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.]

- - - - 

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).  

- - - -  

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.
- - - - 

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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