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GSS Murthy's blog providing Sanskrit classical text with English translation.G S S Murthyhttp://www.blogger.com/profile/08672073311356820777noreply@blogger.comBlogger191125
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Setubandham-35

Sat, 05/10/2014 - 16:32
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.
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Categories: Other Language Links

Setubandham-34

Sat, 05/03/2014 - 15:46
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; heswoons 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.- - - - 
Categories: Other Language Links

Setubandham-33

Sat, 04/26/2014 - 15:43
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?” - - - -  
Categories: Other Language Links

Setubandham-32

Sat, 04/19/2014 - 15:42
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).
- - - -  
Categories: Other Language Links

Setubandham-31

Sat, 04/12/2014 - 15:33
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. - - - - 
Categories: Other Language Links

Setubandham-30

Sat, 04/05/2014 - 15:10
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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Categories: Other Language Links

Setubandham-29

Sat, 03/29/2014 - 16:37
सेतुबन्धम्-२९
महुमहहत्थम्मि मए णक्खुक्खुडिअसरसं महासुरहिअ‍अम् ।दिट्ठा अणुधावन्ती अक्खित्तं णिअ‍अहत्थकमलं व सिरी ॥ ४-२१ ॥[ मधुमथनहस्ते मया नखोत्खण्डितसरसं महासुरहृदयम् ।  दृष्टा अनुधावती आक्षिप्तं निजकहस्तकमलमिव श्रीः ॥]I have seen in the hand of Lord Vishnu, the (goddess of Radiance) Lakshmi of Hiranyakashipu trying to run behind the heart of Hiranyakashipu the great demon, which was full of blood as a consequence of Lord Narasimha scooping it out by his nails as if it was the lotus held in her hand. [That the radiance of Hiranyakashipu faded due to his being mauled by Narasimha is described through a convoluted metaphor.]
तं च हिरण्णक्खस्स वि सुमिरामि महावराहदाढाभिण्णम् ।महिमण्डलं व तुलिअं उक्ख‍अहिअ‍अगिरिबन्धणं वच्छ‍अडम् ॥ ४-२२ ॥[ तच्च हिरण्याक्षस्यापि स्मरामि महावराहदंष्ट्राभिन्नम् ।  महीमण्डलमिव तुलितमुत्खातगिरिबन्धनं वक्षस्तटम् ॥]I remember the chest of Hiranyaksha, cut asunder by the canine teeth of the Great Boar as if it was the round earth with its mountains dug up and balanced (by the Great Boar).
धीरं हर‍इ विसा‍ओ विण‍अं जोव्वणमओ अणङ्गो लज्जम् ।एक्कन्तगहिअवक्खो किं सीस‍उ जं ठवेइ व‍अपरिणामो ॥ ४-२३ ॥[ धैर्यं हरति विषादो विनयं यौवनमदोऽनङ्गो लज्जाम् ।  एकान्तगृहीतपक्षः किं शिष्यतां यत्स्थापयति वयःपरिणामः ॥]Grief comes in the way of fearlessness; the intoxication of youth kills humility; lust kills sense of shame. Of whatever old age which has reached a state of resolution establishes as truth what can be taught? [In old age one realizes many things such as sorrow destroying fearlessness, youth destrying humility and lust deatroying sense of shame. Out of all those truths what is it that could be taught?]

अणुहूअमुणेअव्व विहडिअविसमक्खरे वि सम्पडिअत्थे ।जोव्वणमूढपहसिए मा अवमण्णह जरापरिण‍उल्लावे ॥ ४-२४ ॥[ अनुभूतज्ञातव्यान्विघटितविषमाक्षरानपि संघटितार्थान् ।  यौवनमूढप्रहसितान्मावमन्यध्वं जरापरिणतोल्लापान् ॥]Do not make fun of the words of the elderly although they may be not clear due to missing syllables but having clear import, which can only be known through experience and which are mocked at by the ignorant youth.
तुज्झ भुआसु णिसण्णो हरिसत्थो पव्वलो सुराण वि समरे ।मारुअलद्धत्थामो ओवग्ग‍इ महिर‍ओ वि ता दिअस‍अरम् ॥ ४-२५ ॥[ तव भुजयोर्निषण्णो हरिसार्थः प्रबलः सुराणामपि समरे ।  मारुतलब्धस्थामोऽवक्रामति महीरजोऽपि तावद्दिवसकरम्  ॥]The group of monkeys whose burden is on your shoulders is stronger than the Suras in battlefield. Even the dust raised by the wind obscures the sun. [This is addressed to Sugriva.]

किं उण दुप्परिअल्ला मज्जा‍आ‍इक्कमुप्पहवलिज्जन्ता ।उअहि व्व सारगरुआ घडिआ वि विसंघडन्ति कज्जालावा ॥ ४-२६ ॥[ किं पुनर्दुष्परिकलनीया मर्यादातिक्रमवल्यमानाः ।  उदधय इव सारगुरवो घटिता अपि विसंघटन्ते कार्यालापाः ॥]What to say of discussions on activity, which are suffering from deviations from standards and which cannot be set right and which lead to dissipation although they may be rich in content like oceans. [ Just as oceans dissipate their energy by overflowing without leading to any constructive result, ill-planned activity comes to naught.]

पच्चक्खा हि परोक्खं कह वि तुलग्गघडिआहि आगमसुद्धम् ।संचालिअणिक्कम्पं अणुहूआहि वि महं सुअं चिअ गरुअम् ॥ ४-२७ ॥[ प्रत्यक्षात्परोक्षं कथमपि तुलाग्रघटितादागमशुद्धम् ।   संचालितनिष्कम्पमनुभूतादपि मम श्रुतमेव गुरु ॥]My knowledge which is pure due to being based on scriptures and which is stable even if disturbed and which may be unseen is weightier than your experience which may be evident and which may be placed at the tip of the balance. 

जं साहेन्ति समत्था समसारपरक्कमा ण तं णिव्वडिआ ।एक्को प‍अवेज्ज दढं मिलिआ उण दिण‍अरा खवेन्ति तिहुअणम् ॥ ४-२८ ॥[ यत्साधयन्ति समस्ताः समसारपराक्रमा न तं निर्वलिताः ।  एकः प्रतपेद्धृढं मिलिता पुनर्दिनकरा क्षपयन्ति त्रिभुवनम् ॥]What all of equal strength and valour can achieve together cannot be achieved if they are disorganized. One sun can provide sunshine strongly but twelve suns together can destroy all the three worlds. [Reference is to all the twelve Adityas acting together to destroy the universe at the time of the great annihilation.]

ओवग्ग‍इ अहिमाणं पडिवक्खस्स वि ण तारिसं देइ भ‍अम् ।अमरिसगहिओ व्व सरो विद्दा‍इ अभा‍असंधिओ उच्छाहो ॥ ४-२९ ॥[ अवक्रामत्यभिमानं प्रतिपक्षस्यापि न तादृशं ददाति भयम् ।  अमर्षगृहीत इव शरो विद्रात्यभागसंहित उत्साहः ॥]Enthusiasm applied under inappropriate circumstances goes against ones pride and also does not create fear in the enemy like an arrow hastily released in anger.

णेअ तुमे मोत्तव्वं सुहू वि तुरिएण धीर पत्थिव चरिअम् ।तुरवन्तस्स रविस्स वि मड‍इज्ज‍इ दक्खिणा‍अणम्मि प‍आ‍ओ ॥ ४-३० ॥[ नैव त्वया मोक्तव्यं सुष्ठ्वपि त्वरितेन धीर पार्थिवचरितम् ।  त्वरमाणस्य रवेरपि मृदूयते दक्षिणायने प्रतापः ॥ ] O brave Sugriva! You should not go against the proper conduct of a royal by being hasty. Even the sun’s prowess (heat) gets reduced when he moves across the sky hastily during his southern sojourn ( winter months).
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Categories: Other Language Links

Setubandham-28

Sat, 03/22/2014 - 16:25
सेतुबन्धम्-२८
विअडाहरन्तरालं क‍अं सुसेणस्स रोसहसिएण फुडम् ।उप्पा‍अरुहिर‍अम्बं मज्झप्पुडिअर‍इमण्डलं मिव व‍अणम् ॥ ४-११ ॥[ विकटाधरान्तरालं कृतं सुषेणस्य रोषहसितेन स्फुटम् ।  उत्पातरुधिराताम्रं मध्यस्फुटितरविमण्डलमिव वदनम् ॥]Sushena laughed with anger, with the interior of the mouth behind the lower lip cruelly vivid and his face which had the  mildly reddish colour seen during celestial calamities looked like the solar orb split in the middle.
हरिसपरिअम्भिएण अ अद्धुल्लसिअर‍इबिम्ब‍अम्बच्छविणा ।पुरहौत्तारम्भो मुहेण दिअसो व्व पा‍अडो वालिसुओ ॥ ४-१२ ॥[ हर्षपरिजृम्भितेन चार्धोल्लसितरविबिम्बाताम्रच्छविना ।  पुरतोऽभिमुखारम्भो मुखेन दिवस इव प्रकटो वालिसुतः ॥]Angada, son of Vali, became visible by his face which displayed joy and which had the coppery radiance of the half-risen sun like the day with duties facing it. [Just as the early morning coppery sun is a sign of the grim determination of the sun towards its duties, his coppery red face was a sign of his determination to face the war.] 

णेच्छ‍इ णिव्वूढभरो लहुअं दप्पुद्ध‍अत्तणं पवणसुओ ।क‍अपेसणस्स सोह‍इ धीरं चिअ मह‍इ रक्खिउं व‍अणिज्जम् ॥ ४-१३ ॥[ नेच्छति निर्व्यूढभरो लघुकं दर्पोद्धतत्वं पवनसुतः ।  कृतप्रेषणस्य शोभते धैर्यमेव महति रक्षितुं वचनीयम् ॥]Hanuman, son of the wind- god, having accomplished his task does not relish any flimsy ill-mannered haughtiness. For a person who has accomplished his task, his fearlessness alone shines, which wants to protect itself from light hearted comments.
णिब्भच्छिओअहिरवं पुडिआहरणिव्वडन्तदाढाहीरम् ।हस‍इ क‍इदप्पपसमिअरोसविरज्जन्तलोअणो सुग्गीवो ॥ ४-१४ ॥[ निर्भर्त्सितोदधिरवं स्फुरिताधरनिर्वलद्दंष्ट्राहीरम् ।  हसति कपिदर्पप्रशमितरोषविरज्यमानलोचनः सुग्रीवः ॥] Sugriva laughs threatening the roar of the ocean with his sparkling lower lip revealing the tip of his canines and with his eyes bereft of redness which had (so far) been caused by anger which had been (now) quenched by the display of enthusiasm by the monkeys.  
णवरि सुमित्तातणओ आसङ्घन्तो गुरुस्स णिअ‍अं च बलम् ।ण अ चिन्तेइ ण जम्प‍इ उअहिं सदसाणणं तणं व गणेन्तो ॥ ४-१५ ॥[ अनन्तरं सुमित्रातनयोऽध्यवस्यन्गुरोर्निजकं च बलम् ।  न च चिन्तयति न जल्पत्युदधिं सदशाननं तृणमिव गणयन् ॥]Lakshmana, son of Sumitra, taking into account his and his elder brother Rama’s strength considers the ocean along with Ravana to be like a blade of grass and neither thinks about anything nor does he say anything. 
रहुणाहस्स‍ वि दिट्ठी वाणरव‍इणो फुरन्तविद्दुम‍अम्बम् ।व‍अणं व‍अणाहि चला कमलं कमलाहि भमरपन्ति व्व गजा ॥ ४-१६ ॥[ रघुनाथस्यापि दृष्टिर्वानरपतेः स्फुरद्विद्रुमाताम्रम् ।  वदनं वदनाच्चला कमलं कमलाद्भ्रमरपङ्क्तिरिव गता ॥] Rama’s gaze moved to the face of Sugriva, which was reddish like a sparkling gem, in the manner an unsteady string of bees moves from one lotus to another.

तो व‍अपरिणामोण‍अभुम‍आवलिरुब्भमाणदिट्ठिच्छेहो ।आसण्णधवलमिहिआपरिक्खलन्तोसहिप्पहो व्व महिहरो ।। ४-१७ ॥करवारिअक‍इलो‍ओ सुग्गीववि‍इण्णभासुरच्छिच्छेहो ।जालाह‍अदुमणिवहो फुलिङ्घपिङ्गलि‍अमहिहरो व्व वणदवो ॥ ४-१८ ॥जम्प‍इ रिच्छाहिव‍ई उण्णामेऊण महिअलद्धन्तणिहम् ।खलि‍अवलिभङ्गदाविअवित्थ‍अबहलवणकंदरं वच्छ‍अडम् ॥ ४-१९ ॥[ ततो वयःपरिणामावनतभ्रूवल्लिरुध्यमानदृष्टिक्षेपः ।  आसन्नधवलमेघिकापरिस्खलदोषधिप्रभ इव महीधरः ॥  करवारितकपिलोकः सुग्रीववितीर्णभास्वराक्षिक्षेपः ।  ज्वालाहतद्रुमनिवहः स्फुलिङ्गपिङ्गलितमहीधर इव वनदवः ॥  जल्पति रूक्षाधिपतिरुन्नमय्य महीतलार्धान्तनिभम् ।  स्खलितवलिभङ्गदर्शितविस्तृतबहलव्रणकंदरं वक्षस्तटम् ॥]  [ Then Jambavan, Chief of bears, speaks thrusting forward his chest which was as broad as a terrestrial hemisphere,  which had marks of several wounds which showed themselves due to the slackness of the abdominal folds. His gaze was hindered by the drooping, caused by old age, of his eyebrows and he looked like a mountain where the phosphorescence of herbal plants was obstructed by a piece of cloud. His brilliant gaze was fixed on Sugriva. With his hands raised at the multitude of monkeys, he looked like forest fire with the flames encompassing the group of trees and the embers illuminating the mountain.]  - - - -  
सग्गं अपारिजा‍अं कोत्थुहलच्छिरहिअं महुमहस्स उरम् ।सुमिरामि महणपुरओ अमुद्ध‍अन्दं च हरजटापब्भारम् ॥ ४-२० ॥[ स्वर्गमपारिजातं कौस्तुभलक्ष्मीरहितं मधुमथनस्योरः ।  स्मरामि मथनपुरतोऽमुग्धचन्द्रं च हरजटाप्राग्भारम् ॥]I remember (the time), before the churning of the ocean when there was no Parijata flower in heaven, when there was no Kaustubha gem and Goddess of wealth on the chest of Vishnu, the slayer of Madhu and when there was no crescent moon in front of the hair locks of Shiva.
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Categories: Other Language Links

Setubandham-27

Sat, 03/15/2014 - 15:57
सेतुबन्धम्-२७चतुर्थ आश्वासकः[Chapter-4]
अह पडमव‍अणणिहुअं पच्छा उम्ह‍इअलज्झिअं क‍इसेण्णम् ।ससिदंसणपासुत्तं कमलवणं व दिअसागमेण विबुद्धम् ॥ ४-१ ॥[ अथ प्रथमवचननिभृतं पश्चादूष्मायितलज्जितं कपिसैन्यम् ।  शशिदर्शनप्रसुप्तं कनकवनमिव दिवसागमेन विबुद्धम् ॥]The army of monkeys which was inactive at first on the introductory words of Sugriva became energized later like the group of lotuses which sleeps at the sight of the moon and wakes up at sunrise.
णवरि अ क‍इहिअ‍आइं धुअन्ध‍आरविअडाइञ् गमणुच्छाहो ।एक्को बहुआ‍इ समं गिरिसिहराइञ् अरुणा‍अवो व्व विलग्गो ॥ ४-२ ॥[ अनन्तरं च कपिहृदयानि धुतान्धकारविकटानि गमनोत्साहः ।  एको बहूनि समं गिरिशिखराण्यरुणातप इव विलग्नः ॥]Afterwards enthusiasm to move singly stuck to the many hearts of the monkeys like the early ray of the morning sun strikes many peaks of mountains.
तो दप्पमुहपसाओ आढत्तो ताण हिअ‍अहसिउज्जो‍ओ ।रणविक्कमग्गहत्थो णीअ‍असहाओ व्व पहरिसो वित्थरिउम् ॥ ४-३ ॥[ ततो दर्पमुखप्रसाद आरब्धस्तेषां हृदयहसितोद्योतः ।  रणविक्रमाग्रहस्तो निजकस्वभाव इव प्रहर्षो विस्तरितुम् ॥]Then a sense of joy as a light emanating from the smiling hearts accompanied by calmness in face  due to their sense of pride began to spread as if it was their nature and which acted as a sign post to their valour in fighting.
बहलुद्ध‍अधा‍उर‍अं रिसहेण धुआंज्झराह‍अकओल‍अलम् ।भिण्णं वामभुअसिरे उन्मूलिअ वलिअपण्ण‍अं गिरिसिहरम् ॥ ४-४ ॥[ बहुलोद्धतधातुरज ऋषभेण धुतनिर्झराहतकपोलतलम् ।  भिन्नं वामभुजशिरस्युन्मूलितपन्नगं गिरिशिखरम् ॥]Monkey by name Rishabha smashed a peak of a hill on his shoulder blade by plucking it while the streams blown out (of the peak) splashed his cheeks and dust  rose due to the force of plucking and snakes were thrown out (of the peak).

पुल‍उब्भेआलम्बं णीलो परिपुस‍इ विसमकसणच्छा‍अम् ।हिअ‍अणिहत्तपहरिसं ससिपडिभिण्णवणसंणिहं वच्छ‍अडम् ॥ ४-५ ॥[ पुलकोद्भेदाताम्रं नीलः परिप्रोञ्छति विषमकृष्णच्छायम् ।  हृदयनिहितप्रहर्षं शशिप्रतिभिन्नघनसन्निभं वक्षस्तटम् ॥]Nila (commander of the army of monkeys) wipes his chest which is reddish due to horripilation and which has a shade of black colour in an uneven manner and behind which stays his joyful heart.
विहडन्तोट्ठ‍उडदलं फुरन्तदन्त‍अरबहलकेसरव‍अरम् ।पहरिसचन्दालोए हसिअं कुमुएण सुरहिगन्धुग्गारम् ॥ ४-६ ॥[ विघटमानौष्ठपुटदलं स्फुरद्दन्तकरबहलकेसरप्रकरम् ।  प्रहर्षचन्द्रालोके हसितं कुमुदेन सुरभिगन्धोद्गारम् ॥]Kumuda (another monkey) smiled (blossomed like the petals of a blue lotus) as the moon of joy arose in his heart while the petal-like lips separated and fragrance-like utterings (accompanying the smile) came out and stamen-like teeth sparkled. [ The poet plays a pun on the name Kumuda, which also means a blue lotus that blossoms at night.]  

विहडन्तधरणिबन्धो उह‍अभुअक्खेवमुहलवेविरविडवो ।विसमपडन्तबिसहरो वेलाचन्दणदुमो म‍इन्देण धुओ ॥ ४-७ ॥[ विघटमानधरणिबन्ध उभयभुजक्षेपमुखरवेपनशीलविटपः ।  विषमपतद्विषधरो वेलाचन्दनद्रुमो मैन्देन धुतः ॥]Mainda (another monkey) shook the sandal wood tree on the seashore, by which action the roots of the tree got loosened, the branches of the tree trembled with a moan because of being shaken up by both his shoulders and serpents from the tree fell down hither and thither.
दिप्पन्तदुरालोआ दिविअस्स सधूमसिहिसिहावत्तणिहा ।सोम्मत्तणं ण पत्ता हरिसभरेन्ती वि विसहरस्स व दिट्ठी ॥ ४-८ ॥[ दीप्यमानदुरालोका द्विविदस्य सधूमशिखिशिखावर्तनिभा ।  सौम्यत्वं न प्राप्ता हर्षभ्रियमाणापि विषधरस्येव दृष्टिः ॥]The looks of Dvivida (another monkey) which had similarity with smoky flame of fire and which was bright and difficult to be looked at, did not attain pleasantness despite being fit to be pleasant  like the looks of a venomous snake.
सरहो वि दरिमुहग्ग‍अपडिसद्दप्फुडिअमल‍अ‍अ डपब्भारम् ।मुच्च‍इ विस‍अं णा‍अं मलेइ अङ्गं च रोमविस‍अण्णा‍अम् ॥ ४-९ ॥[ शरभोऽपि दरीमुखोद्गतप्रतिशब्दस्पुटितमलयतटप्राग्भारम् ।  मुञ्चति विशदं नादं मृद्नात्यङ्गं च रोषविषार्द्रम् ॥]Sharabha (another monkey) made a loud sound which after getting echoed in the caves split the faces of Malaya mountain,  and gently pressed his body which had become moist due to the poison-like anger.

अरुणा‍अम्बच्छा‍ए तक्खणमेत्तपडिबुद्धपङ्क‍असोहे ।फुर‍इ णिसढस्स वि फुडं दिअसस्स मुहम्मि दिण‍अरो व्व अमरिसो ॥ ४-१० ॥[ अरुणाताम्रच्छाये तत्क्षणमात्रप्रतिबुद्धपङ्कजशोभे ।  स्फुरति निषधस्यापि स्फुटं दिवसस्य मुखे दिनकर इवामर्षः ॥]Anger manifested itself on Nishadha’s face which had a coppery-red colour and which had the radiance of a lotus freshly bloomed (woken up) like the sun at the start of the day. ( The poet effectively puns on मुख, अरुण which also apply to the early morning where मुख means “starting” and अरुण means the mythical charioteer of the sun.)
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Categories: Other Language Links

Setubandham-26

Sat, 03/08/2014 - 15:48
सेतुबन्धम्-२६
अह व महण्णवहुत्तं पत्थन्तस्स ग‍अणं महं ण वहुत्तम् ।रुहिरवसामिसवत्तं हन्तूण व णिव्वुओ वसामि सवत्तम् ॥ ३-५७ ॥[ अथवा महार्णवाभिमुखं प्रतिष्ठमानस्य गगनं मम न प्रभूतम् ।  रुधिरवसामिषपात्रं हत्वेव निर्वृतो वसामि सपत्नम् ॥]Or, sky is nothing big for me who is facing the ocean; like a man who is at peace I shall live (long) after killing, along with his family, Ravana who is just a receptacle of blood, fat and flesh.
णिसुढिज्जन्तभुअंगं मा मुज्झह मह सरोसचलणक्कन्तम् ।णत्तो णस‍इ महिअलं तत्तो णाम स‍अलो प‍अट्ट‍उ उअही ॥ ३-५८ ॥[ निपात्यमानभुजङ्गं मा मुह्यत मम सरोषचरणाक्रान्तम् ।  यतो नमति महीतलं ततो नाम सकलः प्रवर्ततामुदधिः ॥] Do not get disheartened. Let the ocean move towards the depression of earth with the snakes falling down as I press my foot in anger. [I will make the ocean give way by creating a depression to which the ocean will flow.]
ओ जमलक्खम्भेहिं व धरिएण भुएहञ् मह महोअहिमज्झे ।उम्मूलिआ‍इएणं सम‍इञ्छ‍उ विञ्झसंकमेण क‍इवलम् ॥ ३-५९ ॥[ उत यमलस्तम्भाभ्यामिव धृतेन भुजाभ्यां मम महोदधिमध्ये ।  उन्मूलितानीतेन समतिक्रामतु विन्ध्यसंक्रमेणकपिबलम् ॥]Or, let the army of monkeys cross over the ocean on the Vindhya mountain ranges plucked, brought and held aloft by my shoulders acting as two pillars along the ocean.
विवला‍अन्तभुअंगं उव्वत्तिअजल‍अरं विहिण्णमहिहरम् ।मुहमारुअविहुअजलं पेच्छ‍इ र‍अणा‍अरंकरेमि थलवहम् ॥ ३-६० ॥[ विपलायमानभुजङ्गमुद्वर्तितजलचरं विभिन्नमहीधरम् ।  मुखमारुतविधुतजलं पश्यत रत्नाकरं करोमि स्थलपथम् ॥]All of you look out. By blowing my breath I shall make the waters of the ocean blow away; snakes (in the ocean) will go helter-skelter; the marine animals will become upside down; the mountains (in the ocean) will go to pieces; the ocean will become a road on land.
मज्झवक्खुडिउम्मूलिअभुआभमा‍इअविमुक्कसेसद्धन्तम् ।एत्तोहुत्तसुवेलं तत्तोहुत्तमल‍अं करेमि समुद्दम् ॥ ३-६१॥[ मध्यखण्डितोन्मूलितभुजाभ्रामितविमुक्तशेषार्धान्तम् ।  इतोऽभिमुखसुवेलं ततोऽभिमुखमलयं करोमि समुद्रम् ॥]I shall make the ocean from one end of Suvela to the other end of Malaya a plain land by plucking the top half of the mountains, lifting them and flinging them to the middle portion (so that there is a plain end to end).
अह व सुवेलालग्गं पेच्छ‍इ अज्जेअ भग्गरक्खसविडवम् ।सीआकिसल‍असेसं मज्झ भुआ‍अट्ठिअं ल‍अं मिव लङ्कम् ॥ ३-६२ ॥[ अथवा सुवेलालग्नां पश्यताद्यैव भग्नराक्षसविटपाम् ।  सीताकिसलयशेषां मम भुजाकृष्टां लतामिव लङ्काम् ॥]Or, all of you look out, I shall pull out the entire Lanka as a creeper from the mountain of Suvela, with rakshasa’s like branches of the creeper getting destroyed while leaving the sprout like Sita unharmed.
ओ भग्गरक्खसदुमं णिह‍अदसाणणम‍इन्दसुहसंचारम् ।रामाणुरा‍अमत्तो मलेमि लङ्कं वणत्थलिं व वणग‍ओ ॥ ३-६३ ॥[ उत भग्न(‘अवभग्न’ वा)राक्षसद्रुमां निहतदशाननमृगेन्द्रसुखसंचाराम् ।  रामानुरागमत्तो मृद्नामि लङ्कां वनस्थलीमिव वनगजः ।]Or, I intoxicated by my love for Rama, shall devastate Lanka like a wild elephant does the forest land with the lion-like Ravana, the ten-headed killed,  the rakshasa’s  destroyed like trees and Lanka made comfortable for movement.
इअ सिरिपवरसेणविर‍इए कालिदासकए दहमुहवहे महाकव्वे त‍इओ आसासओ परिसमत्तो ॥[ इति श्रीप्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्येतृतीय आश्वासकः परिसमाप्तः ॥]Thus ends Chapter-3 of the great epic, “Killing of the ten-headed” written by Pravarasena and composed by Kalidasa.-- -- - - 
Categories: Other Language Links

Setubandham-25

Sat, 03/01/2014 - 16:04
सेतुबन्धम्-२५
इअ जाहे भण्णन्तं ण चल‍इ चिन्ताभरोसिअन्तसरीरम् ।आ‍अड्ढणणिच्चेट्ठं पङ्कक्खुत्तं व ग‍अकुलं क‍इसेण्णम् ॥ ३-५१ ॥तो फुडसद्दुद्धा‍इअअणदवभरिअगिरिकंदरा‍आरमुहो । रिउविक्कममसहन्तो जम्प‍इ वाणरव‍ई पुणो वि हसन्तो ॥ ३-५२ ॥[ इति यदा प्रभण्यमानं न चलति चिन्ताभरावसीदच्छरीरम् ।  आकर्षणनिश्चेष्टं पङ्कमग्नमिव गजकुलं कपिसैन्यम् ॥  ततः स्पुटशब्दोद्धावितवनदवभृतगिरिकन्दराकारमुखः ।  रिपुविक्रममसहमानो जल्पति वानरपतिः पुनरपि हसन् ॥]Even when thus being told when the army of monkeys does not move heavy with worries like the horde of elephants which are immobile stuck in morass, then Sugriva, the chief of monkeys who is not able to tolerate the prowess of the enemy and whose mouth looked like a mountain cave having a forest fire which has spread due to a loud sound, speaks again smilingly.
इअ अत्थिरसामत्थे अण्णस्स वि परिआणम्मि को आसङ्घो ।तत्थ वि णाम दहमुहो तस्स ठिओ एस पडिअहडो मज्झ भुओ ॥ ३-५३ ॥[ इत्यस्थिरसामर्थ्येऽन्यस्यापि परिजने कोऽध्यवसायः (आसङ्गः) ।  तत्रापि नाम दशमुखस्तस्य स्थित एष प्रतिभटो मम भुजः ॥]If (my) supporters display weakness where is the question of support from someone else? Against Ravana, the ten-headed this shoulder of mine is there to fight him.  
अवहोआसम्मि महं हत्थ‍अलाह‍अदलन्तपत्थिअसलिलो ।जा ण णिअत्त‍इ उअही बोलीणं ताव हो‍उ वाणरसेण्णम् ॥ ३-५४ ॥[ उभयावकाशे मम हस्ततलाहतदलत्प्रस्थितसलिलः ।  यावन्न निवर्तते उदधिर्व्यतिक्रान्तं तावद्भवति वानरसैन्यम् ॥]As the ocean parts into two when I thrash the water with my palms, even before the parts meet the army of monkeys will cross the ocean (on land in the separated space). [The force of my shoulders slapping the ocean will be so high that the ocean will part into two and you can all walk across!]
अहिआणं तोसिहरे धरिअं मल‍अगिरिणो हसन्तो सिहरे ।गुरुभरविस‍अंसेणं णेज्जामि भुएण जो‍अणस‍अं सेणम् ॥ ३-५५ ॥[ अहितानां तोषहरे धृतां मलयगिरेर्हसन्शिखरे ।  गुरुभरविषमांसेन नयामि भुजेन योजनशतं सेनाम् ॥]I shall smilingly carry for a hundred yojanas (my) army which is stationed at the peak of Malaya mountain which destroys the joy of (our) enemies, on my shoulders slightly bent due to the heavy weight (of the army).
समुहमिलिएक्कमेके को इर आसण्णसंस‍अम्मि सहाओ ।जाव ण दिज्ज‍इ दिट्ठी का‍अव्वं दाव होइ चिरणिव्वूढम् ॥ ३-५६ ॥[ संमुखमिलितैकैकस्मिन्कः किलासन्नसंशये सहायः ।  यावन्न दीयते दृष्टिः कर्तव्यं तावद्भवति चिरनिर्व्यूढम् ॥]Who is going to help when adversity faces (me), one on one? So long as I do not face it squarely will the job be ever got done?
- - - - 
Categories: Other Language Links

Setubandham-24

Sat, 02/22/2014 - 17:46
सेतुबन्धम्-२४ता सोअ‍इ रहुतणओ ताव अ सोआ वि हत्थपहृत्थमुही ।ताव अ धर‍इ दहमुहो जाव विसाएण वो तुलिज्ज‍इ धीरम् ॥ ३-४३ ॥[ तावच्छोचते रघुतनयस्तावच्च सीतापि हस्तपर्यस्तमुखी ।  तावच्च ध्रियते दशमुखो यावद्विषादेन वस्तुल्यते धैर्यम् ॥]Until your courage measures up to your grief Rama, scion of Raghu will grieve, Sita will rest her face in her hand (due to grief) and Ravana will stay. [Let courage take over your grief so that Rama and Sita will not grieve and Ravana is killed.]
अण्णो अण्णस्स मणो तुम्ह ण आणे अणाहिओ मह अप्पा ।णिव्वण्णन्तस्स  इमं दररूढवणप्पसाहणं हणुमन्तम् ॥ ३-४४ ॥[ अन्यदन्यस्य मनो युष्माकं न जानेऽनाधिर्ममात्मा ।  निर्वर्णयत इमं दररूढव्रणप्रसाधनं हनूमन्तम् ॥] Each ones mind is different. I do not know what is in your mind. But looking at Hanuman, who is adorned with the wounds not yet healed, my mind is at peace. [Knowing the capabilities of Hanuman whose wounds, caused while fighting Aksha, are yet to heal, I am not worried. He will do the needful.]
पडिवक्खस्स अ लच्छिअं आसाएन्तएणंणिअ‍अकुलस्स अ कित्तिअं आसाएन्तएणं ।मरणं पि वरं लद्ध‍‍अं ण‍अणिम्माणएणंपुरिसेण चिरं जीविअं ण अ णिम्माणएणम् ॥ ३-४५ ॥[ प्रतिपक्षस्य लक्ष्मीमास्वादयतानिजककुलस्य कीर्तिमासादयता ।मरणमपि वरं लब्धकं नयनिर्मापकेणपुरुषेण चिरं जीवितं न च निर्मानकेन ॥]Death of an upright person who enjoys the lustre of the opponent (by defeating him) and who brings fame to his family is preferable to the life of a person who is devoid of self respect.
एअ वि सिरीअ दिट्ठ‍आ के सरलच्छि‍आएकरकमलस्स अ छिक्क‍आ केसरलच्छिआए ।मुज्झन्ति सविण्णाण‍आ समरसमाण‍अम्मिएअ ममम्मि भणन्तए समरसमाण‍अम्मि ॥ ३-४६ ॥[ एवमपि श्रिया दृष्टकाः के सरलाक्ष्याःकरकमलस्य च स्पृष्टया केसरलक्ष्म्या ।मुह्यन्ति सविज्ञानकाः समरसंमानदेएवमपि भणति समरसमापके ॥]When I, who rewards in the battle and who ends the battle is telling (as per above) which learned persons who have been graced by Lakshmi with a touch of her lotus- like hand continue to be under delusion? [ After having heard me, none of you will anymore be afraid of the ensuing battle.]
मा सोइज्ज‍उ दुहिआ सीआ लोअएणंणलिणि व्व समोलुग्ग‍आ सीआलोअएणम् ।दिहिए राहवहि‍अए काम‍इलन्त‍अम्मिजीविअम्मि अहिलोहिआ का म‍इलन्त‍अम्मि ॥ ३-४७ ॥[ मा शोच्यतां दुःखिता सीता लोककेन  नलिनीव समवरुग्णा शीतालोकेन ।  दुःखिते राघवहृदये कामक्लाम्यमाने  जीवितकेऽभिलोभिका का मलिनायमाने ॥]  Let not people bemoan that Sita is sad like a lotus affected by winter. While the heart of Rama is grieving, tired due to love pangs and is (consequently) soiled where is the occasion for us to be attached to our lives?
चन्द‍अ व्व मेहम‍इलिए र‍अणीसार‍अम्मिकमल‍अम्मि व हिमडड्डए र‍अणीसार‍अम्मि ।दुहिए राहवहिअ‍अए भमरोअत्त‍अम्मिकुसुमम्मि व पव्वा‍अए भमरोअत्त‍अम्मि ॥ ३-४८ ॥[ चन्द्र इव मेघमलिनिते रजनीसारके  कमल इव हिमदग्धे रजोनिःसारके । दुःखिते राघवहृदये भ्रमरोदितव्ये कुसुम इव प्रवणे भ्रमरापवर्तितव्ये ॥] (Where is the occasion for us to be attached to our lives) while Rama’s heart, which is wont to weep due to illusions (of Sita) is grieving like the moon which is the essence of night, is shadowed by a cloud, like the lotus affected by snow and (consequently)  without stamens, like a decaying flower neglected by the bumble-bee.  
क‍इआ णु विरहविर‍इअदोव्वल्लपसाहणुज्झिआहरणाइम् ।णीसासवसपहोलिरलम्वाल अमलि‍अपम्हलकओलाई ॥ ३-४९ ॥पिहुलणिअम्ब‍अलक्खलि‍असिढिलवल‍अविव‍इण्णबाहुल‍आइम् ।दच्छाम परिअणत्थुअक‍अपेसणलज्झिआ पिअकलत्ताइम् ॥ ३-५० ॥[ कदा नु विरहविरचितदौर्बल्यप्रसाधनोज्झिताभरणानि ।  निःश्वासवशप्रघूर्णनशीललम्बालकमृदितपक्ष्मलकपोलानि ॥  पृथुलनितम्बतलस्खलितशिथिलवलयविप्रकीर्णबाहुलतानि ।  द्रक्ष्यामः परिजनस्तुतकृतप्रेषणलज्जिताः प्रियकलत्राणि ॥]
( If you continue to deliberate and delay here) , when shall we see our beloved (wives) who have cast off their ornaments having been adorned by the weakness associated with pangs of separation, whose hairy cheeks are mildly pressed by the long locks of hair prone to whirling around due to the (deep) breaths (as a result of anxiety of meeting their  husbands), having their girdles loosened after slipping away from their heavy hips and their arms thrown up while we feel shy as our dear ones praise us and encourage us to meet our beloveds?- - - - 
Categories: Other Language Links

Setubandham-23

Sat, 02/15/2014 - 16:29
सेतुबन्धम्-२३विसमम्मि 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.]- - - - 
Categories: Other Language Links

Setubandham-22

Sat, 02/08/2014 - 11:46
सेतुबन्धम्-२२अ‍इरपरूढ 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).  - - - -  
Categories: Other Language Links

Setubandham-21

Sat, 02/01/2014 - 16:28
सेतुबन्धम्-२१सीहा 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.
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Categories: Other Language Links

Setubandham-20

Sat, 01/25/2014 - 15:51
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?- - - - 
Categories: Other Language Links

Setubandham-19

Sat, 01/18/2014 - 16:16
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).- - - - - - - -  
Categories: Other Language Links

Setubandham-18

Sat, 01/11/2014 - 20:06
सेतुबन्धम्-१८तृतीयः आश्वासकःतो 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

Sat, 01/04/2014 - 16:43
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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Setubandham-16

Sat, 12/28/2013 - 15:17
सेतुबन्धम्-१६पुण्णणइसोत्तसंणिहजलमज्झमुणिज्जमाणचलतिमिणिवहम् ।बल‍आमुहमूलसमीसरन्तमसिरासिकज्जलि‍अपा‍आलम् ॥ २-३६ ॥[ पुण्यनदीस्रोतःसन्निभजलमध्यज्ञायमानचलतिमिनिवहम् ।  वड्वामुखमूलसमवसरन्मषीराशिकज्जलितपातालम् ॥]Shoals of fish in the ocean could be surmised by the currents induced by their movement  resembling the currents of the holy river Ganga. The netherworld had darkened due to the black soot emanating from the downward flames of Vadava fire.
तो जग्गाडि‍अमूलो पव‍अबलक्कन्तमहि‍अलुद्धुच्छलिओ ।दिट्ठीअ दिट्ठसारो णज्ज‍इ तुलिओ त्ति राहवेण समुद्दो ॥ २-३७ ॥[ तत उद्घाटितमूलः प्लवगबलाक्रान्तमहीतलोर्ध्वोच्छलितः ।  दृष्ट्या दृष्टसारो ज्ञायते तुलित इति राघवेण समुद्रः ॥]Rama gauged the ocean by the fact that its bottom was visible due to its waters streaming up when the monkey brigade occupied the shores of the ocean.
Rama looks at the ocean:कालन्तरपरिहुत्तं दट्ठूण वि अप्पणो महीअहिस‍अणम् ।अण‍असुआबद्धमणो रामो पल‍अवरिणिं ण संभर‍इ सिरिम् ॥ २-३८ ॥[ कालान्तरपरिभुक्तं दृष्ट्वाप्यात्मनो महोदधिशयनम् ।  जनकसुताबद्धमना रामः प्रलयगृहिणीं न स्मरति श्रियम् ॥]Rama with his heart bound to Sita, the daughter of Janaka, did not remember Lakshmi who was his consort at the time of the great deluge, even after seeing the ocean which he had enjoyed at another time when he slept on the ocean.
Lakshmana looks at the ocean:ईसिजलपेसि‍अच्छं विहसन्तवि‍इण्णपव‍अव‍इसंलावम् ।अद्दिट्ठे व्व ण मुक्कं दिट्ठे उ अहिम्मि लक्खणेण वि धीरम् ॥ २-३९ ॥[ ईषज्जलप्रेक्षिताक्षं विहसद्वितीर्णप्लवगपतिसंलापम् ।  अदृष्ट इव न मुक्तं दृष्टे उदधौ लक्ष्मणेनापि धैर्यम् ॥]Although Lakshmana saw the ocean with a slender glance as he conversed with Sugriva, the chief of monkeys smilingly, his valour did not desert him as if he had not seen it. [ Lakshmana looked at the ocean with nonchalance.]
Sugriva looks at the ocean:हरिसणिराउण्णामि‍अपीण‍अरालोअपा‍अडोवरिभा‍अम् ।पव‍आहिओ वि पेक्ख‍इ अद्धुप्प‍इअं व रुम्भि(न्धि)ऊण सरीरम् ॥ २-४० ॥[ हर्षनिरायतोन्नामितपीनतरालोकप्रकटोपरिभागम् ।  प्लवगाधिपोऽपि प्रेक्षते अर्धोत्पतितमिव रुद्ध्वा शरीरम् ॥]Sugriva, the chief of monkeys looks at the ocean as the upper part of his sinuous body, elongated and bent with joy appears as if it has half-heartedly jumped up controlling the (rest of) the body.
गरुडेण व जलणणिहं समुद्दलङ्घणमणेण वाणरव‍इणा ।अवहोवासपसरि‍अं पक्खवि‍आणं व पुल‍इअं क‍इसेण्णम् ॥ २-४१ ॥[ गरुडेनेव ज्वलननिभं समुद्रलङ्घनमनसा वानरपतिना ।  उभयावकाशप्रसृतं पक्षवितानमिव प्रलोकितं कपिसैन्यम् ॥]Sugriva, the chief of monkeys who was thinking of crossing the ocean looked at the army of monkeys spread on both sides like Garuda would his wings before flying.
सा‍अरदंसणहित्था अक्खित्तोसरि‍अवेवमाणसरीरा ।सहसा लिहिअव्व ठिआ णिप्पन्दणिरा‍अलोअणा क‍इणिवहा ॥ २-४२ ॥[ सागरदर्शनत्रस्ता आक्षिप्तापसृतवेपमानशरीराः ।  सहसा लिखिता इव स्थिता निःस्पन्दनिरायतलोचनाः कपिनिवहाः ॥] The monkeys assembled there with their bodies shaking after jumping up and retracting frightened by the sight of the ocean looked as if in a painting with their eyes widespread and un-blinking.
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