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.- - - -
