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Saturday, November 30, 2013

Setubandham-12

सेतुबन्धम्-१२

धु‍अवणरा‍इकर‍अलं मल‍अमहिन्दत्थणोरसोल्लणसुहि‍अम् ।
वेलालिङ्गणमुक्कं छिविओसरि‍एहि वेलवन्तं व महिम् ॥ २.८ ॥
[ धुतवनराजिकरतलां मलयमहेन्द्रस्तनोर आर्द्रीकरणसुखिताम् ।
  वेलालिङ्गनमुक्तां स्पृष्टापसृतकैर्वेपयन्तमिव (पक्षे-व्याकुलन्तमिव) महीम् ॥]
As the oceanic waves lap against the seashore embracing and moving away, the earth appears shaken as the palm-like mangroves tremble and the breast-like Mahendra and Malaya hills seem to be enjoying being wet by the waves. [ The poet compares the situation  to that of a lady-love (earth) being embraced by her lover (ocean).]


ठाणे वि ठि‍इपहुत्तं पल‍ए महिमण्डलम्मि वि अमा‍अन्तम् ।
पण‍अन्तवामणतणुं कमन्तदेहभरभरि‍अलोअं व हरिम् ॥ २.९ ॥
[ स्थानेऽपि स्थितिप्रभूतं प्रलये महीमण्डलेऽप्यमान्तम् ।
  प्रणयद्वामनतनुं क्रममाणदेहभरभृतलोकमिव हरिम् ॥]
While at normal times ocean stayed within its bounds it would flood the whole of earth boundless during Pralaya, like Vishnu who had a body of a dwarf while begging (Bali) but enveloped the whole of the universe as he expanded.

दीसन्तं अहिरामं सुव्वन्तं पि अवि‍इह्णसोअव्वगुणम् ।
सुक‍अस्स व परिणामं उ‍अहुज्जन्तं पि सास‍असुहप्फल‍अम् ॥ २.१०॥
[ दृश्यमानमभिरामं श्रूअमाणमप्यवितृष्णश्रोतव्यगुणम् ।
  सुकृतस्येव परिणाममुपभुज्यमानमपि स्वाश्रयशुभ(पक्षे-शाश्वतसुख)फलदम् ।।]
Being delightful to behold and to hear, the ocean has qualities that can be heard without one getting satiated like good deeds that bring immediate pleasures and lead to further pleasant fruits.

Often Prakrut’s Chaya in Sanskrit  is not unique. In this verse two alternatives are possible:
उक्ख‍अदुमं व सेलं हिमह‍अकमला‍अरं व लच्छिविमुक्कम् ।
पीअम‍इरं व चस‍अं बहुलपओसं व मुद्धचन्दविरहिअम् ॥ २.११ ॥
[ उत्खातद्रुममिव शैलं हिमहतकमलाकरमिव लक्ष्मीविमुक्तम् ।
  पीतमदिरमिव चषकं बहुलप्रदोषमिव मुग्धचन्द्रविरहितम् ॥]
The ocean appeared like a mountain with trees uprooted (on account of Parijata tree having been removed from the ocean), devoid of luster  like a lake with lotuses destroyed by snow (on account of Lakshmi born in ocean having been taken as consort by Vishnu), like an empty cup of wine after the wine has been drunk (on account of Varuni the liquor that was produced while churning of the ocean having been taken away by Suras), like the dark fortnight bereft of the bewitching face of the moon (on account of the moon rising out of the ocean). [Through श्लेष the poet wants to convey that despite so many priceless objects of desire having been removed from the ocean it continues to be a store house of grandeur. He creates an apparent contradiction through the similes.]
[ उत्खातद्रुमं वशेलं हिमहयकमलाकरं बलच्छिद्विमुक्तम् ।
  पीतमदिरं  वचाशयं बहुलप्रदोषं वमुग्धचन्द्रविरहितम् ॥]
[ From the ocean the Parijata tree was uprooted; it keeps the earth under its control (as it surrounds the earth); it is the source of sandal wood, Uccaisravas horse and Lakshmi ; it is devoid of poison in the form of Kalakuta; has within it several dangerous creatures; it is blessed by the association of Varuna. [It is needless to say that the first interpretation is better]

णिप्फण्णसुहालो‍अं विमलजलब्भन्तरट्ठिअं वहमाणम् ।
दरकड्ढिअं व र‍इणा करावलम्बि‍अकरं रत्नसंघातम् ॥ २.१२ ॥
[ निष्पन्नसुखालोकं विमलजलाभ्यन्तरस्थितं वहमानम् ।
  दरकृष्टमिव रविणा करावलम्बितकरं रत्नसंघातम् ॥]
The ocean carries under its clear waters heaps of gems which provide joy to (beholders) due to their radiance and which appear slightly nearer as if pulled up by the hands in the form of his rays by the sun. [ It looks like the poet refers to the fact of gems appearing nearer due to refraction.]

The Vadava fire under the ocean is described:
महणासा‍अविमुक्कं उच्छित्ताम‍अविसङ्खलाणलणिवहम् ।
वासुइमुहणीसन्दं वडवामुहकुहरपुञ्जिअं वहमाणम् ॥ २.१३ ॥
[ मथनायासविमुक्तमुत्क्षिप्तामृतविशृङ्खलानलनिवहम् ।
  वासुकिमुखनिःस्पन्दं वडवामुखकुहरपुञ्जितं वहमानम् ॥]
The flames of Vadava fire, disturbed by the rising  ambrosia, appear to be the (poisonous) juices  emanating from the mouth of serpent Vasuki (which was being used as the churning rope) as a result of the fatigue of churning. [ The poet with a stretch of exaggeration likens the Vadava fires to the poisonous juices coming out of Vasuki’s mouth.]

धीरं व जलसमूहं तिमिणिवहं मिव सपक्खपव्व‍अलोअम् ।
ण‍इसोत्ते व्व तरङ्गे र‍अणा‍इ व गरुअगुणस‍आइञ् वहन्तम् ॥ २.१४ ॥
[ धैर्यमिव जलसमूहं तिमिनिवहमिव सपक्षपर्वतलोकम् ।
  नदीस्रोतांसीव तरङ्गान् रत्नानीव गुरुकगुणशतानि वहन्तम् ]
The ocean carries with it hundreds of finest qualities as if they are gems; it carries within it, mass of water as if it was composure personified; it carries within it winged mountains as if they are marine animals; it carries waves as if they are river streams.
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Friday, November 22, 2013

Setubandham-11

सेतुबन्धम्-११
द्वितीय आश्वासकः
अह पेच्छा रहुतणओ चडुलं दोसस‍अदुक्खबोलेअव्वम् ।
अम‍अरससारगरुअं कज्जारम्भस्स जोव्वणं व समुद्दम् ॥२.१॥
[ अथ पश्यति रघुतनयश्चटुलं दोषशतदुःखव्यतिक्रमणीयम् ।
  अमृतरससारगुरुकं कार्यारम्भस्य यौवनमिव समुद्रम् ॥]
Rama, scion of Raghu looks at the unsteady ocean which needs to be crossed after undergoing hundreds of painful impediments and which is respected because of its holding (gems) which are so to say the essence of ambrosia and the ocean looked to him like the youthful phase of work (of defeating Ravana) that has been started.

ग‍अणस्स‍अ पडिबिम्बं धरणी‌अ व णिग्गमं दिशाण व णिल‍अम् ।
भुवणस्स व मणितडिमं पल‍अस्स व सावसेसजलविच्छड्डम् ॥ २.२ ॥
[ गगनस्येव प्रतिबिम्बं धरण्या इव निर्गमं दिशामिव निलयम् ।
 भुवनस्येव मणितडिमं प्रलयस्येव सावशेषजलविच्छर्दम् ॥]
The ocean looked like the reflection of the sky, like the gateway of land, like the residence of directions, like a gem-studded partition wall (or pavement?) of the world, and like the remnant of the great Flood.  

भमिरुब्भडकल्लोलं थोरकराहदिसामुहोत्थ‍असलिलम् ।
सास‍अभएण बहुसो खोहिज्जन्तं दिसाग‍एण व ससिणा ॥ २.३ ॥
[ भ्रमणशीलोद्भटकल्लोलं स्थूलकराहतदिङ्मुखावस्तृतसलिलम् ।
  स्वाश्रयमृगेण (पक्षे-शाश्वतमदेन) बहुशः क्षोभ्यमाणं दिग्गजेनेव शशिना ॥
He sees the ocean being agitated by the moon with a deer in its care. The ocean was consequently swirling with exalted waves with waters spread in all directions struck by the rays of the moon as if agitated by an elephant having a permanent state of excitement. ( Reference to the deer is to the mark on the moon which looks like a deer.) 


अप्फुण्णविद्दुमवणे गुप्पन्तपडित्थिरे सलिलकल्लोले ।
मन्दरगूढप्पहरे अज्ज वि संखा‍अलोहि‍ए व्व वहन्तम् ॥ २.४ ॥
[ आक्रान्तविद्रुमवनान् व्याकुलपरिस्थिरान् सलिलकल्लोलान् ।
  मन्दरगूढप्रहारानद्यापि संस्त्यानलोहितानिव वहन्तम् ॥]
The ocean’s waves covered the red coral reefs with the surroundings agitated and it looked as though the ocean was still carrying the dense blood spots due to the deep hits made by the Mandara mountain while churning the ocean.

मुहलघणविप्प‍इण्णं जतणिवहं भरि‍अस‍अलणहमहिविवरम् ।
ण‍इमुहपह्लत्थन्तं अप्पाण विणिग्ग‍अं जसं व पि‍अन्तम् ॥ २.५ ॥
[ मुखरघनविप्रकीर्णं जलनिवहं भृतसकलनभो महीविवरम् ।
  नदीमुखपर्यस्यन्तमात्मनो विनिर्गतं यश इव पिबन्तम् ॥]
The ocean, like a king enjoying his fame emanating from himself, was drinking the mass of water, which was scattered all over by the roaring clouds and which had filled nooks and corners of sky and earth and which was unevenly rushing out from the mouths of rivers.[ Due to use of words with double meaning the qualifying clauses apply to fame also.]
जोह्ला‍ए व्व मि‍अङ्कं कित्ती‍अ व सु‍उरिसं पहा‍ए व्व रविम् ।
सेलं महाण‍ई व सिरी‍अ चिरणिग्ग‍आ‍इ वि अमुच्चन्तम् ॥ २.६ ॥
[ ज्योत्स्नयेव मृगाङ्कं कीर्त्येव सुपुरुषं प्रभयेव रविम् ।
  शैलं महानद्येव श्रिया चिरनिर्गतयाप्यमुच्यमानम् ॥]
The ocean continued to be associated with wealth (lustre) despite being continuously flowing out for long in the manner the moon is associated with moonlight, a virtuous person with fame, sun with sunlight, a mountain with the river (flowing from it). [ Ocean was a never exhaustible source of water despite losing through continuous evaporation.]

कालन्तरजी‍अहरं ग‍ओणि‍अत्तन्तपवणर‍अघट्टिज्जन्तम् ।
सल्लं व देहलग्गं वि‍अडं वडवामुहाणलं वहमाणम् ॥ २.७ ॥
[ कालान्तरजीवहरं गतापनिवर्तमानपवनरयघट्यमानम् ।
  शल्यमिव देहलग्नं विकटं वडवामुखानलं वहमानम् ॥ ]

The ocean was carrying within itself the sub-oceanic fire of the shape of horse’s head (Vadava fire) which would at a later date burn the flood waters of the great annihilation (pralaya) and which was being fanned by the winds moving hither and thither like a spear stuck in the body which also will bring about death at a later date and which gets affected by the exhalation and inhalation of the body. [ As per Hindu mythology the Vadava fire will decimate the flood waters of Pralaya.]
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Friday, November 15, 2013

Setubandham-10

सेतुबन्धम्-१०
जलहरणिद्दा‍अन्तं पा‍अवगहणेसु सिसिरणिदा‍अन्तम् ।
स‍इ दुहिणसामल‍अं पत्ता भरगधु‍अचन्दणरसा मल‍अम् ॥ ५९ ॥
[ जलधरनिर्दावान्तं पादपगहनेषु शिशिरनिद्रायन्तम् ।
सदा दुर्दिनश्यामलतं प्राप्ता भग्नधुतचन्दनरसा मलयम् ॥]
The monkeys covered by the juice of sandal wood trees broken and shaken (by them) reached Malaya mountain, which was free from forest fires due to (constant) clouds and which made things somnolent due to cold in the dense woods.

चन्दनपा‍अणलग्गे खुडि‍उव्वेलि‍अल‍आपरिमलच्छाए ।
संदाणि‍अणिम्मोए पेच्छन्ति महाभुअ‍ङ्गवेढणमग्गे ॥ ६० ॥
[ चन्दनपादपलग्नान्खण्डितोद्वेल्लितलतापरिमलच्छायान् ।
 सन्दानितनिर्मोकान् पश्यन्ति महाभुजगवेष्टनमार्गान् ॥]
They saw the sloughs of serpents stuck which indicated the manner of serpents’ coiling and which were adhering to the sandal wood trees and which looked like crushed creepers.

सेवन्ति तीरवड्ढि‍अणि‍अ‍अभरोव्वत्तचन्दणल‍आलिद्धे ।
रम्मत्तणदिप्पवहे वणग‍अदानकडुए गिरिणईप्पवहे ॥ ६१ ॥
[ सेवन्ते तीरवर्धितनिजकभरापवृत्तचन्दनलतालीढान् ।
  रम्यतृणदीप्रपथान् वनगजदानकटून् गिरिनदीप्रवाहान् ॥]
The monkeys savour the waters of mountain streams into which the sandal wood creepers growing on the banks had dipped due to their own weight and which had become bitter due to the ichor of forest elephants and to which there led routes shining with beautiful grass.  


तो तरुणसिप्पिसंपुडदरदावि‍अजलणिहित्तमुत्ताव‍अरम् ।
पत्ता पत्तलव‍उलं ग‍अदाणसु‍अन्धिर‍अणवेलं वेलम् ॥ ६२ ॥
[ ततस्तरुणशुक्तिसंपुटदर्शितजलनिहितमुक्ताप्रकराम् ।
  प्राप्ता पत्त्रलवकुलां गजदानसुगन्धिरजोनवैलां वेलाम् ॥]
Then they reached the shores (of the ocean) where could be seen under the water tender pearl oysters slightly opened, where were Bakula trees full of leaves and which had the fragrance of stamens of tender cardamom as fragrant as the ichor of elephants.


वि‍असिअतमालणीलं पुणो पुणो चलतरङ्गपरिमट्ठम् ।
फुल्लेलावणसुर‍इ ‍उ‍अहिग‍इन्दस्स दाणलेहं व टि‍अम् ॥ ६३ ॥
[ विकसिततमालनीलां पुनः पुनश्चलतरङ्गकरपरिमृष्टाम् ।
 फुल्लैलावनसुरभिमुदधिगजेन्द्रस्य दानलेखामिव स्थिताम् ॥]
The shores looked like the ichor flow of the elephant- like ocean, dark in colour due to the flowered Tamala trees, often scratched by the trunk- like waves, having the fragrance of cardamom plants with blossoms.

फेणविसमङ्गरा‍अं विद्दुमदन्तव्वणणि‍अमुद्दच्छा‍अम् ।
मलि‍अवणकेसकुसुमं परिहुत्तसमुद्दपरिमलं व वहन्तिम् ॥ ६४ ॥
[ फेनविषमाङ्गरागां विद्रुमदन्तव्रणानीतमुखच्छायाम् ।
  मृदितवनकेशकुसुमां परिभुक्तसमुद्रपरिमलमिव वहन्तीम् ॥]
The shore looked like a lady carrying the scent of (her lover) in the form of ocean whose company she had enjoyed,  wearing the cosmetics in the form of sea foam, whose face displayed tooth bites in the form of corals and with crumpled hair and flowers in the form of forests.

सिप्पि‍उडम‍उलि‍अच्छि ल‍आहरब्भन्तरेसु परिवड्ढन्तम् ।
अणुरा‍अपरिट्ठ‍वि‍अं  आ‍अण्णन्तिं व किंणरुग्गी‍अरवम् ॥ ६५ ॥
[ शुक्तिपुटमुकुलिताक्षीं लतागृहाभ्यन्तरेषु परिवर्धमानम् ।
  अनुरागपरिस्थापितमाकर्णयन्तीमिव किन्नरोद्गीतरवम् ॥]
The sea shore looked like a lady with her eyes half closed in the form of pearl oysters listening to the music sung by Kinnaras reverberating in the interiors of bowers of creepers in the pitch appropriate to the musical ragas.


इ‍अ सिरिपवरसेणविर‍इए दशमुहवहे महाकव्वे पढुमो आसासओ समत्तो ॥
[ इति श्रीप्रवरसेनविरचिते दशमुखवधे महाकाव्ये प्रथम आश्वासकः समाप्तः ॥]
Thus comes to end the first canto in the great epic called,  “The killing of the ten-headed” composed by Pravarasena.
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Saturday, November 9, 2013

Setubandham-9

सेतुबन्धम्-९
संखोहि‍अमहिवे‍ढो तो सो क‍इसेण्णविलुलि‍अवणाहो‍ओ ।
खुहि‍असमुद्दाहिमुहो महणारम्भम्मि मन्दरो वि‍अ चलि‍ओ ॥ ४९ ॥
[ संक्षोभितमहीवेष्टस्ततः स कपिसैन्यविलुलितवनाभोगः ।
  क्षुभितसमुद्राभिमुखो मथनारम्भे मन्दर इव चलितः ॥]
The surrounding ground was disturbed; the expanses of the forest were trampled by the monkeys; Rama moved towards the disturbed ocean looking like Mandara mountain at the beginning of churning of the ocean.

चलि‍अं च वाणरवलं चलि‍ए तम्मि चलकेसरसडुज्जो‍अम् ।
गहि‍अदिसापरिणाहं म‍ऊहजालं व दिण‍अरस्स फुरन्तम् ॥ ५० ॥
[ चलितं च वानरबलं चलिते तस्मिंश्चलकेसरसटोद्द्योतम् ।
  गृहीतदिक्परिणाहं मयूखजालमिव दिनकरस्य स्फुरत् ॥]
When Rama started, the army of monkeys also started with their coppery manes shining like the sparkling rays of the sun expanding in all directions.

वेराअरणिपज्जलि‍ओ तो सो रोसपवणाह‍उद्ध‍अमुहलो ।
वड्ढ‍इ मग्गाणुग‍ओ लङ्कावणरा‍इवणद‍इ‍ओ क‍इलो‍ओ ॥ ५१ ॥
[ वैरारणिप्रज्वलितस्ततः स रोषपवनाहतोद्धतमुखरः ।
  वर्धते मार्गानुगतो लङ्कावनराजिवनदवः कपिलोकः ॥]
The entire monkey population followed the path of Rama. They looked like the forest fire produced by sacrificial pieces of wood called enmity (towards the demons) and becoming noisy blown by the wind of anger.

वच्च‌इ अ चडुलकेसरसटोज्ज्वलालोकवानरपरिक्षिप्तः ।
सर्वदिगाऌष्टप्रलयप्रदीप्तगिरिसंकुल इव समुद्रः ॥ ५२ ॥
[ व्रजति च चटुलकेसरसटोज्ज्वलालोकवानरपरिक्षिप्तः ।
 सर्वदिगाकृष्टप्रलयप्रदीप्तगिरिसंकुल इव समुद्रः ॥]
When Rama proceeded surrounded by monkeys whose brilliant coppery manes created an aura, he looked like an ocean which was experiencing violent agitation due to blazing mountains being dragged (into the ocean) at the time of universal annihilation.

घोलन्ति णिम्मला‍ओ फुरन्तदि‍अस‍अरपा‍अहि‍अरू‍आओ ।
दावि‍अमग्गम्मि वि से हि‍अए सो‍अन्ध‍आरि‍अम्मि दिसा‍ओ ॥ ५३ ॥
[ घूर्णन्ते निर्मलाः स्फुरद्दिवसकरप्रकटितरूपाः ।
  दर्शितमार्ग इव यस्य हृदये शोकान्धकारिते दिशः ॥]
The directions which (in reality) looked clear and where forms were clearly discernible in sun light, were whirling in the mind of Rama, which had become darkened due to grief.

आलो‍ए‍इ अ विज्झं धनुसंठाणस्स साअरस्स भरसहम् ।
सन्धि‍अण‍इसोत्तसरं अवहोवासघडि‍अं व जी‍आबन्धम् ॥ ५४ ॥
[ आलोकते च विन्ध्यं धनुःसंस्थानस्य सागरस्य भरसहम् ।
संहितनदीस्रोतःशरमुभयावकाशघटितमिव जीवाबन्धम् ॥]
Rama looks at the Vindhya Mountain which was capable of withstanding the stress impressed by the ocean, the shore line of which was bent like a bow. The mountain stretching across looked like the string strung between the ends of the bow. A stream (which gushed forth into the ocean through the mountain range) looked like an arrow. [ Nature is viewed as promoting Rama’s valorous mood.]

मसिणि‍असिहरुच्छङ्गो विहु‍अणि‍अम्बवणपा‍अडि‍अतु‍ङ्ग‍अडो ।
विज्झेण भरि‍अकु‍हरो हेलावा‍ओ वि वाणराणञ् ण सहि‍ओ ॥ ५५ ॥
[ मसृणितशिखरोत्सङ्गो विधुतनितम्बवनप्रकटिततुङ्गतटः ।
  विन्ध्येन भृतकुहरो हेलापातोऽपि वानराणां न सोढः ॥ ]
The peaks of the mountain were smoothened by the monkeys (by their playful activities);  the high mountain slopes looked bare as the monkeys shook up the forests that had covered them; monkeys filled up each and every hollow on the mountain; the mountain was not able to bear such playful activities (of the monkeys).

पत्ता अ सीभरा‍ह‍अधा‍उसिला‍अलणिसण्णरा‍इ‍अजल‍अम् ।
सज्झं ओज्झरपहसि‍अदरिमुहणिक्कन्तव‍उलम‍इरामो‍अम् ॥ ५६ ॥
[ प्राप्ताश्च शीकराहतधातुशिलातलनिषण्णराजितजलदम् ।
 सह्यं निर्झरप्रहसितदरीमुखनिष्क्रान्तबकुलमदिरामोदम् ॥]
They reached Sahya Mountain, where radiant clouds stayed on colourful metallic ores sprinkled by sprays (of clouds). The streams emanating from hollows of the mountains carried the heady fragrance of Bakula flowers and it looked as though the gurgling streams laughed emitting the fragrance of Bakula flowers.


बोलन्ति अ पेच्छन्ता पडिमासंकन्तधवलघणसंघा‍ए ।
फुडफडिहसिलासंकुलखलि‍ओ वरिपत्थि‍ए वि‍अ ण‍इप्पवहे ॥ ५८ ॥
[ व्यतिक्रामन्ति च पश्यन्तः प्रतिमासंघातधवलघनसंघातान् ।
 स्फुटस्फटिकशिलासंकुलस्खलितोपरिप्रस्थितानिव नदीप्रवाहान् ॥]

They crossed rivers seeing in them reflections of groups of white clouds which looked as if the rivers were flowing on white marble.
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Saturday, November 2, 2013

Setubandham-8

सेतुबन्धम्-८
खणमूलाबद्धा‍ए णिव्वण्णन्तमसिणं समारूढा‍ए ।
सज्जीवं मिव जा‍अं अणोणमन्तं पि रामदित्ठी‍अ धणुम् ॥ ४५ ॥
[ क्षणमूलाबद्धया निर्वर्ण्यमानमसृणं समारूढया ।
 सजीवमिव जातमनवतमपि रामदृष्ट्या धनुः ॥]
The bow, which had not been bent looked as if it had been stringed by Rama’s stare as he looked at it intently traversing from its root to the smooth ends.


सुग्गीवस्स हि‍अ‍अं राहवसुक‍अपडिमो‍अणासत्तण्हम् ।
अगणिअदहमुहदप्पं णिव्वूढभरं व तक्खणं ऊससि‍अम् ॥ ४६ ॥
[ सुग्रीवस्यापि हृदयं राघवसुकृतप्रतिमोचनासतृष्णम् ।
  अगणितदशमुखदर्पं निर्व्यूढभरमिव तत्क्षणमुच्छ्वसितम् ॥]
Even Sugriva (along with Rama) eager to repay the good deed done by Rama took a deep breath as if he was carrying the difficult burden of Ravana’s immeasurable prowess.

चिन्ति‍अलद्धत्तं मिव बुम‍आविक्खेवसू‍इ‍आमरिसरसम् ।
गमणं राहवहि‍अ‍ए रक्खसजीवि‍अहरं विषमिव निहितम् ॥ ४७ ॥
[ चिन्तितलब्धार्थमिव भ्रूविक्षेपसूचितामर्षरसम् ।
  गमनं राघवहृदये राक्षसजीवितहरं विषमिवनिहितम्॥]
Rama’s mind was intent on travel to Lanka. The (impending) travel was to him like wealth thought of and was obtained. His anger manifested itself only in the form of his brows pointing towards Lanka. The intention to travel residing deeply in Ramas’ mind was like poison which would kill the demons.

सोह व्व लक्खणमुहं वणमालव्व वि‍अडं हरिव‍इस्स उरम् ।
कित्ति व्व पवणतण‍अं आण व्व बलाइञ् से विलग्ग‍इ दिट्ठी ॥ ४८ ॥
[ शोभेवलक्ष्मणमुखं वनमालेव विकटं हरिपतेरुरः ।
  कीर्तिरिव पवनतनयमाज्ञेव बलान्यस्य विलगति दृष्टिः ॥]
Rama’s eyes fell on Lakshmana to Sugriva, Hanuman and then the army. The gaze on Lakshmana looked as if his face was being anointed with turmeric. His gaze on Sugriva looked like a garland of forest flowers, his gaze on Hanuman looked like bestowing on him (Hanuman) fame. His gaze on the army looked as if he was commanding them. [Reference to garland of forest flowers brings to mind that Sugriva was given a garland by Rama for identifying him while fighting with Vali.]
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