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Saturday, April 26, 2014

Setubandham-33

सेतुबन्धम्-३३

सुद्धसहावेण फुडं फुरन्तपज्जत्तगुणमहूहेण तुमे ।
चन्देण च णिअ‍अमओ कलुसो वि पसाहिओ णिसा‍अरवंसो ॥ ४-६१ ॥
[ शुद्धस्वभावेन स्फुटं स्फुरत्पर्याप्तगुणमयूखेन त्वया ।
  चन्द्रेणेव निजकमृगः कलुषोऽपि प्रसाधितो निशाचरवंशः ॥]
The family of Rakshasas has been clearly enriched by your shining qualities just as the dirty mark of a deer on the face of the moon is enriched by the moon with its shining rays.

कह इर सकज्जकुसला कज्जग‍इं म‍इगुणेहि अवलम्बन्ता ।
कुलमाणववट्ठम्भा ण होन्ति रा‍असिरिभा‍अणं सप्पुरिसा ॥ ४-६२ ॥
[ कथं किल स्वकार्यकुशलाः कार्यगतिं मतिगुणैरवलम्बमानाः ।
  कुलमानव्यवष्टम्भा न भवन्ति राजश्रीभाजनं सत्पुरुषाः ॥]
How can good people who are experts in their duties, who make the progress of work dependant on their qualities of mind and who hold aloft their family and respect,  be not eligible to obtain the radiance of kingship?

लद्धासा‍एण चिरं सुरबन्दिपरिग्गहे णिसारव‍इणा ।
सीआ रक्खसवस‍हिं दिट्ठिविसहरं विसोसहि व्व उवणिआ ॥ ४-६३ ॥
[ लब्धास्वादेन चिरं सुरबन्दिपरिग्रहे निशाचरपतिना ।
  सीता राक्षसवसतिं दृष्टिविषगृहं विषौषधिरिवोपनीता ॥]
Sita has been brought to the abode of rakshasas by the chief of rakshasas who has for long tasted the pleasures of company with the women folk of suras brought as booty like serpents bringing the poison-antidote to their abode.

फिडिआ  सुरसंखोहा बन्दिअणक्कन्दिअं ग‍अं परिणामम् ।
जा‍आ दहमुहगहिआ निहुवणडिब्बस्स जाण‍ई अवसाणम् ॥ ४-६४ ॥
[ स्फेटिताः सुरसंक्षोभा वन्दीजनाक्रन्दितं गतं परिणामम् ।
  जाता दशमुखगृहीता त्रिभुवनडिम्बस्य जानकी अवसानम् ॥]
The torment experienced by Suras is going away; the cries of the imprisoned women folk is going to end; Janaki who has been held captive by Ravana will turn out to be the termination of the fear experienced by the three worlds.

अह णहणेसु पहरिसं कण्णेसु पवङ्घवड्ढिअं ज‍असद्दम् ।
सीसम्मि अ अहिसेअं पह्लत्थ‍इ अ हिअ‍अम्मि से अणुरा‍अम् ॥ ४-६५ ॥
[ अथ नयनयोः प्रहर्षं कर्णयोः प्लवङ्गवर्धितं जयशब्दम् ।
  शीर्षे चाभिषेकं पर्यस्यति च हृदयेऽस्यानुरागम् ॥]
This expands joy to the eyes of Vibhishana; the cries of “victory” uttered by monkeys expands into the ears of Vibhishana; the coronation water expands on his head; and deep love (for Rama) expands in his heart. 


॥ इअ सिरिपवरसेणविर‍इए कालिदासक‍ए दहमुहवहे महाकव्वे
चवुट्ठो आसासओ परिसमत्तो ॥
[ ॥ इति श्रीप्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्ये
  चतुर्थ आश्वासकः परिसमाप्तः ॥]
Thus ends the fourth chapter of the great epic, “Killing of the ten-headed” written by Pravarasena and composed by Kalidasa.


॥ पञ्चम आश्वासकः ॥
|| Fifth chapter ||

अह जलणिहिम्मि अहिअं म‍अणे अ मिअङ्कदंसणविअम्भन्ते ।
विरहविहुरस्स णज्ज‍इ णिसा वि रामस्स वड्ढिउं आढत्ता ॥ ५-१ ॥
[ अथ जलनिधावधिकं मदने च मृगाङ्कदर्शनविजृम्भमाणे ।
  विरहविधुरस्य ज्ञायते निशापि रामस्य वर्धितुमारब्धा ॥]
As the ocean along with the cupid expanded with the sighting of the moon, even nights started to grow longer for Rama who was love-lorn suffering separation from Sita.

उइअमिअङ्कं च णहं णिअमट्ठिअराहवं च सा‍अरपुलिणम् ।
णेन्ति परं परिवड्ढिं आलिङ्गिअचन्दिअं महोअहिसलिलम् ॥ ५-२ ॥
[ उदितमृगाङ्कं च नभो नियमस्थितराघवं च सागरपुलिनम् ।
  नयतः परां परिवृद्धिमालिङ्गितचन्द्रिकं महोदधिसलिलम् ॥]
The sky where the moon has risen and the sands of sea shore where Rama is performing a vow are both causing the expansion of the ocean, which has embraced the moon.

तो से विओअसुलहा णिअमविइण्णहिअ‍अक्खिवणसोडीरा ।
ख‍उरेन्ति धि‍इग्गहणं जा‍अं विसूरणाविक्खेवा ॥ ५-३ ॥
[ ततस्तस्य वियोगसुलभा नियमवितीर्णहृदयक्षेपणशौटीर्याः ।
 कलुषयन्ति धृतिग्रहणं जातं जातं खेदविक्षेपाः ॥]
The distractions caused by sorrow  which come by easily to the love-lorn and which expertly disturb the control over mind   muddy the ability (of Rama) to withstand as and when the latter arises.

काहि‍इ पिअं समुद्दो गलिहि‍इ चन्दा‍अवो समप्पिहि‍इ णिसा ।
अवि णाम धरेज्ज पिआ ओ णे विरहेज्ज जीविअं ति विसण्णो ॥ ५-४ ॥
[ करिष्यति प्रियं समुद्रो गलिष्यति चन्द्रातपः समाप्स्यति निशा ।
अपि नाम ध्रियेत प्रिया उत नो विरहयेज्जीवितमिति विषण्णः ॥]
Will the ocean do what I wish for? Will the heat of moonlight reduce? Will the night come to an end? Will my beloved hold on to her life? Or will she cause me to be bereft of life? [These were the thoughts of Rama.]


णिन्द‍इ मिअङ्ककिरणे खिज्ज‍इ कुसुमा‍उहे जुडच्छ‍इ र‍अणिम् ।
झीणो वि णवर झिज्ज‍इ जीवेज्ज पिएत्ति मारुइं पुच्छन्तो ॥ ५-५ ॥
[ निन्दति मृगाङ्ककिरणान्खिद्यते कुसुमायुधे जुगुप्सते रजनीम् ।
  क्षीणोऽपि केवलं क्षीयते जीवेत् प्रियेति मारुतिं पृच्छन् ॥]

(Rama) blames moon’s rays; feels distressed at the cupid; feels a sense of revulsion at the night; keeps getting weaker although already weak; keeps asking Hanuman, “ is my beloved alive?” 
- - - -  

Saturday, April 19, 2014

Setubandham-32

सेतुबन्धम्-३२

ताव अ सहसुप्पण्णा णवा‍अवालिद्धकसणमिहिआ‍अम्बा ।
म‍उलप्पहाणुवुद्धा आढत्ता दीसिउं णिसिअरच्छाया ॥ ४-५१ ॥
[ तावच्च सहसोत्पन्ना नवातपाश्लिष्टकृष्णमेघिकाताम्रा ।
  मौलिप्रभानुविद्धा आरब्धा द्रष्टुं निशिचरच्छाया ॥]
In the mean time shadow-like forms of rakshasas suddenly started to appear with a halo around their heads which had copper edges like dark clouds embraced by the early morning sun. 

तो गमणवेअमारुअमुहलपडद्धन्तणहणिरा‍इअजलए ।
पेच्छन्ति रविअरन्तरघोलाविअपिहुलविज्जुले र‍अणिअरे ॥ ४-५२ ॥
[ ततो गमनवेगमारुतमुखरपटार्धान्तनभोनिरायतजलदान् ।
  प्रेक्षन्ते रविकरान्तरघूर्णितपृथुलविद्युतो रजनीचरान् ॥]
Then they saw rakshasas who had cut asunder the clouds by their garments which were making sound due to the speed of their travel and who looked like heavy lightening strikes mixed with sun’s rays.[ The imagery is complex and contrived.] 

तो णह‍अलावडन्त पल‍उप्पा‍अ व्व णिसिअरे अहिलेउम् ।
उण्णामिअगिरिसिहरं चलिअं महिमण्डलं व वाणरसेण्णम् ॥ ४-५३ ॥
[ ततो नभस्तलावपततः प्रलयोत्पातानिव निशिचरानभिलवितुम् ।
उन्नामितगिरिशिखरं चलितं महीमण्डलमिव वानरसैन्यम् ॥]
The army of monkeys moved lifting mountain peaks as if the earth itself had moved to cut through the rakshasas who were descending from the sky like calamities which occur during the great annihilation.

ओसुम्मन्तजलहरं विसमट्ठिअक‍इबलवलन्तालोअम् ।
दीस‍इ भमन्तविहडं थाणप्फिडिअसिढिलं पडन्तं व णहम् ॥ ४-५४ ॥
[ अवपात्यमानजलधरं विषमस्थितकपिबलवलदालोकम् ।
  दृश्यते भ्रमद्विह्वलं स्थानस्फेटितशिथिलं पतदिव नभः ॥]
With clouds being felled down while the monkeys placed at uneven places were turning round (to avoid being felled down), (when rakshasas came down) it looked as if the sky itself was falling turning round having been displaced from its normal position. ( A highly exaggerated unrealistic picture.) 

णवरि अ लङ्कादिट्ठो दिट्ठसहाओ विहीसणो मारुइणा ।
णीअमेऊण क‍इबलं बीओदन्तो व्व राहवस्स उवणिओ ॥ ४-५५ ॥
[ अनन्तरं च लङ्कादृष्टो दृष्टस्वभावो विभीषणो मारुतिना ।
  नियम्य कपिबलं द्वितीयोदन्त इव राघवस्योपनीतः ॥]
Then Hanuman who had seen Vibhishana in Lanka and whose nature he was aware of controlled the army of monkeys and brought him near Rama as if he was the second instant of news (about Sita)

चलणोण‍अणिहुअस्स अ माणेण व कर‍अलेण से रहुव‍इणा ।
 उण्णामिअं णणु सिरं जा‍अं रक्खस‍उलाहि दूरब्भहिअम् ॥ ४-५६ ॥
[ चरणावनतनिभृतस्य च मानेनेव करतलेनास्य रघुपतिना ।
  उन्नामितं ननु शिरो जातं राक्षसकुलाद्दूराभ्यधिकम् ॥]
 While Rama lifted by his palm the head of Vibhishana who had bowed to his feet humbly, it got removed far from the dynasty of rakshasas. ( the very fact of Rama lifting his head made Vibhishana far removed from the rakshasa dynasty.]  

ववसिअणिवेइअत्थो सो मारुइलद्धपच्च‍आगाहरिसम् ।
सुग्गीवेण उरत्थलवणमालामलिअमहुअरं उवऊढो ॥ ४-५७ ॥
[ व्यवसितनिवेदितार्थः स मारुतिलब्धप्रत्ययागतहर्षम् ।
  सुग्रीवेणोरःस्थलवनमालामृदितमधुकरमुपगूढः ॥]
Vibhishana, after having been informed of the purpose of Rama’s endeavour was embraced by Sugriva who was happy to trust (Vibhishana) because of the prior information given by Hanuman, while the bees in the garland of forest flowers worn on the chest (by Sugriva) got pressed due to the tight embrace. 

तो जम्पइ रहुतणओ सम‍अं दससु दिसामुहेसु किरन्तो ।
प‍अ‍इसुक‍अस्स धवलं णीसन्दं व हिअ‍अस्स दन्तिज्जोअम् ॥ ४-५८ ॥
[ ततो जल्पति रघुतनयः समकं दशस्वपि दिङ्मुखेषु किरन् ।
  प्रकृतिसुकृतस्य धवलं निःस्यन्दमिव हृदयस्य दन्तोद्द्योतम् ॥]
Then Rama speaks spreading the radiance of his teeth in all the ten directions at once which looked like the white sap of his naturally pure heart.

ठाणं दवग्गिभीआ वणम्मि वणहत्थिणि व्व परिमग्गन्ती ।
पेच्छ‍ह लद्धासा‍आ मोत्तुं रक्खस‍उलं ण इच्छ‍इ लच्छी ॥ ४-५९ ॥
[ स्थानं दवाग्निभीता वने वनहस्तिनीव परिमृग्यन्ती ।
  पश्यत लब्धास्वादा मोक्तुं राक्षसकुलं नेच्छति लक्ष्मीः ॥]
Look, Goddess of royalty- rajyalakshmi- after having tasted the comforts does not want to leave the dynasty of rakshasas just like a wild elephant terrified by a forest fire seeks a safe place in the forest itself. [ She will reside in Vibhishana after Ravana is killed.]

णज्ज‍इ विहीसण तुहं सोम्मसहावपरिवड्ढिअं विण्णाणम् ।
दिट्ठिविसेहि व अम‍अं उअहिस्स णीसा‍अरेहि अविद्दविअम् ॥ ४-६० ॥
[ ज्ञायते विभीषण तव सौम्यस्वभावपरिवर्धितं विज्ञानम् ।
  दृष्टिविषैरिवामृतमुदधेर्निशाचरैरप्यविद्रावितम् ॥]
O Vibhishana! I find your wisdom nurtured by your gentle nature unaffected by the rakshasas (with whom you have lived) like the ambrosia of the ocean which remains un-affected by the snakes (which live in the ocean).
- - - -  

Saturday, April 12, 2014

Setubandham-31

सेतुबन्धम्-३१

णिब्बुब्भ‍इ पल‍अभरो तीर‍इ वलवामुहाणलो वि विसहिउम् ।
दिण्णं जेणेअ तुमे कह काहि‍इ सा‍अरो तहिं चिअ धीरम् ॥ ४-४१ ॥
[ निरुह्यते प्रलयभरस्तीर्यते वडवामुखानलोऽपि विसोढुम् ।
  दत्तं येनैव त्वया कथं करिष्यति सागरस्तस्मिन्नेव धैर्यम् ॥]
The courage endowed to the ocean by Rama (as Vishnu) enables the ocean to withstand the rigours of pralaya and enables it to withstand the Vadava fire. How is it that the ocean is behaving with Rama like this (by not co-operating with him in crossing the ocean)?

तो पा‍अडदोव्वल्लं पम्हट्ठपिआप‍ओहरफरिससुहम् ।
वच्छं तमालणीलं पुणो पुणो वामकर‍अलेन मलेन्तो ॥ ४-४२ ॥
उअहिस्स जसेण जसं धीरं धीरेण गरुअ‍आ‍इ गरुअ‍अम् ।
रामो वि थि‍ईअ ठि‍इं भण‍इ रवेण अ रवं समुप्फुन्दन्तो ॥ ४-४३ ॥
[ ततः प्रकटदौर्बल्यं प्रस्मृतप्रियापयोधरस्पर्शसुखम् ।
  वक्षस्तमालनीलं पुनः पुनर्वामकरतलेन मृद्नन् ॥
  उदधेर्यशसा यशो धैर्यं धैर्येण गुरुतया गुरुताम् ।
  रामोऽपि स्थित्या स्थितिं भणति रवेण च रवं समाक्रामन् ॥]
Then Rama, while  outdoing the ocean in matters of fame, courage, heaviness, stature and speed, said touching repeatedly with his left hand his chest which was green in colour like tamala tree, which betrayed weakness and which had forgotten the pleasure of touching the breasts of his beloved.

दुत्तारम्मि समुद्दे क‍इलोए विमुहिए ममम्मि विसण्णे ।
हरिव‍इ तुमे च्चिअ इमा दुव्वोज्झा वि अवलम्बिआ कज्जधुरा ॥ ४-४४ ॥
[ दुस्तारे समुद्रे कपिलोके विमुग्धे मयि विषण्णे ।
  हरिपते त्वय्येवेयं दुर्वाह्याप्यवलम्बिता कार्यधुरा ॥]
“O Chief of the monkeys! While the monkeys are dismayed about the un-negotiable ocean and I am feeling dejected, the responsibility of crossing the ocean although quite difficult to  carry out falls on you. 


धीराहि सारगरुअं अलङ्घणिज्जाहि सास‍असमुज्जोअम् ।
रिच्छाहि वाहि व‍अणं र‍अणं र‍अणा‍अराहि व समुच्छलिअम् ॥ ४-४५ ॥
[ धीरात्सागरगुरुकमलङ्घनीयाच्छाश्वतिकयश उद्द्योतम् ।
  ऋक्षाधिपाद्वचनं रत्नं रत्नाकरादिव समुच्छलितम् ॥]
Words as weighty as that of an ocean and which bring permanent fame have dazzled forth from the brave chief of bears, Jambavan, like a gem comes out of the ocean which cannot be crossed.

जत्थ परमत्थगरुआ ण होन्ति तुम्हारिसा थिरववट्ठम्भा ।
महिहरमुक्क व्व मही अत्था‍अ‍इ तत्थ वित्थरा कज्जधुरा ॥ ४-४६ ॥
[ यत्र परमार्थगुरवो न भवन्ति युष्मादृशाः स्थिरव्यवष्ठम्भाः ।
  महीधरमुक्तेव मही अस्तायते तत्र विस्तृता कार्यधुरा ॥]
The responsibility of accomplishing a job gets weakened in the absence of people like you in the manner  the earth would be without mountains.

पडिवत्तिमेत्तसारं कज्जं थोआवसेसिअं मारुइणा ।
संप‍इ जो च्चेअ उरं देइ पवङ्गाण पि‍अ‍इ सो च्चेअ जसम् ॥ ४-४७ ॥
[ प्रतिपत्तिमात्रसारं कार्यं स्तोकावशेषितं मारुतिना ।
  संप्रति य एव उरो ददाति प्लवगानां पिबति स एव यशः ॥]
With Hanuman having accomplished the essential job of locating Sita leaving a small portion to be completed, any one (among you) of the monkeys who can thrust forth his chest (for completing the job) drinks (the cup of) fame.

ता सव्वे च्चिअ सम‍अं दुत्तारं पि हणुमन्तसुहवोलीणम् ।
अब्भत्थेम्ह सुरासुरणिव्वूढब्भत्थणा‍अरं म‍अरहरम् ॥ ४-४८ ॥
[ तावत्सर्व एव समं दुस्तारमपि हनूमत्सुखव्यतिक्रान्तम् ।
  अभ्यर्थयामः सुरासुरनिर्व्यूढाभ्यर्थनादरं मकरगृहम् ॥]
Let us all together request the ocean, the abode of crocodiles, which (in the past) has agreed to the request of suras and asuras (at the time of churning of the ocean) and which although difficult to cross has been easily crossed by Hanuman.

अह णिक्कारणगहिअं मए वि अब्भत्थिओ ण मोच्छिहि धीरम् ।
दिट्ठिं पाडेइ जहिं दिट्ठिविसो तं पुणो ण पेच्छ‍इ बि‍इओ ॥ ४-४९ ॥
[ अथ निष्कारणगृहीतं मयाप्यभ्यर्थितो न मोक्ष्यति धैर्यम् ।
  तत्पश्यत व्यतिक्रान्तं विधुतोदधियन्त्रणं स्थलेन कपिबलम् ॥]
If the ocean does not overcome its unjustified courage ( in not acceding to my request) you will see that the army of monkeys marches across on land with the ocean blown away.

जत्थ महं पडिउत्थो वसिहि‍इ अण्णस्स कह तहिं चिअ रोसो ।
दिट्ठिं पाडेइ जहिं दिट्ठिविसो तं पुणो ण पेच्छ‍इ वि‍इओ ॥ ४-५० ॥
[ यत्र मम पर्युषितो वत्स्यत्यन्यस्य कथं तस्मिन्नेव रोषः ।
  दृष्टिं पातयति यत्र दृष्टिविषस्तं पुनर्न पश्यति द्वितीयः ॥]

How can someone else’s anger dwell on a thing where my anger has dwelt? When a serpent whose glare itself acts as poison looks at something, another snake will not look at the same thing. 
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Saturday, April 5, 2014

Setubandham-30

सेतुबन्धम्-३०

किं अ‍इराएण इमा अमग्गसमरसुहचिन्तिअकहाहि क‍आ ।
पहरिसपणामिअमुही गोत्तक्खलणविमण व्व दे ज‍अलच्छी ॥ ४-३१ ॥
[ किमतिरागेणेयममार्गसमरसुखचिन्तितकथाभिः कृता ।
  प्रहर्षप्रणामितमुखी गोत्रस्खलनविमना इव जयलक्ष्मीः ॥]
Goddess of Victory may get disinterested in you if you display your vanity through stories of unmanly ways of fighting just like a woman, who happily comes to her man with her head bent and who would get offended when she hears her rival’s name mentioned by her man due to a slip. (Do not indulge in vain gossip of glory without appropriate action.)

मा रज्जह रहस च्चिअ चन्दस्स वि दाव कुमुअवणणिप्फण्णो ।
दूरं णिव्वलिअगुणो एक्करसस्स कमलेसु विद्दाइ जसो ॥ ४-३२ ॥
[ मा रज्यत रभस एव चन्द्रस्यापि तावत्कुमुदवननिष्पन्नम् ।
  दूरं निर्वलितगुणो एकरसस्य कमलेषु विद्राति यशः ॥]
Do not indulge solely in haste. The fame of moon arising solely out of its beneficial effect on blue lotuses gets diluted because of its adverse effect on red lotuses.  


किं अप्पणा परिअणो परस्स ओ परिअणेण दे पडिवक्खो ।
सोह‍इ पत्थिज्जन्तो जिआहिमाणस्स किं ज‍अम्मि वि ग‍इणम् ॥ ४-३३ ॥
[ किमात्मना परिजनः परस्य उत परिजनेन ते प्रतिपक्षः ।
  शोभते प्रार्थ्यमानो जिताभिमानस्य किं जयेऽपि ग्रहणम् ॥]
Should one personally attack the followers of the opponent or should one’s followers attack the opponent? Which is appropriate? In the former option, of what value is victory? ( It is better for Sugriva not to directly engage in a battle with the enemy.)

हणुमन्ता‍इसएणं हणुमन्तमुहाण वाणराण अ व‍इणा ।
धीर अणिव्वलिअजसं का‍अव्वं किं तुमे वि मारुइसरिसम् ॥ ४-३४ ॥
[ हनुमदतिशयितेन हनुमन्मुखानां वानराणां च पत्या ।
  धीर अनिर्वलितयशः कर्तव्यं किं त्वयापि मारुतिसदृशम् ॥]
O brave one! Do you, being the leader of chief monkeys like Hanuman, have to accomplish something that out does what Hanuman accomplished with his fame unblemished? (You do not have to.)

कह तम्मि वि लाइज्ज‍इ जम्मि अ‍इण्णप्फला अदूरपसरिआ ।
पडिअम्मि दुमे व्व ल‍आ स च्चिअ अण्णं पुणो वि लग्ग‍इ आणा ॥ ४-३५ ॥
[ कथं तस्मिन्नपि लाग्यते यस्मिन्नदत्तफला अदूरप्रसृता ।
  पतिते द्रुम इव लता सैवान्यं पुनरपि लगत्याज्ञा(‘पुनर्विलगति’ वा) ॥
How can an order be given to a person by whom a job entrusted (earlier) did not yield far reaching results? A creeper seeks another tree again if the tree which it had entwined falls down.

हन्तुं विमग्गमाणो हन्तुं तुरिअस्स अप्पणा दहव‍अणम् ।
किं इच्छसि का‍उं जे पव‍अव‍इ पि‍अं ति विप्पिअं रहुव‍इणो ॥ ४-३६ ॥
[ हन्तुं विमृग्यन् हन्तुं त्वरितस्यात्मना दशवदनम् ।
  किमिच्छसि कर्तुं यत्प्लवगपते प्रियमिति विप्रियं रघुपतेः ॥]
O Chief of monkeys! In your desire to do something to please Rama why do you want to do the opposite by wanting to kill Ravana the ten-headed while Rama himself is eager to kill him?

इअ णिअमिअसुग्गीवो रामन्तेण वलिओ पिआमहतण‍ओ ।
परिमट्ठमेरुसिहरो सूराहिमुहो व्व पल‍अधूमुप्पीडो ॥ ४-३७ ॥
[ इति नियमितसुग्रीवो रामान्तेन वलितः पितामहतनयः ।
  परिमृष्टमेरुशिखरः सूर्याभिमुख इव प्रलयधूमोत्पीडः ॥]
Having thus restrained Sugriva,  Jambavan son of Brahma moved away from Rama’s side and faced him in the manner the swarm of smoke at the time of pralaya faces the sun after splashing the peak of Meru mountain.

जप्प‍इ अ किरणपम्हलफुरन्तदन्तप्पहाणिहाओत्थ‍इअम् ।
विण‍अपण‍अं वहन्तो समुहाग‍अधवलकेसरसडं व मुहम् ॥ ४-३८ ॥
[ जल्पति च किरणपक्ष्मलस्फुरद्दन्तप्रभानिघातावस्तृतम् ।
  विनयप्रणतं वहन्संमुखागतधवलकेसरसटमिव मुखम् ॥]
Jambavan, ,speaks to Rama while his face bent low with humility is illuminated by his radiant teeth, it  looks as if his manes have come in front of his face.

रक्खिज्ज‍इ तेल्लोक्कं पल‍असमुद्दविहुरा धरिज्ज‍इ वसुहा ।
उअरद्धन्तपहुत्ते विमुहज्ज‍इ सा‍अरे त्ति विम्ह‍अणिज्जम् ॥ ४-३९ ॥
[ रक्ष्यते त्रैलोक्यं प्रलयसमुद्रविधुरा ध्रियते वसुधा ।
  उदरार्धान्तप्रभूते विमुह्यते सागर इव विस्मयनीयम् ॥]
You are the protector of the three worlds. You bear the burden of this earth at the time of pralaya when the earth goes under the oceans. It is indeed strange that you are getting diffident at the ocean which goes inside half of your stomach.

धणुवावारस्स रणे कुविअक‍अन्तणिमिसन्तरणिहस्स तुहम् ।
फुडविज्जुविलसिअस्स व आरम्भो च्चिअ ण हो‍उ किं अवसाणम् ॥ ४-४० ॥
[ धनुर्व्यापारस्य रणे कुपितकृतान्तनिमेषान्तरनिभस्य तव ।
  स्फुटविद्युद्विलसितस्येवारम्भ एव न भवति किमवसानम् ॥]
As you destroy the enemies within a blink of your getting angry, there is no need for starting of the lightening-quick activity for your bow  and where is the question of ending of the activity?
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