Setubandham-20

सेतुबन्धम्-२०

क‍अकज्जे तालसमे अ‍इरा पेच्छह भु‍ए अणुत्तालसमे ।

णिहुओ रा‍असहाओ पडिवक्खस्स अ अवे‍उ रा‍असहाओ ॥ ३-१५ ॥

[ कृतकार्यांस्तालसमानचिरात् पश्यत भुजाननुत्तालसमान् ।

  निभृतो राजस्वभावः प्रतिपक्षस्य चापैतु राजस्वभावः ॥]

You shall soon look at your shoulders resembling taal trees, whose radiance (of  valour) is due to dried up lethargy. Let your covert activity vanish. (Let you activity come out). Let royal characteristic of the opponents also vanish. [The poet has employed repetition of same sounding words of different meanings तालसमान् and राजस्वभावः ]

संखोहि‍अम‍अरहरो संभन्तुव्वत्तदिदुरक्खसलो‍ओ ।

वेला‍अडमुज्झन्ते अह णे हस‍इ हि‍अएण मारु‍अतणओ ॥ ३-१६ ॥

[ संक्षोभितमकरगृहः संभ्रान्तोद्वृत्तदृष्टराक्षसलोकः ।

  वेलातटमुह्यतोऽथास्मान्हसति हृदयेन मारुततनयः ॥]

Hanuman, who created commotion in the ocean, the abode of crocodiles (while jumping across it) and who made the demons perplexed and go hither and thither (while burning Lanka) laughs in his heart at the way we are getting perturbed just by looking at the seashore. 

अव्वोच्छिण्णपसरिओ अहिअं उद्धा‍इ फुरि‍असूरच्छाओ ।

उच्छाहो सुभडाणं विसमक्खलिओ महाणईण व सोत्तो ॥ ३-१७ ॥

[ अव्यवच्छिन्नप्रसरितोऽधिकमुद्धावति स्फुरितशुर(सूर्य)च्छायः ।

  उत्साहः सुभटानां विषमस्खलितो महानदीनामिव स्रोतः ॥]

The enthusiasm of good soldiers which grows unhindered and causes the sparkling lustre of the valiant overflows when impediments are encountered just as the current of rivers jumps up when it encounters obstacles.

माणेण परिट्ठवि‍आ कुलपरिवाडिवडिआ अणोण‍अपुव्वा ।

चिन्तेउं पि ण तीर‍इ ओहुप्पन्ती परेण णिअ‍अच्छा‍आ ॥ ३-१८ ॥

[ मानेन परिस्थापिता कुलपरिपाटिघटिता अनवनतपूर्वा ।

  चिन्तयितुमपि न तीर्यते आक्रम्यमाणा परेण निजकच्छाया ॥]

Ones reputation established with dignity and associated with the heritage and never subjugated in the past cannot be thought of being overpowered by an opponent. [There is another suggestive meaning as follows: Ones shadow can never be allowed to be crossed by an opponent.]

परिवड्ढन्तुच्छाहो विअलि‍अरणमच्छरेहिञ् अप्पत्तगुणो ।

अ‍असक्कन्तोसरिओ कड्ढिज्ज‍इ दुक्करं भडत्तणसहो ॥ ३-१९ ॥

[ परिवर्धमानोत्साहो विगलितरणमात्सर्यैरप्राप्तगुणः ।

  अयशःक्रान्तापसृतः कृष्यते दुष्करं भटत्वशब्दः ॥]

Being called a soldier, which denotes having increasing enthusiasm, having qualities unobtainable to persons who cannot be jealous and being far removed from those who are overwhelmed by ignominy is hard to be taken away.[Being  a soldier is very onerous and precious.] 

आहि‍असमरा‍अमणा वसणम्मि अ उच्छवे अ समरा‍अमणा ।

अवसा‍अ‍अविसमत्था धीरच्चिअ होन्ति संसए वि समत्था ॥ ३-२० ॥

[ आहितसमरागमना व्यसने चोत्सवे च समरागमनसः ।

  अवशागतविषमार्था धीरा एव भवन्ति संशयेऽपि समर्थाः ॥]

Brave persons who are dedicated to the impending war, who have a balanced mind both in times of joy and sorrow and who may face unexpected difficulties are capable (of acting correctly) even when there is uncertainty.

ववसा‍असप्पिपासा कह ते हत्थट्ठि‍अं ण पाहेन्ति जसम् ।

ये जीवि‍असंदेहे विसं भुजंग व्व उव्वसन्ति अमरिसम् ॥ ३-२१ ॥

[ व्यवसायसपिपासाः कथं ते हस्तस्थितं न पास्यन्ति यशः ।

  ये जीवितसन्देहे विषं भुजङ्गा इवोद्वमन्त्यमर्षम् ॥]

How  will they not enjoy the fame at hand when they are thirsty after working and who bring forth their wrath like serpents spitting out poison when life is in danger?

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Setubandham-19

सेतुबन्धम्-१९

चिर‍आलकङ्खि‍आणं धुआवमाणणिअलुण्णमन्तमुहाणम् ।

एसो णवर अवसरो असरिससमसीसबन्धणविमोक्खाणम् ॥ ३-८ ॥

[ चिरकालकाङ्क्षितानां धुतापमाननिगलोन्नमन्मुखानाम् ।

  एष केवलमवसरोऽसदृशसमशीर्षबन्धनविमोक्षाणाम् ॥]

This is the opportunity anticipated for a long time for the release from the bondage of having to compete with an unequal foe and for uplifting of faces after having shaking off the swallowing of ignominy. [ Here is an opportunity for fighting with an equal foe.]

ते विरला सप्पुरिसा जे अभणन्ता घडेन्ति कज्जालावे ।

थो‍अ च्चि‍अ ते वि दुमा जे अमुणिअकुसुमणिग्गमा दन्ति ॥ ३-९ ॥

[ ते विरलाः सत्पुरुषा येऽभण्यमाना घटयन्ति कार्यालापान् ।

  स्तोका एव तेऽपि द्रुमा येऽज्ञातकुसुमनिर्गमा ददति फलान् ॥]

Those good people are rare who carry out the works without being told. There are very few trees which bear  fruits without efflorescence.

खिण्णं चावम्मि करं चिरकालुक्कण्ठिअं अमरिसम्मिमणम् ।

मा दा दे‍उ रहुव‍ई बाणाहिमुहिं च बाहगरुई दिट्ठिम् ॥ ३-१० ॥

[ खिन्नं चापे करं चिरकालोत्कण्ठितममर्षे मनः ।

  मा तावद्ददातु रघुपतिर्बाणाभिमुखीं च बाष्पगुर्वीं दृष्टिम् ॥]

With his bow in the grieving hand and with a mind angered by the pangs of long time separation let not Rama set his sight on the arrow with his tearful eyes. [ Do not give an occasion for grieving Rama to himself fight.]  

ओवग्ग‍उ तुम्ह जसो दहव‍अणप‍आवपत्थिवपरिग्गहि‍अम् ।

विलुलि‍असमुद्दरसणंणहभवणन्ते‍उरं दिसावहुणिवहम् ॥ ३-११ ॥

[ अवक्रामतु युष्माकं यशो दशवदनप्रतापपार्थिवपरिगृहीतम् ।

  विलुलितसमुद्ररसनं नभोभवनान्तःपुरं दिग्वधूनिवहम् ॥]

Let your fame ravish the ladies in the form of directions who have their harem in the form of the sky by loosening their waist-bands in the form of the ocean and who have been taken prisoner by the valour of the ten-headed demon.

जं साहसं ण कीर‍इ तं द*अमाणेण जीवि‍अं किर द‍इअम् ।

जो अपडिमुक्कसुक‍ओ सो वि गणज्ज‍इ अगम्मि जीअन्तमुओ ॥ ३-१२ ॥

[ यत्साहसं न क्रियते तद्दयमानेन जीवितं किल दयितम् ।

  योऽप्रतिमुक्तसुकृतः सोऽपि गण्यते जगति जीवन्मृतः ॥]

If a person who is the object of pity does not valorously fight, it is because he loves his life. If a person who does not discharge his debt of gratitude is also considered as being dead although alive. [You will be considered dead if you do not help Rama who has helped us. Why should you be afraid of death?]

किं व ण आणह एअं कज्जं परिपेलवं पि जह परिणामे ।

देइ परं संमोहं कुसुमं विसपा‍अवस्स व मलिज्जन्तम् ॥ ३-१३ ॥

[ किं वा जानीतैतत्कार्यं परिपेलवमपि यथा परिणामे ।

  ददाति परं संमोहं कुसुमं विषपादपस्येव मृद्यमानम् ॥]

What do you know of the travails that one suffers at the end of a job even though it appears easy, just as the flower of a poisonous plant makes one insensible when its flower is squeezed? [Simile does not seem apt.]

विहडन्तं पि समत्था ववसा‍अं पुरिसदुग्गमं णेन्ति वहम् ।

भुवणन्तरविक्खम्भं दि‍अस‍अरो विहडिएक्कचक्कं व रहम् ॥ ३-१४ ॥

[ विघटमानमपि समर्था व्यवसायं पुरुषदुर्गमं नयन्ति पन्थानम् ।

  भुवनान्तरविष्कम्भं दिवसकरो विघटितैकचक्रमिव रथम् ॥]  

In the manner the sun drives the single wheel through the sky of obstacles, capable people lead through paths which are difficult for people to traverse, even though their efforts are hindered (by circumstances).

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Setubandham-18

सेतुबन्धम्-१८

तृतीयः आश्वासकः

तो ते क‍इमाअङ्गे रूढविसाअम‍अभाविओमीलन्ते ।

आलाणक्खम्भेसु व बाहूसु सिला‍अलट्ठिएसु णिसण्णे ॥ ३-१ ॥

आहास‍इ सुग्गीवो णि‍अ‍अरवाहि फुडणिन्तजसणिग्घोसम् ।

धीराहि सारगरुअं दन्तुज्जोआहि णिम्मलत्थं व‍अणम् ॥ ३-२ ॥ (जुग्ग‍अम्)

[ ततस्तान् कपिमातङ्गान् रूढविषादभावितानवमीलतः ।

  आलानस्तम्भेष्विव बाहुषु शिलातलस्थितेषु निषण्णान् ॥

  आभाषते सुग्रीवो निजकरवात्स्फुटनिर्यद्यशोनिर्घोषम् ।

  धैर्योत्सारगुरुकं दन्तोद्द्द्योतान्निर्मलं वचनम् ॥]

Sugriva speaks words which are heavy with the essence of courage and which are fault free emanating from sparkling teeth and with a stentorian voice that forebodes his fame to the great monkeys who had closed eyelids and who had their shoulders leaning on boulders like elephants leaning on their tying posts.   

धरणिधरणे भु‍अ च्चि‍अ महणम्मि सुरासुरा ख‍अम्मि समुद्दा ।

हन्तव्वम्मि दहमुहे एह्णिं तुम्हे त्थ महुमहस्स सहा‍आ ॥ ३-३ ॥

[ धरणिधरणे भुजा एव मथने सुरासुराः क्षये समुद्रे ।

  हन्तव्ये दशमुखे इदानीं यूयं स्थ मधुमथनस्य सहायाः ॥]

Just as his shoulders were of help to Vishnu, slayer of Madhu at the time of supporting the earth, just as the divine beings and the demons were his help at the time of churning of the ocean,  just as the ocean was his help at the time of the great Annihilation, you are now his (Rama who is an incarnation of Vishnu) help in slaying Ravana the ten- headed.   

मा सास‍असोडीरं कह वि णि‍अन्तसञ्मुहसंठविअप‍अम् ।

आ‍अ‍अवित्थक्कन्तं पण‍अन्तं व सु‍अणं परुम्हाह जसम् ॥ ३-४ ॥

[ मा शाश्वतशौटीर्यं कथमपि निवर्तमानसंमुखसंस्थापितपदम् ।

  आगतवितिष्ठमानं प्रणयन्तमिव सुजनं प्रम्लायत यशः ॥]

You should not sully the fame which will bring about permanent pride and which has presented itself to you like a deserving person seeking a favour presenting himself hesitatingly.

रक्खसवसदुव्वोज्झो कज्जारम्भो समुद्दलङ्घणगरुओ ।

पढुमं चि‍अ रहुव‍इणा उवरिं हि‍अ‍अ तुलिओ भरो व्व विल‍इओ ॥ ३-५ ॥

[ राक्षसवधदुर्घात्यः (पक्षे-रक्ष्यशपथदुर्वाह्यः) कार्यारम्भः समुद्रलङ्घनगुरुः ।

  प्रथममेव रघुपतिना उपरि हृदये तुलितो भर इव विगलितः ॥]

 Rama, the chief of Raghu clan, has already decided in his mind how the difficult job of vanquishing  Ravana, the demon which has been rendered more difficult due to the additional task of crossing the ocean is to be accomplished just as a person decides in his mind how a heavy object has to be lifted before actually lifting it.

तुम्ह च्चि‍अ एस भरो आणामेत्थप्फलो पहुत्तणसद्दो ।

अरुणो छा‍आवहणो विस‍अं वि‍असन्ति अप्पणा कमलसरा ॥ ३-६ ॥

[ युष्माकमेवैष भर आज्ञामात्रफलः प्रभुत्वशब्दः ।

  अरुणश्छायावहनो विशदं विकसन्त्यात्मना कमलसरांसि ॥]

The responsibility of accomplishing this task rests squarely on you, Rama’s responsibility being just to issue the order being the leader. The sun sends forth his rays and the lakes of lotuses blossom out by themselves.

तरिउं णिअहु णवर इमं वेलावणव‍उलकुसुमवासिअसुरहिम् ।

हत्थ‍उडेहि समत्था तुम्हे पा‍उं पि फलरसं व समुद्दम् ॥ ३-७ ॥

[ तरितुं न खलु केवलमिमं वेलावनवकुलकुसुमवासितसुरभिम् ।

  हस्तपुटाभ्यां समर्था यूयं पातुमपि फलरसमिव समुद्रम् ॥]

You are not only capable of crossing this ocean but also capable of drinking it like you would a fruit juice which has the fragrance of the flowers of Bakula in the forests on the sea shore.

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Setubandham-17

सेतुबन्धम्-१७

पेच्छन्ताण समुद्दं चडुलो वि अ‍उच्चविम्ह‍अरसत्थिमि‍ओ ।

हणुमन्तम्मि णिवहि‍ओ सगोरवं वाणराण लो‍अणणिवहो ॥ २-४३ ॥

[ पश्यतां समुद्रं चटुलोऽप्यपूर्वविस्मयरसस्तिमितः ।

  हनूमति निपतितः सगौरवं वानराणां लोचननिवहः ॥]

The gaze of monkeys which although naturally unsteady had become steady on account of awe inspired by an unprecedented action (of Hanuman in jumping across the ocean) and was respectfully fixed on Hanuman.   

उ‍अहिं अलङ्घणिज्जं दट्ठूण ग‍आग‍अं च मारु‍अतण‍अम् ।

मोहन्ध‍आरि‍एसु वि गूढो भ्रमति हृदयेष्वेषामुत्साहः ॥ २-४४ ॥

[ उदधिमलङ्घनीयं दृष्ट्वा गतागतं च मारुततनयम् ।

  मोहान्धकारितेष्वपि गूढो भ्रमति हृदयेष्वेषामुत्साहः ॥]

Having observed Hanuman crossing and re-crossing the ocean, which could not be (so far) crossed, the monkeys had their enthusiasm wandering in their hearts (aimlessly) darkened by the illusion (that all of them could cross the ocean).

तो ताण ह‍अच्छा‍अं णिच्चललो‍अणसिहं प‍उत्थप‍आवम् ।

आलेक्खपईवाण व णि‍अ‍अं प‍इ‍इचडुलत्तणं पि वि‍अलि‍अम् ॥ २-४५ ॥

[ ततस्तेषां हतच्छायं निश्चललोचनशिखं प्रोषितप्रतापम् ।

  आलेख्यप्रदीपानानिव निजकं प्रकृतिचटुलत्वमपि विगलितम् ॥]

The natural unsteadiness of the monkeys disappeared having felt powerless and lusterless with steady eyes like that of a painted light which is devoid of heat and shadow and whose flame is steady.

कह वि टवेन्ति पवङ्गा समुद्ददंसणविसा‍अविमुहिज्जन्तम् ।

गलि‍अगमणाणुरा‍अं पडिबन्धणि‍अत्तलो‍अणं अप्पाणम् ॥ २-४६ ॥

[ कथमपि स्थापयन्ति प्लवङ्गा समुद्रदर्शनविषादविमुह्यमानम् ।

  गलितगमनानुरागं प्रतिपथनिवृत्तलोचनमात्मानम् ॥]

The monkeys steadied themselves with difficulty (being afraid of punishment if they were to return) having become perplexed caused by the despair of looking at the (un-crossable) ocean and having lost interest in proceeding further with their eyes turned backwards.

॥ इ‍अ सिरिपवरसेणविर‍इए दसमुहवहे महाकव्वे वि‍इओ आसास‍ओ समत्तो ॥

[ इति श्रीप्रवरसेनविरचित दशमुखवधे महाकाव्ये द्वितीय आश्वासकः समाप्तः ]

Thus ends the second chapter of the great epic, “The killing of the Ten-headed Demon” composed by Sri Pravarasena.

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