who had come under his sway from his father. [18-50]
व्यूह्यः स्थितः किंचिदिवोत्तरार्धम्
व्यरोचतास्त्रेषु विनीयमानः॥ १८-५१
vyūhyaḥ sthitaḥ kiṁcidivottarāardham
vyarocatāstreṣu vinīyamānaḥ || 18-51
vyUhyaH sthitaH ki.ncidivottarAardham
vyarocatAstreShu vinIyamAnaH || 18-51
vyUhyaH sthitaH ki.ncit iva uttarAardham unnaddha cUDaH a~ncita savya jAnuH AkarNam AkR^iShTa sa bANa dhanvA vyarocata astreShu vinIyamAnaH
18-51. astreShu vinIyamAnaH= one who was being conducted through a course of training in archery; uttarAardham ki.ncit iva vyUhyaH sthitaH= as he stood with the upper part of his body slightly stretched forward; a~ncita savya jAnuH= right knee bent down; unnaddha cUDaH= the hair of the head formed into an erect knot, AkarNam AkR^iShTa sa bANa dhanvA= with the arrow put to the bow and drawn up to the tip of the ear; vyarocata= he shone forth.
While being trained in the course of the art of wielding weap0ns he looked graceful as he stood with the upper part of his body slightly stretched forward, the hair of the head formed into an erect knot, the right knee bent down and with the arrow put to the bow and drawn up to the tip of the ear. [18-51]
In arms at length made perfect, he shone forth/A glorious Archer ; swelling out the chest,/Poised lightly on the foot, with crest erect,/He laid his arrow to the string, and drew/The notch right to his ear.
अथ मधु वनितानाम् नेत्रनिर्वेशनीय
इलसितपदमाद्यम् यौवनम् स प्रपेदे॥ १८-५२
atha madhu vanitānām netranirveśanīya
manasijatarupuṣpam rāgabandhapravālam |
ilasitapadamādyam yauvanam sa prapede || 18-52
atha madhu vanitAnAm netranirveshanIya
manasijatarupuShpam rAgabandhapravAlam |
ilasitapadamAdyam yauvanam sa prapede || 18-52
atha madhu vanitAnAm netra nirveshanIyam manasi-ja taru puShpam rAga bandha pravAlam akR^itaka vidhi sarvA~NgINam Akalpa jAtam vilasita padam Adyam yauvanam sa prapede
18-52. atha= later; saH= he; vanitAnAm netra nirveshanIyam madhu= women's, eyes [called bees], [by them] enjoyable, having such honey called youth; rAga bandha pravAlam manasi-ja taru puShpam= which had foliage in the form of a continuity love, such Lovegod called a tree, its flower; akR^itaka vidhi sarvA~NgINam Akalpa jAtam= which had a collection of decorations arranged in a manner which was not artificial; Adyam vilasita padam= unparalleled condition of life for enjoyment; yauvanam prapede= such a youth, he got.
Now he reached youth - the unparalleled condition of enjoying life - which was the honey to be enjoyed by the eyes of women, which was as it were the flower of the tree in the form of the god of Lovegod, which had foliage in the form of a continuity of love and had a collection of decoration arranged in a manner which was not artificial and which covered all the parts of his body.
Full soon he reached/The flower of youth, sweet season of delight,/A charm for women's love, the perfect bloom/That crowns Desire's fair tree, from passion's plant/Luxuriant shoot, or charm of loveliness /Spread over all his limbs, boon nature's gift.
The picture in this stanza is a highly wrought one - please refer to Joglekar's notes.
प्रथमपरिगृहीते श्रीभुवौ राजकन्याः॥ १८-५३
samadhikatararūpāḥ śuddhasaṁtānakāmaiḥ |
prathamaparigṛhīte śrībhuvau rājakanyāḥ || 18-53
samadhikatararUpAH shuddhasa.ntAnakAmaiH |
prathamaparigR^ihIte shrIbhuvau rAjakanyAH || 18-53
pratikR^iti racanAbhyaH dUti sa.ndarshitAbhyaH samadhikatara rUpAH shuddha sa.ntAna kAmaiH adhivividuH amAtyaiH AhR^itAH tasya yUnaH prathama parigR^ihIte shrI bhuvau rAjakanyAH
18-53. dUti sa.ndarshitAbhyaH= than their likenesses presented by ladies of the royal house-hold; pratikR^iti racanAbhyaH= than shown in the painted images; samadhikatara rUpAH= even more in handsomeness; shuddha sa.ntAna kAmaiH amAtyaiH= AhR^itAH= brought by ministers desirous of securing a pure progeny to the king; rAjakanyAH= such princesses; yUnaH tasya prathama parigR^ihIte= who had been at first espoused by the young prince; shrI bhuvau adhivividuH= gained a higher position than the two lady loves he already had - viz. the Goddess of glory and the Earth.
Princesses - even more handsome than their likenesses presented through painted images by ladies of the royal household, and who had been brought by ministers desirous of securing a pure progeny to the king - gained a higher position than the two ladyloves he already had - viz. the Goddess of glory and the Earth, who had been at first espoused by the young prince sudarshana. [18-53]
इति महाकवि कालिदास कृत रघुवंश महाकाव्ये अष्टदशः सर्गः॥
iti mahākavi kālidāsa kṛta raghuvaṁśa mahākāvye aṣṭadaśaḥ 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