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Saturday, August 17, 2013



किं निःशङ्कं शेषे शेषे वयसः समागतो मृत्युः ।
अथवा सुखं शयीथा निकटे जागर्ति जाह्नवी जननी ॥ ३१ ॥
अन्वयः : किं निश्शङ्कं शेषे? वयसः शेषे मृत्युः समागतः । अथवा सुखं शयीथा । जननी जाह्नवी निकटे जागर्ति ।
How is it you are sleeping carefree? Death is nearing at the remaining period of life. Or, you sleep comfortably. Nearby river Ganga is awake. [There is an apocryphal story about this verse. When Jagannatha Pandita was sleeping on the banks of Ganga in his oldage, Appayya Dikshita, an equally well known scholar and poet, but a literary adversary of JagnnathapaNdita happened to see him and uttered this verse. Basically the verse is a tribute to river Ganga who takes care of those who go to her seeking her protection.] 

सन्तापयामि किमहं धावंधावं धरातले हृदयम् ।
अस्ति मम शिरसि सततं नन्दकुमारः प्रभुः परमः ॥ ३२ ॥
अन्वयः : अहं धरातले धावं धावं हृदयं किं सन्तापयामि । परमः प्रभुः नन्दकुमारः मम शिरसि सततम् अस्ति । 
Why do I trouble my mind wandering all over the world? The ultimate Lord, Krishna, the son of Nanda is present all the time in my mind.

रे रे मनो मनोभवशासनस्य पादाम्बुजद्वयमनारतमानमन्तम् ।
किं मां निपातयसि संसृतिगर्तमध्ये नैतावता तव गमिष्यति पुत्रशोकः ॥ ३३ ॥
अन्वयः : रे रे मनः! मनोभव-शासनस्य पादाम्बुजद्वयम् अनारतम् आनमन्तं मां संसृति-गर्त-मध्ये किं निपातयसि? एतावता तव पुत्रशोकः न गमिष्यति ।
O mind! Why do you make me fall into the vortex of worldly life, when I am continuously bowing to the lotus-like feet of Shiva, who conquered Manmatha, who in turn was the son of Mind. Just by this act, your grief on account of the loss of your son will not go away.[ Manmatha, God of love is considered to have his origin in Mind, which is equivalent to saying that falling in love is essentially a mental act. Shiva burnt Manmatha and thus caused Mind to lose his son! In revenge as it were Mind is pestering the poet who is a devotee of Shiva!]   

मरकतमणिमेदिनीधरो वा तरुणतरस्तरुरेष वा तमालः ।
रघुपतिमवलोक्य तत्र दूरादृषिनिकरैरिति संशयः प्रपेदे ॥ ३४ ॥
अन्वयः : ऋषिनिकरैः रघुपतिम् दूरात् अवलोक्य “एषः मरकत-मणि-मेदिनीधरः वा तरुणतरः तमालः तरुः वा” इति संशयः प्रपेदे ।
When the group of sages (in Dandakaranya) saw Rama from a distance, they got a doubt if what they were seeing was a mountain made of emerald or a young Tamala tree. [ Rama is described as dark blue in colour and therefore looks like a mountain of  blue emerald or a dark Tamala tree.]

तरणितनया किं स्यादेषा न तोयमयी हि सा
मरकतमणिज्योत्स्ना वा स्यान्न सा मधुरा कुतः ।
इति रघुपतेः कायच्छायाविलोकनतत्परैः
उदितकुतुकैः कैः कैरादौ न सन्दिदिहे जनैः ॥ ३५ ॥
अन्वयः : “एषा तरणितनया किं स्यात्? न, सा हि तोयमयी; मरकत-मणि-ज्योत्स्ना स्यात् वा? सा न; कुतः? (एषा) मधुरा ;” इति उदितकुतुकैः रघुपतेः काय-छाया-विलोकन-तत्परैः कैः कैः जनैः आदौ न सन्दिदिहे?
“Is it Yamuna, the daughter of Sun? No, Yamuna is full of water. Is it the radiance of emerald stone? No, that radiance is not sweet” Who are those persons, who were curiously looking at the radiance of Rama’s form, in whose mind doubts in this manner did not occur? [There are none. In a typically poetic way the poet says that the luster of Yamuna or of emerald fell short of being compared to Rama’s radiance.]  

चपला जलदच्युता लता वा तरुमुख्यादिति संशये निमग्नः ।
गुरुनिःश्वसितैः कपिर्मनीषी निरणैषीदथ तां वियोगिनीति ॥ ३६ ॥
 अन्वयः : “जलदच्युता चपला स्यात्, वा तरुमुख्यात् (च्युता) लता वा” इति संशये निमग्नः कपिः मनीषी (तस्याः) गुरुनिःश्वसितैः तां (सीतां) वियोगिनी इति निरणैषीत् ।
After doubting if she could be a streak of lightening that has been separated from the cloud or a creeper which has separated from a major tree the monkey (Hanuman), intelligent that he was, concluded based on her heavy breathings that she is indeed the love-lorn Sita .
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