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Saturday, February 22, 2014

Setubandham-24

सेतुबन्धम्-२४
ता सोअ‍इ रहुतणओ ताव अ सोआ वि हत्थपहृत्थमुही ।
ताव अ धर‍इ दहमुहो जाव विसाएण वो तुलिज्ज‍इ धीरम् ॥ ३-४३ ॥
[ तावच्छोचते रघुतनयस्तावच्च सीतापि हस्तपर्यस्तमुखी ।
  तावच्च ध्रियते दशमुखो यावद्विषादेन वस्तुल्यते धैर्यम् ॥]
Until your courage measures up to your grief Rama, scion of Raghu will grieve, Sita will rest her face in her hand (due to grief) and Ravana will stay. [Let courage take over your grief so that Rama and Sita will not grieve and Ravana is killed.]

अण्णो अण्णस्स मणो तुम्ह ण आणे अणाहिओ मह अप्पा ।
णिव्वण्णन्तस्स  इमं दररूढवणप्पसाहणं हणुमन्तम् ॥ ३-४४ ॥
[ अन्यदन्यस्य मनो युष्माकं न जानेऽनाधिर्ममात्मा ।
  निर्वर्णयत इमं दररूढव्रणप्रसाधनं हनूमन्तम् ॥]
 Each ones mind is different. I do not know what is in your mind. But looking at Hanuman, who is adorned with the wounds not yet healed, my mind is at peace. [Knowing the capabilities of Hanuman whose wounds, caused while fighting Aksha, are yet to heal, I am not worried. He will do the needful.]

पडिवक्खस्स अ लच्छिअं आसाएन्तएणं
णिअ‍अकुलस्स अ कित्तिअं आसाएन्तएणं ।
मरणं पि वरं लद्ध‍‍अं ण‍अणिम्माणएणं
पुरिसेण चिरं जीविअं ण अ णिम्माणएणम् ॥ ३-४५ ॥
[ प्रतिपक्षस्य लक्ष्मीमास्वादयता
निजककुलस्य कीर्तिमासादयता ।
मरणमपि वरं लब्धकं नयनिर्मापकेण
पुरुषेण चिरं जीवितं न च निर्मानकेन ॥]
Death of an upright person who enjoys the lustre of the opponent (by defeating him) and who brings fame to his family is preferable to the life of a person who is devoid of self respect.

एअ वि सिरीअ दिट्ठ‍आ के सरलच्छि‍आए
करकमलस्स अ छिक्क‍आ केसरलच्छिआए ।
मुज्झन्ति सविण्णाण‍आ समरसमाण‍अम्मि
एअ ममम्मि भणन्तए समरसमाण‍अम्मि ॥ ३-४६ ॥
[ एवमपि श्रिया दृष्टकाः के सरलाक्ष्याः
करकमलस्य च स्पृष्टया केसरलक्ष्म्या ।
मुह्यन्ति सविज्ञानकाः समरसंमानदे
एवमपि भणति समरसमापके ॥]
When I, who rewards in the battle and who ends the battle is telling (as per above) which learned persons who have been graced by Lakshmi with a touch of her lotus- like hand continue to be under delusion? [ After having heard me, none of you will anymore be afraid of the ensuing battle.]

मा सोइज्ज‍उ दुहिआ सीआ लोअएणं
णलिणि व्व समोलुग्ग‍आ सीआलोअएणम् ।
दिहिए राहवहि‍अए काम‍इलन्त‍अम्मि
जीविअम्मि अहिलोहिआ का म‍इलन्त‍अम्मि ॥ ३-४७ ॥
[ मा शोच्यतां दुःखिता सीता लोककेन
  नलिनीव समवरुग्णा शीतालोकेन ।
  दुःखिते राघवहृदये कामक्लाम्यमाने
  जीवितकेऽभिलोभिका का मलिनायमाने ॥]  
Let not people bemoan that Sita is sad like a lotus affected by winter. While the heart of Rama is grieving, tired due to love pangs and is (consequently) soiled where is the occasion for us to be attached to our lives?

चन्द‍अ व्व मेहम‍इलिए र‍अणीसार‍अम्मि
कमल‍अम्मि व हिमडड्डए र‍अणीसार‍अम्मि ।
दुहिए राहवहिअ‍अए भमरोअत्त‍अम्मि
कुसुमम्मि व पव्वा‍अए भमरोअत्त‍अम्मि ॥ ३-४८ ॥
[ चन्द्र इव मेघमलिनिते रजनीसारके
  कमल इव हिमदग्धे रजोनिःसारके ।
 दुःखिते राघवहृदये भ्रमरोदितव्ये
 कुसुम इव प्रवणे भ्रमरापवर्तितव्ये ॥]
 (Where is the occasion for us to be attached to our lives) while Rama’s heart, which is wont to weep due to illusions (of Sita) is grieving like the moon which is the essence of night, is shadowed by a cloud, like the lotus affected by snow and (consequently)  without stamens, like a decaying flower neglected by the bumble-bee.  

क‍इआ णु विरहविर‍इअदोव्वल्लपसाहणुज्झिआहरणाइम् ।
णीसासवसपहोलिरलम्वाल अमलि‍अपम्हलकओलाई ॥ ३-४९ ॥
पिहुलणिअम्ब‍अलक्खलि‍असिढिलवल‍अविव‍इण्णबाहुल‍आइम् ।
दच्छाम परिअणत्थुअक‍अपेसणलज्झिआ पिअकलत्ताइम् ॥ ३-५० ॥
[ कदा नु विरहविरचितदौर्बल्यप्रसाधनोज्झिताभरणानि ।
  निःश्वासवशप्रघूर्णनशीललम्बालकमृदितपक्ष्मलकपोलानि ॥
  पृथुलनितम्बतलस्खलितशिथिलवलयविप्रकीर्णबाहुलतानि ।
  द्रक्ष्यामः परिजनस्तुतकृतप्रेषणलज्जिताः प्रियकलत्राणि ॥]

( If you continue to deliberate and delay here) , when shall we see our beloved (wives) who have cast off their ornaments having been adorned by the weakness associated with pangs of separation, whose hairy cheeks are mildly pressed by the long locks of hair prone to whirling around due to the (deep) breaths (as a result of anxiety of meeting their  husbands), having their girdles loosened after slipping away from their heavy hips and their arms thrown up while we feel shy as our dear ones praise us and encourage us to meet our beloveds?
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Saturday, February 15, 2014

Setubandham-23

सेतुबन्धम्-२३
विसमम्मि वि अविसण्णो धारेइ धुरं धुरंधरो च्चिअ णवरम् ।
किं दिण‍अरोवरा‍ए दिणस्स होद अवलम्बणं ससिबिम्बम् ॥ ३-३६ ॥
[ विषमेऽप्यविषण्णो धारयति धुरं दुरंधर एव केवलम् ।
  किं दिनकरोपरागे दिनस्य भवत्यवलम्बनं शशिबिम्बम् ॥]
It is only a capable person who can take the responsibility without demur while facing adversities. Can the orb of moon be a support (provider of light) at the time of solar eclipse?


मुक्कसलिला जलहरा अहिणवदिण्णफला अ पा‍अवणिवहा ।
लहुआ वि होन्ति गरुआ समरमुद्दोहरिअमण्डग्गा अ भुआ ॥ ३-३७ ॥
[ मुक्तसलिला जलधरा अभिनवदत्तफलाश्च पादपनिवहाः ।
  लघवोऽपि भवन्ति गुरवः समरमुखावहृतमण्डलाग्राश्च भुजाः ॥]
Clouds which have poured rain, groups of trees which have given fruits and shoulders (of warriors) which have struck swords in battle attain respect (heaviness) although they may have become lighter.

दप्पं ण सहन्ति भु‍आ पहरणकज्जसुलहा धरेन्ति महिहरा ।
 वित्थिण्णो ग‍अणवहो णिज्ज‍इ कीस गुरु‍असणं पडिवक्खो ॥ ३-३८ ॥
[ दर्पं न सहन्ते भुजाः प्रहरणकार्यसुलभा ध्रियन्ते महीधराः ।
  विस्तीर्णो गगनपथो नीयते किमिति गुरुत्वं प्रतिपक्षः ॥]
Your shoulders do not tolerate conceitedness. Mountains which can easily be destroyed are there to stay. Will the broad sky as an opponent be considered formidable? [You will not fight mountains and sky just because they are there. You fight a conceited enemy.]

धीरं परिरक्खन्ता गरु‍अं पि बरं धरेन्ति णवर सु‍उरिसा ।
ठाणं चिअ अमुअन्ता णीसेसं तिहुअणं खवेन्ति रविअरा ॥ ३-३९ ॥
[ धैर्यं परिरक्षन्तो गुरुमपि भरं धारयन्ति केवलं सुपुरुषाः ।
  स्थानमेवामुञ्चन्तो निःशेषं त्रिभुवनं क्षपयन्ति रविकराः ॥]
Only good persons bear the heavy burden reserving their bravery. Sun’s rays bring night all over the world without leaving their place. [Reserve your bravery to an opportune time.]


का‍अरपडिमुक्कधुरं जिणन्ति पत्थाणलङ्घिअग्गक्खन्धा ।
पढमं ता णिअ‍अवलं पच्छा पहरेहि सुउरिसा पडिवक्खम् ॥ ३-४० ॥
[ कातरप्रतिमुक्तधरं जयन्ति प्रस्थानलङ्घिताग्रस्कन्धाः ।
  प्रथमं तावन्निजकबलं पश्चात् प्रहरणैः सुपुरुषाः प्रतिपक्षम् ॥]
Good persons (leaders) who forge ahead at the front of the army first win over their own army (through persuasion and example) who have shed the weight of cowardice and then win the opponents by attacking.

अण्णेन्ति मङ्गला‍इं अल्लिअ‍इ सिरी जसो पवड्ड‍इ पुरओ ।
पडिवण्णरणुच्छाहे पडिवक्खुद्धरणपत्थिअम्मि सु‍उरिसे ॥ ३-४१ ॥
[ अनुगच्छन्ति मङ्गलान्यालीयते श्रीर्यशः प्रवर्धते पुरतः ।
  प्रतिपन्नरणोत्साहे प्रतिपक्षोद्धरणप्रस्थिते सुपुरुषे ॥]
When a good person (Rama), full of enthusiasm for battling, proceeds to vanquish the enemy, good omens follow him, radiance arising out of victory joins him, and his fame grows ahead of him.

वच्चन्ता अ‍इभूमिं कड्ढिअसुहडासिवत्तवन्थावडिआ ।
णवर ण चलन्ति वीअं लुअवक्खा महिहर व्व वेराबन्धा ॥ ३-४२ ॥
[ व्रजतोऽतिभूमिं कृष्टसुभटासिपत्त्रपथापतिताः ।
  केवलं न चलन्ति द्वितीयं लूनपक्षा महीधरा इव वैराबन्धाः ॥]

Enmities which have attained their zenith and which move along the edges of swords drawn by warriors do not act against a second person like the mountains whose wings were cut. [Enmity is against only one person who has engendered it and against none else. The winged mountains did not move once they reached their destination, after their wings were cut. Enmity acts in a similar manner aimed only at the real cause, in this case, Ravana.]
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Friday, February 7, 2014

Setubandham-22

सेतुबन्धम्-२२
अ‍इरपरूढ व्व ल‍आ समरुच्छाहे उदुम्मि व विलम्बन्ते ।
अज्ज वि दाव मह इमा म‍उले‍इ च्चिअ फलं ण दावे‍इ सिरी ॥ ३-२९ ॥
[ अचिरप्ररूढेव लता समरोत्साहे ऋताविव विलम्बमाने ।
  अद्यापि तावन्ममेयं मुकुलायत एव फलं न दर्शयति श्रीः ॥]
While your enthusiasm for war gets delayed my royal lustre does not even now fructify and is still a bud like a recently grown creeper does not show fruits when the season gets delayed. [My enjoying the recently acquired kingship gets delayed if there is delay in your getting into action. There is a subtle suggestion of a girl not capable of bearing a child if the onset of puberty is delayed.]

केच्चिरमेत्तं व ठि‍ई एअ विसंवा‍इआ ण मोच्छिहि रामम् ।
कमलम्मि समुप्पण्णा तं चि‍अ र‍अणीसु किं ण मुव‍इ लच्छी ॥ ३-३० ॥
[ कियच्चिरमात्रं वा स्थितिरेवं विसंवादिता न मोक्ष्यति रामम् ।
  कमले समुत्पन्ना तदेव रजनीषु किं न मुञ्चति लक्ष्मीः ॥]
For how long will Rama’s fortitude be not affected by your inaction, (although Rama is the abode of fortitude)? Will not Lakshmi (lustre) leave the lotus during nights although born there itself? [ Goddess Lakshmi is supposed to have been born on a lotus.]

स‍अलुज्जोइवसुहे समत्थजि‍अलोवित्थरन्तप‍आवे ।
ठा‍इ ण चिरं रविम्मि व विहाणपडिआ वि म‍इलदा सप्पुरिसे ॥ ३-३१ ॥
[ सकलोद्द्योतितवसुधे समस्तजीवलोकविस्तीर्यमाणप्रतापे ।
  तिष्ठति न चिरं रवाविव विधान(विभात)पतितापि मलिनता सत्पुरुषे ॥]
The shadow of sadness does not stay for long in a virtuous person, whose fame shines all round and whose valour extends to the whole world just as darkness (due to eclipse) does not stay for long in sun who spreads  light all round and whose heat extends to the whole world of living beings.

सप्पुरिसपा‍अडवहं पढमं जं राहवेण अम्हासु क‍अम् ।
होज्ज व ण होज्ज व समं अम्हेहिञ् क‍अं पि किं उण अकीरन्तम् ॥ ३-३२ ॥
[ सत्पुरुषप्रकटपथं प्रथमं यद्राघवेणास्मासु कृतम् ।
  भवेद्वा न भवेद्वा सममस्माभिः कृतमपि किं पुनरक्रियमाणम् ॥]
Even if we do our duty (of rescuing Sita) it may or may not equal the help rendered by Rama which showed the path tread by virtuous persons. When that is the case, what to say if we do not act?

राहवपत्थिज्जन्तो उद्धो दीसिह‍इ केच्चिरं व दहमुद्दो ।
दूरन्तपेच्छिअव्वो सिहरपडन्तविअडासणि व्व वणदुमो ॥ ३-३३ ॥
[ राघवप्रार्थ्यमान ऊर्ध्वो द्रक्ष्यते कियच्चिरं वा दशमुखः ।
  दूरान्तप्रेक्षितव्यः शिखरपतद्विकटाशनिरिव वनद्रुमः ॥]
How long will Ravana, the ten headed will be seen to be tall (undefeated) when he is being attacked by Rama just as a tree which can be seen from a distance when lightning strikes it at its top?

बाला‍अवं व एत्तं धुअ‍अम्बाला‍अवंसुणिवहच्छाअम् ।
क‍इतेण्णं र‍अणिअरा तमर‍आणिअर व्व पेच्छिउं पि अओग्गा ॥ ३-३४ ॥
[ बालातपमिवायद्धुताताम्रालातपांशुनिवहच्छायम् ।
  कपिसैन्यं रजनिचरास्तमोरजोनिकरा इव प्रेक्षितुमप्ययोग्याः ॥]
The demons who roam around during nights are not fit to see the army of monkeys just as the particles of smoke are not fit to see the morning sun, which has the colour of red sparks shaken out of a cinder.


गुरुअम्मि वि पडिवक्खे होन्ति भडा अहिअवारिअप्पडिऊला ।
पडिग‍अगन्धा इद्धा उद्धङ्कुसरुद्धमत्थ‍अ व्व ग‍इन्दा ॥ ३-३५ ॥
[ गुरावपि प्रतिपक्षे भवन्ति भटा अधिकवारितप्रतिकूलाः ।
  प्रतिगजगन्धाविद्धा ऊर्ध्वाङ्कुशरुद्धमस्तका इव गजेन्द्राः ॥]

The soldiers become more antagonistic towards the enemy greater his formidability just as the tuskers who, overcome by their scent, attack the opposing elephants although they may be prevented to move forward by the goading of their heads (by mahouts).  
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Saturday, February 1, 2014

Setubandham-21

सेतुबन्धम्-२१
सीहा सहन्ति बन्धं उक्ख‍अदाढा चिरं धरेन्ति विसहरा ।
ण उण जि‍अन्ति पडिह‍आ अक्खण्डि‍अववसिआ खणं पि समत्था ॥ ३-२२ ॥
[ सिंहाः सहन्ते बन्धं उत्खातदंष्ट्राश्चिरं ध्रियन्ते विषधराः ।
  न पुनर्जीवन्ति प्रतिहता अखण्डितव्यवसिताः क्षणमपि समर्थाः ॥]
Lions suffer being caught; poisonous snakes bear their fangs being pulled out; but capable persons will not rest even for a second if they are obstructed from their goals.

अक‍अत्थपडिणिअत्ता कह सञ्मुहालो‍अमेत्तपडिसंक्कन्तम् ।
दप्पण‍अलेसु व ठि‍अं णिअ‍अ दंच्छिह पि‍आमुहेसु विसा‍अम् ॥ ३-२३ ॥
[ अकृतार्थप्रतिनिवृत्ताः कथं संमुखालोकमात्रप्रतिसंक्रान्तम् ।
  दर्पणतलेष्विव स्थितं निजकं द्रक्ष्यथ प्रियामुखेषु विषादम् ॥]
If you return home without accomplishing your objective, how will you look at your wives’ faces which reflect your grief like a mirror as soon as you face them?

णिज्जन्ति चिरप‍अत्ता समुद्दगहिरा व पडिपहं ण‍इसोत्ता ।
तीरेन्ति णिअत्तेउं असमाणिअपेसणा ण उण सप्पुरिसा ॥ ३-२४ ॥
[ नीयन्ते चिरप्रवृत्तानि समुद्रगम्भीराण्यपि प्रतिपथं नदीस्रोतांसि ।
तीर्यन्ते निवर्तयितुमसंमानितप्रेषणा न पुनः सत्पुरुषाः ॥]
River streams flowing for long and deep like ocean can be reversed; but persons of character who have not been so ordained (by the divine) cannot be made to retreat.

जो लङ्घिज्ज‍इ र‍इणा जो वि खविज्ज‍इ ख‍आणलेण वि बहुसो ।
कह सो उइअपरिहओ दुत्तारो त्ति पव‍आण भण्ण‍उ उइही ॥ ३-२५ ॥
[ यो लङ्घ्यते रविणा योऽपि क्षप्यते क्षयानलेनापि बहुशः ।
  कथं स उदितपरिभवो दुस्तार इति प्लवगानां भण्यतामुदधिः ॥]
How can the ocean, which has suffered humiliation as the sun crosses it and the Fire of annihilation decimates it, be considered to be not amenable to be crossed by monkeys?

चिन्तिज्ज‍उ दाव इमं कुलववएसक्खमं वहन्ताण जसम् ।
लज्जा‍इ समुद्दस्स विदोह्ण वि किं होइ दुक्करं बोले‍उम् ॥ ३-२६ ॥
[ चिन्त्यतां तावदिदं कुलव्यपदेशक्षमं यशो वहताम् ।
  लज्जायाः समुद्रस्यापि द्वयोरपि किं भवति दुष्करं व्यतिक्रमितुम् ॥]
Think over this: For you who carry the fame associated with your heritage, between the ocean and the shame (of having to return without accomplishing the objective), which is more difficult to cross over?

किरणासणिं रहुसुए सुहस्स किर णासणिं विमुद्य मा दा ।
सेलससार‍अमे हो तुम्हे जेऊण चन्दसार‍अमेहो ॥ ३-२७ ॥
[ किरणाशनिं रघुसुते सुखस्य किल नाशनीं विमुञ्चतु मा तावत् ।
  शैलससारतमान्भो युष्माञ्जित्वा चन्द्रशारदमेघः ॥]
Let not the autumnal clouds in the form of the moon throw the thunderbolt in the form of moon’s rays which destroy happiness at Rama, scion of Raghu, after conquering you who are as strong as boulders. [Moon’s rays are like thunderbolt to those who are separated from their wives. If the monkeys do not cross the ocean they along with Rama will all have to stay put there as they cannot go back thus suffering the unpleasantness of moon’s rays.]

बन्धवणेहब्भहिओ हो‍इ परो वि विणएण सेविज्जन्ता ।
किं उण कओअ‍आरो णिक्कारणणिद्बन्धवो दासरही ॥ ३-२८ ॥
[ बान्धवस्नेहाभ्यधिको भवति परोऽपि विनयेन सेव्यमाना ।
  किं पुनः कृतोपकारो निष्कारणस्निग्धबान्धवो दाशरथिः ॥]
Even an enemy served by humility becomes dearer than a loved relative. What to say of Rama, son of Dasaratha, who has been helpful and who does not need any reason to feel close to anyone.
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