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Saturday, March 29, 2014

Setubandham-29

सेतुबन्धम्-२९

महुमहहत्थम्मि मए णक्खुक्खुडिअसरसं महासुरहिअ‍अम् ।
दिट्ठा अणुधावन्ती अक्खित्तं णिअ‍अहत्थकमलं व सिरी ॥ ४-२१ ॥
[ मधुमथनहस्ते मया नखोत्खण्डितसरसं महासुरहृदयम् ।
  दृष्टा अनुधावती आक्षिप्तं निजकहस्तकमलमिव श्रीः ॥]
I have seen in the hand of Lord Vishnu, the (goddess of Radiance) Lakshmi of Hiranyakashipu trying to run behind the heart of Hiranyakashipu the great demon, which was full of blood as a consequence of Lord Narasimha scooping it out by his nails as if it was the lotus held in her hand. [That the radiance of Hiranyakashipu faded due to his being mauled by Narasimha is described through a convoluted metaphor.]

तं च हिरण्णक्खस्स वि सुमिरामि महावराहदाढाभिण्णम् ।
महिमण्डलं व तुलिअं उक्ख‍अहिअ‍अगिरिबन्धणं वच्छ‍अडम् ॥ ४-२२ ॥
[ तच्च हिरण्याक्षस्यापि स्मरामि महावराहदंष्ट्राभिन्नम् ।
  महीमण्डलमिव तुलितमुत्खातगिरिबन्धनं वक्षस्तटम् ॥]
I remember the chest of Hiranyaksha, cut asunder by the canine teeth of the Great Boar as if it was the round earth with its mountains dug up and balanced (by the Great Boar).

धीरं हर‍इ विसा‍ओ विण‍अं जोव्वणमओ अणङ्गो लज्जम् ।
एक्कन्तगहिअवक्खो किं सीस‍उ जं ठवेइ व‍अपरिणामो ॥ ४-२३ ॥
[ धैर्यं हरति विषादो विनयं यौवनमदोऽनङ्गो लज्जाम् ।
  एकान्तगृहीतपक्षः किं शिष्यतां यत्स्थापयति वयःपरिणामः ॥]
Grief comes in the way of fearlessness; the intoxication of youth kills humility; lust kills sense of shame. Of whatever old age which has reached a state of resolution establishes as truth what can be taught? [In old age one realizes many things such as sorrow destroying fearlessness, youth destrying humility and lust deatroying sense of shame. Out of all those truths what is it that could be taught?]


अणुहूअमुणेअव्व विहडिअविसमक्खरे वि सम्पडिअत्थे ।
जोव्वणमूढपहसिए मा अवमण्णह जरापरिण‍उल्लावे ॥ ४-२४ ॥
[ अनुभूतज्ञातव्यान्विघटितविषमाक्षरानपि संघटितार्थान् ।
  यौवनमूढप्रहसितान्मावमन्यध्वं जरापरिणतोल्लापान् ॥]
Do not make fun of the words of the elderly although they may be not clear due to missing syllables but having clear import, which can only be known through experience and which are mocked at by the ignorant youth.

तुज्झ भुआसु णिसण्णो हरिसत्थो पव्वलो सुराण वि समरे ।
मारुअलद्धत्थामो ओवग्ग‍इ महिर‍ओ वि ता दिअस‍अरम् ॥ ४-२५ ॥
[ तव भुजयोर्निषण्णो हरिसार्थः प्रबलः सुराणामपि समरे ।
  मारुतलब्धस्थामोऽवक्रामति महीरजोऽपि तावद्दिवसकरम्  ॥]
The group of monkeys whose burden is on your shoulders is stronger than the Suras in battlefield. Even the dust raised by the wind obscures the sun. [This is addressed to Sugriva.]


किं उण दुप्परिअल्ला मज्जा‍आ‍इक्कमुप्पहवलिज्जन्ता ।
उअहि व्व सारगरुआ घडिआ वि विसंघडन्ति कज्जालावा ॥ ४-२६ ॥
[ किं पुनर्दुष्परिकलनीया मर्यादातिक्रमवल्यमानाः ।
  उदधय इव सारगुरवो घटिता अपि विसंघटन्ते कार्यालापाः ॥]
What to say of discussions on activity, which are suffering from deviations from standards and which cannot be set right and which lead to dissipation although they may be rich in content like oceans. [ Just as oceans dissipate their energy by overflowing without leading to any constructive result, ill-planned activity comes to naught.]


पच्चक्खा हि परोक्खं कह वि तुलग्गघडिआहि आगमसुद्धम् ।
संचालिअणिक्कम्पं अणुहूआहि वि महं सुअं चिअ गरुअम् ॥ ४-२७ ॥
[ प्रत्यक्षात्परोक्षं कथमपि तुलाग्रघटितादागमशुद्धम् ।
  संचालितनिष्कम्पमनुभूतादपि मम श्रुतमेव गुरु ॥]
My knowledge which is pure due to being based on scriptures and which is stable even if disturbed and which may be unseen is weightier than your experience which may be evident and which may be placed at the tip of the balance. 


जं साहेन्ति समत्था समसारपरक्कमा ण तं णिव्वडिआ ।
एक्को प‍अवेज्ज दढं मिलिआ उण दिण‍अरा खवेन्ति तिहुअणम् ॥ ४-२८ ॥
[ यत्साधयन्ति समस्ताः समसारपराक्रमा न तं निर्वलिताः ।
  एकः प्रतपेद्धृढं मिलिता पुनर्दिनकरा क्षपयन्ति त्रिभुवनम् ॥]
What all of equal strength and valour can achieve together cannot be achieved if they are disorganized. One sun can provide sunshine strongly but twelve suns together can destroy all the three worlds. [Reference is to all the twelve Adityas acting together to destroy the universe at the time of the great annihilation.]


ओवग्ग‍इ अहिमाणं पडिवक्खस्स वि ण तारिसं देइ भ‍अम् ।
अमरिसगहिओ व्व सरो विद्दा‍इ अभा‍असंधिओ उच्छाहो ॥ ४-२९ ॥
[ अवक्रामत्यभिमानं प्रतिपक्षस्यापि न तादृशं ददाति भयम् ।
  अमर्षगृहीत इव शरो विद्रात्यभागसंहित उत्साहः ॥]
Enthusiasm applied under inappropriate circumstances goes against ones pride and also does not create fear in the enemy like an arrow hastily released in anger.


णेअ तुमे मोत्तव्वं सुहू वि तुरिएण धीर पत्थिव चरिअम् ।
तुरवन्तस्स रविस्स वि मड‍इज्ज‍इ दक्खिणा‍अणम्मि प‍आ‍ओ ॥ ४-३० ॥
[ नैव त्वया मोक्तव्यं सुष्ठ्वपि त्वरितेन धीर पार्थिवचरितम् ।
  त्वरमाणस्य रवेरपि मृदूयते दक्षिणायने प्रतापः ॥ ]
O brave Sugriva! You should not go against the proper conduct of a royal by being hasty. Even the sun’s prowess (heat) gets reduced when he moves across the sky hastily during his southern sojourn ( winter months).
- - - -  

Saturday, March 22, 2014

Setubandham-28

सेतुबन्धम्-२८

विअडाहरन्तरालं क‍अं सुसेणस्स रोसहसिएण फुडम् ।
उप्पा‍अरुहिर‍अम्बं मज्झप्पुडिअर‍इमण्डलं मिव व‍अणम् ॥ ४-११ ॥
[ विकटाधरान्तरालं कृतं सुषेणस्य रोषहसितेन स्फुटम् ।
  उत्पातरुधिराताम्रं मध्यस्फुटितरविमण्डलमिव वदनम् ॥]
Sushena laughed with anger, with the interior of the mouth behind the lower lip cruelly vivid and his face which had the  mildly reddish colour seen during celestial calamities looked like the solar orb split in the middle.

हरिसपरिअम्भिएण अ अद्धुल्लसिअर‍इबिम्ब‍अम्बच्छविणा ।
पुरहौत्तारम्भो मुहेण दिअसो व्व पा‍अडो वालिसुओ ॥ ४-१२ ॥
[ हर्षपरिजृम्भितेन चार्धोल्लसितरविबिम्बाताम्रच्छविना ।
  पुरतोऽभिमुखारम्भो मुखेन दिवस इव प्रकटो वालिसुतः ॥]
Angada, son of Vali, became visible by his face which displayed joy and which had the coppery radiance of the half-risen sun like the day with duties facing it. [Just as the early morning coppery sun is a sign of the grim determination of the sun towards its duties, his coppery red face was a sign of his determination to face the war.] 


णेच्छ‍इ णिव्वूढभरो लहुअं दप्पुद्ध‍अत्तणं पवणसुओ ।
क‍अपेसणस्स सोह‍इ धीरं चिअ मह‍इ रक्खिउं व‍अणिज्जम् ॥ ४-१३ ॥
[ नेच्छति निर्व्यूढभरो लघुकं दर्पोद्धतत्वं पवनसुतः ।
  कृतप्रेषणस्य शोभते धैर्यमेव महति रक्षितुं वचनीयम् ॥]
Hanuman, son of the wind- god, having accomplished his task does not relish any flimsy ill-mannered haughtiness. For a person who has accomplished his task, his fearlessness alone shines, which wants to protect itself from light hearted comments.

णिब्भच्छिओअहिरवं पुडिआहरणिव्वडन्तदाढाहीरम् ।
हस‍इ क‍इदप्पपसमिअरोसविरज्जन्तलोअणो सुग्गीवो ॥ ४-१४ ॥
[ निर्भर्त्सितोदधिरवं स्फुरिताधरनिर्वलद्दंष्ट्राहीरम् ।
  हसति कपिदर्पप्रशमितरोषविरज्यमानलोचनः सुग्रीवः ॥]
Sugriva laughs threatening the roar of the ocean with his sparkling lower lip revealing the tip of his canines and with his eyes bereft of redness which had (so far) been caused by anger which had been (now) quenched by the display of enthusiasm by the monkeys.  

णवरि सुमित्तातणओ आसङ्घन्तो गुरुस्स णिअ‍अं च बलम् ।
ण अ चिन्तेइ ण जम्प‍इ उअहिं सदसाणणं तणं व गणेन्तो ॥ ४-१५ ॥
[ अनन्तरं सुमित्रातनयोऽध्यवस्यन्गुरोर्निजकं च बलम् ।
  न च चिन्तयति न जल्पत्युदधिं सदशाननं तृणमिव गणयन् ॥]
Lakshmana, son of Sumitra, taking into account his and his elder brother Rama’s strength considers the ocean along with Ravana to be like a blade of grass and neither thinks about anything nor does he say anything. 

रहुणाहस्स‍ वि दिट्ठी वाणरव‍इणो फुरन्तविद्दुम‍अम्बम् ।
व‍अणं व‍अणाहि चला कमलं कमलाहि भमरपन्ति व्व गजा ॥ ४-१६ ॥
[ रघुनाथस्यापि दृष्टिर्वानरपतेः स्फुरद्विद्रुमाताम्रम् ।
  वदनं वदनाच्चला कमलं कमलाद्भ्रमरपङ्क्तिरिव गता ॥]
Rama’s gaze moved to the face of Sugriva, which was reddish like a sparkling gem, in the manner an unsteady string of bees moves from one lotus to another.


तो व‍अपरिणामोण‍अभुम‍आवलिरुब्भमाणदिट्ठिच्छेहो ।
आसण्णधवलमिहिआपरिक्खलन्तोसहिप्पहो व्व महिहरो ।। ४-१७ ॥
करवारिअक‍इलो‍ओ सुग्गीववि‍इण्णभासुरच्छिच्छेहो ।
जालाह‍अदुमणिवहो फुलिङ्घपिङ्गलि‍अमहिहरो व्व वणदवो ॥ ४-१८ ॥
जम्प‍इ रिच्छाहिव‍ई उण्णामेऊण महिअलद्धन्तणिहम् ।
खलि‍अवलिभङ्गदाविअवित्थ‍अबहलवणकंदरं वच्छ‍अडम् ॥ ४-१९ ॥
[ ततो वयःपरिणामावनतभ्रूवल्लिरुध्यमानदृष्टिक्षेपः ।
  आसन्नधवलमेघिकापरिस्खलदोषधिप्रभ इव महीधरः ॥
  करवारितकपिलोकः सुग्रीववितीर्णभास्वराक्षिक्षेपः ।
  ज्वालाहतद्रुमनिवहः स्फुलिङ्गपिङ्गलितमहीधर इव वनदवः ॥
  जल्पति रूक्षाधिपतिरुन्नमय्य महीतलार्धान्तनिभम् ।
  स्खलितवलिभङ्गदर्शितविस्तृतबहलव्रणकंदरं वक्षस्तटम् ॥]
  [ Then Jambavan, Chief of bears, speaks thrusting forward his chest which was as broad as a terrestrial hemisphere,  which had marks of several wounds which showed themselves due to the slackness of the abdominal folds. His gaze was hindered by the drooping, caused by old age, of his eyebrows and he looked like a mountain where the phosphorescence of herbal plants was obstructed by a piece of cloud. His brilliant gaze was fixed on Sugriva. With his hands raised at the multitude of monkeys, he looked like forest fire with the flames encompassing the group of trees and the embers illuminating the mountain.]  
- - - -  

सग्गं अपारिजा‍अं कोत्थुहलच्छिरहिअं महुमहस्स उरम् ।
सुमिरामि महणपुरओ अमुद्ध‍अन्दं च हरजटापब्भारम् ॥ ४-२० ॥
[ स्वर्गमपारिजातं कौस्तुभलक्ष्मीरहितं मधुमथनस्योरः ।
  स्मरामि मथनपुरतोऽमुग्धचन्द्रं च हरजटाप्राग्भारम् ॥]
I remember (the time), before the churning of the ocean when there was no Parijata flower in heaven, when there was no Kaustubha gem and Goddess of wealth on the chest of Vishnu, the slayer of Madhu and when there was no crescent moon in front of the hair locks of Shiva.
- - - - 

Saturday, March 15, 2014

Setubandham-27

सेतुबन्धम्-२७
चतुर्थ आश्वासकः
[Chapter-4]

अह पडमव‍अणणिहुअं पच्छा उम्ह‍इअलज्झिअं क‍इसेण्णम् ।
ससिदंसणपासुत्तं कमलवणं व दिअसागमेण विबुद्धम् ॥ ४-१ ॥
[ अथ प्रथमवचननिभृतं पश्चादूष्मायितलज्जितं कपिसैन्यम् ।
  शशिदर्शनप्रसुप्तं कनकवनमिव दिवसागमेन विबुद्धम् ॥]
The army of monkeys which was inactive at first on the introductory words of Sugriva became energized later like the group of lotuses which sleeps at the sight of the moon and wakes up at sunrise.

णवरि अ क‍इहिअ‍आइं धुअन्ध‍आरविअडाइञ् गमणुच्छाहो ।
एक्को बहुआ‍इ समं गिरिसिहराइञ् अरुणा‍अवो व्व विलग्गो ॥ ४-२ ॥
[ अनन्तरं च कपिहृदयानि धुतान्धकारविकटानि गमनोत्साहः ।
  एको बहूनि समं गिरिशिखराण्यरुणातप इव विलग्नः ॥]
Afterwards enthusiasm to move singly stuck to the many hearts of the monkeys like the early ray of the morning sun strikes many peaks of mountains.

तो दप्पमुहपसाओ आढत्तो ताण हिअ‍अहसिउज्जो‍ओ ।
रणविक्कमग्गहत्थो णीअ‍असहाओ व्व पहरिसो वित्थरिउम् ॥ ४-३ ॥
[ ततो दर्पमुखप्रसाद आरब्धस्तेषां हृदयहसितोद्योतः ।
  रणविक्रमाग्रहस्तो निजकस्वभाव इव प्रहर्षो विस्तरितुम् ॥]
Then a sense of joy as a light emanating from the smiling hearts accompanied by calmness in face  due to their sense of pride began to spread as if it was their nature and which acted as a sign post to their valour in fighting.

बहलुद्ध‍अधा‍उर‍अं रिसहेण धुआंज्झराह‍अकओल‍अलम् ।
भिण्णं वामभुअसिरे उन्मूलिअ वलिअपण्ण‍अं गिरिसिहरम् ॥ ४-४ ॥
[ बहुलोद्धतधातुरज ऋषभेण धुतनिर्झराहतकपोलतलम् ।
  भिन्नं वामभुजशिरस्युन्मूलितपन्नगं गिरिशिखरम् ॥]
Monkey by name Rishabha smashed a peak of a hill on his shoulder blade by plucking it while the streams blown out (of the peak) splashed his cheeks and dust  rose due to the force of plucking and snakes were thrown out (of the peak).


पुल‍उब्भेआलम्बं णीलो परिपुस‍इ विसमकसणच्छा‍अम् ।
हिअ‍अणिहत्तपहरिसं ससिपडिभिण्णवणसंणिहं वच्छ‍अडम् ॥ ४-५ ॥
[ पुलकोद्भेदाताम्रं नीलः परिप्रोञ्छति विषमकृष्णच्छायम् ।
  हृदयनिहितप्रहर्षं शशिप्रतिभिन्नघनसन्निभं वक्षस्तटम् ॥]
Nila (commander of the army of monkeys) wipes his chest which is reddish due to horripilation and which has a shade of black colour in an uneven manner and behind which stays his joyful heart.

विहडन्तोट्ठ‍उडदलं फुरन्तदन्त‍अरबहलकेसरव‍अरम् ।
पहरिसचन्दालोए हसिअं कुमुएण सुरहिगन्धुग्गारम् ॥ ४-६ ॥
[ विघटमानौष्ठपुटदलं स्फुरद्दन्तकरबहलकेसरप्रकरम् ।
  प्रहर्षचन्द्रालोके हसितं कुमुदेन सुरभिगन्धोद्गारम् ॥]
Kumuda (another monkey) smiled (blossomed like the petals of a blue lotus) as the moon of joy arose in his heart while the petal-like lips separated and fragrance-like utterings (accompanying the smile) came out and stamen-like teeth sparkled. [ The poet plays a pun on the name Kumuda, which also means a blue lotus that blossoms at night.]  


विहडन्तधरणिबन्धो उह‍अभुअक्खेवमुहलवेविरविडवो ।
विसमपडन्तबिसहरो वेलाचन्दणदुमो म‍इन्देण धुओ ॥ ४-७ ॥
[ विघटमानधरणिबन्ध उभयभुजक्षेपमुखरवेपनशीलविटपः ।
  विषमपतद्विषधरो वेलाचन्दनद्रुमो मैन्देन धुतः ॥]
Mainda (another monkey) shook the sandal wood tree on the seashore, by which action the roots of the tree got loosened, the branches of the tree trembled with a moan because of being shaken up by both his shoulders and serpents from the tree fell down hither and thither.

दिप्पन्तदुरालोआ दिविअस्स सधूमसिहिसिहावत्तणिहा ।
सोम्मत्तणं ण पत्ता हरिसभरेन्ती वि विसहरस्स व दिट्ठी ॥ ४-८ ॥
[ दीप्यमानदुरालोका द्विविदस्य सधूमशिखिशिखावर्तनिभा ।
  सौम्यत्वं न प्राप्ता हर्षभ्रियमाणापि विषधरस्येव दृष्टिः ॥]
The looks of Dvivida (another monkey) which had similarity with smoky flame of fire and which was bright and difficult to be looked at, did not attain pleasantness despite being fit to be pleasant  like the looks of a venomous snake.

सरहो वि दरिमुहग्ग‍अपडिसद्दप्फुडिअमल‍अ‍अ डपब्भारम् ।
मुच्च‍इ विस‍अं णा‍अं मलेइ अङ्गं च रोमविस‍अण्णा‍अम् ॥ ४-९ ॥
[ शरभोऽपि दरीमुखोद्गतप्रतिशब्दस्पुटितमलयतटप्राग्भारम् ।
  मुञ्चति विशदं नादं मृद्नात्यङ्गं च रोषविषार्द्रम् ॥]
Sharabha (another monkey) made a loud sound which after getting echoed in the caves split the faces of Malaya mountain,  and gently pressed his body which had become moist due to the poison-like anger.


अरुणा‍अम्बच्छा‍ए तक्खणमेत्तपडिबुद्धपङ्क‍असोहे ।
फुर‍इ णिसढस्स वि फुडं दिअसस्स मुहम्मि दिण‍अरो व्व अमरिसो ॥ ४-१० ॥
[ अरुणाताम्रच्छाये तत्क्षणमात्रप्रतिबुद्धपङ्कजशोभे ।
  स्फुरति निषधस्यापि स्फुटं दिवसस्य मुखे दिनकर इवामर्षः ॥]
Anger manifested itself on Nishadha’s face which had a coppery-red colour and which had the radiance of a lotus freshly bloomed (woken up) like the sun at the start of the day. ( The poet effectively puns on मुख, अरुण which also apply to the early morning where मुख means “starting” and अरुण means the mythical charioteer of the sun.)
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Saturday, March 8, 2014

Setubandham-26

सेतुबन्धम्-२६

अह व महण्णवहुत्तं पत्थन्तस्स ग‍अणं महं ण वहुत्तम् ।
रुहिरवसामिसवत्तं हन्तूण व णिव्वुओ वसामि सवत्तम् ॥ ३-५७ ॥
[ अथवा महार्णवाभिमुखं प्रतिष्ठमानस्य गगनं मम न प्रभूतम् ।
  रुधिरवसामिषपात्रं हत्वेव निर्वृतो वसामि सपत्नम् ॥]
Or, sky is nothing big for me who is facing the ocean; like a man who is at peace I shall live (long) after killing, along with his family, Ravana who is just a receptacle of blood, fat and flesh.

णिसुढिज्जन्तभुअंगं मा मुज्झह मह सरोसचलणक्कन्तम् ।
णत्तो णस‍इ महिअलं तत्तो णाम स‍अलो प‍अट्ट‍उ उअही ॥ ३-५८ ॥
[ निपात्यमानभुजङ्गं मा मुह्यत मम सरोषचरणाक्रान्तम् ।
  यतो नमति महीतलं ततो नाम सकलः प्रवर्ततामुदधिः ॥]
 Do not get disheartened. Let the ocean move towards the depression of earth with the snakes falling down as I press my foot in anger. [I will make the ocean give way by creating a depression to which the ocean will flow.]

ओ जमलक्खम्भेहिं व धरिएण भुएहञ् मह महोअहिमज्झे ।
उम्मूलिआ‍इएणं सम‍इञ्छ‍उ विञ्झसंकमेण क‍इवलम् ॥ ३-५९ ॥
[ उत यमलस्तम्भाभ्यामिव धृतेन भुजाभ्यां मम महोदधिमध्ये ।
  उन्मूलितानीतेन समतिक्रामतु विन्ध्यसंक्रमेणकपिबलम् ॥]
Or, let the army of monkeys cross over the ocean on the Vindhya mountain ranges plucked, brought and held aloft by my shoulders acting as two pillars along the ocean.

विवला‍अन्तभुअंगं उव्वत्तिअजल‍अरं विहिण्णमहिहरम् ।
मुहमारुअविहुअजलं पेच्छ‍इ र‍अणा‍अरंकरेमि थलवहम् ॥ ३-६० ॥
[ विपलायमानभुजङ्गमुद्वर्तितजलचरं विभिन्नमहीधरम् ।
  मुखमारुतविधुतजलं पश्यत रत्नाकरं करोमि स्थलपथम् ॥]
All of you look out. By blowing my breath I shall make the waters of the ocean blow away; snakes (in the ocean) will go helter-skelter; the marine animals will become upside down; the mountains (in the ocean) will go to pieces; the ocean will become a road on land.

मज्झवक्खुडिउम्मूलिअभुआभमा‍इअविमुक्कसेसद्धन्तम् ।
एत्तोहुत्तसुवेलं तत्तोहुत्तमल‍अं करेमि समुद्दम् ॥ ३-६१॥
[ मध्यखण्डितोन्मूलितभुजाभ्रामितविमुक्तशेषार्धान्तम् ।
  इतोऽभिमुखसुवेलं ततोऽभिमुखमलयं करोमि समुद्रम् ॥]
I shall make the ocean from one end of Suvela to the other end of Malaya a plain land by plucking the top half of the mountains, lifting them and flinging them to the middle portion (so that there is a plain end to end).

अह व सुवेलालग्गं पेच्छ‍इ अज्जेअ भग्गरक्खसविडवम् ।
सीआकिसल‍असेसं मज्झ भुआ‍अट्ठिअं ल‍अं मिव लङ्कम् ॥ ३-६२ ॥
[ अथवा सुवेलालग्नां पश्यताद्यैव भग्नराक्षसविटपाम् ।
  सीताकिसलयशेषां मम भुजाकृष्टां लतामिव लङ्काम् ॥]
Or, all of you look out, I shall pull out the entire Lanka as a creeper from the mountain of Suvela, with rakshasa’s like branches of the creeper getting destroyed while leaving the sprout like Sita unharmed.

ओ भग्गरक्खसदुमं णिह‍अदसाणणम‍इन्दसुहसंचारम् ।
रामाणुरा‍अमत्तो मलेमि लङ्कं वणत्थलिं व वणग‍ओ ॥ ३-६३ ॥
[ उत भग्न(‘अवभग्न’ वा)राक्षसद्रुमां निहतदशाननमृगेन्द्रसुखसंचाराम् ।
  रामानुरागमत्तो मृद्नामि लङ्कां वनस्थलीमिव वनगजः ।]
Or, I intoxicated by my love for Rama, shall devastate Lanka like a wild elephant does the forest land with the lion-like Ravana, the ten-headed killed,  the rakshasa’s  destroyed like trees and Lanka made comfortable for movement.

इअ सिरिपवरसेणविर‍इए कालिदासकए दहमुहवहे महाकव्वे
त‍इओ आसासओ परिसमत्तो ॥
[ इति श्रीप्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्ये
तृतीय आश्वासकः परिसमाप्तः ॥]
Thus ends Chapter-3 of the great epic, “Killing of the ten-headed” written by Pravarasena and composed by Kalidasa.
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Saturday, March 1, 2014

Setubandham-25

सेतुबन्धम्-२५

इअ जाहे भण्णन्तं ण चल‍इ चिन्ताभरोसिअन्तसरीरम् ।
आ‍अड्ढणणिच्चेट्ठं पङ्कक्खुत्तं व ग‍अकुलं क‍इसेण्णम् ॥ ३-५१ ॥
तो फुडसद्दुद्धा‍इअअणदवभरिअगिरिकंदरा‍आरमुहो ।
 रिउविक्कममसहन्तो जम्प‍इ वाणरव‍ई पुणो वि हसन्तो ॥ ३-५२ ॥
[ इति यदा प्रभण्यमानं न चलति चिन्ताभरावसीदच्छरीरम् ।
  आकर्षणनिश्चेष्टं पङ्कमग्नमिव गजकुलं कपिसैन्यम् ॥
  ततः स्पुटशब्दोद्धावितवनदवभृतगिरिकन्दराकारमुखः ।
  रिपुविक्रममसहमानो जल्पति वानरपतिः पुनरपि हसन् ॥]
Even when thus being told when the army of monkeys does not move heavy with worries like the horde of elephants which are immobile stuck in morass, then Sugriva, the chief of monkeys who is not able to tolerate the prowess of the enemy and whose mouth looked like a mountain cave having a forest fire which has spread due to a loud sound, speaks again smilingly.

इअ अत्थिरसामत्थे अण्णस्स वि परिआणम्मि को आसङ्घो ।
तत्थ वि णाम दहमुहो तस्स ठिओ एस पडिअहडो मज्झ भुओ ॥ ३-५३ ॥
[ इत्यस्थिरसामर्थ्येऽन्यस्यापि परिजने कोऽध्यवसायः (आसङ्गः) ।
  तत्रापि नाम दशमुखस्तस्य स्थित एष प्रतिभटो मम भुजः ॥]
If (my) supporters display weakness where is the question of support from someone else? Against Ravana, the ten-headed this shoulder of mine is there to fight him.  

अवहोआसम्मि महं हत्थ‍अलाह‍अदलन्तपत्थिअसलिलो ।
जा ण णिअत्त‍इ उअही बोलीणं ताव हो‍उ वाणरसेण्णम् ॥ ३-५४ ॥
[ उभयावकाशे मम हस्ततलाहतदलत्प्रस्थितसलिलः ।
  यावन्न निवर्तते उदधिर्व्यतिक्रान्तं तावद्भवति वानरसैन्यम् ॥]
As the ocean parts into two when I thrash the water with my palms, even before the parts meet the army of monkeys will cross the ocean (on land in the separated space). [The force of my shoulders slapping the ocean will be so high that the ocean will part into two and you can all walk across!]

अहिआणं तोसिहरे धरिअं मल‍अगिरिणो हसन्तो सिहरे ।
गुरुभरविस‍अंसेणं णेज्जामि भुएण जो‍अणस‍अं सेणम् ॥ ३-५५ ॥
[ अहितानां तोषहरे धृतां मलयगिरेर्हसन्शिखरे ।
  गुरुभरविषमांसेन नयामि भुजेन योजनशतं सेनाम् ॥]
I shall smilingly carry for a hundred yojanas (my) army which is stationed at the peak of Malaya mountain which destroys the joy of (our) enemies, on my shoulders slightly bent due to the heavy weight (of the army).

समुहमिलिएक्कमेके को इर आसण्णसंस‍अम्मि सहाओ ।
जाव ण दिज्ज‍इ दिट्ठी का‍अव्वं दाव होइ चिरणिव्वूढम् ॥ ३-५६ ॥
[ संमुखमिलितैकैकस्मिन्कः किलासन्नसंशये सहायः ।
  यावन्न दीयते दृष्टिः कर्तव्यं तावद्भवति चिरनिर्व्यूढम् ॥]
Who is going to help when adversity faces (me), one on one? So long as I do not face it squarely will the job be ever got done?
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