Setubandham-36

सेतुबन्धम्-३६

सरमुहविसमप्फलिआ णमन्तधनुकोडिविप्फुरन्तच्छाया ।

णज्ज‍इ कड्ढिज्जन्ता जीआसद्दगहिरं रसन्ति रविकराः ॥ ५-२६ ॥

[ शरमुखविषमफलिता नमद्धनुःकोटिविस्फुरच्छायाः ।

  ज्ञायते कृष्यमाणा जीवाशब्दगभीरं रसन्ति रविकराः ॥]

(When Rama bends the bow fixing the arrow), it looks like sun’s rays reflected by the tip of the arrow and having the sparkling lustre of the bent ends of the bow are roaring. [A vague exageration which the commentator struggles to explain.]

फुडजीआरवमुहलंतज्जेइ व बाणमुहजलन्तग्गिसिहम् ।

जलणिहिवहपडिउद्धं आ‍अण्णा‍अड्ढिअं विअम्म‍इ व धणुम् ॥ ५-२७ ॥

[ स्फुटजीवारवमुखरं तर्जयतीव बाणमुखज्वदग्निमुखम् ।

  जलनिधिवधप्रतिबुद्धमाकर्णाकृष्टं विजृम्भत इव धनुः ॥]

The bow stretched up to the ear looked as if it was yawning after waking up to destroy the ocean; it looked as if the bow which was making a sound due to the stretched string and whose front was emanating fire  was threatening (the ocean).

खहिअ‍अलसिट्ठसारो मुहणिद्धाविअपसारिउक्काणिवहो ।

आ‍अड्ढिज्जन्तो च्चिअ णज्ज‍इ पडिओ त्ति  सा‍अरे रामसरो ॥ ५-२८ ॥

[ क्षुभितजलशिष्टसारो मुखनिर्धावितप्रसारितोल्कानिवहः ।

  आकृष्यमाण एव ज्ञायते पतित इति सागरे रामशरः ॥]

It can be known that the arrow has fallen into the ocean just by the fact that the waters of the ocean are in a tumult and that a stream of sparks is emanating from the tip of the arrow.

धुअविज्जुपिङ्गला‍इं सरमुहणिग्गिण्णहुअवहपलित्ता‍इम् ।

उप्पाअलोअणाईञ् फुट्टन्ति दिसामुहाण घणविन्दाइम् ॥ ५-२९ ॥

[ धुतविद्युत्पिङ्गलानि शरमुखनिगीर्णहुवहप्रदीप्तानि ।

  उत्पातलोचनानीव स्फुटन्ति दिङ्मुखानां घनवृन्दानि ॥]

The groups of clouds in the (four) directions which burst into view with reddish brown lightening  and lit by the fire emanating from the tip of the arrow looked like eyes of the (impending) catastrophe.

तो मुहरहसा‍अड्ढिअधणुवट्ठप्फुलिअबहलधूमुप्पीडम् ।

मु‍अ‍इ मुहणिग्ग‍आणलसिहासमोलुग्गसूरकिरणं बाणम् ॥ ५-३० ॥

[ ततो भुजरभसाकृष्टधनुःपृष्टस्फुटितबहलधूमोत्पीडम् ।

  मुञ्चति मुखनिर्गतानलशिखासमवरुग्णसूरकिरणं बाणम् ॥]

Then (Rama) launches the arrow, from the tip of which, fire emanates shaming the rays of the sun and which is enveloped by dense smoke bursting forth from the back of the bow stretched by the sudden movement of the shoulder

सो जलिऊण णह‍अले सलिलद्धत्थमिअहुअवहाअम्बमुहो ।

पढमोइण्णदिण‍अरो दीहो दिह‍ओ व्व आ‍अरम्मि णिवडिओ ॥ ५-३१ ॥

[ स ज्वलित्वा नभस्तले सलिलार्धास्तमितहुतवहाताम्रमुखः ।

  प्रथमावतीर्णदिनकरो दीर्घो दिवस इव सागरे निपतितः ॥]

The arrow, with its tip slightly coppery due to the fire as it partially dropped into the waters fell into the ocean like a long day with the sun having first set.

ग‍अणे विज्जुणिहा‍ओ ख‍अन्तकालाणलो समुद्दुच्छङ्गे ।

महिअम्पो पा‍आले होइ पडन्तपडिअ ट्ठिओ रामसरो ॥ ५-३२ ॥

[ गगने विद्युन्निघातः क्षयान्तकालानलः समुद्रोत्सङ्गे ।

  महीकम्पः पाताले भवति पतन्पतितः स्थितो रामशरः ॥]

Rama’s arrow as it falls acts like a lightning strike in the sky, like the fire of Pralaya in the ocean and like an earthquake in the netherworld.

तस्स अ मग्गालग्गा अ‍इन्ति णिद्धूमजलण‍अम्बच्छाया ।

उअहिं भाणणिहा‍आ अद्धत्थमिअस्स दिण‍अरस्स व किरणा ॥ ५-३३ ॥

[ तस्य च मार्गालग्ना आयान्ति निर्धूमज्वलनाताम्रच्छायाः ।

  उदधिं बाणनिघाता अर्धास्तमितस्य दिनकरस्येव किरणाः ॥]

Smokeless coppery sparks generated in its path due to the force of the arrow enter the ocean like the rays of the half-set sun.

णवरि अ सर्णिब्भिण्णो बल‍आमुहविहुअकेसरसडुग्घाओ ।

उद्धा‍इओ रसन्तो वीसत्थपसुत्तकेसरि व्व समुद्दो ॥ ५-३४ ॥

[ अनन्तरं शरनिर्भिन्नो वडवामुखविद्युतकेसरशटोद्धातः ।

  उद्धावितो रसन् विश्वस्तप्रसुप्तकेसरीव समुद्रः ॥]

Then the ocean hit by the arrow burst forth with roar like a fearless sleeping lion along with the sub-oceanic fire as its manes.

दूराइद्धणिअत्ते समुहाग‍अबहलसरणिहा‍अक्खुडिए ।

दोहाइज्ज‍इ व णहं टङ्कच्छेअरहसुट्ठिअम्मि समुद्दे ॥ ५-३५ ॥

[ दूराविद्धनिवृत्ते संमुखागतबहलशरनिघातोत्खण्डिते ।

  द्विधा क्रियत इव नभष्टङ्कच्छेदरभसोत्थिते समुद्रे ॥]

 The sky seemed to be split asunder by the sheet of oceanic water that rose high and returned as the ocean was hit by the heavy blow of the arrow like it would if hit by a hatchet.

- - - -  

Setubandham-35

सेतुबन्धम्-३५

पण‍अपडिभङ्घविमणो थोअत्थोअपडिवड्ढिआमरिसरसो ।

तह सोम्मो वि रहुसुओ जाओ पल‍अर‍इमण्डलदुरालो‍ओ ॥ ५-१६ ॥

[ प्रणयप्रतिभङ्गविमनाः स्तोकस्तोकप्रतिवर्धितामर्षरसः ।

  तथा सौम्योऽपि रघुसुतो जा‍तः प्रलयरविमण्डलदुरालोकः ॥]

Feeling disappointed with the refusal of the ocean to extend friendship and steadily getting angrier and angrier, Rama though of pleasant form became too fierce to look at like the orb of the sun during Pralaya.

तो साहसणिम्माणं अमित्तदीसन्तलच्छिसंकेअहरम् ।

संठिअरोसालाणं गेह्ण‍इ भुअदप्पबीअलक्खं चावम् ॥ ५-१७ ॥

[ ततः साहसनिर्माणममित्रदृश्यमानलक्ष्मीसंकेतगृहम् ।

  संस्थितरोषालानं गृह्णाति भुजदर्पद्वितीयलक्ष्यं चापम् ॥]

Then Rama holds the bow which promotes daring, which is looked upon by the enemies as the secret meeting place between Rama and the Goddess of wealth, which acts as a pillar of support for his anger and which acts as the second goal for his prowess (the first one being his shoulders).

अक्कन्डधणुभरोणाधरणिअलत्थलपलोट्टजलपब्भारो ।

थोअं पि अणारूढे उअही चावम्मि संस‍अं आरूढो ॥ ५-१८ ॥

[ आक्रान्तधनुर्भारावनतधरणितलस्थलप्रवृत्तजलप्राग्भारः ।

  स्तोकमप्यनारूढे उदधिश्चापे संशयमारूढः ॥]

The ocean became suspicious (of Rama’s impending act) evidenced by the mass of water flowing into the subsiding soil at the place where the bow about to be lifted lay, even before he had scarcely lifted the bow.

धूमा‍इ धूमकलुसे जल‍इ जलन्तारुहन्तजीआबन्धे ।

पडिरवपडिउण्णदिसं रस‍इ रसन्तसिहरे धणुम्मि णह‍अलम् ॥ ५-१९ ॥

[ धूमायते धूमकलुषे ज्वलति ज्वलन्नारोहज्जीवाबन्धे ।

  प्रतिरवप्रतिपूर्णदिग्रसति रसच्छिखरे धनुषि नभस्तलम् ॥]

The bow which had become dark due to smoke and whose top was roaring and whose string was burning while being raised burned. The sky became smoke filled and roared with the sound reverberating in all directions.

भिज्ज‍इ महि त्ति व फुडं णत्थि समुद्दो त्ति दारुणं व प‍इण्णम् ।

णास‍उ ज‍अं ति व मणे चिरं तुलेऊण विल‍इअं णेणधणुम् ॥ ५-२० ॥

[ भिद्यतां मही इतीव स्फुटं नास्ति समुद्र इति दारुणामिव प्रतिज्ञाम् ।

  नश्यतु जगदितीव मनसि चिरं तुलयित्वा विगलितमनेन धनुः ॥]

The bow was loosened (from its resting place) by Rama after clearly weighing the consequences of his terrible vow and not caring if it caused the earth to break, the ocean to disappear or the universe to get destroyed.

तो चिरविओ‍अतणुओ स‍इ बाहोसट्ठम‍उअजीआघा‍ओ ।

जाओ अण्णो च्चिअ से विल‍इअधणुमेत्तवावडो वामभुओ ॥ ५-२१ ॥

[ ततश्चिरवियोगतनुकः सदा बाष्पावमृष्टमृदुकजीवाघातः ।

  जातोऽन्य एवास्य विगलितधनुर्मात्रव्यापृतो वामभुजः ॥]

His left shoulder which had become thin due to long separation and whose point of contact with the string of the bow had become soft due to constant smearing of tears looked as if it had attained a different life with the lifting of the bow.

अह वामभुअप्फालणपडिरवपडिउण्णदसदिसवित्थारम् ।

संभर‍इ जा‍असङ्कं पल‍अघणब्भहिअपेल्लणं तेल्लोक्कम् ॥ ५-२२ ॥

[ अथ वामभुजास्फालनप्रतिरवप्रतिपूर्णदशदिग्विस्तारम् ।

  संस्मरति जातशङ्कं प्रलयघनाभ्यधिकप्रेरणं त्रैलोक्यम् ॥]

The universe which was reverberating in all ten directions with the echoes of the flapping of (Rama’s) shoulder made one doubt if (the sound) was caused by the clouds of Pralaya.

गेण्ह‍इ अ सो अणा‍अरपरम्मुहपसारिअग्गहत्थावडिअम् ।

ख‍असूरमऊहाण व एक्कं उवहिपरिवत्तणसहं बाणम् ॥ ५-२३ ॥

[ गृह्णाति च सोऽनादरपराङ्मुखप्रसारिताग्रहस्तापतितम् ।

   क्षयसूर्यमयूखानामिवैकमुदधिपरिवर्तनसहं बाणम् ॥]

(Rama) takes hold of an arrow to which his hand, carelessly extended back, reaches and which has the capacity to cause the ocean to roll about as if it were one of the rays of the sun during Pralaya.

तो संधन्तेण सरं रसन्तरोलुग्गभिउडिभङ्गेण चिरम् ।

णीससिऊण पुल‍इओ अणुअम्पादूमिआणणेण समुद्दो ॥ ५-२४ ॥

[ ततः संदधता शरं रसान्तरावरुग्णभ्रुकुटिभङ्गेन चिरम् ।

  निःश्वस्य प्रलोकितोऽनुकम्पादुःखिताननेन समुद्रः ॥]

After fixing the arrow to the bow, Rama with his eye-brows contorted due to change of sentiment (to that of heroism) and with a face which was grief stricken due to compassion exhaled for long and looked at the ocean.

अह कड्ढिउं प‍उत्तो णिक्कम्पणिरा‍अदिट्ठिसच्चविअसरम् ।

वलिअभुअरुद्धमज्झं दढणिप्पीडिअगुणं धणुं रहुणाहो ॥ ५-२५ ॥

[ अथ क्रष्टुं प्रवृत्तो निष्कम्पनिरायतदृष्टिसत्यापितशरम् ।

  वलितभुजरुद्धमध्यं दृढनिष्पीडितगुणं धनू रघुनाथः ॥]

Rama whose sight was fixed unwaveringly on the arrow began to stretch the bow whose middle portion was obstructed by the slightly twisted shoulder and whose string was firmly held.
- - - - 

Setubandham-34

सेतुबन्धम्-३४

एत्तो वस‍इत्ति दिसा एणं सा णूण णिन्द‍इ त्ति मिअङ्को ।

एत्त णिसण्णीत्ति मही एएण णिअ त्ति से णहं पि महुम‍अम् ॥ ५-६ ॥

[ इतो वसतीति दिक् एनं सा नूनं निन्दतीति मृगाङ्कः ।

  अत्र निषण्णेति मही एतेन नीतेत्यस्य नभोऽपि बहुमतम् ॥]

To Rama the south direction becomes adorable as her (Sita’s) place of living is in this direction; the moon becomes adorable as she dislikes him; the ground becomes adorable as she sits on it; sky becomes adorable as she was carried away over it. [Rama finds anything associated with Sita adorable.] 

धीरेण णिसा‍आमा हिअएण समं अणिट्ठिआ उवएसा ।

धर‍इ पिअ त्ति धरिज्ज‍इ विओ‍अतणुए त्ति आमुअ‍इ अङ्गा‍इम् ॥ ५-७ ॥

[ धैर्येण निशायामा हृदयेन सममनिष्ठिता उपदेशाः ।

  उत्साहेन सह भुजौ बाष्पेण समं गलन्त्यस्योल्लापाः ॥]

His courage diminishes along with the hours of the night; his heart gets weakened with the precepts of elders which have become unsteady; his shoulders get weakened along with his enthusiasm; his mutterings come out along with his tears.

धीरेत्ति संठविज्ज‍इ मुच्छिज्ज‍इ म‍अणपेलवेत्ति गणेन्तो ।

धर‍इ पिअ त्ति धरिज्ज‍इ विओअतणुए त्ति आमुअ‍इ अङ्गा‍इम् ॥ ५-८ ॥

[ धीरेति संस्थाप्यते मूर्छते मदनपेलवेति गणयन् ।

  ध्रियते प्रियेति ध्रियते वियोगतनुकेत्यामुञ्चत्यङ्गानि ॥]

He feels courageous in the hope that she is courageous; he

swoons thinking that she is too weak to suffer separation; he sustains himself thinking that she is sustaining herself; he loses weight thinking that she has become weak due to separation.

उब्भडहरिणकलङ्को मल‍अल‍आपपल्लवुव्वमन्तम‍ऊहो ।

अरुणाह‍अविच्छाओ जाओ सुहदंसणो णवर तस्स ससी ॥ ५-९ ॥

[ उद्भटहरिणकलङ्को मलयलतापल्लवोद्वमन्मयूखः ।

  अरुणाहतविच्छायो जातः सुखदर्शनः केवलं तस्य शशी ॥]

He found only the exalted deer-marked moon, which had surrendered its light to the sprouts of Malaya creepers and which had become pale due to the early morning rays of the sun as pleasant. [He could only tolerate the early morning pale moon.]

जह जह णिसा समप्प‍इ तह तह वेविरतरङ्गपडिमावडिअम् ।

किंका‍अव्वविमूढं घोड‍इ हिअ‍अं व्व उअहिणो ससिबिम्बम् ॥ ५-१० ॥

[ यथा यथा निशा समाप्यते तथा तथा वेपमानतरङ्गप्रतिमापतितम् ।

  किंकर्तव्यविमूढं घूर्णते हृदयमिवोदधेः शशिबिम्बम् ॥]

As the night comes to a close, the reflected moon in the ocean trembles as if it is the heart of the ocean which is unsure of what needs to be done next. [As Rama has taken a vow of fasting the ocean is trembling not knowing what awaits it next.]

णवरि अ मल‍अगुहामुहभरिउव्वरिअफुडणीहरन्तपडिरवम् ।

पवणेण उअहिसलिलं पहा‍अतूरं व आ‍हअं रहुव‍इणो ॥ ५-११ ॥

[ अनन्तरं च मलयगुहामुखभृतोद्वृत्तस्फुटनिर्ह्रदत्प्रतिरवम् ।

  पवनेन उदधिसलिलं प्रभाततूर्यमिवाहतं रघुपतेः ॥]

Then the roar of the waters of the ocean reverberating in the caves of the Malaya mountain beaten by the wind acted as the morning trumpet for Rama.    

हंस‍उलसद्दमुहलं उग्घाडिज्जन्तदसदिसावित्थारम् ।

ओसरिअतिमिरसलिलं जा‍अं पुलिणं व पा‍अडं दिअसमुहम् ॥ ५-१२ ॥

[ हंसकुलशब्दमुखरमुद्घाट्यमानदशदिग्विस्तारम् ।

  अपसृततिमिरसलिलं जातं पुलिनमिव प्रकटं दिवसमुखम् ॥]

The morning revealed itself spreading in all directions like the sand banks of the ocean with the water-like darkness receding, while the groups of swans cackled.[ Morning and the sand banks revealed themselves simultaneously.]    

अह गमिअणिसासम‍अं गम्भीरत्तणदढट्टिअम्मि समुद्दे ।

रोसो रहवव‍अणं उप्पा‍ओ चन्दमण्डलं व विलग्गो ॥ ५-१३ ॥

[ अथ गमितनिशासमयं गम्भीरत्वदृढस्थिते समुद्रे ।

  रोषो राघववदनमुत्पातश्चन्द्रमण्डलमिव विलग्नः ॥]

With the night receding while the ocean continued to be steady and deep, anger struck the face of Rama like Rahu strikes the moon at the time of the eclipse.

तो से तमालणीलं णिडालवट्टं पलोट्टसेअ‍अजलल‍अम् ।

भिउडी थिरवित्थिण्णं कड‍अं विज्झस्स विसल‍अ व्व विलग्गा ॥ ५-१४ ॥

[ ततोऽस्य तमालनीलं ललाटपट्टं प्रलुठितस्वेदजललवम् ।

 भ्रुकुटी स्थिरविस्तीर्णं कटकं विन्ध्यस्य विषलतेव विलग्ना ॥]

Then the skewed eye-brows stuck at the steady and broad forehead of Rama which was blue in colour like Tamala tree and from which drops of sweat were falling down like a poisonous creeper in the slopes of Vindhya mountain.

अह जणिअभिउडिभङ्गं जा‍अं धणुहुत्तवलिअलोअणजुअलम् ।

अमरिसवि‍इण्णकम्पं सिडिलजडाभारबन्धणं तस्स मुहम् ॥ ५-१५ ॥

[ अथ जनितभ्रुकुटीभङ्गं जातं धनुरभिमुखवलितलोचनयुगलम् । 

  अमर्षवितीर्णकम्पं शिथिलजटाभारबन्धनं तस्य मुखम् ॥]

 Rama with his eye brows screwed up and his face shaking due to anger and his locks of hair loosened looked at his bow.

- - - - 

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?” 

- - - -  

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).
- - - -  

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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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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