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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.comBlogger163125
Updated: 1 month 5 days ago

Bhamini vilasah-16

Sat, 01/12/2013 - 21:31
भामिनीविलासः-१६ भिन्ना महागिरिशिलाः करजाग्रजाग्र--दुद्दामशौर्यनिकरैः करटिभ्रमेण । दैवे पराचि करिणामरिणा तथापिकुत्रापि नापि खलु हा पिशितस्य लेशः ॥ १०५ ॥अन्वयः : करिणाम् अरिणा करटिभ्रमेण करज-अग्र-जाग्रत्-उद्दाम-शौर्य-निकरैः महागिरिशिलाः भिन्नाः खलु । हा, दैवे पराचि तथा अपि कुत्र अपि पिशितस्य लेशः अपि न (अस्ति) ।Falsely believing them to be elephants, boulders of mountains were indeed broken to pieces by the lion, the enemy of elephants, through its unbounded prowess arising out of its nails. Alas, fate being adverse, even then it could not get even a bit of meat anywhere. [No amount of your prowess will work if fate is adverse.]


गर्जितमाकर्ण्य मनागङ्के मातुर्निशार्धजातोऽपि ।हरिशिशुरुत्पतितुं द्रागङ्गान्याकुञ्च्य लीयते निभृतम् ॥ १०६ ॥अन्वयः : हरिशिशुः मातुः अङ्के निशार्धजातः अपि मनाक् गर्जितम् आकर्ण्यउत्पतितुं द्राक् अङ्गानि आकुञ्च्य निभृतम् लीयते ।The Lion’s cub born half a night earlier sitting at its mother’s lap, having heard a little rumbling (from somewhere) tries to jump up contracting its body and lies there itself (having insufficient strength).  [ Even as a cub it tries to display its prowess.]


किमहं वदामि खल दिव्यतमं गुणपक्षपातमभितो भवतः ।गुणशालिनो निखिलसाधुजनान् यदहर्निशं न खलु विस्मरसि ॥ १०७ ॥अन्वयः : खल! भवतः गुणपक्षपातम् अभितः अहम् किं वदामि, यत् गुणशालिनः निखिलसाधुजनान् अहर्निशं न विस्मरसि खलु ।O wicked person! What shall I say of your partiality towards the good persons as you never (day and night) forget all the saintly persons rich with good qualities. [The wicked person may not forget the virtuous as he is bent on harming them. Or, the statement may be taken as ironic.]




रे खल तव खलु चरितं विदुषां मध्ये विविच्य वक्ष्यामि ।अथवालं पापात्मन् कृतया कथयापि ते हतया ॥ १०८ ॥अन्वयः : रे खल! तव चरितं विदुषां मध्ये विविच्य वक्ष्यामि खलु । अथवा, पापात्मन्! ते हतया कृतया कथया अपि अलम् ।O wicked man! I will tell in detail your conduct among the learned. Or, O Bad soul! Even mentioning your wretched conduct is not worth it! 

आनन्दमृगदावाग्निः शीलशाखिमदद्विपः ।ज्ञानदीपमहावायुरयं खलसमागमः ॥ १०९ ॥अन्वयः : अयं खलसमागमः आनन्द-मृग-दावाग्निः शील-शाखि-मद-द्विपः ज्ञान-दीप-महा-वायुः ।Meeting with a wicked person is forest fire to the animal called happiness, is an elephant in rut to a tree called good manners, is hurricane to the lamp called knowledge. [In three apt metaphors the poet brings out the destructive influence of a wicked person on ones happiness, manners and knowledge.]

खलास्तु कुशलाः साधुहितप्रत्यूहकर्मणि ।निपुणाः फणिनः प्राणानपहर्तुं निरागसाम् ॥ ११० ॥अन्वयः : साधु-हित-प्रत्यूह-कर्मणि खला कुशलाः तु । निरागसां प्राणान् अपहर्तुं फणिनः निपुणाः खलु ।The wicked are experts in obstructing what is good for the saintly. Snakes are after all experts in killing the innocent.


वदने विनिवेशिता भुजङ्गी पिशुनानां रसनामिषेण धात्रा ।अनया कथमन्यथावलीढा न हि जीवन्ति जना मनागमन्त्राः ॥ १११ ॥अन्वयः : धात्रा पिशुनानां वदने रसनामिषेण भुजङ्गी विनिवेशिता । अनया अवलीढा अमन्त्राः जनाः न हि जीवन्ति (इति यत् तत्) अन्यथा कथं (भवेत्)।A serpent has been placed in the guise of a tongue in the mouths of the crooked by Brahma. How could it otherwise happen that gullible people licked by the tongue do not survive? [ The wagging tongue of the crooked destroys gullible people as their tongue is a serpent in the guise of the tongue!]- - - - 
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Bhamini vilasah-15

Sun, 01/06/2013 - 06:07
भामिनीविलासः-१५ व्योम्नि स वासं कुरुते चित्रं निर्माति सुन्दरं पवने ।रचयति रेखाः सलिले चरति खले यस्तु सत्कारम् ॥ ९८ ॥अन्वयः : यः कहले सत्कारं कुरुते, सः व्योनि वासं कुरुते, पवने सुन्दरं चित्रं निर्माति, सलिले तु रेखाः रचयति ।One who does good to wicked person lives in the sky, draws beautiful picture in air and draws lines on water! [Doing good to a wicked person is as useful as doing any of the three mentioned !]

हारं वक्षसि केनापि दत्तमज्ञेन मर्कटः ।लेढि जिघ्रति संक्षिप्य करोत्युन्नतमाननम् ॥ ९९ ॥अन्वयः : मर्कटः केन अपि अज्ञेन वक्षसि दत्तं हारं लेढि, जिघ्रति, आननं संक्षिप्य उन्नतं करोति । The monkey to whom some stupid person has given a necklace, licks it, smells it and contracting his face puts it up. [What does a monkey know of the value of a necklace?]

मलिनेऽपि रागपूर्णां विकसितवदनामनल्पजल्पेऽपि ।त्वयि चपलेऽपि च सरसां भ्रमर कथं वा सरोजिनीं त्यजसि॥ १०० ॥अन्वयः : भ्रमर! त्वयि मलिने अपि रागपूर्णां, अनल्पजल्पे अपि रागपूर्णां,  चपले अपि सरसां च सरोजिनीं कथं वा त्यजसि? O bumble bee! Even though you are dark (have defects) it is full of colour (love); even though you make noise endlessly (chatter) it is fully open (has cheerful face); even though you are fickle-minded it is juicy (light hearted); how at all do you neglect such a lotus plant? [The poet, using श्लेष indirectly refers to the attitude of a fickle-minded person towards a lady of stead-fast love.]

स्वार्थं धनानि धनिकात् प्रतिगृह्णतो यत्-आस्यं भजेन्मलिनतां किमिदं विचित्रम् ।गृह्णन् परार्थमपि वारिनिधेः पयोऽपिमेघोऽयमेति सकलोऽपि च कालिमानम् ॥ १०१ ॥अन्वयः : धनानि स्वार्थं धनिकात् प्रतिगृह्णतः आस्यं मलिनतां भजेत् इति यद् इदं किं विचित्रम्? अयं सकलः मेघः अपि परार्थम् अपि वारिनिधेः पयः अपि गृह्णन्, कालिमानम् एति ।What is there if the face of a person, who receives money for his selfish ends from a rich person becomes pale? Even the whole cloud which takes just water from the ocean for the sake of others becomes black.

जनकः सानुविशेषः जातिः काष्ठं भुजङ्गमैः सङ्गः ।स्वगुणैरेव पटीरज यातोऽसि तथापि महिमानम् ॥ १०२ ॥अन्वयः : पटीरज! (तव) जनकः सानुविसेषः; जातिः काष्ठं; भुजङ्गमैः सङ्गः; तथा अपि स्वगुणैः एव महिमानं यातः असि ।O sandal wood tree! Your origination is a specific mountain; you belong to the class of wood; your company is with snakes; even then you have attained fame by your own qualities. [People endowed with innate qualities shine irrespective of their heritage, class or company they keep.]


कस्मै हन्त फलाय सज्जन गुणग्रामार्जने सज्जसिस्वात्मोपस्करणाय चेन्मम वचः पथ्यं समाकर्णय ।ये भावा हृदयं हरन्ति नितरां शोभाभरैः सम्भृताःतैरेवास्य कलेः कलेवरपुषो दैनन्दिनं वर्धनम् ॥ १०३ ॥अन्वयः : सज्जन! कस्मै फलाय गुणग्रामार्जने सज्जसि? हन्त, स्वात्मिपस्करणाय चेत् मम पथ्यं वचः समाकर्णय । शोभाभरैः सम्भृताः ये भावाः हृदयं नितरां हरन्ति तैः एव अस्य कलेवर-पुषः कलेः दैनन्दिनं वर्धनम् ।O good man, for what purpose do you indulge in earning a host of good qualities? If you want to embellish yourself, listen to my words of comfort.It is those manners which are full of things heavy with luster and which very much attract the hearts that enables Kali, the nurturer of the body to grow every day. [ Kaliyug, the last of the four yugs is characterized by general degeneration where it is not the internal qualities of the mind that matter but only external appearance and show.]


धूमायिता दशदिशो दलितारविन्दादेहं दहन्ति दहना इव गन्धवाहाः ।त्वामन्तरेण मृदुताम्रदलाम्रमञ्जु-गुञ्जन्मधुव्रत मधो किल कोकिलस्य ॥ १०४ ॥अन्वयः : मृदु-ताम्र-दल-आम्र-मञ्जु-गुञ्जन्-मधुव्रत मधो! त्वाम् अन्तरेण कोकिलस्य दलितारविन्दा दशदिशः धूमायिता; गन्धवाहाः दहना इव देहं दहन्ति किल ।O spring time, when the bees buzz pleasantly on the mango tree having soft coppery shoots! Without you the cuckoo finds all the directions to be smoky with the lotuses torn asunder and its body being burnt by the wind like fire. [ The poet imagines that the cuckoo finds its life miserable without the spring, which is the main source of strength for it. He thereby suggests that the talent of a talented person withers without the proper support.]
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Bhamini vilasah-14

Sat, 12/29/2012 - 18:14
भामिनीविलासः-१४ खलः सज्जनकार्पासरक्षणैकहुताशनः ।परदुःखाग्निशमने मारुतः केन वर्ण्यताम् ॥ ९१ ॥अन्वयः : सज्जन-कार्पास-रक्षण-एक-हुताशनः पर-दुःख-अग्नि-शमने मारुतः खलः केन वर्ण्यताम् ।Who can describe (the qualities of) a wicked person, who acts as fire in (not) protecting the persons of virtue who are like cotton and who acts as wind in (not) quenching the fire of distress of others? [The wicked person acts as fire and acts as wind too. Who can describe him?]

परगुह्यगुप्तिनिपुणं गुणमयमखिलैः समीहितं नितराम् ।ललिताम्बरमिव सज्जनमाखव इव दूषयन्ति खलाः ॥ ९२ ॥अन्वयः : खलाः पर-गुह्य-गुप्ति-निपुणं गुणमयं नितराम् अखिलैः समीहितं सज्जनं आखवः ललिताम्बरम् इव दूषयन्ति ।Wicked persons spoil (the reputation of) persons of good character, who are good in hiding what needs to be hidden from others, who are full of virtues, and who are always very much liked by all, like rats which spoil fine cloth which are good in covering what needs to be hidden from others, which are made of thread (गुणमयम्) and which are coveted by all. [Again the poet uses श्लेष to bring out similarity between a mouse and a wicked person.]

कारुण्यकुसुमाकाशः शान्तिशैत्यहुताशनः ।यशःसौरभ्यलशुनः खलः सज्जनदुःखदः ॥ ९३ ॥अन्वयः : खलः कारुण्य-कुसुम-आकाशः शान्ति-शैत्य-हुताशनः यशः-सौलभ्य-लशुनः सज्जन-दुःखदः ।A wicked person brings grief to the virtuous person; Just as there can be no flower in the sky there can be no compassion in a wicked person; Just as cold keeps away from fire he keeps away from peace; just as no fragrance can remain in company with garlic fame cannot be in the company of a wicked person.

धत्ते भरं कुसुमपत्रफलावलीनाम्मर्मव्यथां स्पृशति शीतभवां रुजं च ।यो देहमर्पयति चान्यसुखस्य हेतोःतस्मै वदान्यगुरवे तरवे नमोऽस्तु ॥ ९४ ॥अन्वयः : कुसुम-पत्र-फल-आवलीनाम् भरं धत्ते; शीतभवां मर्मव्यथां रुजं च स्पृशति; यः अन्यसुखस्य हेतोः देहम् च अर्पयति तस्मै वदान्यगुरवे तरवे नमः अस्तु ।  ( A tree) bears the weight of  the flowers, leaves and fruits; it bears the pain of (hurt) to its vital parts; it bears the distresses caused by the cold. May (our) salutations be to the tree which is the preceptor(foremost) among the generous, who offers its body for the comfort of others.

हालाहलं खलु पिपासति कौतुकेनकालानलं परिचुचुम्बिषति प्रकामम् ।व्यालाधिपं च यतते परिरब्धुमद्धायो दुर्जनं वशयितुं कुरुते मनीषाम् ॥ ९५ ॥अन्वयः : यः दुर्जनं वशयितुं मनीषां कुरुते (सः) हालाहलं कौतुकेन पिपासति खलु, कालानलं प्रकामं परिचुचुम्बिषति, व्यालाधिपम् परिरब्धुम् अद्धा यतते च । One who tries to keep a wicked person under control wants to drink the poison “haalaahala”, wants to repeatedly kiss the destructive fire at the end of the universe and wants to embrace the chief of serpents. [All these attempts are equally foolish.]

दीनानामिह परिहाय शुष्कसस्यान्औदार्यं प्रकटयतो महीधरेषु ।औन्नत्यं परममवाप्य दुर्मदस्यज्ञातोऽयं जलधर तावकोऽविवेकः ॥ ९६ ॥अन्वयः : जलधर! दुर्मदस्य परमम् औन्नत्यम् अवाप्य इह दीनानां शुष्कसस्यान् परिहाय महीधरेषु औदार्यं प्रकटयतः तावकः अयम् अविवेकः ज्ञातः ।O cloud! Having attained the pinnacle of vanity, by showing your generosity to mountains leaving the dry plants of the poor, your lack of discrimination becomes known.

गिरयो गुरवस्तेभ्योऽप्युर्वी गुर्वी ततोऽपि जगदण्डम् ।तस्मादप्यतिगुरवः प्रलयेऽप्यचला महात्मानः ॥ ९७ ॥अन्वयः : गिरयः गुरवः; तेभ्यः अपि उर्वी गुर्वी; ततः अपि जगदण्डम्; तस्मात् अपि प्रलये अपि अचला महात्मानः अतिगुरवः ।Mountains are great; greater is the earth; greater than that is universe; greater than that are the great souls who are steady even during “pralaya”, the great annihilation. [The poet praises the steadfastness of the great souls.]- - - -  
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Bhamini vilasah-13

Sat, 12/22/2012 - 20:26
भामिनीविलासः-१३ पुरो गीर्वाणानां निजभुजबलाहोपुरुषिकाम्अहो कारंकारं पुरभिदि शरं सम्मुखतया ।स्मरस्य स्वर्बालानयनशुभमालार्चनपदम्वपुःसद्यॊ भालानलभसितजालास्पदमभूत् ॥ ८४ ॥अन्वयः : गीर्वाणानां पुरः निज-भुज-बल-आहोपुरुषिकां कारं कारं पुरभिदि शरं सम्मुखतया स्मरस्य स्वर्-बाला-नयन-शुभ-माला-अर्चनपदं वपुः सद्यः भाल-अनल-भसित-जाल-आस्पदम् अभूत् (इति) अहो । Manmatha, the God of Love, often boasted with pride his prowess in front of the divine beings. When he pointed his arrows to Siva, his body which was the point of attraction for the auspicious eyes of the divine damsels instantly became a heap of ashes burnt by the fire of Siva’s forehead. What a pity! [ Boastful persons meet their justified ends.]

युक्तं सभायां खलु मर्कटानां शाखास्तरूणां मृदुलासनानि ।सुभाषितं चीत्कृतिरातिथेयी दन्तैर्नखाग्रैश्च विपाटनानि ॥ ८५ ॥अन्वयः : मर्कटानां सभायां तरूणां शाखाः मृदुलासनानि; चीत्कृतिः सुभाषितं; दन्तैः नखाग्रैः विपाटनानि आतिथेयी; (सर्वं) युक्तं खलु ।It is quite appropriate that in an assembly of monkeys the branches of trees become the soft seats; their shrill cries the sayings of the wise and tearing with their teeth and edges of nails the hospitality. [ A satirical comment on assemblies of the uncivilized.]

किं तीर्थं हरिपादपद्मभजनं किं रत्नमच्छा मतिःकिं शास्त्रं श्रवणेन यस्य गलति द्वैतान्धकारोदयः ।किं मित्रं सततोपकाररसिकं तत्त्वावबोधः सखेकः शत्रुर्वद खेदकुशलो दुर्वासनासञ्चयः ॥ ८६ ॥अन्वयः : सखे वद । किं तीर्थं? हरिपादपद्मभजनम्; किं रत्नम्? अच्छा मतिः; किं शास्त्रं? यस्य श्रवणेन द्वैत-अन्धकार-उदयः गलति; किं सतत-उपकार-रसिकं मित्रम्? तत्त्व-अवबोधः; कः शत्रुः? खेदकुशलः दुर्वासना-सञ्चयः ।
Dear friend, tell, which is an object of veneration? Worshipping the lotus feet of Narayana; which is a gem? A fault-free mind; which is a scripture? That by hearing which the rise of the darkness of duality vanishes; who is a friend who enjoys helping all the time? The knowledge of the Truth. which is an enemy? Accumulation of bad impressions which are capable of causing pain. [The poet makes wise statements through the technique of questions and answers.]


निष्णातोऽपि च वेदान्ते साधुत्वं नैति दुर्जनः ।चिरं जलनिधौ मग्नो मैनाक इव मार्दवम् ॥ ८७ ॥अन्वयः : दुर्जनः वेदान्ते निष्णातः अपि, चिरं जलनिधौ मग्नः मैनाकः मार्दवम् इव, साधुत्वं न एति ।A bad person, even if well versed in philosophy, does not become virtuous just as the mountain Mainaka, even if immersed in the ocean does not become soft. [Mainaka is a legendary mountain submerged in ocean which came up to ask Hanuman to take rest on him while the latter was flying across the ocean in search of Sita.]

नैर्गुण्यमेव साधीयो धिगस्तु गुणगौरवम् ।शाखिनोऽन्ये विराजन्ते खण्ड्यन्ते चन्दनद्रुमाः ॥ ८८ ॥अन्वयः : नैर्गुण्यम् एव साधीयः; गुणगौरवं धिक् अस्तु; अन्ये शाखिनः विराजन्ते, चन्दनद्रुमाः खण्ड्यन्ते ।Lack of good qualities is better; Fie be to the  weight of good qualities; Sandal trees are cut down while other trees flourish. [ A person who is capable or valourous or  scholarly has to shoulder higher responsibilities and thus has to suffer while someone bereft of such qualities is left alone.]

परोपसर्पणानन्तचिन्तानलशिखाशतैः ।अचुम्बितान्तःकरणाः साधु जीवन्ति पादपाः ॥ ८९ ॥ अन्वयः : पर-उपसर्पण-अनन्त-चिन्ता-अनल-शिखा-शतैः अचुम्बित-अन्तःकरणाः पादपाः साधु जीवन्ति ।Trees, whose minds are not affected (kissed) by hundreds of flames of endless worries on account of others approaching them, indeed live well. [ The poet refers to worries arising out of human interactions from which trees are thankfully free from, perhaps because they have no feelings. Trees generously give what they have without any feeling of loss, while human beings do not.]

शून्येऽपि गुणवत्तामातन्वानः स्वकीयगुणजालैः ।विवराणि मुद्रयन् द्रागूर्णायुरिव सुजनो जयति ॥ ९० ॥अन्वयः : सुजनः शून्येऽपि स्वकीयगुणजालैः गुणवत्ताम् आतन्वानः, विवराणि द्राक् मुद्रयन् ऊर्णायुः इव जयति ।A person of good character endows with quality, persons who are ciphers (शून्ये) by virtue of his own qualities (स्वकीयगुणजालैः), quickly covering up (मुद्रयन्) their faults(विवराणि) like a spider which weaves threads in empty spaces(शून्ये) with its own network of threads (स्वकीयगुणजालैः) and seals(मुद्रयन्)cavities (विवराणि). [By the use of double-meaning words-श्लेष- the poet contrives to bring out similarity between a person of character and a spider.] 
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Categories: Other Language Links

Bhamini vilasah-12

Sat, 12/15/2012 - 16:02
भामिनीविलासः-१२ खलः कापट्यदोषेण दूरेणैव विसृज्यते ।अपायशङ्किभिर्लोकैः विषेणाशीविषो यथा ॥ ७७ ॥अन्वयः : खलः अपायशङ्किभिः लोकैः कापट्यदोषेण आशीविषः विषेण यथा दूरेण एव विसृज्यते ।A wicked person is avoided from a distance because of his defect of being deceitful by persons who are afraid of danger just as a snake is avoided because of its venom.

पाण्डित्यं परिहृत्य यस्य हि कृते बन्दित्वमालम्बितम्दुष्प्राप्यं मनसापि यो गुरुतरैः क्लेशैः पदं प्रापितः ।रूढस्तत्र स चेन्निगीर्य सकलां पुर्वोपकारावलीम्दुष्टः प्रत्यवतिष्ठते तदधुना कस्मै किमाचक्ष्महे ॥ ७८ ॥ अन्वयः : यस्य हि कृते पाण्डित्यं परिहृत्य बन्दित्वम् आलम्बितम्, यः मनसापि दुष्प्राप्यं पदं गुरुतरैः क्लेशैः प्रापितः, सः दुष्टः तत्र रूढः सकलां पूर्वोपकारावलीं निगीर्य अवतिष्ठते चेत्  तत् अधुना कस्मै किम् आचक्ष्महे ।For the sake of a person one set aside all the scholarship and became a bard and one got him a position which could not even be thought of. If after getting established in the position that wicked person devours (forgets) all the past help given to him, what shall we say to whom?  [The poet laments the attitude of an ungrateful person.]

परार्थव्यासङ्गादुपजहदपि स्वार्थपरताम्अभेदैकत्वं यो वहति गुणभूतेषु सततम् ।स्वभावाद्यस्यान्तः स्फुरति ललितोदात्तमहिमासमर्थो यो नित्यं स जयतितरां कोऽपि पुरुषः ॥ ७९ ॥अन्वयः : यः परार्थव्यासङ्गात् स्वार्थपरताम् उपजहत् अपि गुणभूतेषु सततं अभेदैकत्वं वहति, यस्य अन्तः स्वभावात् ललितोदात्तमहिमा स्फुरति, यः नित्यं समर्थः सः कः अपि पुरुषः जयतितराम् ।That extraordinary person indeed thrives who in association with others, without sacrificing ones own interests, shows a sense of oneness with those full of good qualities, who internally by nature shines with the quality of being charmingly liberal and who is always capable. [By the use of words that are associated with the technical description of a तत्पुरुष compound in Sanskrit grammar, the poet tries to bring out a parallel meaning. तत्पुरुष is a compound where the last member is qualified by its preceding member without losing its own meaning. Details are not of much interest to the general reader.]

वंशभवो गुणवानपि सङ्गविशेषेण पूज्यते पुरुषः ।न हि तूंबीफलविकलो वीणादण्डः प्रयाति महिमानम् ॥ ८० ॥अन्वयः : वंशभवः गुणवान् अपि पुरुषः सङ्गविशेषेण पूज्यते । तूम्बीफलविकलः वीणादण्डः महिमानम् न प्रयाति हि ।A person who is of good descent [वंशभवः] and has good qualities [गुणवान्] is honored if he is associated with the right persons. The beam of Veena (musical instrument) made of bamboo [वंशभवः] and has strings [गुणवान्] will get its respect only in association with the gourd fruit. [ A veena beam made of bamboo with strings across it will make musical sounds only when a spherical dried gourd is attached to it. The poet uses the figure of speech श्लेष to bring out similarity.]  

अमितगुणोऽपि पदार्थो दोषेणैकेन निन्दितो भवति ।निखिलरसायनमहितो गन्धेनोग्रेण लशुन इव ॥ ८१ ॥अन्वयः : पदार्थः अमितगुणः अपि निखिलरसायनमहितः अपि लशुनः उग्रेण गन्धेन इव निन्दितः भवति ।An object of considerable benefit becomes rejected because of a single blemish like garlic which although praised as a total elixir becomes rejected because of its strong smell. [The point of view given in Verse 38 is repeated here.]

उपकारमेव तनुते विपद्गतः सद्गुणो नितराम् ।मूर्च्छां गतो मृतो वा निदर्शनं पारदोऽत्र रसः ॥ ८२ ॥अन्वयः : सद्गुणः विपद्गतः नितरां उपकारमेव तनुते । अत्र पारदः रसः मूर्च्छां गतः मृतः वा (उपकारम् एव तनुते इति) निदर्शनम् ।A person of virtue does good even when he is subjected to difficulties just as mercury is useful even when it is heated for oxidizing it. [ मूर्च्छितः and मृतः are technical terms used with reference to chemical reduction of mercury.  ]


वनान्ते खेलन्ती शशकशिशुमालोक्य चकिताभुजप्रान्तं भर्तुः भजति भयहर्तुः सपदि या ।अहो सेयं सीता दशवदननीता हलरदैःपरीता रक्षोभिः श्रयति विवशा कामपि दशाम् ॥ ८३ ॥अन्वयः : या वनान्ते खेलन्ती शशकशिशुम् आलोक्य चकिता भयहर्तुः भर्तुः भुजप्रान्तं सपदि भजति सा इयम् सीता दशवदननीता हलरदैः रक्षोभिः परीता विवशा काम् अपि दशाम् श्रयति (इति) अहो ।This Seeta, who got frightened and quickly reached the shoulders of her husband, who could remove her fear when she got frightened by seeing a baby hare while she was playing in the middle of the forest is now, after being brought by Ravana, helpless and has reached an indescribable state surrounded by demons who have plough-like teeth. What a pity! [The poet laments the fate that befell Seeta.]
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Bhamini vilasah-11

Sat, 12/08/2012 - 16:05
भामिनीविलासः-११ आपद्गतः किल महाशयचक्रवर्तीविस्तारयत्यकृतपूर्वमुदारभावम् ।कालागुरुर्दहनमध्यगतः समन्तात्लोकोत्तरं परिमलं प्रकटीकरोति ॥ ७० ॥अन्वयः : माहाशयचक्रवर्ती आपद्गतः उदारभावम् अकृतपूर्वं विस्तारयति किल । कालागुरुः दहनमध्यगतः लोकोत्तरं परिमलं समन्तात् प्रकटीकरोति ।A great man displays large heartedness in a manner hitherto not seen when he is in difficulties. The black aguru exhibits extraordinary fragrance all around when amidst fire.

विश्वाभिरामगुणगौरवगुम्फितानांरोषोऽपि निर्मलधियां रमणीय एव ।लोकम्पृणैः परिमलैः परिपूरितस्यकाश्मीरजस्य कटुतापि नितान्तरम्या ॥ ७१ ॥अन्वयः : विश्व-अभिराम-गुण-गौरव-गुम्फितानाम् निर्मलधियां रोषः अपि रमणीयः एव । लोकम्पृणैः परिमलैः परिपूरितस्य काश्मीरजस्य कटुता अपि नितान्त-रम्या ।Even anger of persons of pure mind whose abundance of lofty virtues charms the world is pleasant only. Even the pungency of saffron which is full of fragrances that delight the world is very pleasing.

लीलालुण्ठितशारदापुरमहासंपन्नराणां पुरः विद्यासद्मविनिर्गलत्कणमुषो वल्गन्ति चेत् पामराः ।अद्य श्वः फणिनां शकुन्तशिशवो दन्तावलानां शशाःसिंहानां च सुखेन मूर्धसु पदं धास्यन्ति शालावृकाः ॥ ७२ ॥अन्वयः : विद्या-सद्म-विनिर्गलत्-कण-मुषः पामराः लीला-लुण्ठित-शारदापुर-महा-सम्पत्-नराणां पुरः वल्गन्ति चेत्, अद्य श्वः शकुन्त-शिशवः फणिनां मूर्धसु शशाः दन्तावलानां मुर्धसु शालावृकाः सिंहानां मुर्धसु सुखेन पदं धास्यन्ति ।If the ordinary folk who have stolen a few particles emanating from the repositories of knowledge stroll in front of  persons who have easily looted the riches of the city of scholarship, today or tomorrow baby birds will put their foot with ease on the heads of snakes, hares on the heads of elephants and dogs on the heads of lions! [Persons of limited knowledge should not try to show off in front of the really learned.]

गीर्भिर्गुरूणां परुषाक्षराभिः तिरस्कृता यान्ति नरा महत्त्वम् ।अलब्धशाणोत्कषणा नृपाणां न जातु मौलौ मणयो वसन्ति ॥ ७३ ॥अन्वयः : गुरूणां परुषाक्षराभिः गीर्भिः तिरस्कृता नरा महत्त्वं यान्ति । अलब्ध-शाण-उत्कषणा मणयः नृपाणां मौलौ न वसन्ति जातु ।Persons who have been rebuked through harsh words by their preceptors attain greatness. At no time do gems which have not been rubbed by the whetstone adorn the heads of kings.

वहति विषधरान् पटीरजन्माशिरसि मषीपटलं दधाति दीपः ।विधुरपि भजतेतरां कलङ्कंपिशुनजनं खलु बिभ्रति क्षितीन्द्राः ॥ ७४ ॥अन्वयः : पटिरजन्मा विषधरान् वहति; दीपः मषीपटलं दधाति; विधुः अपि कलङ्कं भजतेतराम्; क्षितीन्द्राः पिशुनजनं बिभ्रति खलु ।Sandal tree carries snakes; lamp carries a coating of lamp-black at its top; even moon carries a black mark; great kings do support slanderers.

 सत्पूरुषः खलु हिताचरणैरमन्दम्आनन्दयत्यखिललोकमनुक्त एव ।आराधितः कथय केन करैरुदारैःइन्दुर्विकाशयति कैरविणीकुलानि ॥ ७५ ॥अन्वयः : सत्पूरुषः अखिललोकम् अनुक्त एव हिताचरणैः अमन्दम् आनन्दयति खलु । इन्दुः केन आराधितः कैरविणीकुलानि उदारैः करैः विकाशयति?A good person delights the whole world by his comforting actions without being told (prompted). Worshiped by whom does the moon open up the groups of blue lotuses with his generous rays?

कृतमपि महोपकारं पय इव पीत्वा निरातङ्कम् । प्रत्युत हन्तुं यतते काकोदरसोदरखलो जगति ॥ ७६ ॥ अन्वयः : जगति काकोदर-सोदर-खलः कृतं महोपकारं पय इव पीत्वा  प्रत्युत निरातङ्कं हन्तुं यतते ।In this world the wicked, who is like the brother of a serpent, drinks like milk (benefits from) the great help done to him and without any compunction tries to kill (harm).- - - - 
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Bhamini vilasah-10

Sat, 12/01/2012 - 20:04
भामिनीविलासः-१० नीरान्निर्मलतो जनिर्मधुरता वामामुखस्पर्धिनी वासो यस्य हरेः करे परिमलो गीर्वाणचेतोहरः ।सर्वस्वं तदहो महाकविगिरां कामस्य चाम्भोरुहत्वं चेत् प्रीतिमुरीकरोषि मधुपे तत्त्वां किमाचक्ष्महे ॥ ६३ ॥अन्वयः : अम्भोरुह! जनिः निर्मलतः जलात्; मधुरता वामा-मुख-स्पर्धिनी; यस्य वासः हरेः करे; परिमलः गीर्वाण-चेतो-हरः; तत् महाकविगिरां कामस्य च सर्वस्वम्; अहो, त्वं मधुपे प्रीतिम् उरीकरोषि चेत् तत् त्वां किम् आचक्ष्महे ।O lotus! (Your) birth is from clear water; your sweetness(beauty) competes with that of a beautiful lady; your dwelling is the hand of Vishnu; your fragrance captivates even the divine beings; All that (your attributes) is the property of  the great poets and the God of love; If you admit of love to a bee, what can we say? [You are so great. If you show warmth to a mere bee what can we say?]


लीलामुकुलितनयनं किं सुखशयनं समातनुषे ।परिणामविषमहरिणा करिनायक वर्द्धते वैरम् ॥ ६४ ॥अन्वयः : करिनायक! लीला-मुकुलित-नयनं सुखशयनं किं समातनुषे? परिणाम-विषम-हरिणा वैरं वर्धते ।O Chief of elephants! How do you sleep comfortably with your eyes playfully closed? Enmity with the lion who can lead you to an unsavoury end is increasing. [The poet seems to be cautioning a king who was ignoring his enemy for long.]


विदुषां वदनाद्वाचः सहसा यान्ति नो बहिः ।याताश्चेन्न पराञ्चन्ति द्विरदानां रदा इव ॥ ६५ ॥अन्वयः : वाचः विदुषां वदनात् सहसा बहिः नो यान्ति ।  याताः चेत् द्विरदानां रदा इव न पराञ्चन्ति ।Words do not come out of the mouth of scholars suddenly. And if they come out, like the tusks of elephants they do not turn back. [Scholars will not retract what they say after deliberation.]

औदार्यं भुवनत्रयेऽपि विदितं संभूतिरम्भोनिधेःवासो नन्दनकानने परिमलो गीर्वाणचेतोहरः ।एवं दातृगुरोः गुणाः सुरतरोः सर्वेऽपि लोकोत्तराःस्यादर्थिप्रवरार्थितार्पणविधावेको विवेको यदि ॥ ६६ ॥अन्वयः : औदार्यं भुवनत्रये अपि विदितम्; सम्भूतिः अम्भोनिधेः; नन्दनकानने वासः; परिमलः गीर्वाण-चेतो-हरः; अर्थि-प्रवर-अर्थित-अर्पण-विधौ  विवेकः यदि स्यात्, एवं दातृ-गुरोः सुर-तरोः सर्वे अपि गुणाः लोकोत्तराः (स्युः) । (Its) generosity is renowned over the three worlds; (its) origin is the ocean; (its) dwelling place is the Nandana garden; (its) fragrance captivates the minds of the divine beings; All these qualities of the Divine-tree (kalpavrksha), which is the preceptor of all donors, would have been outstanding in the world if only there had been discrimination in the method of granting the wishes of the supplicants. [The poet stresses the need for discrimination in meeting the requirements of supplicants by criticizing the divine-tree which is supposed to fulfill all wishes.]

एको विश्वसतां हराम्यपघृणः प्राणानहं प्राणिनाम्इत्येवं परिचिन्त्य मा स्वमनसि व्याधाऽनुतापं कृथाः ।भूपानां भवनेषु किं च विमलक्षेत्रेषु गूढाशयाःसाधूनामरयो वसन्ति कति नो त्वत्तुल्यकक्षाः खलाः ॥ ६७ ॥अन्वयः : व्याध! अहम् एकः अपघृणः विश्वसतां प्राणिनां प्राणान् हरामि इति एवं परिचिन्त्य स्वमनसि अनुतापं मा कृथाः । त्वत्तुल्यकक्षाः खलाः साधूनाम् अरयः गूढाशयाः भूपानां भवनेषु किं च विमलक्षेत्रेषु कति नो वसन्ति?O hunter! Do not grieve in your mind by thinking, “I am the only one without compassion, who takes the lives of animals who repose trust. “How many are not there in the palaces of kings and in holy places who are equal to you in deceit, who are enemies of the virtuous and who have secret longings? [ A satirical verse about the type of people  who move around kings and in holy places.]

विश्वास्य मधुरवचनैः साधून् ये वञ्चयन्ति नम्रतमाः ।तानपि दधासि मातः काश्यपि यातस्तवापि च विवेकः ॥ ६८ ॥अन्वयः : मातः काश्यपि! ये नम्रतमाः साधून् मधुरवचनैः विश्वास्य वञ्चयन्ति, तानपि दधासि । तव अपि विवेकः च यातः ।Mother earth! You support even those who, bent low, cheat the virtuous by their sweet words. You have also lost the power of discrimination also.

अन्या जगद्धितमयी मनसः प्रवृत्तिः अन्यैव कापि रचना वचनावलीनाम् ।लोकोत्तरा च कृतिराकृतिरार्तहृद्या विद्यावतां सकलमेव गिरां दवीयः ॥ ६९ ॥अन्वयः : मनसः प्रवृत्तिः जगद्-हितमयी अन्या; वचनावलीनाम् रचना का अपि अन्या; कृतिः लोकोत्तरा; आकृतिः आर्तहृद्या; विद्यावतां सकलम् एव गिरां दवीयः ।Everything of the educated is far beyond words. Their mental outlook which comforts the whole world is special; their way of speech is indescribably different; their actions are extra-ordinary; their form is pleasing to the afflicted. [The poet now changes over to wise sayings.] - - - -
Categories: Other Language Links

Bhamini-vilasah-9

Sat, 11/24/2012 - 16:19
भामिनीविलासः-९ लूनं मत्तमतङ्गजैः कियदपि च्छिन्नं तुषारार्दितैःशिष्टं ग्रीष्मजभानुतीक्ष्णकिरणैः भस्मीकृतं काननम् ।एषा कोणगता मुहुः परिमलैरामोदयन्ती दिशोहा कष्टं ललिता लवङ्गलतिका दावाग्निना दह्यते ॥ ५६ ॥अन्वयः : काननं मत्तमतङ्गजैः लूनम्, कियत् अपि तुषार-अर्दितैः छिन्नं, शिष्टं ग्रीष्मज-भानु-तीक्ष्ण-किरणैः भस्मीकृतम्, एषा कोणगता दिशः मुहुः परिमलैः आमोदयन्ती ललिता लवङ्गलतिका दावाग्निना दह्यते । हा, कष्टम् ।The forest has been cut down by elephants in rut, some of it has been destroyed by the ravages of snow, rest of it has been burnt to ashes by the fierce rays of summer sun, this tender clove plant in a corner of the forest which is spreading fragrance in all directions repeatedly is being burnt by forest fire. What a pity! [Cruel fate did not leave even the fragrant clove plant which was in some inconspicuous corner of the forest.]

स्वर्लोकस्य शिखामणिः सुरतरुग्रामस्य धामाद्भुतम् पौलोमीपुरुहूतयोः परिणतिः पुण्यावलीनामसि ।सत्यं नन्दन किन्त्विदं सहृदयैर्नित्यं विधिः प्रार्थ्यतेत्वत्तः खाण्डवरङ्गताण्डवनटो दूरेऽस्तु वैश्वानरः ॥ ५७ ॥अन्वयः : नन्दन! (त्वं) स्वर्लोकस्य शिखामणिः, सुरतरुग्रामस्य अद्भुतं धाम, पौलोमी-पुरुहूतयोः पुण्यावलीनाम् परिणतिः असि, सत्यम् । किम् तु, विधिः सहृदयैः नित्यम् इदम् प्रार्थ्यते, खाण्डव-रङ्ग-ताण्डव-नटः वैश्वानरः त्वत्तः दूरे अस्तु ।O Nandana garden! You are indeed the crest jewel of the world of the divine beings; you are the amazing residence for the groups of Divine trees. You are the result of the meritorious deeds of Indra and his wife, true. But well-wishers are daily praying to fate only this: may not Fire which danced wildly on the dais of Khandava forest  be far  removed from you. [ Nandana is the mythical garden of Indra. The reference is to the burning of Khandava forest by Fire God, in an episode of Mahabharata. The poet suggests that a person who is admired by all should not fall a prey to an evil force which could destroy him.]

स्वस्वव्यापृतिमग्नमानसतया मत्तो निवृत्ते जनेचञ्चूकोटिविपाटितार्गलपुटो यास्याम्यहं पञ्जरात् ।एवं कीरवरे मनोरथमयं पीयूषमास्वादय-त्यन्तः संप्रविवेश वारणकराकारः फणिग्रामणीः ॥ ५८ ॥अन्वयः : “ जने स्व-स्व-व्यापृति-मग्न-मानसतया मत्तः निवृत्ते, अहं चञ्चू-कोटि-विपाटित-अर्गल-पुटः पञ्जरात् यास्यामि” एवम् कीरवरे मनोरथमयं पीयूषम् आस्वादयति, वारण-कर-आकारः फणि-ग्रामणीः अन्तः संप्रविवेश ।“When people, minding their own activities, go away from me, I will go out of the cage after removing the leaf of the bolt with my beak.” Thus while the precious parrot was tasting the ambrosia of its wishes, a big serpent of the size of an elephant’s tusk entered into the cage. [How cruel fate spoils ones plans is nicely brought out by this instance. It echoes the famous saying:रात्रिर्र्गमिष्यति भविष्यति सुप्रभातम्भास्वानुदेष्यति हसिष्यति पङ्कजश्रीः ।इत्थं विचिन्तयति कोशगते द्विरेफेहा हन्त हन्त नलिनीं गज उज्जहार ॥ ]  

रे चाञ्चल्यजुषो मृगाः श्रितनगाः कल्लोलमालाकुलाम्एतामम्बुधगामिनीं व्यवसिताः सङ्गाहितुं वा कथम् ।अत्रैवोच्छलदम्बुनिर्भरमहावर्तैः समावर्तितोयद्ग्राहेण रसातलं पुनरसौ नीतो गजग्रामणीः ॥ ५९ ॥  अन्वयः : रे चाञ्चल्यजुषः श्रितनगाः मृगाः, कल्लोल-माला-आकुलाम् एताम् अम्बुदगामिनीम् सङ्गाहितुम् कथम् वा व्यवसिताः? यत् अत्र एव असौ गजग्रामणीः उच्छलत्-अम्बु-निर्भर-महावर्तैः समावर्तितः ग्राहेण पुनः रसातलं नीतः ।O mountain-dwelling deer who enjoy unsteadiness! How are you engaged in diving into this sea-joining river, which is disturbed by a series of waves? Here only has this chief of elephants which was forced back by huge violent waves been again drawn into the netherworld by the crocodile. [The poet  warns innocent persons not to enter into an area of influence of a ruthless dangerous person.]

पिब स्तन्यं पोत त्वमिह मददन्तावलधियादृगन्तानाधत्से किमिति हरिदन्तेषु परुषान् ।त्रयाणां लोकानामपि हृदयतापं परिहरन्अयं धीरं धीरं ध्वनति नवनीलो जलधरः ॥ ६० ॥अन्वयः : पोत! इह स्तन्यं पिब । मद-दन्तावल-धिया परुषान् दृक्-अन्तान् हरित्-अन्तेषु किम् इति आधत्से? अयं नवनीलः जलधरः त्रयाणां लोकानाम् अपि हृदयतापं परिहरन् धीरं धीरं ध्वनति ।O cub (of a lion)! Suckle the milk. Why do you look fiercely through the corner of your eyes in all directions, thinking that there is an elephant in rut (somewhere around)? The fresh blue cloud majestically roars removing the heat of all the three worlds. [Do not get unnecessarily worked up that your eternal enemy has come. It is only the sound of a benevolent person.] 

धीरध्वनिभिरलं ते नीरद मे मासिको गर्भः ।उन्मदवारणबुद्ध्या मध्येजठरं समुच्छलति ॥ ६१ ॥अन्वयः : नीरद! ते धीरध्वनिभिरलम् । मे मासिकः गर्भः उन्मदवारणबुद्ध्या मध्येजठरं समुच्छलति ।O cloud! Enough of your majestic rumblings. My one month  old cub in womb is jumping up thinking that there is an elephant in rut. [A pregnant lioness says thus. The baby is already getting ready to fight an elephant.]

वेतण्डगण्डकण्डूतिपांडित्यपरिपन्थिना ।हरिणा हरिणालीषु कथ्यतां कः पराक्रमः ॥ ६२ ॥अन्वयः : वेतण्ड-गण्ड-कण्डूति-पाण्डित्य-परिपन्थिना हरिणा हरिण-आलीषु कः पराक्रमः? कथ्यताम् ।What sort of display of prowess can there be in front of a group of deer for a lion which is competing with the itching sensation on the hump of an elephant in rut? Tell.[The lion is always looking forward to a fight with an elephant in rut to neutralize the itch that an elephant gets on its hump when in rut. Deer are no match.]- - - - 
Categories: Other Language Links

Bhamini vilasah-8

Sat, 11/17/2012 - 20:51
भामिनीविलासः-८ भुक्ता मृणालपटली भवता निपीता-न्यम्बूनि यत्र नलिनानि निषेवितानि ।रे राजहंस वद तस्य सरोवरस्यकृत्येन केन भवितासि कृतोपकारः ॥ ४८ ॥अन्वयः: रे राजहंस! भवता यत्र मृणालपटली भुक्ता, अम्बूनि निपीतानि, नलिनानि निषेवितानि, तस्य सरोवरस्य केन कृत्येन कृतोपकारः भविता असि? वद ।O Royal swan! By which act will you repay your debt of gratitude to the lake, where you ate bunches of lotus fibres, drank water and enjoyed  the lotuses? Tell. [ It is not possible to repay the debt of gratitude one owes to certain people.]

एणीगणेषु गुरुगर्वनिमीलिताक्षःकिं कृष्णसार खलु खेलसि काननेऽस्मिन् ।सीमामिमां कलय भिन्नकरीन्द्रकुम्भ-मुक्तामयीं हरिविहारवसुन्धरायाः ॥ ४९ ॥अन्वयः : कृष्णसार! गुरुगर्वनिमीलिताक्षः एणीगणेषु अस्मिन् कानने किं खेलसि? भिन्न-करीन्द्र-कुम्भ-मुक्तामयीम् इमां सीमाम् हरि-विहार-वसुन्धरायाः (इति) कलय ।O spotted antelope! With eyes closed due to great pride, why do you play in this forest with groups of does? Count this area which is full of gems spilt from the forehead of great elephants, as the playground of a lion. [This is not a place fit for you. This is the place of a lion which has killed elephants and has spread the gems from the head of killed elephants all over the place. This is directed to a weak person who is trying to show off at a place where powerful persons live.] 

जठरज्वलनज्वलताप्यपगतशङ्कं समागतापि पुरः ।करिणामरिणा हरिणाली हन्यतां नु कथम् ॥ ५० ॥ अन्वयः : जठर-ज्वलन-ज्वलता करिणाम् अरिणा हरिण-अली अपगत-शङ्कम् समागता अपि कथम् नु हन्यताम्? How will a lion, the enemy of elephants, burning with the fire of stomach (feeling acute hunger), kill the group of deer which has come in front without any hesitation? [Directed to some powerful person advising him not to hurt the helpless when they come seeking his shelter. Note the alliteration –यमक- in करिणामरिणाहरिणा.]
येन भिन्नकरिकुम्भविस्खलन्मौक्तिकावलिभिरञ्चिता मही ।अद्य तेन हरिणान्तके कथं कथ्यताम् नु हरिणा पराक्रमः ॥ ५१ ॥अन्वयः : येन करिणा मही भिन्न-करि-कुम्भ-विस्खलत्-मौक्तिक-आवलिभिः अञ्चिता, तेन अद्य पराक्रमः हरिणान्तके कथं नु कथ्यताम् ?How can the lion which spread on the ground groups of gems falling out of the broken foreheads of elephants, talk of its valour in front of a deer? [ It is not right for a person of great valour to show his strength in front of a weak person.]

स्थितिं नो रे दध्याः क्षणमपि मदान्धेक्षण सखेगजश्रेणीनाथ त्वमिह जटिलायां वनभुवि ।असौ कुम्भिभ्रान्त्या खरनखरविद्रावितमहा-गुरुग्रावग्रामः स्वपिति गिरिगर्भे हरिपतिः ॥ ५२ ॥अन्वयः : रे गजश्रेणीनाथ मदान्धेक्षण सखे!, त्वम् इह जटिलायां वनभुवि क्षणमपि स्थितिं नो दध्याः । असौ हरिपतिः कुम्भि-भ्रान्त्या खर-निखर-विद्रावित-महा-गुरु-ग्राव-ग्रामः गिरिगर्भे स्वपिति ।Dear Leader of elephant group who is blind with pride! Do not stay in this dense forest even for a moment. Here deep in these hills sleeps the chief of lions, who mistaking for an elephant has scattered heaps of large boulders by its sharp nails. [Apparently it is a warning to a weakling to beware of a much stronger enemy.]

गिरिगह्वरेषु गुरुगर्वगुम्फितोगजराजपोत न कदापि सञ्चरेः ।यदि बुध्यते हरिशिशुः स्तनन्धयोभविता करेणुपरिशेषिता मही ॥ ५३ ॥अन्वयः : गजराजपोत! गुरुगर्वगुम्फितः गिरिगह्वरेषु कदा अपि न सञ्चरेः । यदि स्तनन्धयः हरिशिशुः बुध्यते, मही करेणु-परिशेषिता भविता । O Child of chief elephant! Puffed up by great pride do not ever move around the caves of the hill. If the suckling infant of the lion comes to know, there will be only she elephants left in this world. [The sentiment of warning expressed in the previous verse is repeated in a different way.]

निसर्गादारामे तरुकुलसमारोपसुकृतीकृती मालाकारो बकुलमपि कुत्रापि निदधे ।इदं को जानीते यदयमिह कोणान्तरगतोजगज्जालं कर्ता कुसुमभरसौरभ्यभरितम् ॥ ५४ ॥अन्वयः : तरुकुलसमारोपसुकृती कृती मालाकारः निसर्गात् बकुलम् अपि कुत्र अपि निदधे । यत् कोणान्तरगतः अयम् इह जगज्जालं कुसुम-भर-सौरभ्य-भरितं कर्ता. इदं कः जानीते ।The gardener who was competent in growing groups of trees planted the Bakula creeper somewhere (in the garden) by nature (as was his wont). Who knows (knew) that this creeper would make the whole connected world full of its heavy fragrance? [A talented person who grows up in an unknown corner of the world can become famous.] 

यस्मिन् वेल्लति सर्वतः परिचलत्कल्लोलकोलाहलैःमन्थाद्रिभ्रमणभ्रमं हृदि हरिद्दन्तावलाः पेदिरे ।सोऽयं तुङ्गतिमिङ्गिलाङ्गकवलीकारक्रियाकोविदः क्रोडे क्रीडतु कस्य केलिकलहत्यक्तार्णवो राघवः ॥ ५५ ॥अन्वयः : यस्मिन् सर्वतः परिचलत्-कल्लोल-कोलाहलैः वेल्लति, हरित्-दन्तावलाः हृदि मन्थाद्रि-भ्रमण-भ्रमं पेदिरे, सः तुङ्ग-तिमिङ्गिला-अङ्ग-कवलीकार-क्रिया-कोविदः अयं राघवः केलि-कलह-त्यक्त-अर्णवः कस्य क्रोडे क्रीडतु?The great fish, Raghava, while he moved around creating a commotion of circling waves caused the elephants guarding the eight directions –दिग्गज- a delusion in their minds that the Manthara mountain was rotating. In which trough can that fish who was an expert in devouring the parts of large whales play if it leaves the ocean due to a love-quarrel? [राघव is a type of large fish. दन्तावल=elephant. The verse seems to refer to some specific instance where a renowned and valourous person had to flee his country due to a petty quarrel.]- - - -  
Categories: Other Language Links

Bhamini vilasah-7

Sat, 11/10/2012 - 20:00
भामिनीविलासः-७ साकं ग्रावगणैर्लुठन्ति मणयस्तीरेऽर्कबिम्बोपमा नीरे नीरचरैः समं स भगवान् निद्राति नारायणः ।एवं वीक्ष्य तवाविवेकमपि च प्रौढिं परामुन्नतेःकिं निन्दान्यथवा स्तवानि कथय क्षीरार्णव त्वामहम् ॥ ४१ ॥अन्वयः : क्षीरार्णव! (तव) तीरे अर्कबिम्बोपमा मणयः ग्रावगणैः साकं लुठन्ति । नीरे सः भगवान् नारायणः नीरचरैः समं निद्राति । एवं तव अविवेकम् अपि उन्नतेः प्रौढिं च वीक्ष्य किं अहं त्वां निन्दानि अथवा स्तवानि? कथय ।O Ocean of milk! On your shores gems which are like sun’s orb lie side by side of heaps of stones. In your waters, the great Lord Narayana sleeps along with other aquatic animals. Seeing thus your lack of discretion and the great heights you have attained, shall I find fault with you or praise you? [This refers to some person who although great cultivates the company of the lowly.]

किं खलु रत्नैरेतैः किं पुनरभ्रायितेन वपुषा ते ।सलिलमपि यन्न तावकम् अर्णव वदनं प्रयाति तृषितानाम् ॥ ४२ ॥अन्वयः : अर्णव! एतैः रत्नैः किम्? पुनः ते अभ्रायितेन वपुषा किं ? यत् तावकं सलिलं तृषितानां वदनं न प्रयाति ।Ocean! Of what use are these gems? Of what use is your sky-like body? Your water does not enter the mouths of the thirsty. [Any so called great person is worthless if he does not help the needy.]

इयत्त्यां सम्पत्तावपि च सलिलानां त्वमधुना न तृष्णामार्तानां हरसि यदि कासार सहसा ।निदाघे चण्डांशौ किरति परितोऽङ्गारनिकरम्कृशीभूतः केषामहह परिहर्तासि खलु ताम् ॥ ४३ ॥अन्वयः : कासार! अधुना सलिलानां इयत्त्यां सम्पत्तौ अपि त्वम् आर्तानां तृष्णां सहसा यदि न हरसि, निदाघे चण्डांशौ परितः अङ्गारनिकरं किरति, कृशीभूतः केषां (आर्तानां) तां (तृष्णां) परिहर्ता असि खलु ? अहह ।O Lake, Even when there is so much of water wealth if you are not able to quickly quench the thirst of the distressed, in summer when the sun spreads around embers of charcoal, whose thirst can you, having become emaciated, quench? [If a person when he has much wealth does not share it with the needy, how can you expect him to be helpful when he falls into bad times?]

अयि रोषमुरीकरोषि नो चेत् किमपि त्वां प्रति वारिधे वदामः ।जलदेन तवार्थिना विमुक्तान्यपि तोयानि महान् न हा जहासि ॥ ४४ ॥अन्वयः: अयि वारिधे! यदि रोषं नो उरीकरोषि चेत्, त्वां प्रति किमपि वदामः । तव अर्थिना जलदेन विमुक्तानि अपि तोयानि, महान् (त्वं) न जहासि । हा ।Dear Ocean, if you do not get angry we tell you something about you. You do not leave the water that your supplicant cloud releases. Alas! [Although clouds draw water from the ocean, ocean does not hesitate to collect the water released by the cloud. The poet suggests a situation where a benefactor stoops to collect what his supplicants had thrown away.]

न वारयामो भवतीं विशन्तीम् वर्षानदि स्रोतसि जह्नुजायाः ।न युक्तमेतत्तु पुरो यदस्याः तरङ्गभङ्गान् प्रकटीकरोषि ॥ ४५ ॥अन्वयः : वर्षानदि! जह्नुजायाः स्रोतसि विशन्तीं भवतीं न वारयामः । अस्याः पुरः तरङ्गभङ्गान् प्रकटीकरोषि (इति) यत्, एतत् तु न युक्तम् ।O storm water! We do not obstruct your entering into the stream of Ganga. But displaying your folds of waves in front of her is not correct. [A common man can certainly be in the presence of a great person. But displaying his capabilities in front of the great is ill manners.]


पौलोमीपतिकानने विलसतां गीर्वाणभूमीरुहाम्येनाघ्रातसमुज्झितानि कुसुमान्याजघ्रिरे निर्जरैः ।तस्मिन्नद्य मधुव्रते विधिवशान्माध्वीकमाकांक्षतित्वं चेदञ्चसि लोभमम्बुज तदा किं त्वां प्रति ब्रूमहे ॥ ४६ ॥अम्बुज! पौलोमीपतिकानने विलसतां गीर्वाणभूमीरुहां कुसुमानि येन आघ्रात- -समुज्झितानि निर्जरैः आजघ्रिरे, तस्मिन् मधुव्रते अद्य विधिवशात् माध्वीकम् आकांक्षति त्वं लोभम् अञ्चसि चेत्, त्वां प्रति किं ब्रूमहे ।O Lotus! If you display miserliness to a bee which is now, as fate would have it, seeking honey (from you) what shall we speak about you? Even divine beings were smelling the flowers of the divine trees which had been smelt and abandoned by this bee in the garden of Indra. [It is not an ordinary bee. It had seen better days when it used to dwell on the flowers of Indra’s garden. It should be treated with generous hospitality. Apparently the poet has in mind a parallel where a person of eminence who had seen better days is forced to seek shelter with an ordinary person.]

प्रारम्भे कुसुमाकरस्य परितो यस्योल्लसन्मञ्जरी-पुञ्जे मञ्जुलगुञ्जितानि रचयन् तानातनोरुत्सवान् ।तस्मिन्नद्य रसालशाखिनि दृशां दैवात् कृशामञ्चतित्वं चेन्मुञ्चसि चञ्चरीक विनयं नीचस्त्वदन्योऽस्ति कः ॥ ४७ ॥अन्वयः: चञ्चरीक! कुसुमाकरस्य प्रारम्भे यस्य उल्लसत्-मञ्जरी-पुञ्जे मञ्जुल-गुञ्जितानि परितः रचयन् तान् उत्सवान् आतनोः, तस्मिन् रसाल-शाखिनि दैवात् दृशाम् कृशाम् अञ्चति, त्वं विनयं मुञ्चसि चेत् त्वदन्यः नीचः कः अस्ति?O bee! At the advent of spring how well you celebrated by humming sonorously all around in the bunches of new shoots that were appearing in the mango tree! When due to quirk of fate that mango tree looks emaciated, if you were to lose your regard (for it), who could be more worthless than you? [Apparently the poet finds fault with someone who was only a friend in fine weather.]
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Categories: Other Language Links

Bhamini-vilasah-6

Sat, 11/03/2012 - 15:42
भामिनीविलासः-६ दधानः प्रेमाणं तरुषु समभावेन विपुलम्न मालाकारोऽसौ अकृत करुणां बालवकुले ।अयं तु द्रागुद्यत्कुसुमनिकराणां परिमलैःदिगन्तानातेने मधुपकुलझङ्कारभरितान् ॥ ३३ ॥अन्वयः : असौ मालाकारः तरुषु समभावेन विपुलं प्रेमाणं दधानः बाल-वकुले करुणां न अकृत । अयं तु द्राक् उद्यत्-कुसुम-निकराणां परिमलैः दिगन्तान् मधुप-कुल-झङ्कार-भरितान् आतेने ।This gardener, who shared his immense love towards trees equally did not show compassion at the young Vakula plant. This Vakula plant quickly filled up all the directions with the humming of the swarms of bees through the spread of the fragrance of springing bunches of (its) flowers. [The poet notices that although the gardener has neglected to water a Vakula plant adequately, the plant has brought forth its fragrant bunches of flowers, attracting swarms of bees all around. A parallel human situation like the following comes to the mind of the reader. A student by his own brilliance may shine despite teacher not devoting his attention to the student adequately.]

मूलं स्थूलमतीवबन्धनदृढं शाखाः शतं मांसलाःवासो दुर्गमहीधरे तरुपते कुत्रास्ति भीतिस्तव ।एकः किंतु मनागयंजनयति स्वान्ते ममाधिज्वरम्ज्वालालीवलयीभवन्नकरुणो दावानलो घस्मरः ॥ ३४ ॥अन्वयः: तरुपते, तव मूलम् अतीव बन्धनदृढं स्थूलं, शतं शाखाः मांसलाः, वासः दुर्गमहीधरे । तव भीतिः कुत्र अस्ति? किंतु अयम् एकः मनाक् मम स्वान्ते आधिज्वरं जनयति:-अकरुणः घस्मरः दावानलः ज्वाला-अली-वलयी-भवन् (अस्ति) ।O Chief of trees! Your roots are firm and well bonded (to the earth); your hundreds of branches are brawny; you live in a formidable mountain. What fear do you have? Yet I get perturbed in my mind that this gluttonous forest fire is encircling with its chain of flames. [There is someone who can threaten the mighty too.]

ग्रीष्मे भीष्मतरैः करैर्दिनकृता दग्धोऽपि यश्चातकःत्वां ध्यायन् घनवासरान् कथमपि द्राघीयसो नीतवान् ।दैवाल्लोचनगोचरेण भवता तस्मिन् इदानीं यदि स्वीचक्रे करकानिपातनकृपा तत् कं प्रति ब्रूमहे ॥ ३५ ॥अन्वयः : यः चातकः ग्रीष्मे दिनकृता भीष्मतरैः करैः दग्धः अपि, त्वां ध्यायन् द्राघीयसः घनवासरान् कथमपि नीतवान् । इदानीं तस्मिन् दैवात् लोचनगोचरेण भवता यदि करकानिपातनकृपा स्वीचक्रे तत् कं प्रति ब्रूमहे?The Chataka bird, somehow spends the long and dense days thinking about you, despite being scalded by the fierce rays of the sun in summer. Now, o cloud! when you are in sight providentially, if you shower him with your kindness in the form of hail stones, whom shall we speak about it? [ Poet laments about the harsh treatment a person gets from a dignitary on whom the former is dependent.]

दवदहनजटालज्वालजालाहतानाम्परि गलितलतानां म्लायतां भूरुहाणाम् ।अपि जलधर शैलश्रेणिशृङ्गेषु तोयम्वितरसि बहु कोऽयं श्रीमदस्तावकीनः ॥ ३६ ॥
अन्वयः : जलधर! दव-दहन-जटाल-ज्वाल-जाल-आहतानाम् गलितलतानाम् म्लायतां भूरुहाणाम् परि, अपि शैल-श्रेणि-शृङ्गेषु तोयम् बहु वितरसि, तावकीनः कः अयं श्री-मदः?Cloud! What sort of a haughtiness of wealth do you display that you shower rains copiously on the peaks of mountain ranges while you neglect the parched trees with fallen branches devastated by the flames of swirling forest fire?

शृण्वन् पुरः परुषगर्जितमस्य हन्तरे पान्थ विस्मितमना न मनागपि स्याः ।विश्वार्तिवारणसमर्पितजीवितोऽयम्नाकर्णितः किमु सखे भवताम्बुवाहः ॥ ३७ ॥अन्वयः : रे पान्थ! अस्य परुषगर्जितम् पुरः शृण्वन्, मनाक् अपि न विस्मितमना स्याः । हन्त, सखे! भवता अयम् अम्बुवाहः विश्वार्ति-वारण-समर्पित-जीवितः (इति) न किमु आकर्णितः?Dear traveler! Do not get disturbed even to the slightest extent hearing the harsh sound of this (cloud). Alas, friend! Have you not heard (of the fact) that the cloud’s life is dedicated to the cause of preventing the suffering of this world? [ One should not judge a person by the tone of his voice.]

सौरभ्यं भुवनत्रयेऽपि विदितं शैत्यं तु लोकोत्तरम्कीर्तिः किं च दिगङगनाङ्गणगता किन्त्वेतदेकं शृणु ।सर्वानेव गुणानियं निगिरति श्रीखण्ड ते सुन्दरान्उज्झन्ती खलु कोटरेषु गरलज्वालां द्विजिह्वावली ॥ ३८ ॥अन्वयः : श्रीखण्ड! ते सौरभ्यं भुवनत्रये अपि विदितं, शैत्यं तु लोकोत्तरम्, किं च कीर्तिः दिगङ्गना-अङ्गण-गता । किन्तु एतत् एकं शृणु । ते सुन्दरान् एव गुणान् इयं द्विजिह्वावली कोटरेषु गरलज्वालां उज्झन्ती निगिरति ।Sandal tree! Your fragrance is known through out the three worlds. Your coolness is extraordinary. Your fame has spread in all directions. But listen to this one thing. Groups of snakes emitting flames of poison in (your) hollows swallow all your good qualities. [The poet employs the myth of snakes living in the hollows of sandal wood tree to bring home the truth that one blemish will eclipse a whole lot of good qualities. This is in contrast to Kalidasa’s well known statement: एको हि दोषो गुणसन्निपाते निमज्जतीन्दोः किरणेष्विवाङ्कः|  Poets generalize on what suits the occasion! ]   नापेक्षा न च दाक्षिण्यं न प्रीतिर्न च सङ्गतिः ।तथापि हरते तापं लोकानामुन्नतो घनः ॥ ३९ ॥अन्वयः : न अपेक्षा, न च दाक्षिण्यम्, न प्रीतिः, न च सङ्गतिः (अस्ति) । तथापि लोकानाम् उन्नतः घनः तापं हरते ।It has no desire (for anything); it has no agreement (with any one); it has no love (towards any one); it has no companionship (with any one). Even then, staying well above all, the cloud (the great) removes distress. [By raining all over, clouds remove distress of all living beings, without any expectations.]

समुत्पत्तिः स्वच्छे सरसि हरिहस्ते निवसतिःविलासः पद्मायाः सुरहृदयहारी परिमलः ।गुणैरेतैरन्यैरपि च ललितस्याम्बुज तवद्विजोत्तंसे हंसे यदि रतिरतीवोन्नतिरियम् ॥ ४० ॥अन्वयः : अम्बुज! तव समुत्पत्तिः स्वच्छे सरसि, निवसतिः हरिहस्ते, , परिमलः सुरहृदयहारी । (त्वं) पद्मायाः विलासः । एतैः अन्यैः अपि च गुणैः ललितस्य तव द्विजोत्तंसे हंसे यदि रतिः (भवेत्), इयम् अतीव उन्नतिः ।O Lotus! Your origin is a clean lake; your dwelling is the hand of Vishnu; your fragrance steals the hearts of divine beings. You are the abode of Goddess Lakshmi. You are charming endowed by these and other qualities. If you get interested in the swan which is best among birds, it would be indeed great. [The use of words द्विजोत्तंस and हंस suggest a realized soul among Brahmins. The poet perhaps addresses through this अन्योक्ति a cultured and well known king suggesting that it would be appropriate if he cultivates the company of a specific great realized soul.]- - - - 
Categories: Other Language Links

Bhamini-vilasah-5

Sat, 10/27/2012 - 14:54
भामिनीविलासः-५ एकस्त्वं गहनेऽस्मिन् कोकिल न कलं कदाचिदपि कुर्याः ।साजात्यशङ्कयामी न त्वां निघ्नन्तु निर्दयाः काकाः ॥ २५ ॥अन्वयः: कोकिल, अस्मिन् गहने त्वम् एकः कदाचित् अपि कलं न कुर्याः ।अमी निर्दया काकाः साजात्यशङ्कया त्वां न निघ्नन्तु ।Cuckoo, do not ever coo alone in this forest, lest these merciless crows attack you thinking you to be one of their type. [It is safer for a good person not to open his mouth among a group of bad persons.]

तरुकुलसुखमपहरां जनयन्तीं जगति जीवजातार्तिम् ।केन गुणेन भवानीतात हिमानीमिमां वहसि ॥ २६ ॥अन्वयः : भवानीतात! तरुकुलसुखम् अपहरां जगति जीवजातार्तिं जनयन्तीम् इमां हिमानीं केन गुणेन वहसि?O, father of Parvati (Himalaya), for the sake of what quality do you carry this snow which robs the happiness of trees and which creates discomfort for all living beings ? [The poet looks at snow as a destroyer of happiness and does not understand why the father of Parvati, the Himalaya, carries it.]

कलभ तवान्तिकमागतमलिमेनं मा कदाप्यवज्ञासीः ।अपि दानसुन्दराणां द्विपधुर्याणामयं शिरोधार्यः ॥ २७ ॥अन्वयः: कलभ, तव अन्तिकम् आगतम् एनम् अलिं कदा अपि मा अवज्ञासीः । अयं दानसुन्दराणां द्विपधुर्याणां शिरोधार्यः । Young Elephant! Do not ever neglect this bee which has come near you. It is carried on the head by great elephants, which are elegant with their ichor. [It is repetition of the sentiment expressed in verse 6]

अमरतरुकुसुमसौरभसेवनसंपूर्णसकलकामस्य ।पुष्पान्तरसेवेयं भ्रमरस्य विडम्बना महती ॥ २८ ॥अन्वयः: अमरतरु-कुसुम-सौरभ-सेवन-संपूर्ण-सकल-कामस्य भ्रमरस्य इयं पुष्पान्तरसेवा महती विडम्बना ।It is matter of great ridicule that the bee which has had all its desires fulfilled in entirety by the flowers of the divine tree, goes to serve another flower. [ A person who has been in the company of the high and mighty should maintain his dignity by not mingling with the lowly.]

पृष्टाः खलु परपुष्टाः परितो दृष्टाश्च विटपिनः सर्वे ।माकन्द न प्रपेदे मधुपेन तवोपमा जगति ॥ २९ ॥अन्वयः : माकन्द! मधुपेन परपुष्टाः पृष्टाः खलु, सर्वे विटपिनः दृष्टाश्च । तवोपमा जगति न प्रपेदे ।Mango tree! The cuckoos were asked, all round all trees were searched by the bee. It could not find any like you. [ Apparently in praise of some dignitary.]

तोयैरल्पैरपि करुणया भीमभानौ निदाघेमालाकार व्यरचि भवता या तरोरस्य पुष्टिः ।किञ्चिन्मात्रं जनयितुमिह प्रावृषेण्यॆन वाराम्धारासारानपि विकिरता विश्वतो वारिदेन ॥ ३० ॥अन्वयः : मालाकार! भीमभानौ निदाघे अल्पैः अपि तोयैः भवता अस्य तरोः या पुष्टिः व्यरचि, वारां धारासारान् अपि विकिरता प्रावृषेण्येन वारिदेन (तस्याः पुष्ट्याः) किञ्चिन्मात्रं अपि जनयितुं (अलम्) ।Gardener! what, Only a small part of nurture you provided by small amounts of watering to this tree in summer when the sun was fierce, can be provided by the clouds during the rainy season pouring water in torrents. [ A small amount of help when needed is more meaningful than a lot of it in times of abundance.]  

आरामाधिपतिर्विवेकविकलो नूनं रसा नीरसावात्याभिः परुषीकृता दश दिशः चण्डातपो दुस्सहः ।एवं धन्वनि चम्पकस्य सकले संहारहेतावपि त्वं सिञ्चन्नमृतेन तोयद कुतोऽप्याविष्कृतो वेधसा ॥ ३१ ॥अन्वयः: तोयद! आरामाधिपतिः विवेकविकलः, रसा नूनं नीरसा, दश दिशः वात्याभिः परुषीकृताः,चण्डातपः दुस्सहः, धन्वनि एवं चम्पकस्य सकले संहारहेतौ अपि (सति), वेधसा कुतः अपि आविष्कृतः त्वं अमृतेन सिञ्चन् (असि) ।O cloud! The chief of the gardens is devoid of power of reasoning; the earth is indeed absolutely dry; storms are raging in all directions; the sun is fierce; thus in the desert when everything is causing your destruction, you, who has been created from somewhere by the creator, pour ambrosia. [When everything seems to be lost someone, as if sent by God comes and helps.] 

न यत्र स्थेमानं दधुरतिभयभ्रान्तनयनाःगलद्दानोद्रेकभ्रमदलिकदम्बाः करटिनः ।लुठन् मुक्ताभारे भवति परलोकं गतवतोहरेरद्य द्वारे शिव शिव शिवानां कलकलः ॥ ३२ ॥अन्वयः : यत्र अतिभय-भ्रान्त-नयनाः गलत्-दानोद्रेक-भ्रमत्-अलि-कदम्बाः करटिनः स्थेमानं न दधुः, अद्य लुठन्-मुक्ता-भारे परलोकं गतवतः हरेः द्वारे शिवानां कलकलः भवति । शिव! शिव! Where elephants which had swarms of bees running around due to the excessive flow of ichor did not dare to stay, there, at the door of the dead lion where pearls (from the heads of killed elephants) are strewn, is now the uproar of jackals! What a pity! [When a valourous person of whom everyone was afraid departs, it often happens that all and sundry usurp his place.]- - - - 
Categories: Other Language Links

Bhamini-vilasah-4

Sat, 10/20/2012 - 16:49
भामिनीविलासः-४ आपेदिरेऽम्बरपथं परितः पतङ्गाभृङ्गा रसालमुकुलानि समाश्रयन्ते ।सङ्कोचमञ्चति सरस्त्वयि दीनदीनोमीनो नु हन्त कतमां गतिमभ्युपैतु ॥ १७ ॥अन्वयः : सरः, त्वयि सङ्कोचम् अञ्चति पतङ्गाः परितः अम्बरपथम् आपेदिरे । भृङ्गाः रसालमुकुलानि समाश्रयन्ते । हन्त दीनदीनः मीनः कतमां गतिम् अभ्युपैतु ?O lake! While you shrink away, birds fly around towards the sky and the bees take refuge in mango buds. Alas, where can the poor fish go? [ When a generous person loses his wealth some of his dependants manage to survive by moving away but what happens to those who are totally dependant on him?]
मधुप इव मारुतेऽस्मिन् मा सौरभलोभमम्बुज मंस्थाः ।लोकानामेव मुदे महितोऽप्यात्मामुनार्थितां नीता ॥ १८ ॥अन्वयः : अम्बुज, सौरभलोभं मधुपे इव अस्मिन् मारुते मा मंस्थाः । अमुना आत्मा महितः अपि लोकानामेव मुदे अर्थितां नीता ।O lotus, do not exhibit the miserliness of fragrance that you show to bees with this wind. Although he is well-placed he has brought himself to being a suppliant for the sake of the general public. [The poet addresses the lotus to generously allow its fragrance to be carried away by the wind as it propagates the fragrance all over unlike bees which carry the fragrance for themselves. Poets who are well looked after by a king spread the fame of the king all over.]

गुञ्जति मञ्जु मिलिन्दे मा मालति मानमौनमुपयासीः ।शिरसा वदान्यगुरवः सादरमेनं वहन्ति सुरतरवः ॥ १९ ॥अन्वयः : मालति, मिलिन्दे मञ्जु गुञ्जति मानमौनं मा उपयासीः । वदान्यगरवः सुरतरवः एनं सादरं शिरसा वहन्ति ।O Jasmine flower, do not become taciturn because of anger while the bumble bee hums pleasantly. The divine trees which are foremost among the munificent carry them in their heads with respect. [It seems to be applicable to a lady who is not responding to the advances of a suitor, who is well respected among the elite.]

यैस्त्वं गुणगणवानपि सतां द्विजिह्वैरसेव्यतां नीतः ।तानपि वहसि पटीरज किं कथयामस्त्वदीयमौन्नत्यम् ॥ २० ॥अन्वयः : पटीरज, त्वं गुणगणवान् अपि यैः द्विजिह्वैः असेव्यतां नीतः तान् अपि वहसि । त्वदीयम् औन्नत्यं किं कथयामः । O Sandal tree, although you have very good qualities the good do not come near you because of the snakes. You carry even such snakes. What shall we say of your greatness! [ Use of word द्विजिह्वा suggests that the poet refers to a very good person whom other virtuous persons do not approach because of his double-tongued dependants.]

गाहितमखिलं गहनं परितो दृष्टाश्च विटपिनः सर्वे ।सहकार न प्रपेदे मधुपेन भवत्समं जगति ॥ २१ ॥अन्वयः : सहकार! मधुपेन अखिलं गहनं गाहितम्, सर्वे विटपिनः दृष्टाः च । भवत्समं जगति न प्रपेदे ।O Mango tree, all the woods were explored and all the trees were seen by the bee. It could not obtain anyone like you. [It is suggestive of a poet praising a king in his presence.]

अपनीतपरिमलान्तरकथे पदं न्यस्य देवतरुकुसुमे ।पुष्पान्तररेऽपि गन्तुं वाञ्छसि चेद्भ्रमर धन्य्ऽसि ॥ २२ ॥अन्वयः : भ्रमर! अपनीतपरिमलान्तरकथे देवतरुकुसुमे पदं न्यस्य पुष्पान्तरे अपि गन्तुं वाञ्छसि चेत् धन्यः असि ।O bee, having set foot on the flower of the divine tree which surpasses in fragrance any other flower, if you want to go to some other flower, you are indeed blessed! [This is a sarcastic remark against a person who having spent time in the presence of the great wants to be in company of the lowly.]

तटिनि चिराय विचारय विन्ध्यभुवस्तव पवित्रायाः ।शुष्यन्त्या अपि युक्तं किं खलु रथ्योदकादानम् ॥ २३ ॥अन्वयः : तटिनि! तव पवित्रायाः विन्ध्यभुवः शुष्यन्त्या अपि रथ्योदकादानं युक्तं खलु किम्? चिराय विचारय । O river, while your holy Vindhya mountain (from which you originated) goes dry, is it right that you should receive street waters? Think over for long. [A river gets water from even a drain while its originating place may be dry. The poet seems to connect it with a person’s attitude by which he manages to get on in life by mingling with the sundry, although  his own parents and family of exalted status are suffering.]

पत्रफलपुष्पलक्ष्म्या कदाप्यदृष्टं वृतं च खलु शूकैः ।उपसर्पेम भवन्तं बर्बुर वद कस्य लोभेन ॥ २४ ॥अन्वयः : बर्बुर! पत्रफलपुष्पलक्ष्म्या कदा अपि अदृष्टं शुकैः वृतं च भवन्तं कस्य लोभेन उपसर्पेम खलु ? वद ।O Barbura ( thorny tree)! You have never been seen with the luster of leaves, fruits or flowers. You are covered by thorns. For what purpose shall we come near you? Tell. [ How can some one who is always surrounded by scoundrels and who is never seen to be associated with the virtuous expect that good people should come to him?]- - - - 
Categories: Other Language Links

Bhamini-vilasah-3

Sat, 10/13/2012 - 16:01
भामिनीविलासः-३ अयि मलयज महिमायं कस्य गिरामस्तु विषयस्ते ।उद्गिरतो यद्गरलं फणिनः पुष्णासि परिमलोद्गारे ॥ ११ ॥अन्वयः: अयि मलयज, अयं ते महिमा कस्य गिरां विषयः अस्तु, यत् गरलम् उद्गिरतः फणिनः परिमलोद्गारैः पुष्णासि?O, Sandal wood tree! You nurture poison-emitting snakes by the spread of your fragrance. Who can describe this greatness of yours?  [The verse is addressed to a great person whose benevolence extends even to the vicious people. It is believed that snakes live on sandal wood trees.]
पाटीर तव पटीयान् कः परिपाटीमिमाम् उरीकर्तुम् ।यत्पिषतामपि नृणां पिष्टोऽपि तनोषि परिमलैः पुष्टिम्? ॥ १२ ॥अन्वयः: पाटीर, तव इमां परिपाटीम् उरीकर्तुं कः पटीयान्, यत् पिष्टोऽपि परिमलैः पिषतामपि नृणां पुष्टिं तनोषि? Sandal wood! Who is capable of accepting this method of yours, by which, you while being powdered, nurture people who powder you? [The verse addresses a great man who does good to those who harm him.]

नीरक्षीरविवेके हंसालस्यं त्वमेव तनुषे चेत् ।विश्वस्मिन् अधुनान्यः कुलव्रतं पालयिष्यति कः ॥ १३ ॥अन्वयः: हंस, नीरक्षीरविवेके आलस्यं त्वमेव तनुषे चेत्, अधुना विश्वस्मिन् अन्यः कः कुलव्रतं पालयिष्यति?O swan, if you yourself show lethargy in discriminating between milk and water, who in this world now will follow the family customs? [The word हंस suggests that it is addressed to a recognized saint, who has not been able to discriminate between good and bad. Swans are supposed to filter milk from a mixture of water and milk. It is one of the many beliefs that recur in Sanskrit literature.]  

उपरि करवालधाराकाराः क्रूरा भुजङ्गमपुङ्गवाः ।अन्तः साक्षात् द्राक्षादीक्षागुरवः जयन्ति केऽपि जनाः ॥ १४ ॥अन्वयः : केऽपि जनाः, उपरि करवालधाराकाराः क्रूराः भुजङ्गमपुङ्गवाः, अन्तः साक्षात् द्राक्षादीक्षा गुरवः जयन्ति ।There are some persons who flourish who, while being outwardly cruel like a serpent and sharp like a sword are inwardly dedicated to being as soft and tender as grapes.

स्वच्छन्दं दलदरविन्द ते मरन्दम्विन्दन्तो विदधतु गुञ्जितं मिलिन्दाः ।आमोदानथ हरिदन्तराणि नेतुम्नैवान्यो जगति समीरणात् प्रवीणः ॥ १५ ॥अन्वयः : दलदरविन्द, मिलिन्दाः ते मरन्दं स्वच्छन्दं विन्दन्तः गुञ्जितं विदधतु । अथ आमोदान् हरिदन्तराणि नेतुं जगति समीरणात् प्रवीणः न अन्यः एव । Blossoming lotus! Let the bees obtain your nectar freely and hum. There is no one in this world other than the wind which could take your fragrance to other greeneries. [There are a set of people who get benefits from a good person and enjoy themselves. There are only a few who spread the good word.]

याते मय्यचिरान्निदाघमिहिरज्वालाशनैः शुष्कताम्गन्ता कं प्रति पान्थसन्ततिरसौ सन्तापमालाकुला ।एवं यस्य निरन्तराधिपटलैः नित्यं वपुः क्षीयतेधन्यं जीवनमस्य मार्गसरसो धिग्वारिधीनां जनुः ॥ १६ ॥अन्वयः: “मयि अचिरात् निदाघ-मिहिर-ज्वाला-अशनैः शुष्कतां याते, असौ सन्ताप-माला-आकुला पान्थ-सन्ततिः कं प्रति गन्ता”-एवं निरन्तर-आधि-पटलैः यस्य वपुः क्षीयते, अस्य मार्गसरसः जीवनं धन्यम् । वारिधीनां जनुः धिक् ।“When I get dried up soon being eaten up by the flames of summer sun, to whom will these groups of travelers, who are agitated by a series of sufferings, go?” The life of the road-side pond whose body gets dissipated by such continuous anxieties is worthwhile. Fie be to the life of oceans. [ Oceans are of no avail to a weary traveler in summer. It is only a small road-side pond which comes to his rescue by slaking his thirst. Similarly it is the ordinary people who help a person in distress not the mighty.]- - - - 
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Bhamini-vilasah-2

Sat, 10/06/2012 - 18:00
भामिनीविलासः-२ पुरा सरसि मानसे विकचसारसालिस्खलत्--परागसुरभीकृते पयसि यस्य यातं वयः ।स पल्वलजलेऽधुना मिलदनेकभेकाकुलेमरालकुलनायकः कथय रे कथं वर्तताम् ॥ ३ ॥Tell me how the chief of a swan-flock, who earlier spent its life in the waters of Manasa lake, which was made fragrant by the pollens fallen off rows of lotuses, could now live in the waters of a pond, full of many jostling frogs? [A person who had seen better days is in a pitiable plight in his old age.]
तृष्णालोलविलोचने कलयति प्राचीं चकोरीगणेमौनं मुञ्चति किंच कैरवकुले कामे धनुर्धुन्वति ।माने मानवतीजनस्य सपदि प्रस्थानकामेऽधुनाधातः किन्नु विधौ विधातुमुचितो धाराधराडम्बरः ॥ ४ ॥When the flock of chakori birds groups in the East with their eyes trembling with eagerness (for the moon-beams), when the white lotuses are no more silent, when the God of love is twanging his bow, when the modesty of bashful women is intending to make a hasty departure, o creator, is it right that the rumbling rain-bearing clouds cover the moon?  [1.Chakori is the female of a type of partridge which is supposed to feed on moon beams. This is one of the many myths often encountered in Sanskrit literature. 2. The poet’s expression “ मौनं मुञ्चति किंच कैरवकुले” may either refer to the humming of the bees around the lotuses or to the fluttering of the full blown lotuses due to a breeze. 3. The poet indirectly refers to a state of helplessness felt at a last minute obstacle to an otherwise smooth flowing chain of events.]
अयि दलदरविन्द स्यन्दमानं मरन्दम्तव किमपि लिहन्तो मञ्जु गुञ्जन्तु भृङ्गाः ।दिशि दिशि निरपेक्षः तावकीनं विवृण्वन्परिमलमयमन्यो बान्धवो गन्धवाहः ॥ ५ ॥O blooming lotus, after tasting a bit of your oozing nectar let the bumble bees hum pleasantly. Here is wind, another relative of yours who spreads your fragrance in all directions without any expectations. [ The contrast between the bumble bee which makes a lot of sound after sucking the nectar of lotus and the wind which carries the fragrance, without any expectations is beautifully brought out.]

समुपागतवति दैवात् अवहेलां कुटज मधुकरे मा गाः ।मकरन्दतुन्दिलानाम् अरविन्दानाम् अयं महामान्यः ॥ ६ ॥O Kutaja (A flower bearing plant), do not neglect the bee which has fortunately come near you. It is highly respected by lotuses which are brimming with nectar. [ A related human situation can be easily imagined.]
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Bhamini vilasah-1

Sat, 09/29/2012 - 20:37



 
पण्डितराज जगन्नाथकृतभामिनीविलासःWomen’s EleganceBy Jagannatha Pandita WithEnglish translationByG S S Murthy
Introduction
This work, “Bhamini-vilasah” is a collection of verses of Jagannatha Pandita, an erudite scholar and poet of the 17th century. Although each verse is independent, the poet has thematically categorized the collection into four parts: 1.Introductory (129 verses) 2.Love (183 verses) 3.Pathos (19 verses) and 4.Peace (46 verses). Possibly these were composed over a long stretch of time and later compiled into a book.
The poet has called the collection, “Bhamini vilasah”. “Bhamini” would generally mean a beautiful young woman. It could also mean an angry woman.Meaning of “Vilasah” can cover a wide range. It could mean sport, pleasure, graceful movement, or elegance. As a compound word, “Bhaminivilasah” can be interpreted in different ways. It could convey that it is written to appease an angry maiden or it could mean that the text basically deals with different moods of a woman. Or it could also mean that the work covers a wide gamut of emotions like the varying moods of a woman. As all these shades of meaning cannot be conveyed in English simultaneously, I have simply translated it as “Womens’ Elegance”.
Jagannatha Pandita who lived during the reign of emperor Shahajehan (1592-1666) in Delhi for several years under his patronage was a Telugu Brahmin whose father Perubhatta was an erudite scholar. Jagannatha, endowed with sharp intellect, acquired deep knowledge in various fields of learning under the tutelage of his father. It is said that he first went to Tanjore to establish himself. But failing in his effort he moved North ultimately landing in Delhi where Shahjehan recognized his merit and offered him his patronage. His fame spread far and wide.A story goes that young Jagannatha fell in love with a Muslim girl –emperor’s daughter- and married her. He has authored a number of well known works, the most famous of which is “Rasagangadhara”- a treatise on poetics. His “Gangalahari”, a hymn to river Ganga, is equally famous and popular.He was also a contemporary of Appayaadikshita, author of “Kuvalayananda”- again an authoritative work on Figures of speech. Appayyadikshita was Jagannatha Pandita’s literary rival and he severely criticized Appayyadikshita in his work.  In any such collection of independent verses there is always a possibility of variations in the number and text of verses. In what follows I have depended on the version published in 1991 by “Gangavishnu Srikrishnadas Prakashan”, Kalyan, Mumbai with a Hindi translation by Mahavir Prasad Dvivedi. I shall try to convey the gist of the Sanskrit text in English prose trying to be as close to the text as possible. Wherever required I shall provide short notes to assist the reader in following the text.- - - -





भामिनीविलासः(Women's Elegance)प्रास्ताविकविलासः(Introductory section)
माधुर्यपरमसीमा सारस्वतजलधिमथनसम्भूता ।पिबताम् अनल्पसुखदा वसुधायां मम सुधा कविता ॥ १ ॥On this earth my poetry is ambrosia. Those who savour it get unlimited pleasure. It is generated by the churning of the ocean of literature and is the ultimate in sweetness.[ Jagannatha Pandita, who was quite conscious of his capabilities, does not appear to consider modesty a virtue!]
दिगन्ते श्रूयन्ते मदमलिनगण्डाः करटिनःकरिण्यः कारुण्यास्पदमसमशीलाः खलु मृगाः ।इदानीं लोकेऽस्मिन् अनुपमशिखानां पुनरयम्नखानां पाण्डित्यं प्रकटयतु कस्मिन् मृगपतिः ॥ २ ॥Elephants whose temples are darkened by the flow of ichor are only heard at the horizon. The she elephants are pitiable. The deer are of no match. Now in this world, where can this king of beasts display the proficiency of its nails of incomparable sharp edge?[The poet obliquely bemoans his fate of not being able to wrestle with a matching scholar by describing the fate of a lion who does not find any elephant nearby to fight with. This is “anyokti” [अन्योक्ति] or “anyapadesha” [अन्यापदेश], where the poet obliquely refers to some human situation through an analogical happening in nature. We shall come across many such अन्योक्तिs in this work.]
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The World of Valmiki

Sun, 09/23/2012 - 15:52
The World of Valmiki The World of Valmiki, collected from Valmiki’s Ramayan, that was presented over the last 41 serials has come to an end. I hope to convert the same into a PDF file after some editing and upload it onto the web. I shall keep the readers of the serial informed of the address of the upload.I am grateful to Dr.Saroja Ramanujam for having allowed me to circulate the serial through her [Appliedgita] and [Ramayanaof valmikiandkamban] yahoo groups. GSS Murthy
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The World of Valmiki-41

Sat, 09/15/2012 - 21:15
The World of Valmiki-41 Travel routes
Rama. Lakshmana and Viswamitra go to MithilaStarting from Ayodhya they spend the first night on the banks of Sarayu near the confluence of Sarayu and Ganga, situated in Anga country. Crossing Sarayu they enter the country called Malada and Karusha which was in those days being harassed by Tataka. They then reach Siddhasrama, where Viswamitra was performing the yajna. (1-23 to 29 sargas) From Siddhasrama they travel to Mithila, where on the way they halt on the banks of Shona for a night. The country around, which was once ruled by Kusha had 5 hills between which flowed the river Sumagadhi. After crossing Shona, they reached Ganga on the banks of which they rested for the night. After crossing Ganga they reached Vishala city on the northern banks of Ganga. From Vishala they travelled to Mithila on the outskirts of which was Gautama's hermitage.Janaka's messengers sent to fetch Dasaratha from Ayodhya took three nights to cover the route. Janaka's brother Kusadhwaja who ruled Kampilya was brought to Ayodhya from Kampilya. ( 1-30 to 77)
Rama's travel to Chitrakuta Rama, Sita and Lakshmana spend their first night of exile on the banks of Tamasa. Traveling beyond the borders of Kosala, they cross rivers Vedasruti, Gomati and syandikaa they reach Srungaverapura on the banks of Ganga. After spending a night there they cross Ganga and enter Vatsa country.They next reach Bharadwaja hermitage, which was on the confluence of Yamuna and Ganga. Ten krosas away from Bharadwaja hermitage was Citrakuta hill.Bharadwaja directs them to travel on the banks of west-flowing Yamuna and then to cross Amsumati river. There would be a banyan tree and a krosa away from there one approaches a blue forest. That is the rout to Chitrakuta says Bharadwaja.Rama,Sita and Lakshmana cross Yamuna and Amsumati and reach the banyan tree. They further travelled for a distance of a Krosa and moved around the Yamuna forest. Then they proceeded to Chitrakuta where river Malyavati flowed near by. (2- 46 to 57)
Messengers from Ayodhya travel to Rajagriha, Capital of Kekaya.They travelled along Malini to the south of Aparatala and to the North of Pralamba mountains and crossed Ganga at Hastinavati. Travelling westward they reached Panchala country through Kurujangala. They reached Saradanda river. After paying due respects to a banyan tree on the western bank of Saradanda, they entered the city of Kulinga. Passing through the villages of Tejobhibhavana and Abhikala, they crossed river Ikshumati and reached the Sudama mountain in Bahlika country. After visiting the Vishnupada at the top of Sudama mountain and observing Vipasa, Salmali and other rivers they proceeded on a highway to reach Girivraja, the capital of Kekaya country. (2-68)
Bharata's journey from Girivraja to Ayodhya  
Bharata travelling east from Girivraja he crossed rivers Sudama and Hladini and west flowing Shatadru.Crossing another stream at village Ailadhana he reached Apara mountain. Crossing a river he reached Salyakarshana region lying in the south eastern direction. Taking a bath in Silavaha river he crossed Mahasaila mountain and reached Chaitraratha forest. He crossed Saraswathy and Ganga and entered the northern part of Viramatsya country and then the Bharunda forest. After crossing river Kulinga, he crossed Yamuna. Finding that it was difficult to cross Ganga at village Amsudhana, he crossed it at Pragvata city. He then crossed river Kuttikoshtika and reached village Dharmavardhana. Then he passed through villages Jambuprastha, south of Torana and Varutha. He travelled east to Ujjihana city and thence to village Sarvatirtha. Crossing river Uttanika and other streams he reached village Hastiprushtaka. Crossing river Kuttika, he crossed Kapivati at Lohitya.Crossing river Sthanumati at Ekasala and river Gomati at Vinata he reached Kalinganagara and then Ayodhya. He took seven days to reach Ayodhya (having taken a longer and easier route.) (2-71)Bharata's journey to ChitrakutaFrom Ayodhya Bharata travels to the banks of Ganga and reaches Sringaverapura. He crosses Ganga and reaches Bharadwaja hermitage. Bharadwaja gives directions to reach Chitrakuta as follows: " At a distance of two and a half yojana's from here is Chitrakuta mountain. To the north of it flows Mandakini. Between the mountain and the river is the hermitage of Rama." (2-92 to 93) [ Do Mandakini and Malyavati refer to the same river?]After visiting Atri's hermitage they move to Dandaka forest where they meet sages in a cluster of hermitages. Then they travel to the hermitages of Sharabhanga and Sutikshna. They spend around ten years moving from hermitage to hermitage and again return to Sutikshna's hermitage from where they travel to the hermitage of Agastya via the hermitage of Agastya's brother. Agastya advises them to stay at a place called Panchavati, which was on the banks of Godavari. (3)Rama and Lakshmana travel in search of SitaKabandha advises them to travel west and reach Pampa lake after crossing several hills. On the banks of Pampa lake was Matanga forest where Shabari, woman-sage stayed. Rishyamuka where Vali had taken refuge was near the Pampa lake.(3)- - - -
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The World of Valmiki-40

Sun, 09/09/2012 - 10:42
The World of Valmiki-40Peoples
तस्या हुम्भारवोत्सृष्टाः पह्लवाः शतशो नृप ।१/५४/१८॥
O king, hundreds of Pahlavas were created by the "humbha" sound (of the holy cow).

भूय एवासृजत् घोरान् शकान् यवनमिश्रितान् ।१/५४/२१॥
Again she created the terrible Shakas mixed with Yavanas.

तैस्ते यवनकाम्बोजा बर्बराश्चाकुलीकृताः ।१/५४/२३॥
- - - Yavana, Barbara and Kamboja people were put to great torment by them.

अथ तत्र समासीनास्तदा दशरथम् नृपम् ।
प्राच्योदीच्याः प्रतीच्याश्च दाक्षिणात्याश्च भूमिपाः ॥
म्लेच्छाचार्याश्च ये चान्ये वनशैलान्तवासिनः ।२/३/२४-२५॥
Kings from the west, east, north and south and the chiefs of Mlecchas and other forest and mountain dwellers sat surrounding king Dasharatha.

द्राविडाः सिन्धु सौवीराः सौराष्ट्रा दक्षिणापथाः ।
वङ्गाङ्गमगधा मत्स्याः समृद्धाः काशिकोसलाः ॥२/१०/३७ ॥
Dravidas, Sindhu Souviras, Sourashtras, and those from the south, Vanga, Anga, Magadha, Matsya, Kasi and Kosala countries.

आममीनाशनाश्चापि किराता द्वीपवासिनः ।४/४०/२८॥
Kiratas who are island-dwellers and who consume raw fish.

तत्र म्लेच्छान् पुलिन्दान्श्च शूरसेनान्स्तथैव च ।
प्रस्थलान् भरतान्श्चैव कुरून्श्च सह भद्रकैः ॥
काम्बोजयवनान्श्चैव शकानां पत्तनानि च ।४/४३/११-१२॥
There (you will see) Mlecchas, Pulindas, Surasenas, Prasthalas, Bharatas, Kurus along with Bhadrakas, Kambojas and Yavanas.

उत्तराः कुरवस्तत्र कृतपुण्यप्रतिश्रयाः ।४/४३/३८॥
There lies Uttara Kuru country known for its holy abodes.  - - - -
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The World of Valmiki-39

Sat, 09/01/2012 - 18:32
The World of Valmiki-39 Towns and villagesअयोध्या नाम नगरी तत्रासील्लोकविश्रुता ।१/५/६॥There was the city of Ayodhya well known to all.
मिथिलाधिपतिं शूरं जनकं सत्यवादिनम् ।१/१३/२१॥Lord of Mithila, Janaka who is always truthful.
तथा काशिपतिं स्निग्धं सततं प्रियवादिनम् ।१/१३/२३॥There lord of Kashi, who always speaks pleasantly.
कुशांबस्तु महातेजा कौशाम्बीमकरोत् पुरीम् ।कुशनाभस्तु धर्मात्मा पुरं चक्रे महोदयम् ॥१/३२/६॥Kushamba built the city Kaushambi and Kushanabha built city Mahodaya.
असूर्तरजसो नाम धर्मारण्यम् महामतिः ।चक्रे पुरवरं राजा वसु नाम गिरिव्रजम् ॥१/३२/७॥Asurtarajas of great intellect built the city of Dharmaranya and king by name Vasu built Girivraja.
स राजा ब्रह्मदत्तस्तु पुरीमध्यवसत्तदा ।काम्पिल्यां परया लक्ष्म्या देवराजो यथादिवम् ॥१/३३/१९॥King Brahmadatta lived in city of Kampilya like the chief of Gods (Vishnu) with Lakshmi.
गङ्गाकूले निविष्टास्ते विशालां ददृशुः पुरीम् ।१/४५/९॥They saw the city of Vishala on the banks of Ganga.
उभौ भरतशत्रुघ्नौ केकयेषु परन्तपौ ।पुरे राजगृहे रम्ये मातामहनिवेशने ॥२/६७/७॥Both Bharata and Shatrughna (stayed) in Kekaya kingdoom in the beautiful city of Rajagriha, in maternal grandparents' place.
न्यन्तेनापरतालस्य प्रलम्बस्योत्तरं प्रति ।निषेवमाणास्ते जग्मुर्नदीं मध्येन मालिनीम् ॥ते हास्तिनपुरे गङ्गां तीर्त्वा प्रत्यङ्मुखा ययुः ।पाञ्चालदेशमासाद्य मध्येन कुरुजाङ्गलम् ॥२/६८/१२-१३॥They traveled along Malini river that flows between southern end of Aparatala mountain and the northern end of Pralamba mountain. They then crossed Ganga at Hastinapura and travelled westward, passing  through Panchala country and Kurujangala.
ते प्रसन्नोदकां दिव्यां नानाविहगसेविताम् ।उपातिजग्मुर्वेगेन शरदण्डां जलाकुलाम् ॥निकूलवृक्षमासाद्य दिव्यं सत्योपयाचनम् ।अभिगम्याभिवाद्यं तं कुलिङ्गां प्राविशन्पुरीम् ॥अभिकालं ततः प्राप्य ते बोधिभवनाच्च्युताः ।पितृपैतामहीं पुण्यां तेरुरिक्षुमतीं नदीम् ॥अवेक्ष्याञ्जलिपानांश्च ब्राह्मणान् वेदपारगान् ।ययुर्मध्येन बाह्लीकान् सुदामानं च पर्वतम् ॥विष्णोः पदं प्रेक्षमाणा विपाशां चापि शाल्मलीम् ।२/६८/१५-१९॥They travelled beyond Sharadanda river which had clear water and which sheltered a large number of birds. They reached a holy tree called Satyopayachana, went round it with respect and then entered Kulinga city. After leaving behind Bodhibhavana they reached Abhikala and crossed the river Ikshumati dear to ancestors. Having observed Brahmins, well-versed in Vedas, who drank water with their palms they went through Bahlika seeing on the way Sudama mountain and Vishnupada and rivers Shalmali and Vipasha. 

गिरिव्रजं पुरवरं शीघ्रमासेदुरञ्जसा ।२/६८/२१॥They reached quickly the great city Girivraja.Go: Rajagriha is called Girivraja here.
मुरलीपत्तनं चैव रम्यं चैव जटापुरम् ।४/४२/१३॥( In the western direction of Kishkindha) you will see Muralipattana and Jatapura.
तत्र प्राग्ज्योतिषं नाम जातरूपमयं पुरम् ।४/४२/३१॥There you will see the city of Pragjyotisha.Note: Pragjyotisha is normally associated with Eastern India, namely Assam. But here Valmiki mentions it in the Western direction!
ऐलधाने नदीं तीर्त्वा प्राप्य चापरपर्वतान् ।२/७१/३॥- - - after crossing the river at Ailadhana and reaching western hills,
उपायात् राघवस्तूर्णं प्राग्वटे विश्रुते पुरे ।२/७१/९॥Bharata quickly reached Pragvata, the famous town.
कलिङ्गनगरीं चापि प्राप्य सालवनं तदा ।मैत्रे मुहूर्ते प्रययौ प्रयागवनमुत्तमम् ॥२/८९/२१॥After reaching Kalinganagari and then the forest of Sala trees, he went to Prayaga forest at the auspicious time of Maitra.- - - -
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