09_raghuvamsham - critical translation

3/11/13 09_raghuvamsham

www.sanskritdocuments.org/sites/giirvaani/giirvaani/rv/sargas/09_rv.htm 1/48

�पतरुन�तरम�ुतरकोसला�सम�धग�य समा�धिजतिे��यः।

दशरथः �शशास महारथो यमवतामवताम ्च ध�ुर ि�थतः॥ ९-१

pituranantaramuttarakosalānsamadhigamya samādhijitendriyaḥ |daśarathaḥ praśaśāsa mahāratho yamavatāmavatām ca dhuri sthitaḥ || 9-1

pituranantaramuttarakosalAnsamadhigamya samAdhijitendriyaH |dasharathaH prashashAsa mahAratho yamavatAmavatAm ca dhuri sthitaH || 9-1

mahAkavikAlidAsa

virachita

raghuvaMshamDynasty of

Emperor Raghu

9 chapter -- 82 verses

Introduction

This Canto introduces us to King Dasharatha, the father of Rama. As usual, there is anelaborate description of his glory, his prowess, and his piety. We have a description of a huntingexpedition in the forest and of the accident that brought on Dasharatha a direct curse which wasactually a blessing. It was the death of Shravana, son of an old and blind sage, in the forest, by anarrow of Dasharatha. The horror-stricken king carried the dead body to the blind parents,explained the particulars of the occurrence and stood a remorseful penitent before them. Thefather and mother decide upon immolating themselves on the funeral pyre prepared for the deadbody of their son; but not before they had pronounced their curse on King Dasharatha, whichwas to the effect that "thou too wilt suffer the pain of separation from your son". The king waschildless and naturally looked upon the curse as half a blessing inasmuch as it must give him ason if the word of the cursing sage were to turn out true. This canto might be compared withCanto I of jAnakI-haraNa.

The noteworthy feature of this Canto is that the poet selects and arranges hiswords in such a manner in the last quarter of each stanza as to produce yamaka whichis defined by the sAhitya darpana - i.e., repetition in the same order, of a collection ofvowels and consonants, the sense where there is one being different is termed yamaka- thus the verses are fashioned after druta-vilambita method.- KMG

Notes and commentary of Kishanrao Madhavarao Joglekar on this 9th canto ismade available here 1.07 MB pdf for further reading.

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pituH anantaram uttara kosalAn samadhigamya samAdhi jitendriyaH dasharathaHprashashAsa mahArathaH yamavatAm avatAm ca dhuri sthitaH

http://www.sanskritdocuments.org/sites/giirvaani/giirvaani/rv/rv_kmj/09_rv_kmj.pdf



अ�धगतम ्�व�धव�यदपालय��कृ�तम�डलमा�मकुलो�चतम।्

अभवद�य ततो गणुव�तरम ्सनगरम ्नगर��करौजसः॥ ९-२

adhigatam vidhivadyadapālayatprakṛtimaṇḍalamātmakulocitam |abhavadasya tato guṇavattaram sanagaram nagarandhrakaraujasaḥ || 9-2

adhigatam vidhivadyadapAlayatprakRîtimaNDalamAtmakulocitam |abhavadasya tato guNavattaram sanagaram nagarandhrakaraujasaH || 9-2

उभयमवे वदि�त मनी�षणः समयव�ष�तया कृतकम�णाम।्

बल�नषदुनमथ�प�तम ्च तम ्�मनदुम ्मनदु�डधरा�वयम॥् ९-३

ubhayameva vadanti manīṣiṇaḥ samayavarṣitayā kṛtakarmaṇām |balaniṣudanamarthapatim ca tam śramanudam manudaṇḍadharānvayam || 9-3

ubhayameva vadanti manIShiNaH samayavarShitayA kRîtakarmaNAm |balaniShudanamarthapatim ca tam shramanudam manudaNDadharAnvayam || 9-3

9-1.samAdhi jitendriyaH= who had conquered his senses by meditation; yamavatAm=among best ones who controlled themselves; avatAm ca= among protecting rulers, also; dhuri sthitaH= at the head of them, who stood; mahArathaH= mighty warrior; dasharathaH; pituH anantaram= after his father; uttara kosalAn= Northern Kosala; samadhigamya = came into the possession of; prashashAsa = ruled over it.

After his father, Dasharatha, who had conquered his senses by meditation, amighty warrior, and who stood at the head of the best-conducted persons who keptthemselves under control as also of protecting rulers, came into the possession ofNorthern Kosala, and ruled over it. [9-1]

dasha-ratha is defined as: eko dasha sahasrANi yodhayet yastu dhanvinaH | shatraastrta pravINAshca sa mahAratha uchyate || one who can fight ten thousand archers singlehandedly, besides being an expert in hand-held and projectile weapons.

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adhigatam vidhivat yat apAlayat prakRîti maNDalam Atma kulocitamabhavat asya tataHguNavattaram sa nagaram naga randhra kara aujasaH

9-2. adhigatam Atma kulocitam = inherited, dynatically befitting to him - kingdom; sanagaram= that, city; prakRîti maNDalam= circle of his subjects together with the citizens; yat vidhivat apAlayat= which, he dutifully, ruled; tataH= thereby; naga randhra karaaujasaH= mountain, one who bored, with that god's prowess - kuumAra's prowess; asyaguNavattaram abhavat = to Dasharatha, it was alI the more attached to him - people haveshown more interst in him.

Since Dasharatha whose prowess was like that of Kartikeya, the piercer of themountain, dutifully protected the whole kingdom (lil. the circle of his subjects togetherwith the citizens, that kingdom and subjects were all the more attached to him. [9-2]

The demon Mahishasura flying from the battle in which Taraka bad been slain tookrefuge in the Krauncha mountain. A dispute arising between Indra and Kartikeya as to their·respective powers they referred the point to the mountain. Kartikeya was displeased with thedecision and hurled such a forcible shaft that it pierced through the mountain and pinnedthe demon on the other side.

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जनपद ेन गदः पदमादधाव�भभवः कुत एव सप�नजः।

��तरभ�ुफलव�यजन�दन ेशमरतऽेमरतजे�स पा�थ�व॥े ९-४

janapade na gadaḥ padamādadhāvabhibhavaḥ kuta eva sapatnajaḥ |kṣitirabhutphalavatyajanandane śamarate'maratejasi pārthive || 9-4

janapade na gadaH padamAdadhAvabhibhavaH kuta eva sapatnajaH |kShitirabhutphalavatyajanandane shamarate.amaratejasi pArthive || 9-4

दश�दग�तिजता रघणुा यथा ��यमप�ुयदजने ततः परम।्

तम�धग�य तथवै पनुब�भौ न न मह�नमह�नपरा�मम॥् ९-५

daśadigantajitā raghuṇā yathā śriyamapuṣyadajena tataḥ param |tamadhigamya tathaiva punarbabhau na na mahīnamahīnaparākramam || 9-5

dashadigantajitA raghuNA yathA shriyamapuShyadajena tataH param |tamadhigamya tathaiva punarbabhau na na mahInamahInaparAkramam || 9-5

ubhayam eva vadanti manIShiNaH samaya varShitayA kR^ita-karmaNAm bala- niShudanamarthapatim ca tam shrama nudam manu-daNDa-dhara-anvayam

9-3. manIShiNaH= wise-men; bala- niShudanam= Indra - the killer of the demon Bala.This demon is supposed to keep the rain-clouds pent up; manu-daNDa-dhara-anvayam=the king who is the descendent of sceptre -wielding King Manu tam= him; arthapatim ca=the lord of treasury - king - Dasharatha; ubhayam eva = two, only; samaya varShitayA=[because they two cause] on time, downpour of rain - either natural rain from Indra, or rainof wealth from king; kR^ita-karmaNAm = those that are fatigued by work - like farmers,labourers etc; shrama nudam= [their] fatigue, removers; vadanti= wise men say so.

The wise speak of only two personalities as removers of fatigue of subjects toilingfor results like farmers or labourers, viz. one is Indra, the killer of demon Bala, forshowering timely rain; while the other is king Dasharatha, the descendent of KingManu, for showering timely wealth on those toilers. [9-3]

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janapade na gadaH padam Adadhau abhibhavaH kuta eva sapatna jaH kShitiH abhutphalavati aja nandane shamarate amara tejasi pArthive

9-4. shama rate= anger, silenced one - peaceful one; amara tejasi= one who is celestial-like, in prowess; aja nandane= such Aja's, son - such a Dasharatha; pArthive sati= a king,[when he is on the throne]; janapade gadaH padam na Adadhau= in the kingdom, disease,foothold, did not, get; sapatna jaH abhibhavaH kuta eva= enemy-kings, born out of, refusal,where, from; kShitiH phalavati abhut= land, rich in yield, became.

No disease or its sisterly calamity could secure a foothold in the land whence canthere be any defeat from an enemy while Dasharatha, the son of Aja, whose prowesswas like that of a god and who still took delight in the tranquillity of mind, was theruler of the earth?

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समतया वसवुिृ�ट�वसज�न�ैनयमनादसताम ्च नरा�धपः।

अनयुयौ यमप�ुयजन�ेवरौ सव�णाव�णा�सरम ्�चा॥ ९-६

samatayā vasuvṛṣṭivisarjanainiyamanādasatām ca narādhipaḥ |anuyayau yamapuṇyajaneśvarau savaruṇāvaruṇāgrasaram rucā || 9-6

samatayA vasuvRîShTivisarjanainiyamanAdasatAm ca narAdhipaH |anuyayau yamapuNyajaneshvarau savaruNAvaruNAgrasaram rucA || 9-6

न मगृया�भर�तन� दरुोदरम ्न च श�श��तमाभरणम ्मध।ु

तमदुयाय न वा नवयौवना ��यतमा यतमानमपाहरत॥् ९-७

na mṛgayābhiratirna durodaram na ca śaśipratimābharaṇam madhu |tamudayāya na vā navayauvanā priyatamā yatamānamapāharat || 9-7

na mRîgayAbhiratirna durodaram na ca shashipratimAbharaNam madhu |tamudayAya na vA navayauvanA priyatamA yatamAnamapAharat || 9-7

dasha dik anta jitA raghuNA yathA shriyam apuShyat ajena tataH param tam adhigamyatathaiva punar babhau na na mahI inam ahIna parAkramam

9-5. mahI dasha dik anta jitA raghuNA= earth, in ten, quarters, conquered, by Raghu; yathA shriyam apuShyat= as to how, displayed her splendour [under Raghu]; tataH paramajena ca= even later, during Aja's regime, also; tathaiva= like that; a+hIna parAkramam=not, less, in prowess; tam inam adhigamya= him [Dasharatha], as king, on getting; punarna babhau [iti] na = again, she did not, was like that [such a bad remark], is not there.

Just as Earth displayed a splendour by being ruled over by Raghu whose conquestshad reached up to the limits of the ten directions; and after him by the rule of Aja; ina similar manner it was not that she did not shine by having gained him who was inno wise less in prowess than these predecessors for her lord. [9-5]

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samatayA vasu vRîShTi visarjanai niyamanAt asatAm ca narAdhipaH anuyayau yama puNyajana Ishvarau sa varuNau aruNa-agra-saram rucA

9-6. narAdhipaH= that king, Dasharatha; samatayA= by his impartiality; vasuvRîShTi visarjanai= wealth, downpours, by releasing; asatAm niyamanAt ca= bad-elements, by controlling, also; sa varuNau= along with god varuNa, yama= god Yama; puNya-jana-Ishvarau= god Kubera; anuyayau= he followed; rucA= by his resplendence -he is like; aruNa-agra-saram = aruNa, in van, who travels - the Sun who travels keepingaruNa in the van, in charioteer's place.

By his even-handedness, by his showering riches and by keeping the wicked undercheck king Dasharatha equalled gods yama, kubera and varuNa respectively, and byway of his resplendence he resembled him who travels while aruNa travels in his vani.e. the god Sun. [9-6]

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न कृपणा �भव�य�प वासव ेन �वतथा प�रहासकथा�व�प।

न च सप�नजन�ेव�प तने वागप�षा प�षा�रमी�रता॥ ९-८

na kṛpaṇā prabhavatyapi vāsave na vitathā parihāsakathāsvapi |na ca sapatnajaneṣvapi tena vāgaparuṣā paruṣākṣaramīritā || 9-8

na kRîpaNA prabhavatyapi vAsave na vitathA parihAsakathAsvapi |na ca sapatnajaneShvapi tena vAgaparuShA paruShAkSharamIritA || 9-8

na mRîgayA abhiratiH na durodaram na ca shashi-pratima-AbharaNam madhu tamudayAya na vA nava-yauvanA priyatamA yatamAnam apAharat

9-7. udayAya yatamAnam tam= [mark the idiom] striving for aggrandisement [ofkingdom], to him; mRîgayA abhiratiH na = hunting [vice], not, distracted; durodaram naapAharat= gimleting, not, infatuated; shashi-pratima-AbharaNam madhu ca= drinkingwine in moonlight with the image of the reflected moon quivering in the cup of drink; naapAharat= not, infatuated; nava-yauvanA priyatamA vA= beloved in the prime of her youth- philandering; na apAharat= not, infatuated.

Neither ardent love for hunting, nor gambling, nor wine adorned with thereflection of the moon quivering in goblets, nor did philandering distract him who wasstriving for aggrandisement of kingdom. [9-7]

...so him, self-restrained / For Glory's winning, neither women's love, / Nor dice, noryouth's fair spring-time led astray, / Nor wine moon-mirroring.

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na kRîpaNA prabhavati api vAsave na vitathA parihAsa kathAsu api na ca sapatna-janeShuapi tena vAk aparuShA paruSha akSharam IritA

9-8. tena= by him - Dasharatha; prabhavati vAsave api= in superior position, Indra isthere, although; kRîpaNA vAk na IritA= supplicant's, talk, not said; parihAsa kathAsu apivitathA vAk na IritA= jesting conversations, even in, untruthful, word, not said; ca=further; a+paruShA tena= one who is ever free from anger, by him; sapatna-janeShu api=enemies, even in their respect; paruSha akSharam vaak na iiritaa= hard word, not, said.

Although Indra was the superior, still a supplicating speech was not uttered tohim, nor was an up-truth given out even in jesting conversation by this kingDasharatha: nor was a hard word spoken by him who was ever free from anger even tohis enemies. [9-8]

No abject word, / Not even to Lord Indra, would he use; / Nor, even jesting, falselyspeak; nor foes / Would he with passion meet, nor nurse revenge.

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उदयम�तमयम ्च रघ�ूवहादभुयमान�शर ेवसधुा�धपाः।

स �ह �नदशेमल�घयतामभ�ुस�ुदयो�दयः ��तगज�ताम॥् ९-९

udayamastamayam ca raghūdvahādubhayamānaśire vasudhādhipāḥ |sa hi nideśamalaṅghayatāmabhutsuhṛdayohṛdayaḥ pratigarjatām || 9-9

udayamastamayam ca raghUdvahAdubhayamAnashire vasudhAdhipAH |sa hi nideshamala~NghayatAmabhutsuhRîdayohRîdayaH pratigarjatAm || 9-9

अजयदकेरथने स म�ेदनीमदु�धन�ेमम�ध�यशरासनः।

जयमघोषयद�य त ुकेवलम ्गजवती जवती�हया चमःु॥ ९-१०

ajayadekarathena sa medinīmudadhinemimadhijyaśarāsanaḥ |jayamaghoṣayadasya tu kevalam gajavatī javatīvrahayā camuḥ || 9-10

ajayadekarathena sa medinImudadhinemimadhijyasharAsanaH |jayamaghoShayadasya tu kevalam gajavatI javatIvrahayA camuH || 9-10

udayam astamayam ca raghu udvahAt ubhayam Anashire vasudhAdhipAH sa hi nideshamala~NghayatAm abhut suhRît ayo-hRîdayaH pratigarjatAm

9-9. vasudhAdhipAH= [other] kings; raghu udvahAt= by this descendent of Raghu'sdynasty - Dasharatha; udayam astamayam ca= rise, fall, also; ubhayam = both; Anashire=they obtained; hi= why because; saH= he - Dasharatha; nidesham a+la~NghayatAm=orders, not, flouting - to them; suhRît abhut= good natured, he became; prati-garjatAm=to those with rowdiness; ayo-hRîdayaH= [he became] iron-hearted.

Other princes had both rise and fall as they deserved from the ruler of Raghu'sdynasty. He was kind-hearted to those who did not transgress his command but wasiron-hearted to those who were rowdy with him. [9-9]

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ajayat eka rathena sa medinIm udadhi nemim adhijya sharAsanaH jayam aghoShayat asya tukevalam gajavatI java-tIvra-hayA camuH

9-10. adhijya sharAsanaH sa= with emplaced, bow, he; udadhi nemim medinIm=oceans, as its rim, earth; eka rathena= with one, chariot; ajayat= he conquered; gajavatI=having elephantary; java-tIvra-hayA= having high speeded horses; camuH tu= [his] army,but; asya kevalam jayam aghoShayat = his, success, proclaimed.

In a single chariot with an emplaced bow he conquered whole earth rimmed withoceans; while his army made up of numerous elephantary and impetuously fleethorses became the mouthpiece of his success. [9-10]

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अव�नमकेरथने व��थना िजतवतः �कल त�य धनभु�ृतः।

�वजयद�ुद�ुभताम ्ययरुण�वा घनरवा नरवाहनस�पदः॥ ९-११

avanimekarathena varuthinā jitavataḥ kila tasya dhanurbhṛtaḥ |vijayadundubhitām yayurarṇavā ghanaravā naravāhanasampadaḥ || 9-11

avanimekarathena varuthinA jitavataH kila tasya dhanurbhRîtaH |vijayadundubhitAm yayurarNavA ghanaravA naravAhanasampadaH || 9-11

श�मतप�बलः शतको�टना �शख�रणाम ्कु�लशने परु�दरः।

स शरविृ�टमचुा धनषुा ��वषाम ्�वनवता नवतामरसाननः॥ ९-१२

śamitapakṣabalaḥ śatakoṭinā śikhariṇām kuliśena puramdaraḥ |sa śaravṛṣṭimucā dhanuṣā dviṣām svanavatā navatāmarasānanaḥ || 9-12

shamitapakShabalaH shatakoTinA shikhariNAm kulishena puramdaraH |sa sharavRîShTimucA dhanuShA dviShAm svanavatA navatAmarasAnanaH || 9-12

avanim eka rathena varuthinA jitavataH kila tasya dhanurbhRîtaH vijaya dundubhitAmyayuH arNavAH ghana-ravAH nara-vAhana sampadaH

9-11. varuthinA= a wooden fence with which a chariot is provided to protect it againstcollision - collision-guard; ekarathena= with such a unique, chariot; avanim jitavataHdhanurbhRîtaH nara-vAhana sampadaH= earth, who conquered, best archer, a wealthyone; tasya= to him; ghana-ravAH= highly, thunderous; arNavAH= oceans on sides; vijayadundubhitAm yayuH= victory, drumbeat, they became; kila = they say so.

The thunders of oceans like that of clouds became, as it were, thunderousdrumbeats proclaiming his victory; for that expert archer whose wealth equals that ofKubera conquered the whole earth by riding a unique chariot furnished with acollision-guard. [9-11]

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shamita pakSha balaH shata-koTinA shikhariNAm kulishena purandaraH saH shara-vRîShTi-mucA dhanuShA dviShAm svanavatA nava-tAmarasa-AnanaH

9-12. purandaraH= Indra; shata-koTinA kulishena= with hundred-edged,thunderbolt; shikhariNAm= of flying mountains; shamita pakSha balaH= silenced, wings,power - got rid of; nava-tAmarasa-AnanaH saH= new, lotuses like, face, he who is with -Dasharatha; shara-vRîShTi-mucA= arrows, showers, by release; svanavatA dhanuShA=with twanging, bow; dviShAm= of enemies; shamita pakSha balaH= silenced, allies,strength.

Indra got rid of the force of the wings of flying mountains with his hundred edgedthunderbolt; while Dasharatha whose face was like a fresh red lotus got rid of theforce of his enemies together with their allies just with his twanging bow that downpoured showers of arrows. [9-12]

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चरणयोन�खरागसम�ृ��भम�ुकुटर�नमर��च�भर�पशृन।्

नपृतयः शतशो म�तो यथा शतमखम ्तमखि�डतपौ�षम॥् ९-१३

caraṇayornakharāgasamṛddhibhirmukuṭaratnamarīcibhiraspṛśan |nṛpatayaḥ śataśo maruto yathā śatamakham tamakhaṇḍitapauruṣam || 9-13

caraNayornakharAgasamRîddhibhirmukuTaratnamarIcibhiraspRîshan |nRîpatayaH shatasho maruto yathA shatamakham tamakhaNDitapauruSham || 9-13

�नववतृ ेस महाण�वरोधसः स�चवका�रतबालसतुा�जल�न।्

समनकु��य सप�नप�र�हाननलकानलकानवमाम ्परु�म॥् ९-१४

nivavṛte sa mahārṇavarodhasaḥ sacivakāritabālasutāñjalīn |samanukampya sapatnaparigrahānanalakānalakānavamām purīm || 9-14

nivavRîte sa mahArNavarodhasaH sacivakAritabAlasutA~njalIn |samanukampya sapatnaparigrahAnanalakAnalakAnavamAm purIm || 9-14

caraNayoH nakha rAga samRîddhibhiH mukuTa ratna marIcibhiH aspRîshannRîpatayaH shatashaH marutaH yathA shatamakham tam akhaNDita pauruSham

9-13. shatashaH nRîpatayaH= hundreds of kings; akhaNDita pauruSham= who hasunbroken, bravery; tam= him; marutaH shatamakham yathA= marut gods, at Indra, aswith; nakha rAga samRîddhibhiH= toenails, their glow, abundance; mukuTa ratnamarIcibhiH= crowns, gems, gleaming with [of other kings]; caraNayoH aspRîshan= feet,when touching.

Hundreds of kings were venerating the feet of Dasharatha whose course of valourwas unimpeded, while the glow of his toenails heightened the glitter of gems studdedin their crowns, just as the marut-gods adore the feet of Indra. [9-13]

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nivavRîte sa mahArNava rodhasaH saciva kArita bAla suta a~njalIn samanukampya sapatnaparigrahAn analakAn alaka anavamAm purIm

9-14. saH= he, Dasharatha; saciva kArita bAla suta a~njalIn= by ministers, made, ofyoung, sons, palm-fold - when the wives of defeated kings sought the mercy of Dasharathawith palm-folds through their young sons, made at the advise of their own ministers; an+alakAn= those that are decorating their curls of hair - widowed queens of defeatedkings; sapatna parigrahAn= them the wives of defeated kings; samanukampya= acceptingcompassionately; mahArNava rodhasaH= from great oceans, shorelines - from far places; alaka an+avamAm= Alaka city, not, inferior to - a city not inferior to Alaka city of Kubera; purIm= to such a city - his own Ayodhya; nivavRîte = he used to return.

He used to return from the shores of the oceans to his capital which was in no wayinferior to the city of Kubera, on taking a compassionate view on the wives of hisdefeated enemies who have been rendered uncaring to tidy up their head-hair andwhose young sons had been made to pray for the mercy at the advise of theirministers. [9-14]

--o)0(o--



उपगतोऽ�प च म�डलना�भतामन�ुदता�य�सतातपवारणः।

��यमव�ेय स र��चलामभदुनलसोऽनलसोमसम�य�ुतः॥ ९-१५

upagato'pi ca maṇḍalanābhitāmanuditānyasitātapavāraṇaḥ |śriyamavekṣya sa randhracalāmabhudanalaso'nalasomasamadyutiḥ || 9-15

upagato.api ca maNDalanAbhitAmanuditAnyasitAtapavAraNaH |shriyamavekShya sa randhracalAmabhudanalaso.analasomasamadyutiH || 9-15

तमपहाय ककु��थकुलो�वम ्प�ुषमा�मभवम ्च प�त�ता।

नपृ�तम�यमसवेत दवेता सकमला कमलाघवम�थ�ष॥ु ९-१६

tamapahāya kakutsthakulodbhavam puruṣamātmabhavam ca pativratā |nṛpatimanyamasevata devatā sakamalā kamalāghavamarthiṣu || 9-16

tamapahAya kakutsthakulodbhavam puruShamAtmabhavam ca pativratA |nRîpatimanyamasevata devatA sakamalA kamalAghavamarthiShu || 9-16

upagataH api ca maNDala nAbhitAm anudita anya sita-Atapa-vAraNaH shriyam avekShya sarandhra calAm abhut analasaH anala soma sama dyutiH

9-15. anudita anya sita-Atapa-vAraNaH= to raise up, no other [ruler to open and usethe] white, sun heat stopper - umbrella - there is none raise his own royal white parasol - hethe sole monarch; anala soma sama dyutiH= he whose splendour was like that of fire andmoon; shriyam randhra calAm= the goddess of wealth might depart through any loop holes- anyAya, AlasyAdi doShA-s; avekShya= seeing - fully aware that wealth seeks loop holes toescape; saH= he, Dasharatha; maNDala nAbhitAm upagataH api= he had attained thecentral position among the circle of rulers, although; an+alasaH abhut= untiring, hebecame.

Though he had attained the central position among the circle of rulers andalthough now there was no other ruler to open and use his own white regal parasol,still knowing full well that the goddess of wealth might depart through any loop hole,like lassitude, misconduct etc, he whose splendour was like that of fire and moon wasever on alert. [9-15]

maNDala nAbhitAm - is actually rAja maNDala nAbhitam. There are 12 sorts of king toany other king like - his friend, friend's friend, enemy, enemy's friend etc. Out of them onecalled vijigIShu stands like an axel of a wheel and confronts others. If he is successful introuncing all the others, then he becomes a chakravarti.

--o)0(o--

am apahAya kakutstha kulodbhavam puruSham Atmabhavam ca pativratA nRîpatimanyama sevata devatA sa kamalA kam alAghavam arthiShu

9-16. pativratA sa kamalA devatA = husband-devout, one with lotus in hand, such agoddess - Lakshmi; arthiShu a+lAghavam= in regard to supplicants, not, stingy - liberal; kakutstha kulodbhavam tam= one born in the dynasty of Kakutstha, him - Dasharatha; Atmabhavam puruSham ca= self-created, Supreme Person, as well; apahAya= leaving off[these two]; anyam kam nRîpatim asevata= other, which, king, she [Lakshmi] will attend.



तमलभ�त प�तम ्प�तदवेताः �शख�रणा�मव सागरमापगाः।

मगधकोसलकेकयशा�सनाम ्द�ुहतरोऽ�हतरो�पतमाग�णम॥् ९-१७

tamalabhanta patim patidevatāḥ śikhariṇāmiva sāgaramāpagāḥ |magadhakosalakekayaśāsinām duhitaro'hitaropitamārgaṇam || 9-17

tamalabhanta patim patidevatAH shikhariNAmiva sAgaramApagAH |magadhakosalakekayashAsinAm duhitaro.ahitaropitamArgaNam || 9-17

��यतमा�भरसौ �तस�ृभब�भौ �तस�ृभरवे भवुम ्सह शि�त�भः।

उपगतो �व�ननीष�ुरव �जा ह�रहयोऽ�रहयोग�वच�णः॥ ९-१८

priyatamābhirasau tisṛbhirbabhau tisṛbhireva bhuvam saha śaktibhiḥ |upagato vininīṣuriva prajā harihayo'rihayogavicakṣaṇaḥ || 9-18

priyatamAbhirasau tisRîbhirbabhau tisRîbhireva bhuvam saha shaktibhiH |upagato vininIShuriva prajA harihayo.arihayogavicakShaNaH || 9-18

Leaving off such a Dasharatha who was sprung from the dynasty of Kakutstha andhim who was the self-born Supreme Spirit which each one liberal towards suppliants,to what other lord of men would the chaste Goddess of wealth, bearing a lotus in herhand, attach herself? [9-16]

--o)0(o--

tam alabhanta patim patidevatAH shikhariNAm iva sAgaram ApagAH magadha kosala kekayashAsinAm duhitaraH ahita ropita mArgaNam

9-17. patidevatAH= husband, as god - one who adores so - husband-devout ladies;magadha kosala kekaya shAsinAm duhitaraH= Magadha, Kosala, Kekaya kings', daughtersof; ahita ropita mArgaNam= on unfriendly, wedged, arrows - one who has arrows stuck inthe bodies of enemies; tam= him - Dasharatha; shikhariNAm duhitaraH ApagAH =mountains, daughters, rivers; sAgaram iva = ocean, as with; patim alabhanta = as husband,they got.

The daughters of the kings of Magadha, Kosala, and Kekaya provinces who lookedupon their husband as their deity gained for their husband him, who drove his arrowsdeep into the bodies of his enemies, just as the daughters of mountains, namely therivers, gain the ocean as their husband. [9-17]

--o)0(o--

priyatamAbhiH asau tisRîbhiH babhau tisRîbhiH eva bhuvam saha shaktibhiH upagatovininIShuH iva prajA harihayaH ari+ha yoga vicakShaNaH

9-18. ari+ha yoga vicakShaNaH= of destroying his enemies, in the means, an expert -an expert in the means of destroying his enemies,; asau= that Dasharatha; tisRîbhiHpriyatamAbhiH saha= three, ladyloves, along with; prajA vininIShuH= subjects, to followgood conduct; tisRîbhiH eva shaktibhiH= with three, alone, powers - prabhu, mantra,utsAha shakti-s; bhuvam upagataH harihayaH iva= to earth, reached, one with green-horses - Indra, as with; babhau= shone forth.



स �कल स�यगुमिु�न� सहायताम ्मघवतः ��तप�य महारथः।

�वभजुवीय�मगापयदिु��तम ्सरुवधरुवधतुभयाः शरैः॥ ९-१९

sa kila samyugamurdhni sahāyatām maghavataḥ pratipadya mahārathaḥ |svabhujavīryamagāpayaducchritam suravadhuravadhutabhayāḥ śaraiḥ || 9-19

sa kila samyugamurdhni sahAyatAm maghavataH pratipadya mahArathaH |svabhujavIryamagApayaducChritam suravadhuravadhutabhayAH sharaiH || 9-19

�तषु ुतने �वसिज�तमौ�लना भजुसमा�त�द�वसनुा कृताः।

कनकयपुसम�ु�यशो�भनो �वतमसा तमसासरयतुटाः॥ ९-२०

kratuṣu tena visarjitamaulinā bhujasamāhṛtadigvasunā kṛtāḥ |kanakayupasamucchrayaśobhino vitamasā tamasāsarayutaṭāḥ || 9-20

kratuShu tena visarjitamaulinA bhujasamAhRîtadigvasunA kRîtAH |kanakayupasamucChrayashobhino vitamasA tamasAsarayutaTAH || 9-20

He who was expert in the means of destroying his enemies, that Dasharatha alongwith his three wives seemed like Indra accompanied by the three powers imperative toany king, namely good governance, good outlook and good enthusiasm, descendedupon the earth, as if out of a desire to rule the mortals. [9-18]

--o)0(o--

sa kila samyuga murdhni sahAyatAm maghavataH pratipadya mahArathaH sva-bhuja-vIryam agApayat ucChritam sura-vadhuH avadhuta bhayAH sharaiH

9-19. mahArathaH saH samyuga murdhni= chariot-warrior, he that Dasharatha, wars,in vanguard of; maghavataH sahAyatAm pratipadya= to Indra, helping hand, on getting; sharaiH avadhuta bhayAH= with arrows, removed, fear; sura-vadhuH= of celestial ladies; ucChritam sva-bhuja- vIryam= prominent, his arms, might; agApayat kila = made to sing,they say.

That chariot-warrior, having assisted Indra remaining in the van of battles withdemons, caused the wives of the gods whose fears had been dispelled by his arrows, tosing the praises of the vigour of his mighty arms. [9-19]

--o)0(o--

kratuShu tena visarjita maulinA bhuja samAhRîta dik vasunA kRîtAH kanaka yupasamucChraya shobhinaH vitamasA tamasA sarayu taTAH

9-20. kratuShu visarjita maulinA= in Vedic rituals, left off, crown - removed crown andperformed rituals; bhuja samAhRîta dik vasunA= with his own arm-strength, collected,wealth, from all quarters, of earth; vi+tamasA= who was free from the quality of darkness; tena= by him; tamasA sarayu taTAH= Tamasa [a tributary of river Ganga], Saryu rivers, onthe banks; kanaka yupa samucChraya shobhinaH= golden, sacrificial posts, high rising,shining forth; kRîtAH = made to.

Putting aside his crown during the performance of the Vedic sacrifices, he whohad collected wealth from various quarters and who was free from the quality of



अिजनद�डभतृम ्कुशमखेलाम ्यत�गरम ्मगृश�ृगप�र�हाम।्

अ�धवस��तनमु�वरद��तामसमभासमभासयद��वरः॥ ९-२१

ajinadaṇḍabhṛtam kuśamekhalām yatagiram mṛgaśṛṅgaparigrahām |adhivasamstanumadhvaradīkṣitāmasamabhāsamabhāsayadīśvaraḥ || 9-21

ajinadaNDabhRîtam kushamekhalAm yatagiram mRîgashRî~NgaparigrahAm |adhivasamstanumadhvaradIkShitAmasamabhAsamabhAsayadIshvaraH || 9-21

अवभथृ�यतो �नयतिे��यः सरुसमाजसमा�मणो�चतः।

नमय�त �म स केवलम�ुनतम ्वनमचु ेनमचुरेरय े�शरः॥ ९-२२

avabhṛthaprayato niyatendriyaḥ surasamājasamākramaṇocitaḥ |namayati sma sa kevalamunnatam vanamuce namuceraraye śiraḥ || 9-22

avabhRîthaprayato niyatendriyaH surasamAjasamAkramaNocitaH |namayati sma sa kevalamunnatam vanamuce namuceraraye shiraH || 9-22

darkness, made the riverbanks of the Tamasa and the Sarayu splendid by erectinghigh-rising golden sacrificial posts. [9-20]

--o)0(o--

ajina daNDa bhRîtam kusha-mekhalAm yata-giram mRîga shRî~Nga parigrahAmadhivasan tanum adhvara dIkShitAm asamabhAsam abhAsayat IshvaraH

9-21. IshvaraH= god Shiva; ajina daNDa bhRîtam= antelope -skin, staff, holding; kusha-mekhalAm= one with a girdle of the Kusha grass; yata-giram= one controlled hisspeech; mRîga shRî~Nga parigrahAm= one who had a deer horn in his hand; adhvaradIkShitAm= one who is in the vow of ritual; tanum adhivasan= body, presiding over -Shiva; a+sama+bhAsam= not, equalling any other, resplendence, [Dasharatha's body];abhAsayat= made to.

God Ishvara entered the body of Dasharatha who had gone through vow of aceremony, and who therefore now had an antelope -skin and a staff, a girdle of theKusha grass, who held his speech under restraint, and had a deer horn in his hand; and (by doing so) made it shine forth with matchless splendour. [9-21]

Shiva is supposed to enter for a while, rather take possession of the spirit of, the personperforming a Vedic sacrifice.

--o)0(o--

avabhRîtha prayataH niyata indriyaH sura samAja samAkramaNa ucitaH namayati sma sakevalam unnatam vana-muce namuceH araye shiraH

9-22. avabhRîtha prayataH= by end-bath of Vedic ritual, one who is purified; niyataindriyaH= with controlled senses; sura samAja= gods, assemblies; sam + AkramaNaucitaH= to sit on high seat of gods, one who is fit; saH= he that Dasharatha; unnatamshiraH= his unbending head; vana-muce= by forests, rained - for the holy water; kevalamnamuceH araye= only, before demon Namuchi's enemy - Indra; namayati sma= he wasbending his head.



असकृदकेरथने तरि�वना ह�रहया�सरणे धनभु�ृता।

�दनकरा�भमखुा रणरणेवो ��धर े��धरणे सरु��वषाम॥् ९-२३

asakṛdekarathena tarasvinā harihayāgrasareṇa dhanurbhṛtā |dinakarābhimukhā raṇareṇavo rurudhire rudhireṇa suradviṣām || 9-23

asakRîdekarathena tarasvinA harihayAgrasareNa dhanurbhRîtA |dinakarAbhimukhA raNareNavo rurudhire rudhireNa suradviShAm || 9-23

अथ समाववतृ ेकुसमुनै�व�ैत�मव स�ेवतमुकेनरा�धपम।्

यमकुबरेजल�ेवरवि�णाम ्समधरुम ्मधरुि�चत�व�मम॥् ९-२४

atha samāvavṛte kusumairnavaistamiva sevitumekanarādhipam |yamakuberajaleśvaravajriṇām samadhuram madhurañcitavikramam || 9-24

atha samAvavRîte kusumairnavaistamiva sevitumekanarAdhipam |yamakuberajaleshvaravajriNAm samadhuram madhura~ncitavikramam || 9-24

He who had been purified by the end- ablutions of Vedic rituals, who had hissenses under control, who was fit to sit on the high seat of the assembly of the godsused to bow his unswerving head out of respect only before the enemy of demonNamuchi who is the rain-giver, namely Indra. [9-22]

AkramaNa = pITham = high seat.

--o)0(o--

asakRît ekarathena tarasvinA hari-haya-agra sareNa dhanur-bhRîtA dinakara abhimukhAraNa reNavaH rurudhire rudhireNa sura-dviShAm

9-23. ekarathena= one with unique chariot; tarasvinA= mighty one; hari-haya-agrasareNa= to green-horses [of Indra], in van, who marches ahead; dhanur-bhRîtA= bow,emplaced; asakRît= on many times; dinakara abhimukhA raNa reNavaH= sun, in front,[raised] war, dust; sura-dviShAm rudhireNa= gods, enemies, with blood of; rurudhire=stopped - dust wetted with blood.

That vigorous warrior Dasharatha who fought with only one chariot armed with abow, and who used to march in the van of Indra, frequently suppressed masses of war-dust raised on the battle-field going up towards the sun by wetting it with the blood ofthe enemies of the gods, thus making the path of the sun unclouded. [9-23]

--o)0(o--

वस�त ऋत ुवण�न

vasanta ṛtu varṇana

atha samAvavRîte kusumaiH navaiH tam iva sevitum eka narAdhipam yama kuberajaleshvara vajriNAm samadhuram madhuH a~ncita vikramam

9-24. atha= then; yama kubera jaleshvara vajriNAm samadhuram= with Yama, Kubera,Varuna, Indra, one who has equal responsibility; a~ncita vikramam= praised, prowess; ekanarAdhipam= unique, king; tam sevitum iva = him, to venerate, as if; navaiH kusumaiHmadhuH samAvavRîte = with new, flowers, vernal season, reoccurred.



िजग�मषधु�नदा�य�ुषताम ्�दशम ्रथयजुा प�रव�त�तवाहनः।

�दनमखुा�न र�व�ह�म�न�ह�ैव�मलय�मलयम ्नगम�यजत॥् ९-२५

jigamiṣurdhanadādhyuṣitām diśam rathayujā parivartitavāhanaḥ |dinamukhāni ravirhimanigrahairvimalayanmalayam nagamatyajat || 9-25

jigamiShurdhanadAdhyuShitAm disham rathayujA parivartitavAhanaH |dinamukhAni ravirhimanigrahairvimalayanmalayam nagamatyajat || 9-25

कुसमुज�म ततो नवप�लवा�तदन ुष�पदको�कलकुिजतम।्

इ�त यथा�ममा�वरभ�ुमध�ु�ुमवतीमवतीय� वन�थल�म॥् ९-२६

kusumajanma tato navapallavāstadanu ṣaṭpadakokilakujitam |iti yathākramamāvirabhunmadhurdrumavatīmavatīrya vanasthalīm || 9-26

kusumajanma tato navapallavAstadanu ShaTpadakokilakujitam |iti yathAkramamAvirabhunmadhurdrumavatImavatIrya vanasthalIm || 9-26

Now reappeared the vernal season with fresh flowers to do honour, as it were, tothe unrivalled sovereign lord of the people whose responsibility was equal to that ofYama, Kubera, Varuna and Indra together and whose prowess was highly respected.[9-24]

One should not approach a king, teacher and a god empty-handedly. Hence vernalseason brought flowers with him, of course, to Dasharatha. From this verse to the end of theextolling spring season, each verse may be read with the concluding suffix ...such and such aspring season has come...

--o)0(o--

jigamiShuH dhanada adhyuShitAm disham ratha yujA parivartita vAhanaH dina mukhAniraviH hima nigrahaiH vimalayan malayam nagam atyajat

9-25. dhanadA adhyuShitAm disham jigamiShuH= by Kubera, presiding, quarter[north], one who is scheduled to go - the Sun; ratha yujA parivartita vAhanaH= bycharioteer, U-turned, chariot - from south to north; raviH= such Sun; hima-nigrahaiHdina-mukhAni vimalayan= by thawing snow, day's, face - dawns, by brightening; malayamnagam atyajat= Mt.Malaya [in south], he discarded.

Wishing to go to the northern quarter presided over by Kubera the sun whosecharioteer made the chariot to take a U-turn left Mt. Malaya in south and proceededto north brightening the early mornings by thawing the mist. [9-25]

Sun began his northern solstice stopping southern solstice.

---o)0(o--

kusuma janma tataH nava pallavAH tat anu ShaTpada kokila kujitam iti yathAkramamAvirabhut madhuH druma-vatIm avatIrya vana-sthalIm

9-26. kusuma janma= [firstly] flowers, birth - blossoming; tataH= then; navapallavAH= new, leaflets; tat anu= following that; ShaTpada kokila kujitam= honeybees,kokilA-s, humming and singings; iti yathAkramam= in this way, in serial order; druma-



नयगणुोप�चता�मव भपुतःे सदपुकारफलाम ्��यम�थ�नः।

अ�भययःु सरसो मधसु�भतृाम ्कम�लनीम�लनीरपत��णः॥ ९-२७

nayaguṇopacitāmiva bhupateḥ sadupakāraphalām śriyamarthinaḥ |abhiyayuḥ saraso madhusambhṛtām kamalinīmalinīrapatatriṇaḥ || 9-27

nayaguNopacitAmiva bhupateH sadupakAraphalAm shriyamarthinaH |abhiyayuH saraso madhusambhRîtAm kamalinImalinIrapatatriNaH || 9-27

कुसमुमवे न केवलमात�वम ्नवमशोकतरोः �मरद�पनम।्

�कसलय�सवोऽ�प �वला�सनाम ्मद�यता द�यता�वणा�प�तः॥ ९-२८

kusumameva na kevalamārtavam navamaśokataroḥ smaradīpanam |kisalayaprasavo'pi vilāsinām madayitā dayitāśravaṇārpitaḥ || 9-28

kusumameva na kevalamArtavam navamashokataroH smaradIpanam |kisalayaprasavo.api vilAsinAm madayitA dayitAshravaNArpitaH || 9-28

vatIm vana-sthalIm= plants and trees, having, in woodlands; avatIrya= by descending onthose woodlands; madhuH= vernal season; Avirabhut = manifested itself.

Then there was the bursting of flowers and the appearance of tender foliagefollowed by the humming and signing of honeybees and kokilA-s - in this serial orderdid the vernal season manifest itself by descending on the thickly wooded woodlands.[9-26]

--o)0(o--

naya guNa upacitAm iva bhupateH sat-upakAra-phalAm shriyam arthinaH abhiyayuHsarasaH madhu sambhRîtAm kamalinIm ali nIra-patatriNaH

9-27. naya-guNa upacitAm= as a state policy, that which is forgathered - wealth; sat-upakAra-phalAm= of benefit to the good; bhupateH shriyam= king's, for such wealth; arthinaH iva= supplicants, as with; madhu sambhRîtAm= by vernal season, wellaccumulated; sarasaH kamalinIm= pond's, lotus plant; ali= honeybees; nIra-patatriNaH=water fowls; abhiyayuH= reached.

Honeybees and water-birds repaired to the 10tus-plants which were by nowplentiful in the lake just as like supplicants gathering round the King for the wealthforgathered by policy and from which various expedients to be of benefit to the good.[9-27]

--o)0(o--

kusumam eva na kevalam Artavam navam ashoka taroH smara dIpanam kisalaya prasavaHapi vilAsinAm madayitA dayitA shravaNa arpitaH

9-28. Artavam= appertaining to the season; navam ashoka taroH= of new, Ashoka,tree's; kevalam kusumam eva= just one, flower, alone; smara dIpanam na= excitant of thepassion of beaus; [kintu= why because]; vilAsinAm = for playboys; madayitA=maddening; dayitA shravaNa arpitaH= lady love's, in ear, placed; kisalaya prasavaH api=grass, tender shoot, even; smara dIpanaH= passion excitant.



�वर�चता मधनुोपवन��याम�भनवा इव प��वशषेकाः।

मध�ुलहाम ्मधदुान�वशारदाः कुरबका रवकारणताम ्ययःु॥ ९-२९

viracitā madhunopavanaśriyāmabhinavā iva patraviśeṣakāḥ |madhulihām madhudānaviśāradāḥ kurabakā ravakāraṇatām yayuḥ || 9-29

viracitA madhunopavanashriyAmabhinavA iva patravisheShakAH |madhulihAm madhudAnavishAradAH kurabakA ravakAraNatAm yayuH || 9-29

सवुदनावदनासवस�भतृ�तदनवुा�दगणुः कुसमुो�गमः।

मधकुरैरकरो�मधलुोलपुवै�कुलमाकुलमायतप�ि�त�भः॥ ९-३०

suvadanāvadanāsavasambhṛtastadanuvādiguṇaḥ kusumodgamaḥ |madhukarairakaronmadhulolupairvakulamākulamāyatapaṅktibhiḥ || 9-30

suvadanAvadanAsavasambhRîtastadanuvAdiguNaH kusumodgamaH |madhukarairakaronmadhulolupairvakulamAkulamAyatapa~NktibhiH || 9-30

The fresh seasonal flower of the Ashoka is not the only excitant of the passion ofbeaus, why because, the new foliage of the tender-shoot placed as an ornament on theears of their beloveds was an exhilarant too. [9-28]

--o)0(o--

viracitA madhunA upavana shriyAm abhinavAH iva patra visheShakAH madhu-lihAm madhudAna vishAradAH kuravakA rava kAraNatAm yayuH

9-29. madhunA viracitA = by spring-season, painted; upavana shriyAm= the person ofthe presiding beauty of a garden; abhinavAH patra visheShakAH iva= new, foliage-likeerasable tattoos drawn on the cheeks of vasanta lakshmi], as with; madhu dAnavishAradAH= honey, according, experts - flowers of kuravaka plants according muchhoney; kuravakA= a tree belonging to the genus Barleria having a reddish brown flower butit bas very little honey and it appears strange that kAlidAsa should call it honey-endowingtree unless we take it to be meant sarcastically; and we feel justified in this view since we aretold that they were the cause of the humming which would not have been heard had therebeen plenty of honey in the flowers. The paucity of honey in the flowers made the bees goabout them buzzing; madhu-lihAm= honey-lickers - bees; rava kAraNatAm yayuH=humming, caused by the flowers, they entered - thee flowers of kuravaka caused the droneof bees.

Thc kuravaka flowers which were liberal in yielding honey and which appearedlike the foliage-like erasable tattoos on the cheeks of the personified Garden-Beautycalled vasanta lakshmi, drawn by equally personified craftsman namely vernal season,became the cause of the droning of bees. [9-29]

--o)0(o--

suvadanA vadanAsava sambhRîtaH tat anuvAdi guNaH kusuma udgamaH madhu karaiHakarot madhu lolupaiH vakulam Akulam Ayata pa~NktibhiH

9-30. suvadanA= of beauties; vadana Asava sambhRîtaH kusuma udgamaH= inmouths, wines, flowers, blossoming - these vakula flowers blossom abundantly when



उप�हतम ्�श�शरापगम��या मकुुलजालमशोभत �क�शकुे।

�ण�यनीव नख�तम�डनम ्�मदया मदया�पतल�जया॥ ९-३१

upahitam śiśirāpagamaśriyā mukulajālamaśobhata kimśuke |praṇayinīva nakhakṣatamaṇḍanam pramadayā madayāpitalajjayā || 9-31

upahitam shishirApagamashriyA mukulajAlamashobhata kimshuke |praNayinIva nakhakShatamaNDanam pramadayA madayApitalajjayA || 9-31

�णग�ु�मदाधरदःुसहम ्जघन�न�व�षयीकृतमखेलम।्

न खल ुतावदशषेमपो�हतमु ्र�वरलम ्�वरलम ्कृतवाि�हमम॥् ९-३२

vraṇagurupramadādharaduḥsaham jaghananirviṣayīkṛtamekhalam |na khalu tāvadaśeṣamapohitum raviralam viralam kṛtavānhimam || 9-32

vraNagurupramadAdharaduHsaham jaghananirviShayIkR^itamekhalam |na khalu tAvadasheShamapohitum raviralam viralam kR^itavAnhimam || 9-32

women gargle and spit wine on them, as with the kicking of Ashoka trees by women; tatanuvAdi guNaH= that [wine's], mimickingin quality of fragrance; madhu lolupaiH Ayatapa~NktibhiH madhu karaiH= those infatuated with honey, in long chains, by bees; vakulam Akulam akarot= vakula trees, to fluster, [bees] made.

When beautiful women gargled and spouted wine on vakula trees there was freshand abundant blossoming, mimicking the fragrance of the wine spewed on them, andthose trees were swaying under the weight of blossoms; when bees infatuated withnectar have suddenly fallen on them in swarms of long chains, the swaying of thesetrees increased much, thus the vakula trees, their blossoms, honeybees and the mouthsof beauties - all are soaked in the deliciousness of wine consumed in this vernal season.[9-30]

Wine from beauteous lips / Made fertile bursting blooms, which fragrant blush / OnVakulas, where long-drawn swarms of bees / Greedy of sweetness clung.

--o)0(o--

upahitam shishira apagama shriyA mukula jAlam ashobhata kimshuke praNayini ivanakha kShata maNDanam pramadayA mada yApita lajjayA

9-31. shishira apagama shriyA= shishira season, on going away, the beauty that came -vasanta, vernal season - on its coming; kimshuke upahitam mukula jAlam= on kimshukatrees, placed, buds, collection of; mada yApita lajjayA= by intoxication, removed,bashfulness; pramadayA= by such passionate ladies; praNayini upahitam= on their lovers,placed; nakha kShata maNDanam iva= with nails, dented, ornamentation, as with; ashobhata= shone forth.

The abundant appearance of buds produced on the kinshuka plants by the beautycalled the vernal season that follows the close of the winter appeared like theembellishll1ent of nail marks made on the body of her lover by a passionate youngwoman deprived of her bashfulness by intoxication. [9-31]

kimshuka is the palAsha or Rulea frondosa. In spring it is covered with deep red flowerswhich have hardly any smell.

--o)0(o--



अ�भनया�प�रचते�ुमवो�यता मलयमा�तकि�पतप�लवा।

अमदय�सहकारलता मनः सक�लका क�लकामिजताम�प॥ ९-३३

abhinayānparicetumivodyatā malayamārutakampitapallavā |amadayatsahakāralatā manaḥ sakalikā kalikāmajitāmapi || 9-33

abhinayAnparicetumivodyatA malayamArutakampitapallavA |amadayatsahakAralatA manaH sakalikA kalikAmajitAmapi || 9-33

vraNa guru pramada adhara duHsaham jaghana nirviShayIkRîta mekhalam na khalu tAvatasheSham apohitum raviH alam viralam kRîtavAn himam

9-32. vraNa guru pramada adhara duHsaham= with blisters, deep ones, on ladies', lips,intolerable one - frost made them so in winter; jaghana nirviShayIkRîta mekhalam= onwaists, removed, girdles - frost made them so in winter; himam= such a frost; raviH= theSun; tAvat = up to that time - till the arrivals of spring season; asheSham apohitum na alamkhalu= completely, to remove, not, capable, indeed; [but] viralam kRîtavAn = made it[frost] to become thin.

The Sun was as not indeed able to completely dispel the frost which to youngwomen's lips swollen by the teeth-marks of their lovers was unbearable; which hadcaused the metal-girdles to be thrown aside from the waists of womenfolk for themetal-contact is equally unbearable to them in winter; but he could rarefy that frostadvent of spring season. [9-32]

Not yet the Sun dispelled, but made less keen / The frost by women hated, swollen-lipped / From biting, while their zones slipped down from waists / That shrank with cold.

--o)0(o--

abhinayAn paricetum iva udyatA malaya mAruta kampita pallavA amadayat sahakAra-latAmanaH sa-kalikA kali-kAma-jitAm api

9-33. abhinayAn paricetum udyatA iva= expressing with gestures - mudra-s of danceperformance, to practise, upshot, as if; malaya mAruta kampita pallavA= [one which hasbeen] by southern, breeze, vacillated, tender leaves; sa-kalikA= one with buds; sahakAra-latA= such a mango-creeper - a particular fragrant variety of the mango; kali-kAma-jitAmapi= those who had overcome feud and lust. manaH amadayat= minds, exhilarated.

While the southern wind vacillated a young creeper-mango having blossom-buds,that creeper appeared as if bent upon practising dancers' gesticulations and therebyexhilarated the minds of even those who had overcome feud and the mischief of love-god. [9-33]

From southern Malaya / Fresh buds of mango, shaken by warm winds, / Learned artsenticing, in ascetic breasts / By charm of waving twigs to fix Love's power.

--o)0(o--



�थमम�यभतृा�भ�द��रताः ��वरला इव म�ुधवधकूथाः।

सरु�भगि�धष ुश�ु�ुवर े�गरः कुस�ुमतास ु�मता वनरािजष॥ु ९-३४

prathamamanyabhṛtābhirudīritāḥ praviralā iva mugdhavadhūkathāḥ |surabhigandhiṣu śuśruvire giraḥ kusumitāsu mitā vanarājiṣu || 9-34

prathamamanyabhRîtAbhirudIritAH praviralA iva mugdhavadhUkathAH |surabhigandhiShu shushruvire giraH kusumitAsu mitA vanarAjiShu || 9-34

��ुतसखु�मर�वनगीतयः कुसमुकोमलद�त�चो बभःु।

उपवना�तलताः पवनाहतःै �कसलयःै सलय�ैरव पा�ण�भः॥ ९-३५

śrutisukhabhramarasvanagītayaḥ kusumakomaladantaruco babhuḥ |upavanāntalatāḥ pavanāhataiḥ kisalayaiḥ salayairiva pāṇibhiḥ || 9-35

shrutisukhabhramarasvanagItayaH kusumakomaladantaruco babhuH |upavanAntalatAH pavanAhataiH kisalayaiH salayairiva pANibhiH || 9-35

prathamam anyabhRîtAbhiH udIritAH praviralA iva mugdha vadhU kathAH surabhigandhiShu shushruvire giraH kusumitAsu mitA vanarAjiShu

9-34. surabhi gandhiShu kusumitAsu vanarAjiShu= full of sweet fragrance, inblossomed, in the groves; anyabhRîtAbhiH= by others [crows] hatched ones - kokilA-s; prathamam udIritAH = for the first time [in season], said - sang; mitAH giraH= a fewmeasured, notes; praviralA= much reticent, words; mugdha vadhU kathAH= by coyish,girls, uttered [words]; iva= as with; shushruvire= came to ears.

A few measured notes uttered by the kokilA-s for the first time after the opening ofspring season in the groves in blossom and full of sweet fragrance, fell on the ear likethe very limited words of coyly girls. [9-34]

--o)0(o--

shruti-sukha bhramara svana gItayaH kusuma komala danta rucaH babhuH upavana antalatAH pavana AhataiH kisalayaiH sa-layaiH iva pANibhiH

9-35. shruti-sukha bhramara svana gItayaH= ear-pleasing, honeybees', humming, assongs; kusuma komala danta rucaH= flowers, called delicate, toothy grins, with such abeauty; upavana anta latAH= in gardens, creepers; pavana AhataiH kisalayaiH= by wind,tossed, with leaflets; sa-layaiH pANibhiH iva= with rhythm beating, hands, as if; babhuH =shone forth.

Humming of bees for their song, flowers for the grinning teeth, and wind-shakenleaflets for their clap-tapping, the creepers on the borders of the gardens appeared tobe keeping rhythm-clapping to vernal music. [9-35]

In garden-borders tuneful creepers sang / With pleasing hum of bees, while tenderflowers / Seemed gleaming teeth, and wind-shook buds were hands / To beat the dance'stime.

--o)0(o--



ल�लत�व�मब�ध�वच�ेणम ्सरु�भग�धपरािजतकेसरम।्

प�तष ु�न�व��वशमु�धमु�गनाः �मरसखम ्रसख�डनविज�तम॥् ९-३६

lalitavibhramabandhavicekṣaṇam surabhigandhaparājitakesaram |patiṣu nirviviśurmadhumaṅganāḥ smarasakham rasakhaṇḍanavarjitam || 9-36

lalitavibhramabandhavicekShaNam surabhigandhaparAjitakesaram |patiShu nirvivishurmadhuma~NganAH smarasakham rasakhaNDanavarjitam || 9-36

शशु�ुभर ेि�मतचा�तराननाः ि��य इव �लथ�शि�जतमखेलाः।

�वकचतामरसा गहृद��घ�का मदकलोदकलोल�वह�गमाः॥ ९-३७

śuśubhire smitacārutarānanāḥ striya iva ślathaśiñjitamekhalāḥ |vikacatāmarasā gṛhadīrghikā madakalodakalolavihamgamāḥ || 9-37

shushubhire smitacArutarAnanAH striya iva shlathashi~njitamekhalAH |vikacatAmarasA gRîhadIrghikA madakalodakalolavihamgamAH || 9-37

lalita vibhrama bandha vicekShaNam surabhi gandha parAjita kesaram patiShu nirvivishuHmadhum a~NganAH smara-sakham rasa-khaNDana varjitam

9-36. a~NganAH= womenfolk; lalita vibhrama bandha vicekShaNam= charming,flutter, in displaying, proficient - the wine that causes the display of charming flutter; surabhi gandha parAjita kesaram= with its own fragrance, that defeats, vakula flowers - sucha wine; smara-sakham = lovegod's friend - which wine causes amatory sports; madhum=such a wine; patiShu= in respect of their husbands; rasa-khaNDana varjitam= pleasure,breaking, without; nirvivishuH = enjoyed.

Wine - the friend of love, which surpassed the fragrance of vakula flowers, whichwas pr0fcient in producing graceful sportiveness - was drunk by pretty women only tosuch an extent as not to produce a condition which would interrupt enjoyment withtheir husbands.

Fair women quaffed / The grateful wine, which stirred to wanton grace, / More fragrantthan Love's ally, Vakula, / That never fosters strife.

--o)0(o--

shushubhire smita cArutara AnanAH striya iva shlatha shi~njita mekhalAH vikaca tAmarasAgRîha dIrghikA mada-kala udaka-lola-vihamgamAH

9-37. vikaca tAmarasA= having full-blown lotuses; mada-kala= under the influence ofexcitement; udaka-lola-vihamgamAH= in water, undulating, birds - water-fowls; gRîhadIrghikA= rectangle pleasure-ponds attached to houses - swimming pools; smita cArutaraAnanAH= with smiles, beautifully, faced; shlatha shi~njita mekhalAH= with slipping,sounding, girdles; striya iva= women, as with; shushubhire = [swim-pools] shone forth.

Swimming pools attached to houses having full-blown lotuses and aquatic birdsthat make pleasant but indistinct sounds under the influence of excitement appearedlike charming women with pretty faces while smiles heightening beauty, and whosewaist-bands made jingling sounds when they are slipping and slithering. [9-37]

--o)0(o--



उपययौ तनतुाम ्मधखुि�डता �हमकरोदयपा�डुमखु�छ�वः।

स�श�म�टसमागम�नव�ृ�तम ्व�नतया�नतया रजनीवधःु॥ ९-३८

upayayau tanutām madhukhaṇḍitā himakarodayapāṇḍumukhacchaviḥ |sadṛśamiṣṭasamāgamanirvṛtim vanitayānitayā rajanīvadhuḥ || 9-38

upayayau tanutAm madhukhaNDitA himakarodayapANDumukhacChaviH |sadRîshamiShTasamAgamanirvRîtim vanitayAnitayA rajanIvadhuH || 9-38

upayayau tanutAm madhu khaNDitA hima-kara-udaya pANDu mukha cChaviH sadRîshamiShTa samAgama nirvRîtim vanitayA anitayA rajanI vadhuH

9-38. madhu khaNDitA= by spring season, shortened - 1) disappointed in regard towine; (2) disappointed on account of the heat of the month of Chaitra or madhumAsa; hima-kara= cool-beamed one - moon's; udaya pANDu mukha cChaviH= morning time,with paled, face's, beauty; rajanI vadhuH= night, called damsel; iShTa samAgamanirvRîtim= with her cherished, lover, company, denied; anitayA = she who got it -separation from lover; vanitayA sadRîsham= such a damsel, like; tanutAm upayayau=emaciation, she obtained.

a] On par with khaNDita heroine the damsel called eventide of spring seasonwaited with all her vespertine beauty for her lover called madhumAsa, spring season,who is flirting otherewhere and has not turned up as yet, whereby this heroine grewpale-faced as with the short-lived morn time moon of spring season, and by notgetting the company of her cherished lover she started to emaciate as with any girlemaciating unmedicably when the company of her lover is denied.

b] The damsel called night has been wronged, as it were, by the month of Chaitra,or madhumAsa with the lustre of her face rendered pale by the appearanceof themoon grew thin i. e. of a short duration like a young damsel by whom the pleasure ofthe ardently desired company of her lover is not gained. - KMJ

c] The Night-lady, wronged (cut-short) by the spring and with the colour of herface palish owing to the rise of the cool-rayed (wanting in ardent love) moon grew thin(i. e. short) like a youthful damsel that does not obtain the happiness of the covetedcompany (of her lover ). -MRKale

d] The Night-damsel, the lustre of whose face was rendered pale on account of therise of the cool-rayed moon being cut short by the Spring, grew thin like a female thatis denied the happiness of her wished-for lover’s company. Nandaargiikar.

Thin grew the Night,/Close-pressed by Spring; her face's lustre paled/As waxed theMoon; as pales a maiden's cheek/Whose lover fails her.

Eight kinds of poetic heroines are: svAdhIna patika, vAsakasajjika, virahotkaNThita,vipralabdha, khaNDita, kalahAntarita, proShitabhatRîka, abhisArika.

--o)0(o--



अपतषुारतया �वशद�भःै सरुतस�गप�र�मनो�द�भः।

कुसमुचापमतजेयद�श�ुभ�ह�मकरो मकरोिज�तकेतनम॥् ९-३९

apatuṣāratayā viśadaprabhaiḥ suratasaṅgapariśramanodibhiḥ |kusumacāpamatejayadamśubhirhimakaro makarorjitaketanam || 9-39

apatuShAratayA vishadaprabhaiH suratasa~NgaparishramanodibhiH |kusumacApamatejayadamshubhirhimakaro makarorjitaketanam || 9-39

हतुहतुाशनद�ि�त वन��यः ��त�न�धः कनकाभरण�य यत।्

यवुतयः कुसमु ंदधरुा�हतम ्तदलके दलकेसरपशेलम॥् ९-४०

hutahutāśanadīpti vanaśriyaḥ pratinidhiḥ kanakābharaṇasya yat |yuvatayaḥ kusumaṁ dadhurāhitam tadalake dalakesarapeśalam || 9-40

hutahutAshanadIpti vanashriyaH pratinidhiH kanakAbharaNasya yat |yuvatayaH kusuma.m dadhurAhitam tadalake dalakesarapeshalam || 9-40

apa tuShAratayA vishada prabhaiH surata sa~Nga parishrama nodibhiH kusuma cApamatejayat amshubhiH himakaraH makara Urjita ketanam

9-39. himakaraH= cool-rayed one - moon; apa tuShAratayA= by removal of,frostiness; vishada prabhaiH= with very clear, moonlight; surata sa~Nga parishramanodibhiH amshubhiH = by sexual enjoyment, exhaustion, removing, with suchmoonbeams; makara Urjita ketanam= with crocodile, enriched, flag - who is having such aflag with crocodile insignia - Lovegod; kusuma cApam atejayat= flowery, bow [meaningarrows by upalakshaNa], sharpened.

When the frostiness has gone in spring season, moonlight has become very clear; using such brightening moonbeams that dispel exhaustion of coition as whetstone, theLovegod started to whet his flowery arrows only to torture the young. [9-39]

The moon by his rays, which emit clear light in consequence of the disappearanceof mist, and which dispel the exhaustion from enjoyment, excited the God of Lovewhose banner is marked by a marine animal. - KMJ

The cool-rayed moon caused the god of Love to sharpen his flowery bow by meansof his rays which relieve the fatigue of enjoyment and whose light was now clear onaccount of the removal of the frosty weather. - Nand

--o)0(o--

huta huta ashana dIpti vana shriyaH pratinidhiH kanaka AbharaNasya yat yuvatayaHkusumam dadhuH Ahitam tat alake dala kesara peshalam

9-40. huta huta-ashana dIpti = glowing by oblations, of Ritual-fire, in glow; yat= which- flower; vana shriyaH kanaka AbharaNasya pratinidhiH= [to a damsel called] vernalbeauty, [to her] a golden, ornament's, replacement; dala kesara peshalam= [which flowerwith] petals, filaments, very fine; Ahitam= brought - by lovers; tat kusumam = that - flowerof karNikAra; yuvatayaH alake dadhuH = damsels, in curls, they wore it.

This is the season in which young women adore their hair with karNikAra flowers



अ�ल�भर�जन�ब�दमुनोहरैः कुसमुप�ि�त�नपा�त�भर��कतः।

न खल ुशोभय�त �म वन�थल�म ्न �तलकि�तलकः �मदा�मव॥ ९-४१

alibhirañjanabindumanoharaiḥ kusumapaṅktinipātibhiraṅkitaḥ |na khalu śobhayati sma vanasthalīm na tilakastilakaḥ pramadāmiva || 9-41

alibhira~njanabindumanoharaiH kusumapa~NktinipAtibhira~NkitaH |na khalu shobhayati sma vanasthalIm na tilakastilakaH pramadAmiva || 9-41

अमदय�मधगु�धसनाथया �कसलयाधरस�गतया मनः।

कुसमुस�भतृया नवमि�लका ि�मत�चा त�चा��वला�सनी॥ ९-४२

amadayanmadhugandhasanāthayā kisalayādharasamgatayā manaḥ |kusumasambhṛtayā navamallikā smitarucā tarucāruvilāsinī || 9-42

amadayanmadhugandhasanAthayA kisalayAdharasamgatayA manaH |kusumasambhR^itayA navamallikA smitarucA tarucAruvilAsinI || 9-42

brought by their lovers, whose petals and filaments will be extremely delicate,brightness as good as the sacrificial fire fed with oblations, and which bear asemblance of a gold-ornament of sylvan-beauty; such a spring season has come now.[9-40]

The young ladies wore that flower having tender petals and filaments, which wasstack by their lovers in their hair, which was to Vernal Beauty in the place of anornament made of gold and which was as bright as fire blazing with oblations.

That bloom which glows like fire oblation-fed,/Fit ear-drop for the Goddess of thewood,/Soft-petalled, limber-tendrilled, lovers gave,/And brides twined in their locks.

The pity is that this flower karNikAra is odourless, though goldenly reddish, delicate anda visual treat of woodlands. The poet appears to be fond of them c.f. kumaarasambhava -varNa prakarShe sati karnikAram... etc. where the poet blames Brahma in creating itbeautifully, but minus fragrance.

--o)0(o--

alibhiH a~njana bindu manoharaiH kusuma pa~Nkti nipAtibhiH a~NkitaH na khalushobhayati sma vanasthalIm na tilakaH tilakaH pramadAm iva

9-41.a~njana bindu manoharaiH= like mascara, spots, very beautiful; kusuma pa~NktinipAtibhiH= on flower, ranges, falling; alibhiH= by honeybees; a~NkitaH tilakaH= thosethat have [such spots] tilaka trees; vanasthalIm= woodlands; tilakaH pramadAm iva= withtilaka mark [on forehead], a damsel, as though; na khalu shobhayati sma= not, verily,aggrandising, they are; na= that is not there.

The tilaka tree variegated with bees that are alighting on the lines of flowersappeared charming like marks of mascara which did not but grace the woodland justas the tilaka mark adorns the forehead of a young woman. [9-41]

Verily it is not that the tilaka tree did not decorate the sylvan site, - the treemarked as it was with bees alighting on rows of flowers and hence looking beautifullike spots of collyrium, as decorates a young woman the mark of musk painting.

tilaka also means a birthmark - as with a birthmark embellishing the cheek of a damselthe tilaka trees with honeybees embellished the cheek-like flowerbed of a garden.

--o)0(o--



अ�णराग�नष�ेध�भर�शकुैः �वणल�धपद�ैच यवा�कुरैः।

परभतृा�व�त�ैच �वला�सनः �मरबलरैबलकैरसाः कृताः॥ ९-४३

aruṇarāganiṣedhibhiramśukaiḥ śravaṇalabdhapadaiśca yavāṅkuraiḥ |parabhṛtāvirutaiśca vilāsinaḥ smarabalairabalaikarasāḥ kṛtāḥ || 9-43

aruNarAganiShedhibhiramshukaiH shravaNalabdhapadaishca yavA~NkuraiH |parabhRîtAvirutaishca vilAsinaH smarabalairabalaikarasAH kRîtAH || 9-43

amadayat madhu gandha sa nAthayA kisalaya adhara samgatayA manaH kusumasambhRîtayA navamallikA smita rucA taru cAru vilAsinI

9-42. taru= to a tree; cAru vilAsinI= one who is a charming ladylove; navamallikA=such a jasmine creeper; madhu gandha sa nAthayA= 1] nectar's - 2] wine's, fragrance,having; kisalaya adhara samgatayA= with leaflets [called] lips, having; kusumasambhRîtayA smita rucA= jasmine flowers, having, smiles, and with their pleasance; manaH amadayat = pleasing to, hearts - it is.

The Jasmine creeper is the delightful beloved of any tree; now, it is entwining atree like a tipsy woman while its own jasminal fragrance is redolent of wineconsumed; spreading out its leaflets as with a woman muzzling her lips; spreadingaround its flowers as with the beaming smiles of a ladylove, thus it is enrapturing thehearts of beholders. [9-42]

Here, the heroine's traits - nAyikA dharma-s are imposed on jasmine creeper.

---o)0(o--

aruNa rAga niShedhibhiH amshukaiH shravaNa labdha padaiH ca yava a~NkuraiHparabhRîtA virutaiH ca vilAsinaH smara balaiH abala ekarasAH kRîtAH

9-43. vilAsinaH= gallant persons; aruNa rAga niShedhibhiH amshukaiH= morning,hue, surpassing, with such garments; shravaNa labdha padaiH yava a~NkuraiH ca = onears, obtained, a place, such barley, sprouts - sprouts decorated as earrings; parabhRîtAvirutaiH ca= kokilA-s, warbling, also; smara balaiH= [with such and such] lovegod's, army; abala ekarasAH kRîtAH= to the fair-sex, exclusively, made them to devote.

The garments surpassing the morning time red-hued brightness, shoots of barleythat secured a place on the ears as ornaments and the warbling of the kokilA-s - theseand other forces of Lovegod made the gallants exclusively devoted to the fair sex inthis season.

Indians are familiar with the use of light red-coloured garments during spring. We seeits relic in the presents of dresses sprinkled with red colour on vasanta panchami.

---o)0(o--



उप�चतावयवा श�ुच�भः कणरै�लकद�बकयोगमपुयेषुी।

स�शकाि�तर�यत म�जर� �तलकजालकजालकमौि�तकैः॥ ९-४४

upacitāvayavā śucibhiḥ kaṇairalikadambakayogamupeyuṣī |sadṛśakāntirakṣyata mañjarī tilakajālakajālakamauktikaiḥ || 9-44

upacitAvayavA shucibhiH kaNairalikadambakayogamupeyuShI |sadRîshakAntirakShyata ma~njarI tilakajAlakajAlakamauktikaiH || 9-44

�वजपटम ्मदन�य धनभु�ृत�छ�वकरम ्मखुचणु�मतृ�ु�यः।

कुसमुकेसररणेमु�ल�जाः सपवनोपवनोि�थतम�वयःु॥ ९-४५

dhvajapaṭam madanasya dhanurbhṛtaśchavikaram mukhacurṇamṛtuśriyaḥ |kusumakesarareṇumalivrajāḥ sapavanopavanotthitamanvayuḥ || 9-45

dhvajapaTam madanasya dhanurbhRîtashChavikaram mukhacurNamRîtushriyaH |kusumakesarareNumalivrajAH sapavanopavanotthitamanvayuH || 9-45

upacita avayavA shucibhiH kaNaiH ali-kadambaka-yogam upeyuShI sadRîsha kAntiHalShyata ma~njarI tilaka-jA alaka jAlaka mauktikaiH

9-44. shucibhiH kaNaiH upacita avayavA= with white, pollen, enriched, limbs - offlowers; ali-kadambaka-yogam upeyuShI= bees, swarms, conjugation, those that got -flowers; tilaka-jA ma~njarI = tilaka tree, born one, a bunch of tilaka flowers; alaka jAlakamauktikaiH= on curls, a mesh like, bunch of pearls - worn by women as ornaments;sadRîsha kAntiH alShyata = in similar, fashion, they appeared.

The bunches of flowers of the tilaka tree fully-developed on all sides by means ofwhite pollens and by their contact with swarms of bees appeared similar in beauty tothe bunches of pearls hung on either side of temples of women, called alaka-jAlakaornament. [9-44]

--o)0(o--

dhvaja-paTam madanasya dhanuH bhRîtaH Chavi-karam mukha-curNam Rîtu shriyaHkusuma kesara reNum ali-vrajAH sa-pavana upavana utthitam anvayuH

9-45. ali-vrajAH= honeybees, swarms of; dhanuH bhRîtaH madanasya= sugarcanebow, wielding, of Lovegod; dhvaja-paTam= like his flag cloth - unfurling and fluttering insky with wind; Rîtu shriyaH Chavi-karam= season's, beauty, beauty, enhancer; mukha-curNam= such a face, powder - similar to present day talcum powder; sa-pavana= with, thegust of wind; upavana utthitam= in hinterlands , up-raised; kusuma kesara reNum=flowers, filaments, dust of; anvayuH= [bees] followed.

While the wind is raising whitish pollen it is spreading across the gardens, like theunfurled and fluttering flag of Lovegod, swarms of honeybees have beelined after it; further, the white film of that powder floating in air appearedmore like the beautyenriching talcum powder of vernal-beauty. [9-45]

Swarms of bees followed the dust of the filaments of flowers in which there waswind - that dust which was the banner of the God of love armed with his bow, and



अनभुव�नवदोलमतृ�ुसवम ्पटुर�प ��यक�ठिजघ�ृया।

अनयदासनर�जपु�र�ह ेभजुलताम ्जलतामबलाजनः॥ ९-४६

anubhavannavadolamṛtutsavam paṭurapi priyakaṇṭhajighṛkṣayā |anayadāsanarajjuparigrahe bhujalatām jalatāmabalājanaḥ || 9-46

anubhavannavadolamRîtutsavam paTurapi priyakaNThajighRîkShayA |anayadAsanarajjuparigrahe bhujalatAm jalatAmabalAjanaH || 9-46

�यजत मानमलम ्बत �व�हनै� पनुर�ेत गतम ्चतरुम ्वयः।

परभतृा�भ�रतीव �नव�ेदत े�मरमत ेरमत े�म वधजुनः॥ ९-४७

tyajata mānamalam bata vigrahairna punareti gatam caturam vayaḥ |parabhṛtābhiritīva nivedite smaramate ramate sma vadhujanaḥ || 9-47

tyajata mAnamalam bata vigrahairna punareti gatam caturam vayaH |parabhRîtAbhiritIva nivedite smaramate ramate sma vadhujanaH || 9--47

which was the beautifying cosmetic for the face of Vernal-beauty.

Swift chased the honied tribes /That fragrant pollen, which the zephyrs light / Stirred,Love's own token, by that doughty Lord / Laid on the face of Spring, to keep her fair.

Indian face powder is not chalk oriented, but it an admixture of turmeric with manyfragrant material like kastUri, javAdi, kesar, chandan, aloe resins etc forming a filmypowder.

--o)0(o--

anubhavan nava-dolamRîtu ujtsavam paTuH api priya kaNTha jighRîkShayA anayatAsana-rajju-parigrahe bhuja-latAm jalatAm abalA-janaH

9-46. nava-dolam Rîtu ujtsavam anubhavan= new-swing, seasonal, festival[Dolotsavam in nava-vasantha], while enjoying; abalA-janaH= womenfolk; paTuH api=experts in swinging, even though; priya kaNTha jighRîkShayA= lover's, necks, wishing toembrace; Asana-rajju-parigrahe= seat-plank's, ropes, in catching hold of; bhuja-latAm=arms, creeper-like; jalatAm [jaDatAm - ra, Da, la yoH abhedaH] = grip - on the ropes; anayat= made to - loosened.

Enjoying the swing-festival in new spring season wherein swings with woodenplanks and ropes were put up, the fair-sex though clever in the sport of swingingrelaxed the hold of their creeper-like arms on the ropes of the seats of the swings,feigning their fall from swings, just out of their desire to embrace their lovers. [9-46]

Now sought fair women, languishing though strong, / The swings Spring brought them,that their lovers' necks / They might unblamed clasp, scarce touching ropes / That boundtheir seats.

--o)0(o--

yajata mAnam alam bata vigrahaiH na punaH eti gatam caturam vayaH parabhRîtAbhiHitIva nivedite smaramate ramate sma vadhujanaH

9-47. bata= oh, ye - womenfolk; mAnam tyajata= hauteur, leave aside; alam



अथ यथासखुमात�वम�ुसवम ्समनभुयु �वलासवतीसखः।

नरप�त�चकम ेमगृयार�तम ्स मधमु�मधमु�मथसि�नभः॥ ९-४८

atha yathāsukhamārtavamutsavam samanubhuya vilāsavatīsakhaḥ |narapatiścakame mṛgayāratim sa madhumanmadhumanmathasamnibhaḥ|| 9-48

atha yathAsukhamArtavamutsavam samanubhuya vilAsavatIsakhaH |narapatishcakame mRîgayAratim sa madhumanmadhumanmathasamnibhaH || 9-48

प�रचयम ्चलल�य�नपातन ेभय�चो�च त�द��गतबोधनम।्

�मजया��गणुाम ्च करो�यसौ तनमुतोऽनमुतः स�चवयै�यौ॥ ९-४९

paricayam calalakṣyanipātane bhayarucośca tadiṅgitabodhanam |śramajayātpraguṇām ca karotyasau tanumato'numataḥ sacivairyayau || 9-49

paricayam calalakShyanipAtane bhayarucoshca tadi~Ngitabodhanam |shramajayAtpraguNAm ca karotyasau tanumato.anumataH sacivairyayau || 9-49

vigrahaiH= enough, with quarrels; gatam caturam vayaH = gone by, enjoyable, age; punaHna eti= again, not, comes; iti= in this way; smara mate= Lovegod's, opinions; parabhRîtAbhiH nivedite [sati] iva = by kokilA-s, communicated, as if; vadhujanaHramate sma = women of age, enjoyed [life].

"Oh you fair ones! Leave aside your hauteur, enough with quarrels, the best periodof life most suited to enjoyment once gone will never return..." these opinions of theLovegod seems to have been vaunted by kokilA-s in this season, and womenfolk takingcue from them have started to enjoy life in this season. [9-47]

----o)0(o--

atha yathA-sukham Artavam utsavam sam-anubhuya vilAsavatI sakhaH narapatiH cakamemRîgayA ratim sa madhumat madhu manmatha samnibhaH

9-48. atha= then; madhumat= to Vishnu; madhu= to Vasanta, the Spring;manmatha= to Manmatha, Lovegod; samnibhaH= to these three - he who is a coequal -Dasharatha; saH narapatiH= he, that king Dasharatha; vilAsavatI sakhaH= to hisladyloves, who is a dear companion; Artavam utsavam= spring, festival; yathA-sukhamsam-anubhuya= unobstructedly, having enjoyed; mRîgayA ratim cakame = in huntinggames, mind, made.

Then, having freely enjoyed the seasonal festivities in the company of sportivewomen, the king Dasharatha who is a coequal to Vishnu, Vasanta season, and LovegodManmatha yearned after the pleasures of hunting game. [9-48]

----o)0(o--

paricayam cala lakShya nipAtane bhaya ruShoH ca tat i~Ngita bodhanam shrama jayAt pra-guNAm ca karoti asau tanum ataH anumataH sacivaiH yayau

9-49. asau= this hunting game; cala lakShya nipAtane= moving, targets, regardingfelling; paricayam karoti= familiarity, it makes; bhaya ruShoH ca= regarding scared, or



मगृवनोपगम�मवषेभ�ृ�वपलुक�ठ�नष�तशरासनः।

गगनम�वखरुो�तरणे�ुभन�ृस�वता स �वतान�मवाकरोत॥् ९-५०

mṛgavanopagamakṣamaveṣabhṛdvipulakaṇṭhaniṣaktaśarāsanaḥ |gaganamaśvakhuroddhatareṇubhirnṛsavitā sa vitānamivākarot || 9-50

mRîgavanopagamakShamaveShabhRîdvipulakaNThaniShaktasharAsanaH |gaganamashvakhuroddhatareNubhirnRîsavitA sa vitAnamivAkarot || 9-50

��थतमौ�लरसौ वनमालया त�पलाशसवण�तन�ुछदः।

तरुगव�गनच�चलकु�डलो �व��च े��चिे�टतभ�ुमष॥ु ९-५१

grathitamaulirasau vanamālayā tarupalāśasavarṇatanucchadaḥ |turagavalganacañcalakuṇḍalo viruruce ruruceṣṭitabhumiṣu || 9-51

grathitamaulirasau vanamAlayA tarupalAshasavarNatanucChadaH |turagavalganaca~ncalakuNDalo viruruce ruruceShTitabhumiShu || 9-51

enraged [animals]; tat i~Ngita bodhanam karoti= that - about their, bodylanguage,acquaintance, it makes; tanum shrama jayAt pra-guNAm ca karoti= body [of hunter], forfatigue, overcoming qualities, also, it enables; ataH= thereby - by virtue of martial exercisesincluded in real hunting spree; sacivaiH anumataH= by ministers, permission; yayau= hewent for hunting game.

This hunting gives huntsman a familiarity in the art of bringing down movingobjects whether they are animals in a game or warriors in combat; it gives anacquaintance with the bodylanguage of the hunted when they are scared and enraged; it makes the body possessed of excellent qualities owing to overcoming fatigue; therefore, the ministers who find no fault in occasional game that included sometraining in martial arts, permitted Dasharatha to go and he went out on a huntingexpedition, but not as a vice. [9-49]

--o)0(o--

mRîga vana upagama kShama veSha bhRît vipula kaNTha niShakta shara-AsanaHgaganam ashva-khura uddhata reNubhiH nRî-savitA savitAnam iva akarot

9-50. mRîga vana upagama kShama veSha bhRît= wild-beasts, forest, to enter, abefitting, costume, on donning; vipula kaNTha niShakta shara-AsanaH= at muscular, neck,attached, bow; nRî-savitA- men's, Sun - such a king who is like the Sun among humans - apowerful king; ashva-khura uddhata reNubhiH= by horses, hooves, raised, with dust; gaganam savitAnam iva akarot = sky, a canopy, as with, made.

That powerful king Dasharatha putting on a costume suited to enter the hunting-forest, and his bow suspended on his muscular neck made the firmament possessed ofa canopy, as it were, by means of the dust raised by the hoofs of the horses of thehunting-party. [9-50]

Please see KMJ's notes on the dress manners of a huntsman and the like info. nRî-savitA is upamita samAsa i.e., like narendra, puruSha simha etc shreShTha vAchakA-s,superlatives, it is also a superlative as in nRî-soma, a moon among people etc.

----o)0(o--



तनलुता�व�नव�ेशत�व�हा �मरस��मत�ेणव�ृतयः।

द�शरु�व�न तम ्वनदवेताः सनुयनम ्नयनि�दतकोसलम॥् ९-५२

tanulatāviniveśitavigrahā bhramarasamkramitekṣaṇavṛttayaḥ |dadṛśuradhvani tam vanadevatāḥ sunayanam nayananditakosalam || 9-52

tanulatAviniveshitavigrahA bhramarasamkramitekShaNavRîttayaH |dadRîshuradhvani tam vanadevatAH sunayanam nayananditakosalam || 9-52

�वग�णवाग�ुरकैः �थमाि�थतम ्�यपगतानलद�य ु�ववशे सः।

ि�थरतरु�गमभ�ुम �नपानव�मगृवयोगवयोप�चतम ्वनम॥् ९-५३

śvagaṇivāgurikaiḥ prathamāsthitam vyapagatānaladasyu viveśa saḥ |sthiraturamgamabhumi nipānavanmṛgavayogavayopacitam vanam || 9-53

shvagaNivAgurikaiH prathamAsthitam vyapagatAnaladasyu vivesha saH |sthiraturamgamabhumi nipAnavanmRîgavayogavayopacitam vanam || 9-53

grathita mauliH asau vana-mAlayA taru palAsha sa-varNa tanu cChadaH turaga valganaca~ncala kuNDalaH vi-ruruce ruru-ceShTita-bhumiShu

9-51. vana-mAlayA grathita mauliH = with garden, creepers, intertwined, headgear; tarupalAsha sa-varNa tanu cChadaH= trees, leaves, equalling, body, covered - hisbodycovered with agarment having the colour of theleavesof trees; turaga valgana ca~ncala kuNDalaH=by horses, galloping, moving, eardrops - one who has such ear-ornaments; asau= he thatDasharatha; ruru-ceShTita-bhumiShu= black-striped antelopes, moving, in such places; vi-ruruce = shone forth.

This King Dasharatha camouflaged with his headgear tied up with a string of wildflowers and leaves,his body covered with a garment having the colourof the leaves oftrees, and while his earrings moving about by the galloping of his horse, shone forthon the hunting grounds frequented by the ruru antelopes. [9-51]

--o)0(o--

tanu latA viniveshita vigrahA bhramara samkramita IkShaNa vRîttayaH dadRîshuHadhvani tam vana-devatAH su-nayanam naya nandita kosalam

9-52. tanu latA viniveshita vigrahA = in slender, creepers, invested, with bodies; bhramara samkramita IkShaNa vRîttayaH = in honeybees, transferred, eyes, actions of; vana-devatAH= such sylvan deities; su-nayanam= [him] who has charming eyes -Dasharatha; naya nandita kosalam= by his system of government, who made happy, Kosalakingdom; tam adhvani dadRîshuH = him, on the way, they saw.

he sylvan deities with tl1eir bodies incorporated into tender creepers, the action oftheir eyes transferred to the bees, had a look of him who had beautiful eyes and whohad made the people of Kosala happy by his system of government as he passed alonghis path. [9-52]

-o)0(o--



अथ नभ�य इव ��दशायधुम ्कनक�प�गत�ड�गणुस�यतुम।्

धनरु�ध�यमना�ध�पादद ेनरवरो रवरो�षतकेसर�॥ ९-५४

atha nabhasya iva tridaśāyudham kanakapiṅgataḍidguṇasamyutam |dhanuradhijyamanādhirupādade naravaro ravaroṣitakesarī || 9-54

atha nabhasya iva tridashAyudham kanakapi~NgataDidguNasamyutam |dhanuradhijyamanAdhirupAdade naravaro ravaroShitakesarI || 9-54

shva-gaNi vAgurikaiH prathamA sthitam vyapagata anala dasyu vivesha saH sthiraturamgama bhumi nipAnavat mR^iga vayo gavaya upacitam vanam

9-53. saH= he that Dasharatha; shva-gaNi= by hunting-dogs and their squadronleaders; vAgurikaiH= by fowlers, or huntsmen who spread snares to catch animals; prathamA sthitam= firstly traversed; vyapagata anala dasyu= [hunting ground] removed, ofwildfire, or thieves who steal the hunt felled by real hunters; sthira turamgama bhumi=stable, horse, field - hunting area without mud or sludge for easy passage of horses; nipAnavat= having wells or ponds of drinkable water; mR^iga vayo gavaya upacitam= bydeer, by birds, by cows [oxen], frequented; vanam vivesha= such a forest, he entered.

He entered the forest which was first traversed over by hunters and fowlers, whichwas cleared of wild-fires and thieves, in which now there was firm ground for horseride, which had watering-places and in which game deer, birds, and wild oxen wereplentiful. [9-53]

--o)0(o--

atha nabhasya iva tridasha Ayudham kanaka-pi~Nga taDit-guNa samyutam dhanuHadhijyam anAdhiH upAdade naravaraH rava-roShita-kesarI

9-54. atha= then; an+AdhiH= without, worry - one who has no anxiety; naravaraH=best one among men; rava-roShita-kesarI= by twanging, enraged, lions; kanaka-pi~NgataDit-guNa samyutam= goldenly reddish, lighting-like, bowstring, [his bow] having [such abowstring];tridasha Ayudham]= gods', weapon; nabhasya iva= bhAdrapada-month, as with- like the bhAdrapada mAsa which causes torrential rains; adhijyam dhanuH upAdade=readied, bow, he took up.

Now that best of men who had no excitement and a provoker of lions by twanginghis bow, wielded a bow having a goldenly reddish bowstring that looked like a streakof lightening to shoot ineluctable arrows, just as the month of bhAldrapada holds upthe weapon of the gods, namely rainbow, only to shower inevitable rains. [9-54]

--o)0(o--



त�य �तन�ण�य�भम�ुहरुणेशाब ै-

�या�ह�यमानह�रणीगमनम ्परु�तात।्

आ�वब�भवु कुशगभ�मखुम ्मगृाणाम्

यथुम ्तद�सरग�व�तकृ�णसारम॥् ९-५५

tasya stanapraṇayibhirmuhureṇaśābai -

rvyāhanyamānahariṇīgamanam purastāt |āvirbabhuva kuśagarbhamukham mṛgāṇām

yutham tadagrasaragarvitakṛṣṇasāram || 9-55

tasya stanapraNayibhirmuhureNashAbai -rvyAhanyamAnahariNIgamanam purastAt |

Avirbabhuva kushagarbhamukham mRîgANAmyutham tadagrasaragarvitakRîShNasAram || 9-55

त��ा�थ�तम ्जवनवािजगतने रा�ा

तणुीमखुो�तृशरणे �वशीण�प�ि�त।

�यामीचकार वनमाकुल�ि�टपातै

वा�त�ेरतो�पलदल�करै�रवा��ः॥ ९-५६

tatprārthitam javanavājigatena rājñā

tuṇīmukhoddhṛtaśareṇa viśīrṇapaṅkti |śyāmīcakāra vanamākuladṛṣṭipātai

rvāteritotpaladalaprakarairivārdraiḥ || 9-56

tatprArthitam javanavAjigatena rAdnyAtuNImukhoddhRîtashareNa vishIrNapa~Nkti |

shyAmIcakAra vanamAkuladRîShTipAtairvAteritotpaladalaprakarairivArdraiH || 9-56

tasya stana-praNayibhiH muhuH eNa-shAbaiH vyAhanyamAna hariNI gamanam purastAtAvirbabhuva kusha garbha mukham mRîgANAm yutham tat agra sara garvita kRîShNa-sAram

9-55. stana-praNayibhiH= teat, loving; eNa-shAbaiH= by deer, babies - fawns; muhuH= time and again; vyAhanyamAna hariNI gamanam= obstructed, female deer's [hinds'],motion; and; kusha garbha mukham= kusha, grass, in mouths; tat agra sara= that [hinds,]before, going; garvita kRîShNa-sAram mRîgANAm yutham= proud, black-striped,antelopes, herd; tasya purastAt Avirbabhuva= in his, before, appeared.

In front of him there appeared a herd of deer, in which the motion of the hindswas frequently interrupted by their fawns eager to suckle their mothers' teats, whileblack-striped antelopes with mouthfuls Kusha grass are proudly strutting ahead ofthem. [9-55]

--o)0(o--

tat prArthitam javana vAji gatena rAj~nyA tuNI mukha uddhRîta shareNa vishIrNa pa~NktishyAmI cakAra vanam Akula dRîShTi pAtaiH vAterita utpala dala pra-karaiH iva ArdraiH

9-56. javana vAji gatena= speedy, horse, one who is riding; tuNI mukha uddhRîtashareNa= from quiver's, mouth, drawn, arrow - one who has; rAj~nyA= by king; prArthitam= abhiyAnam= one that is encountered - herd of deer encountered in the chase; vishIrNa pa~NktiH= disturbed, lines - one whose orderly lines of moving is disturbed - ofdeer; tat= that - herd of deer; ArdraiH Akula dRîShTi pAtaiH= wet, agitated, looks, byfalling - tearful looks spreading here and there in confusion; vAterita utpala dala pra-karaiHiva= by wind, swept, black-lotus, petals, heaps of, as with; vanam shyAmI cakAra=woodland, blackish, they [the looks] made.

The wide-eyed glances of deer with biggest possible jet-black pupils that willalways be in a flurry are now further scurried with an arrow of the king chasing on afleet horse, and when they are cast around the forest with tears and excitement theyappeared to be blackening the forest as if the windswept petals of black-lotuses when



ल�यीकृत�य ह�रण�य ह�र�भावः

��ेय ि�थताम ्सहचर�म ्�यवधाय दहेम।्

आकण�कृ�टम�प का�मतया स ध�वी

बाणम ्कृपामदृमुनाः ��तस�जहार॥ ९-५७

lakṣyīkṛtasya hariṇasya hariprabhāvaḥprekṣya sthitām sahacarīm vyavadhāya deham |

ākarṇakṛṣṭamapi kāmitayā sa dhanvībāṇam kṛpāmṛdumanāḥ pratisamjahāra || 9-57

lakShyIkRîtasya hariNasya hariprabhAvaHprekShya sthitAm sahacarIm vyavadhAya deham |

AkarNakRîShTamapi kAmitayA sa dhanvIbANam kRîpAmRîdumanAH pratisamjahAra || 9-57

त�यापर�ेव�प मगृषे ुशरा�ममु�ुोः

कणा��तम�ेय �ब�भद े�न�बडोऽ�प मिु�टः।

�ासा�तमा�चटुलःै �मरतः सनु�ेःै

�ौढ��यानयन�व�मचिे�टता�न॥ ९-५८

tasyāpareṣvapi mṛgeṣu śarānmumukṣoḥkarṇāntametya bibhide nibiḍo'pi muṣṭiḥ |trāsātimātracaṭulaiḥ smarataḥ sunetraiḥ

prauḍhapriyānayanavibhramaceṣṭitāni || 9-58

tasyApareShvapi mRîgeShu sharAnmumukShoHkarNAntametya bibhide nibiDo.api muShTiH |

trAsAtimAtracaTulaiH smarataH sunetraiHprauDhapriyAnayanavibhramaceShTitAni || 9-58

scattered about will blacken the forest. [9-56]

Them the well-horsed King / O'ertook, and from his quiver drew a shaft: / They bursttheir ranks, their troubled glances seemed / To light up all the wood, as breezes fling / Fromsombre lotus-leaves the balmy drops.

This and some more verses following are in vasanta tilaka meter.

--o)0(o--

lakShyI kRîtasya hariNasya hari-prabhAvaH prekShya sthitAm sahacarIm vyavadhAyadeham AkarNa-kRîShTam api kAmitayA sa dhanvI bANam kRîpA-mRîdu-manAHpratisamjahAra

9-57. hari-prabhAvaH= he who is equal in prowess to Indra; dhanvI= expertarcher; lakShyI kRîtasya= targeted; hariNasya deham= male deer's, body; vyavadhAya sthitAm= interposing her bodybetween her male and his arrow; sahacarIm= such a female deer of that male deer; prekShya= on seeing; kAmitayA= himself being an ardent lover; kRîpA-mRîdu-manAH= moved at heart throughcompassion; AkarNa-kRîShTam api= though drawn up to the ear; bANam =arrow; sa pratisamjahAra= he withdrew.

That expert archer equalled in prowess to Indra on beholding the female deerstood interposing between his arrow and the targeted male deer retracted his arrowthough drawn up to the ear, for he himself is an ardent lover and his heart is filledwith compassion. [9-57]

--o)0(o--

tasya apareShu api mRîgeShu sharAn mumukShoH karNa antam etya bibhide nibiDaH apimuShTiH trAsa ati-mAtra caTulaiH smarataH su-netraiH prauDha priyA nayana vibhramaceShTitAni

9-58. trAsa= owing to fear; ati-mAtra caTulaiH su-netraiH = excessively tremulous,with such eyes; prauDha= women of a mature age who are no longer bashful or timid in the



उ�त�थषुः सप�द प�वलप�कम�या

�म�ुता�रोहकवलावयवानकु�ण�म।्

ज�ाह स �तुवराहकुल�य माग�म्

स�ुय�तमा��पदप�ि�त�भरायता�भः॥ ९-५९

uttasthuṣaḥ sapadi palvalapaṅkamadhyānmustāprarohakavalāvayavānukīrṇam |jagrāha sa drutavarāhakulasya mārgam

suvyaktamārdrapadapaṅktibhirāyatābhiḥ || 9-59

uttasthuShaH sapadi palvalapa~NkamadhyAnmustAprarohakavalAvayavAnukIrNam |jagrAha sa drutavarAhakulasya mArgam

suvyaktamArdrapadapa~NktibhirAyatAbhiH || 9-59

presence of her lord; priyA nayana vibhrama ceShTitAni= their sportive or amorousmovements; smarataH= while remembering; apareShu mR^igeShu api sharAnmumukShoH= on other, deer, even, arrows, who wished to release; tasya muShTiH= his,fist - on bowstring; nibiDaH api= very firm, even though; karNa antam etya= [that fist] upto era, end, having reached [even though]; bibhide = abated.

The fist of that king, about to discharge arrows against other deer too, thoughfirmly clenched on the bowstring, and though the bowstring was stretched up to hisear had lightened up on the grip, as the beautiful rolling eyes of the targeted deer, nowexcessively tremulous through fear, reminded him of the amorous actions of therolling eyes of his grown up beloveds. [9-58]

At other deer/When he would shoot, his firm-clenched hand, full drawn/Up to the ear,as of itself unclasped,/Moved by the liquid orbs that rolled in fear,/Recalling loving looks oftender wives..

--o)0(o--

uttasthuShaH sapadi palvala pa~Nka madhyAt mustA praroha kavala avayava anukIrNamjagrAha sa druta varAha kulasya mArgam suvyaktam Ardra pada pa~NktibhiH AyatAbhiH

9-59. saH= he; [leaving off the deer herd]; which path is; mustA praroha= musta grass,shoots - Cyperus Rotundus - a fragrant grass variety, growing in; kavala avayava= eaten,fragments - leftovers - on spotting leftover musta grass-shoots after wild-boars have eaten; anukIrNam= spread with such half eaten grass; AyatAbhiH= a lengthy path; Ardra padapa~NktibhiH= [path covered with] wet, footprints [of boars], in rows; suvyaktam= a clearpath; sapadi= just then; palvala pa~Nka madhyAt= ponds, from mud, from the midst of; uttasthuShaH= that have got up [and gone]; druta varAha kulasya mArgam= that fled [frommud of ponds], boar's, herd's, pathway; jagrAha= [he] took up.

Leaving the deer herd he followed the track of a herd of wild boar whoprecipitately ran away after getting out of the mud in a cool puddle -- that track onwhich wild boars have strewn the leftovers of half-eaten musta grass and which beartheir long line of wet footprints. [9-59]

A path he followed, where the half-chewed grass/Had fallen, and broad wet footprintsclearly showed/Where ran a herd of boars, escaped with speed/From muddy pools theyrolled in.

--o)0(o--



तम ्वाहनादवनतो�तरकायमीष

��व�य�तम�ुतृसटाः ��तह�तमुीषःु।

ना�मानम�य �व�वदःु सहसा वराहा

व�ृषे ु�व��मष�ुभज�घना�यषे॥ु ९-६०

tam vāhanādavanatottarakāyamīṣadvidhyantamuddhṛtasaṭāḥ pratihantumīṣuḥ |

nātmānamasya vividuḥ sahasā varāhāvṛkṣeṣu viddhamiṣubhirjaghanāśrayeṣu || 9-60

tam vAhanAdavanatottarakAyamIShadvidhyantamuddhRîtasaTAH pratihantumIShuH |

nAtmAnamasya vividuH sahasA varAhAvRîkSheShu viddhamiShubhirjaghanAshrayeShu || 9-60

तनेा�भघातरभस�य �वकृ�य प�ी

व�य�य न�े�ववर ेम�हष�य म�ुतः।

�न�भ��य �व�हमशो�णत�ल�तप�ुख

�तम ्पातयाम ्�थममास पपात प�चात॥् ९-६१

tenābhighātarabhasasya vikṛṣya patrīvanyasya netravivare mahiṣasya muktaḥ |

nirbhidya vigrahamaśoṇitaliptapuṅkhastam pātayām prathamamāsa papāta paścāt || 9-61

tenAbhighAtarabhasasya vikRîShya patrIvanyasya netravivare mahiShasya muktaH |nirbhidya vigrahamashoNitaliptapu~Nkha

stam pAtayAm prathamamAsa papAta pashcAt || 9-61

tam vAhanAt avanata-uttara-kAyam IShat vidhyantam uddhRîta-saTAH pratihantumIShuH na AtmAnam asya vividuH sahasA varAhA vRîkSheShu viddham iShubhiH jaghanaAshrayeShu

9-60. varAhAH= wild-boars; vAhanAt IShat avanata-uttara-kAyam= from horse[straddle], a little, bent, fore-part of body - leaning a little forward from upright position; vidhyantam= ready to shoot; tam= him - Dasharatha; uddhRîta-saTAH= with theirbristles standing up - boars; pratihantum IShuH = to retaliate, wishing - boars; asyaiShubhiH= by his, arrows; sahasA= suddenly; jaghana AshrayeShu vRîkSheShu = backs,sheltering, trees - when the boars were sitting at the base of trees with hinds stuck in them; AtmAnam [vRîkSheShu ] viddham na vividuH = themselves, [in the very same trees], astransfixed, not, aware of.

The wild-boars, with their bristles standing up, wished as a return to attack himwho sitting on horseback and with slightly bent down torso was piercing them witharrows; but they did not perceive that his arrows have suddenly transfixed them tothe very trees against which they rested their haunches. [9-60]

--o)0(o--

tena abhighAta rabhasasya vikRîShya patrI vanyasya netra-vivare mahiShasya muktaHnirbhidya vigraham a+shoNita-lipta-pu~NkhaH tam pAtayAm prathamam Asa papAta pashcAt

9-61. abhighAta rabhasasya= [a wild buffalo that was in an] attitude of eagerness toattack him; vanyasya mahiShasya= such a wild buffalo's; netra-vivare= into the socket ofthe eye; tena vikRîShya muktaH patrI= by him, well stretched, and released, arrow; vigraham nirbhidya = buffalo's body, on piercing; a+shoNita-lipta-pu~NkhaH= not, withblood, stained, end-feathers; tam prathamam pAtayAm Asa= him [buffalo] firstly, felled;pashcAt papAta= later, felled [the buffalo].

Then Dasharatha drew an arrow well and discharged into the socket of the eye of awild buffalo that was in an attitude of eagerness to attack him; piercing through thebody of that buffalo that arrow firstly aggressed without its feathers being soiled by



�ायो �वषाणप�रमो�लघ�ूतमा�गा

�ख�गा��चकार नपृ�त�न��शतःै �रु�ःै।

श�ृगम ्स ��त�वनया�धकृतः परषेा

म�यिु��तम ्न ममषृ ेन त ुद�घ�मायःु॥ ९-६२

prāyo viṣāṇaparimokṣalaghūttamāṅgānkhaḍgāmścakāra nṛpatirniśitaiḥ kṣurapraiḥ |

śṛṅgam sa dṛptavinayādhikṛtaḥ pareṣāmatyucchritam na mamṛṣe na tu dīrghamāyuḥ || 9-62

prAyo viShANaparimokShalaghUttamA~NgAnkhaDgAmshcakAra nRîpatirnishitaiH kShurapraiH |

shRî~Ngam sa dRîptavinayAdhikRîtaH pareShAmatyucChritam na mamRîShe na tu dIrghamAyuH || 9-62

�या�ानभीर�भमखुो�प�तता�गहुा�यः

फु�लासना��वटपा�नव वाय�ु�णान।्

�श�ा�वशषेलघहु�ततया �नमषेा

�तणुीचकार शरप�ुरतव��र��ान॥् ९-६३

vyāghrānabhīrabhimukhotpatitānguhābhyaḥphullāsanāgraviṭapāniva vāyurugṇān |

śikṣāviśeṣalaghuhastatayā nimeṣāttuṇīcakāra śarapuritavaktrarandhrān || 9-63

vyAghrAnabhIrabhimukhotpatitAnguhAbhyaHphullAsanAgraviTapAniva vAyurugNAn |

shikShAvisheShalaghuhastatayA nimeShAttuNIcakAra sharapuritavaktrarandhrAn || 9-63

blood, and later felled the body of buffalo.

One shaft he sped,/Which in a charging bison's eyeball lodged,/Slew the fell beast, and,dashing through the flesh,/Dropt to the ground, its feathers clean of blood.

--o)0(o--

prAyaH viShANa parimokSha laghu uttama a~NgAn khaDgAn cakAra nRîpatiH nishitaiHkShura-praiH shRî~Ngam sa dRîpta-vinaya adhikRîtaH pareShAm ati-ucChritam namamRîShe na tu dIrgham AyuH

9-62. nRîpatiH= that king; nishitaiH kShura-praiH= with a sharp, horse-shoe bladedarrow; khaDgAn= rhinos; prAyaH= generally; viShANa parimokSha laghu uttamaa~NgAn= horns, by removing, lightened, with heads; cakAra= made; [kutaH= whybecause]; dRîpta vinaya adhikRîtaH= proudish ones, to bring to book, one who isauthorised - the king who has to set right the arrogant; saH= he; pareShAm ati-ucChritamshRî~Ngam= of others, held aloft, horn - rather supremacy; na mamRîShe= did not,tolerate; tu= but; dIrgham AyuH na= their longecity, not.

With his sharp horse-shoe bladed arrows the king made almost all the rhinocerosto be possessed of lightened heads by chopping off of their horns. He whose duty it wasto keep the proud in a right path did not tolerate the horny nature of others, i.e. thesupremacy of others, but it is not that he did not bear their longevity. [9-62]

--o)0(o--

vyAghrAn abhIH abhimukha utpatitAn guhAbhyaH phulla Asana agra viTapAn iva vAyu-rugNAn shikShA visheSha laghu-hastatayA nimeShAt tuNI cakAra shara pUrita vaktra randhrAn

9-63. abhIH= that dauntless one; guhAbhyaH abhimukha utpatitAn= from caves, ineffrontery, falling upon - such tigers; vAyu-rugNAn= by wind, felled; phulla Asana agraviTapAn iva= blossom-loaded, Asana [a tree Terminalia Alanta iomentosa, having flowers ofa variegated colour), trees, [ those tigers that are] like [these treetops]; shara pUrita vaktrarandhrAn vyAghrAn= with arrows, filled, mouth, cavities; shikShA visheSha laghu-hastatayA= with training, by special, sleight of hand [in archery]; nimeShAt tuNI cakAra =



�नघा�तो�ःै कु�जल�नाि�जघा�स�ुया��नघ�षःै �ोभयामास �स�हान।्

ननुम ्तषेाम�यसयुापरोऽभ�ुवीय�द� ेराजश�दो मगृषे॥ु ९-६४

nirghātograiḥ kuñjalīnāñjighāmsurjyānirghoṣaiḥ kṣobhayāmāsa simhān |nunam teṣāmabhyasuyāparo'bhudvīryodagre rājaśabdo mṛgeṣu || 9-64

nirghAtograiH ku~njalInA~njighAmsurjyAnirghoShaiH kShobhayAmAsa simhAn |nunam teShAmabhyasuyAparo.abhudvIryodagre rAjashabdo mRîgeShu || 9-64

ता�ह�वा गजकुलब�ती�वरैा�काकु��थः कु�टलनखा�ल�नम�ुतान।्

आ�मानम ्रणकृतकम�णाम ्गजानामान�ृयम ्गत�मव माग�णरैम��त॥ ९-६५

tānhatvā gajakulabaddhatīvravairānkākutsthaḥ kuṭilanakhāgralagnamuktān |

ātmānam raṇakṛtakarmaṇām gajānāmānṛṇyam gatamiva mārgaṇairamamsta|| 9-65

tAnhatvA gajakulabaddhatIvravairAnkAkutsthaH kuTilanakhAgralagnamuktAn |AtmAnam raNakRîtakarmaNAm gajAnA

mAnRîNyam gatamiva mArgaNairamamsta || 9-65

in a trice, as quiver, made - made the wide opened mouth of tiger as if they quivers holdinghis arrows..

In consequence of the agility of the hand from long practice, the dauntless king inthe twinkling of the eye turned the wide opened mouth of tigers into quivers, as itwere, of those tigers that rushed upon him from their caves, by filling their mouthcavities with arrows, and made them resemble the blossom laden branches of theAsana trees broken down by the wind. [9-63]

Both the tigers and Asana tree branches with flowers have a colourful look.

--o)0(o--

nirghAtograiH ku~njalInA~n jighAmsuH jyA-nirghoShaiH kShobhayAmAsa simhAnnunam teShAm abhyasuyA paraH abhut vIryodagre rAja-shabdaH mRîgeShu

9-64. ku~njalInA~n simhAn jighAmsuH= resting quietly in bowers, such lions, he whowished to kill; nirghAtograiH= sound produced by the clashing of contending winds; jyA-nirghoShaiH= with such twanging of bowstring; kShobhayAmAsa= agitated, disturbed; teShAm vIryodagre= their, by valour; mRîgeShu rAja-shabdaH= among, animals, by king,title; abhyasuyA paraH abhut = he may have become jealous; nunam= maybe.

That king desirous of killing the lions resting in their lairs of thickets firstlydisturbed them by the twanging of his bowstring as loud as the howl of contendingwinds; in this he perhaps had jealousy as the most prominent feature, which jealousywas most assuredly actuated in regard to the word 'lord' in the title of lions as 'lord ofthe beasts, lord of the jungle', whose exalted position among beasts is through valouralone. [9-64]

To slay the lions crouching in their dens,/He roused them first with thunderousbowstring's twang,/Harsh-sounding, for he grudged the Royal name,/Which prize of valour'mong the beasts they bore:

Metre: shAlini

--o)0(o--



चमरा�प�रतः �व�त�ता�वः �व�चदाकण��वकृ�टभ�लवष�।

नपृती�नव ताि�वयो�य स�यः �सतबाल�यजनजै�गाम शाि�तम॥् ९-६६

camarānparitaḥ pravartitāśvaḥ kvacidākarṇavikṛṣṭabhallavarṣī |nṛpatīniva tānviyojya sadyaḥ sitabālavyajanairjagāma śāntim || 9-66

camarAnparitaH pravartitAshvaH kvacidAkarNavikRîShTabhallavarShI |nRîpatIniva tAnviyojya sadyaH sitabAlavyajanairjagAma shAntim || 9-66

tAn hatvA gaja-kula-baddha-tIvra-vairAn kAkutsthaH kuTila-nakha-agra-lagna-muktAnAtmAnam raNa-kRîtakarmaNAm gajAnAm AnRîNyam gatam iva mArgaNaiH amamsta

9-65. kAkutsthaH= Dasharatha; gaja-kula-baddha-tIvra-vairAn= with elephants, race,incumbent, exceptional, animosity - those lions that have an inborn animosity with elephantrace; kuTila-nakha-agra-lagna-muktAn= in whose curved, nails, on edges, adhering, pearls- lions that have pearls sticking on their curved claws when they pawed the elephants; tAnhatvA= them the lions, on felling; AtmAnam= himself; raNa-kRîtakarmaNAm= in wars,those that have helped himgajAnAm= to such elephants; AnRîNyam gatam iva=debtlessness, he has gone into, as if; mArgaNaiH= with arrows [that helped him in fellinglions]; amamsta= he deemed.

Having killed those who were ever on terms of furious animosity with theelephant-race and who had pearls adhered to their curved nails of their pawsKakutstha considered himself to have been, as it were, freed from the indebtedness toelephants by means of his arrows, for the elephant race helped him a lot in wars. [9-65]

Metre: shAlini

--o)0(o--

camarAn paritaH pravartita ashvaH kvacit AkarNa vikRîShTa bhalla varShI nRîpatIn ivatAn viyojya sadyaH sita vAla vyajanaiH jagAma shAntim

9-66. kvacit= at some place; camarAn paritaH pravartita ashvaH= chAmara animals[Bos grunniens], around, urged, his horse; AkarNa vikRîShTa bhalla varShI= up to ear,drawn, spears, one who rains them; nRîpatIn iva= [petty] kings, as with; tAn= them; sitavAla vyajanaiH viyojya= white, tails, called fans, made devoid of; sadyaH shAntim jagAma=immediately, peace, he obtained.

In some places he who urged his horse in pursuit of the yaks and sent forth ashower of crescent-shaped spears drawn up to the ear after those yaks, was at oncesatisfied on account of having deprived the chAmara animals of their white bushysnappers viz., the fan-like tufts at the extremities of their tails, just as he does withother petty kings of their royal fanning instruments. [9-66]

--o)0(o--



अ�प तरुगसमीपाद�ुपत�तम ्मयरुम्

न स ��चरकलापम ्बाणल�यीचकार।

सप�द गतमन�कि�च�मा�यानकु�ण�

र�त�वग�लतब�ध ेकेशपाश े��यायाः॥ ९-६७

api turagasamīpādutpatantam mayuramna sa rucirakalāpam bāṇalakṣyīcakāra |sapadi gatamanaskaścitramālyānukīrṇe

rativigalitabandhe keśapāśe priyāyāḥ || 9-67

api turagasamIpAdutpatantam mayuramna sa rucirakalApam bANalakShyIcakAra |sapadi gatamanaskashcitramAlyAnukIrNe

rativigalitabandhe keshapAshe priyAyAH || 9-67

त�य कक�श�वहारस�भवम ्�वदेमानन�वल�नजालकम।्

आचचाम सतषुारशीकरो �भ�नप�लवपटुो वना�नलः॥ ९-६८

tasya karkaśavihārasambhavam svedamānanavilagnajālakam |ācacāma satuṣāraśīkaro bhinnapallavapuṭo vanānilaḥ || 9-68

tasya karkashavihArasambhavam svedamAnanavilagnajAlakam |AcacAma satuShArashIkaro bhinnapallavapuTo vanAnilaH || 9-68

api turaga samIpAt utpatantam mayuram na sa rucira kalApam bANa lakShyI cakAra sapadigata manaskaH citra mAlya anukIrNe rati vigalita bandhe keshapAshe priyAyAH

9-67. saH= he that Dasharatha; turaga samIpAt utpatantam api= horse's, nearby, up-swinging, even though; rucira kalApam= one that has a beautiful, fan-like tail; mayuram=such a peacock; citra mAlya anukIrNe= with variegated, flowers, tucked; rati vigalitabandhe= in lovemaking, loosened, braid-tie; priyAyAH keshapAshe= his ladylove's,loosened hair; sapadi gata manaskaH= just then, gone, his mind - just remembered unloosehair of his beloved with variegated flowers stuck in them, that just resemble the fan-like tailof peacock; na bANa lakShyI cakAra= not, as arrow's, target, he made.

He did not make the peacock as a target of his arrow, though that bird dancedwith its gorgeous tail in the targetable proximity of his horse, as he instantlybethought of the mass of hair of his beloved decorated with variegated flowers butdishevelled by the loosening of its hair-band during amatory sports. [9-67]

Metre: mAlini

--o)0(o--

tasya karkasha vihAra sambhavam svedam Anana vilagna jAlakam AcacAma sa-tuShArashIkaraH bhinna pallava puTo vana anilaH

9-68. karkasha vihAra sambhavam= by hard, [hunting] exercise, caused; Anana vilagnajAlakam= on face, sticking, like a mesh; tasya svedam= his, sweat; sa-tuShAra shIkaraH=with, cold, dew, drops; bhinna pallava puTaH= which opened asunder the folds of thetender leaves; vana anilaH AcacAma = wood's, air, sipped off.

The woodland-wind which was saturated with cold dew drops and which openedasunder the folds of the tender leaves sipped off the perspiration produced by the hardexercise of the chase, and which collected into a net-work on his face. [9-68]

Metre: rathoddhata

--o)0(o--



इ�त �व�मतृा�यकरणीयमा�मनः स�चवावलि�बतधरुम ्धरा�धपम।्

प�रव�ृरागमनबु�धसवेया मगृया जहार चतरुवे का�मनी॥ ९-६९

iti vismṛtānyakaraṇīyamātmanaḥ sacivāvalambitadhuram dharādhipam |parivṛddharāgamanubandhasevayā mṛgayā jahāra catureva kāminī || 9-69

iti vismRîtAnyakaraNIyamAtmanaH sacivAvalambitadhuram dharAdhipam |parivRîddharAgamanubandhasevayA mRîgayA jahAra catureva kAminI || 9-69

स ल�लतकुसमु�वालश�याम ्�व�लतमहौष�धद��पकासनाथाम।्

नरप�तर�तवाहया�बभवु �व�चदसमतेप�र�छदि��यामाम॥् ९-७०

sa lalitakusumapravālaśayyām jvalitamahauṣadhidīpikāsanāthām |narapatirativāhayāmbabhuva kvacidasametaparicchadastriyāmām || 9-70

sa lalitakusumapravAlashayyAm jvalitamahauShadhidIpikAsanAthAm |narapatirativAhayAmbabhuva kvacidasametaparicChadastriyAmAm || 9-70

iti vismRîta anya karaNIyam AtmanaH saciva avalambita dhuram dhara adhipamparivRîddha rAgam anubandha sevayA mRîgayA jahAra caturA iva kAminI

9-69.iti= in this way; AtmanaH= for himself; vismRîta anya karaNIyam= forgotten,other, things to do; saciva avalambita dhuram= by ministers, undertaken, kingdom'sweight; anubandha sevayA parivRîddha rAgam= by continuous, hunting, increased,passion [in hunting]; dhara adhipam= such a king; mRîgayA caturA kAminI iva jahAra=hunting, called an artful, mistress, as with, stole - him.

In this manner, like an artful mistress, the hunting sport allured away the Kingwho forgot everything else that was his duty, whose responsibility had beenundertaken by his ministers and whose ardour for hunting had been heightened bycontinuous enjoyment. [9-69]

--o)0(o--

sa lalita kusuma pravAla shayyAm jvalita mahauShadhi dIpikA sanAthAm narapatiHativAhayAm babhuva kvacit a+sameta-paricChadaH triyAmAm

9-70. saH narapatiH = he that Dasharatha, the king; lalita kusuma pravAla shayyAm=pleasing, flowers, leaflets, as bed; jvalita mahauShadhi dIpikA sanAthAm= lighted, greatherbs, as lamps, having - phosphorescent herbs for night-lamps; triyAmAm= that night; kvacit= somewhere; a+sameta-paricChadaH= not, along with, retinue - not attended by anyone in retinue; ativAhayAm babhuva= spent, he became.

Unattended by any retinue that king passed the night in some place during whichsoft flowers and leaves formed his bed, while the phosphorescent herbs served asnight-lamps. [9-70]

Please see KMJ's notes for further details.

--o)0(o--



उष�स स गजयथुकण�तालःै पटुपटह�व�न�भ�व�नीत�न�ः।

अरमत मधरुा�ण त� श�ृवि�वहग�वकुिजतवि�दम�गला�न॥ ९-७१

uṣasi sa gajayuthakarṇatālaiḥ paṭupaṭahadhvanibhirvinītanidraḥ |aramata madhurāṇi tatra śṛṇvanvihagavikujitavandimaṅgalāni || 9-71

uShasi sa gajayuthakarNatAlaiH paTupaTahadhvanibhirvinItanidraH |aramata madhurANi tatra shRîNvanvihagavikujitavandima~NgalAni || 9-71

अथ जात ु�रोग�ृह�तव�मा� �व�पन ेपा�व�चरैरल�यमाणः।

�मफेनमचुा तपि�वगाढाम ्तमसाम ्�ाप नद�म ्तरु�गमणे॥ ९-७२

atha jātu rurorgṛhītavartmā vipine pārśvacarairalakṣyamāṇaḥ |śramaphenamucā tapasvigāḍhām tamasām prāpa nadīm turamgameṇa || 9-72

atha jAtu rurorgRîhItavartmA vipine pArshvacarairalakShyamANaH |shramaphenamucA tapasvigADhAm tamasAm prApa nadIm turamgameNa || 9-72

uShasi sa gaja yutha karNa tAlaiH paTupaTaha dhvanibhiH vinIta nidraH aramatamadhurANi tatra shRîNvan vihaga vikujita vandi ma~NgalAni

9-71. uShasi= in morning; paTupaTaha dhvanibhiH= sharp sounds like that the Dhakkadrums; gaja yutha karNa tAlaiH= of elephant, herds, ears, flapping; vinIta nidraH= onewhose sleep is removed - one who woke up; saH= he; tatra= there, even in woods; madhurANi= sweet sounds; vihaga vikujita vandi ma~NgalAni= by birds, warbled, [as if] bybards, sang, auspicious songs; shRîNvan aramata = while listening, he enjoyed.

In the early morning that king whose sleep had been dispelled by the regularflappings of the ears of elephants which produced a sharp sound like that of Dhakkadrums, amused himself by listening to the warbling of birds as if they are themelodious songs of bards. [9-71]

--o)0(o--

atha jAtu ruroH gRîhIta vartmA vipine pArshva caraiH alakShyamANaH shrama phenamucA tapasvi gADhAm tamasAm prApa nadIm turamgameNa

9-72. atha= then; jAtu= at certain time - during many days of hunting; ruroH gRîhItavartmA= of an antelope, taken, pathway - following the track of a ruru deer; vipine pArshvacaraiH alakShyamANaH= in woods, by attendants, unseen - going beyond the ken of side-guards; shrama phena mucA turamgameNa= by hard, riding, foam, spiting, with such ahorse; tapasvi gADhAm tamasAm nadIm prApa= by sages, frequented, Tamasa, river, hereached,

Then, on one occasion the king, who was following the track of a ruru deer in theforest without his being observed by his attendants, came with his horse all in foamthrough hard work to the river Tamasa much frequented by ascetics. [9-72]

But - so Fate willed it - one unlucky day,/Unmarked by all his train he tracked astag/Through forest-paths, and reached the Tamasa/(His horse all foaming, spent, foredonewith heat),/Whose banks grave Hermits haunt.

--o)0(o--



कु�भपरुणभवः पटु��च�ै�चचार �ननदोऽ�भ�स त�याः।

त� स ��वरदबिृ�हतश�क� श�दपा�तन�मषमु ्�वससज�॥ ९-७३

kumbhapuraṇabhavaḥ paṭuruccairuccacāra ninado'mbhasi tasyāḥ |tatra sa dviradabṛmhitaśaṅkī śabdapātinamiṣum visasarja || 9-73

kumbhapuraNabhavaH paTuruccairuccacAra ninado.ambhasi tasyAH |tatra sa dviradabRîmhitasha~NkI shabdapAtinamiShum visasarja || 9-73

नपृतःे ��त�ष�मवे त�कृतवा�प�ि�तरथो �वल��य यत।्

अपथ ेपदमप�यि�त �ह �तुव�तोऽ�प रजो�नमी�लताः॥ ९-७४

nṛpateḥ pratiṣiddhameva tatkṛtavānpaṅktiratho vilaṅghya yat |apathe padamarpayanti hi śrutavanto'pi rajonimīlitāḥ || 9-74

nRîpateH pratiShiddhameva tatkRîtavAnpa~Nktiratho vila~Nghya yat |apathe padamarpayanti hi shrutavanto.api rajonimIlitAH || 9-74

kumbha puraNa bhavaH paTuH uccaiH uccacAra ninadaH ambhasi tasyAH tatra sa dviradabRîmhita sha~NkI san shabda-pAtinam iShum visasarja

9-73. tasyAH ambhasi = in that Tamasa river, waters; kumbha puraNa bhavaH= pot, byfilling, caused; paTuH uccaiH ninadaH= much, loud, noise; uccacAra= came to ears; tatra= in the matter of that sound; saH= he; dvirada bRîmhita sha~NkI san= byelephants, caused [noise,] doubting; shabda-pAtinam iShum visasarja= by sound, falling,arrow, he released.

In the waters of Tamasa river there arose a clear deep sound more like the soundarising from filling a jar; suspecting it to be the scream of an elephant he dischargedan arrow targeting the source of that sound. [9-73]

Metre: svAgata

--o)0(o--

nRîpateH pratiShiddham eva tat kRîtavAn pa~Nkti-rathaH vila~Nghya yat a+pathe padamarpayanti hi shrutavantaH api rajaH nimIlitAH

9=-74. tat= that act - of releasing arrow on elephant; nRîpateH pratiShiddham eva= toa king, forbidden, only; yat= which act; pa~Nkti-rathaH= synonym for Dasharatha, sincepankti means ten; vila~Nghya kRîtavAn= on transgression [of scriptures], he did so; shrutavantaH api= well-versed ones, even if they are; rajo nimIlitAH= passion, blinded by; a+pathe padam arpayanti hi= on wrong path, their foot, they place,indeed.

That which Dasharatha did without consideration was an act forbidden to a king.At times even men conversant with the scriptures when blinded by passion do set footon a wrong path..

lakshmIkAmo yuddhAt anyatra karivadham na kuryAt - an elephant should not bekilled except on battlefield. Metre: vaitAlItyam

--o)0(o--



हा तात�ेत �ि�दतमाक�य� �वष�ण

�त�याि�व�य�वतेसगढुम ्�भवम ्सः।

श�य�ोतम ्��ेय सकु�भम ्म�ुनप�ुम्

तापाद�तःश�य इवासीि��तपोऽ�प॥ ९-७५

hā tāteti kranditamākarṇya viṣaṇṇastasyānviṣyanvetasaguḍham prabhavam saḥ |

śalyaprotam prekṣya sakumbham muniputramtāpādantaḥśalya ivāsītkṣitipo'pi || 9-75

hA tAteti kranditamAkarNya viShaNNastasyAnviShyanvetasaguDham prabhavam saH |

shalyaprotam prekShya sakumbham muniputramtApAdantaHshalya ivAsItkShitipo.api || 9-75

तनेावतीय� तरुगा��थता�वयने

प�ृटा�वयः स जलकु�भ�नष�णदहेः।

त�म ै��वजतेरतपि�वसतुम ्�खल��

रा�मानम�रपदःै कथया�बभवु॥ ९-७६

tenāvatīrya turagātprathitānvayenapṛṣṭānvayaḥ sa jalakumbhaniṣaṇṇadehaḥ |tasmai dvijetaratapasvisutam skhaladbhi

rātmānamakṣarapadaiḥ kathayāmbabhuva || 9-76

tenAvatIrya turagAtprathitAnvayenapRîShTAnvayaH sa jalakumbhaniShaNNadehaH |

tasmai dvijetaratapasvisutam skhaladbhirAtmAnamakSharapadaiH kathayAmbabhuva || 9-76

hA tAta iti kranditam AkarNya viShaNNaH tasya anviShyan vetasa guDham prabhavam saHshalya protam prekShya sa-kumbham muniputram tApAt antaH shalya iva asIt kShitipaH api

9-75. hA tAta= oh, father; iti kranditam AkarNya= in this way, yelling, having heard; viShaNNaH= [king is] suddenly seized with remorse; tasya= for its source; vetasa guDhamprabhavam anviShyan= in Vetasa reeds, concealed, source of sound, while investigating; shalya protam= with arrow, pierced; sa-kumbham= one with a jar; muniputram prekShya=son of a sage, having seen; saH kShitipaH api= he, a king, although; tApAt antaH shalyaiva= by remorse, inside [his body], with a barb, as if; asIt= he became.

The king is seized with remorse on hearing a piteous cry 'Oh father' from amongthe reeds; while searching for the source of that sound concealed among reeds, hebeheld the son of a sage with a jar pierced by his arrow and though himself theprotector of the world he felt that a dart fixed in his own heart if he had throughexcessive grief a. [9-75]

Hearing the piteous cry 'Oh father!' the king, seized with remorse; while searchingfor the source of that sound concealed among reeds, he beheld the son of a sage with ajar pierced by his arrow; then, though he himself is the protector of the world, he feltthrough excessive grief as if he had a dart fixed in his own heart. [9-75]

"Oh, Father !" rang a cry: grief-struck, the King/ Pressed on to find its source among thereeds,/And found a Muni's son, with jar in hand,/Pierced by an arrow; like a dart deep pain/Transfixed the King's own heart.

Metre: mayUra

--o)0(o--

tena avatIrya turagAt prathita anvayena pRîShTa anvayaH saH jala kumbha niShaNNadehaH tasmai dvija itara tapasvi sutam skhaladbhiH AtmAnam akShara padaiH kathayAmbabhuva

9-76. prathita anvayena tena= [by one born in] reputed, linage, by him - Dasharatha; turagAt avatIrya= from horse, on alighting; pRîShTa anvayaH = questioned, lineage, he -



त�चो�दतः स तमन�ुतृश�यमवे

�प�ोः सकाशमवस�न�शो�न�नाय।

ता�याम ्तथागतमपु�ेय तमकेप�ु

म�यानतः �वच�रतम ्नपृ�तः शश�स॥ ९-७७

taccoditaḥ sa tamanuddhṛtaśalyamevapitroḥ sakāśamavasannadṛśornināya |

tābhyām tathāgatamupetya tamekaputramajñyānataḥ svacaritam nṛpatiḥ śaśamsa || 9-77

taccoditaH sa tamanuddhRîtashalyamevapitroH sakAshamavasannadRîshorninAya |

tAbhyAm tathAgatamupetya tamekaputramaj~nyAnataH svacaritam nRîpatiH shashamsa || 9-77

तौ द�पती बह ु�वल�य �शशोः �ह�ा�

श�यम ्�नखातमदुहारयतामरु�तः।

सोऽभ�ूपरासरुथ भ�ुमप�तम ्शशाप

ह�ता�प�तनै�यनवा�र�भरवे व�ृः॥ ९-७८

tau dampatī bahu vilapya śiśoḥ prahartrāśalyam nikhātamudahārayatāmurastaḥ |so'bhūtparāsuratha bhumipatim śaśāpa

hastārpitairnayanavāribhireva vṛddhaḥ || 9-78

tau dampatI bahu vilapya shishoH prahartrA

the boy of a sage; jala kumbha niShaNNa dehaH= he whose body is leaning on water pot; saH= that boy; tasmai= to him - to Dasharatha; skhaladbhiH akShara padaiH= withfaltering, [with one or two letters], as speech; AtmAnam= about himself; dvija itara tapasvisutam= brAhmaNa, other than, sage's, son; kathayAm babhuva= the boy said; Otherwisethe killer will get brahma-hatyA doSham.

That king from a renowned dynasty then on alighting from the horse asked the boywhose body by now is resting on the water pot about his descent particulars; that boytold him with faltering single-lettered syllables that he was the son of an anchorite butother than twice-born. [9-76]

---o)0(o--

tat coditaH sa tam anuddhRîta shalyam eva pitroH sakAsham avasanna dRîshoH ninAyatAbhyAm tathAgatam upetya tam eka putram aj~nyAnataH sva-caritam nRîpatiH shashamsa

9-77. tat coditaH= by that boy, implored; nRîpatiH= the king; an+uddhRîtashalyam eva = not, extracted, arrow, though; tam= him = the boy; avasanna dRîshoHpitroH sakAsham ninAya = who lost their eye-sight, to such parents, proximity, he took; tathAgatameka putram tam upetya= in that condition, their lonely son, him, on reaching; aj~nyAnataH sva-caritam= in ignorance, what he has done; tAbhyAm shashamsa= to themthe parents, he reported.

When that dying boy implored upon the king to take his body to his parents, theking took him there without extracting the impaled arrow, and narrated to hisparents, both of whom lost their eyesight, about the fatal condition of their only sonoccasioned by his own action done through ignorance. [9-77]

In vAlmIki rAmAyaNa Dasharatha reports this in a different way - "I have gone to theparents of the boy and brought them to the place where the boy has fallen, and made themto touch his body to feel..." etc atha aham ekaH tam desham nItvA tau..." This kind ofnarration may be proper to Ramayana for it is a satyetihAsam, but unbefitting in theserasaika prathAna kAvyA-s. So, kAlidAsa has changed this.

--o)0(o--



�द�टा�तमा��य�त भवान�प प�ुशोका

द��य ेवय�यह�मव�ेत तम�ुतव�तम।्

आ�ा�तपवु��मव म�ुत�वषम ्भजु�गम्

�ोवाच कोसलप�तः �थमापरा�ः॥ ९-७९

diṣṭāntamāpsyati bhavānapi putraśokādantye vayasyahamiveti tamuktavantam |

ākrāntapurvamiva muktaviṣam bhujamgamprovāca kosalapatiḥ prathamāparāddhaḥ || 9-79

diShTAntamApsyati bhavAnapi putrashokAdantye vayasyahamiveti tamuktavantam |

AkrAntapurvamiva muktaviSham bhujamgamprovAca kosalapatiH prathamAparAddhaH || 9-79

tau dampatI bahu vilapya shishoH prahartrA shalyam nikhAtam udahArayatAm urastaH saHabhut parAsuH atha bhumipatim shashApa hasta arpitaiH nayana vAribhiH eva vR^iddhaH

9-78. tau dampatI bahu vilapya= those two, of the couple, bitterly, lamented; shishoHurastaH nikhAtam shalyam= in boy's, chest, implanted, arrow; prahartrA udahArayatAm=by the shooter himself, got it extricated; resultantly; saH para+asuH abhUt= he that boy,alienated, lives = life is alienated - dead, he became; atha vR^iddhaH= then, the old man; hasta arpitaiH= in hand, collected; nayana vAribhiH eva= with eyes, water, alone - withouttaking water from kamaNDalu etc, using the tears as medium to curse; bhumipatimshashApa= king, he cursed.

The couple having bitterly lamented and got the implanted arrow to be extractedby the shooter himself; whereupon the boy became lifeless; whereby the old mancursed the king with the very waters shed from his eyes gathered in his hands. [9-78]

Sore grieving did those parents from his breast / Draw out the shaft which murderoushand had sped; / The lad expired: next, washing his old hands / In floods of tears, the fathercursed the King,

--o)0(o--

diShTAntam Apsyati bhavAn api putra shokAt antye vayasi aham iva iti tam uktavantamAkrAnta purvam iva mukta viSham bhujamgam provAca kosalapatiH prathama aparAddhaH

9-79. hè rAjan= oh, king; bhavAn api antye vayasi= you, also, at ending, age - in oldage; aham iva= me, like; putra shokAt diShTAntam Apsyati= for son, with grief, end, youwill be getting; iti uktavantam= thus, he who is said so - Dasharatha; AkrAnta purvammukta viSham bhujamgam iva= trodden, firstly, [later] releasing, poison, serpent, as with -like a serpent that spurts out poison on being first trodden upon; tam= to him - old man; prathama aparAddhaH kosalapatiH= the first to be guilty, king of Kosala; provAca= saidthis.

The king of the Kosala, the first to be guilty, on whom the curse was hurled inthese words - "you too like myself in your old age will get your death through grief foryour son..." spoke to the old man who was like a serpent that spurts out poison onbeing first trodden upon. [9-79]

--o)0(o--



शापोऽ�य��टतनयाननप�शोभे

सान�ुहो भगवता म�य पा�ततोऽयम।्

कृ�याम ्दह�न�प खल ु��त�म�धन�ेो

बीज�रोहजननीम ्�वलनः करो�त॥ ९-८०

śāpo'pyadṛṣṭatanayāananapadmaśobhesānugraho bhagavatā mayi pātito'yam |

kṛṣyām dahannapi khalu kṣitimindhaneddhobījaprarohajananīm jvalanaḥ karoti || 9-80

shApo.apyadRîShTatanayAananapadmashobhesAnugraho bhagavatA mayi pAtito.ayam |

kRîShyAm dahannapi khalu kShitimindhaneddhobIjaprarohajananIm jvalanaH karoti || 9-80

इ�थम ्गत ेगतघणृः �कमयम ्�वध�ताम्

व�य�तव�ेय�भ�हतो वसधुा�धपने।

एधा�हतुाशनवतः स म�ुनय�याचे

प�ुम ्परासमुनगु�तमुनाः सदारः॥ ९-८१

ittham gate gataghṛṇaḥ kimayam vidhattāmvadhyastavetyabhihito vasudhādhipena |

edhānhutāśanavataḥ sa muniryayāceputram parāsumanugantumanāḥ sadāraḥ || 9-81

ittham gate gataghRîNaH kimayam vidhattAmvadhyastavetyabhihito vasudhAdhipena |edhAnhutAshanavataH sa muniryayAce

putram parAsumanugantumanAH sadAraH || 9-81

shApaH api a+dRîShTa tanaya Aanana padma shobhe sAnugrahaH bhagavatA mayi pAtitaHayam kRîShyAm dahan api khalu kShitim indhana iddhaH bIja praroha jananIm jvalanaHkaroti

9-80. a+dRîShTa tanaya Aanana padma shobhe= unseen, son's, face, called lotus, its[face of the boy] pleasance; mayi = such as I am - to me; bhagavatA pAtitaH shApaH api=by godlike you, hurled, curse, also; sa+anugrahaH= is attended with It. bles3ing; indhanaiddhaH jvalanaH= with firewood, made to glow, fire; kRîShyAm kShitim dahan api=agricultural, land, made to burn, even if; bIja praroha jananIm= seeds, to sprout, and takebirth; karoti khalu= makes, indeed.

Even the curse imprecated by your good-self on me, who have not yet seen thepleasance of the lotus-lace of a son, is attended with a blessing; The fire which blazeswith fuel though burning arable soil makes it productive of sprouts from seed.

A curse to be fraught with favour is really an anomaly which the poet illustrates by awell-known fact of the land being firstly burnt for agricu1tural purposes.

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ittham gate gata-ghRîNaH kim ayam vidhattAm vadhyaH tava iti abhihitaH vasudhaadhipena edhAn hutAshanavataH sa muniH yayAce putram parAsum anu-gantu-manAHsadAraH

9-81. ittham gate= when it happened this way; vasudha adhipena= by the king - it issaid in this way; gata-ghRîNaH= by hard-hearted man- by me - Dasharatha; tavavadhyaH= for you, who is a killable one; ayam kim vidhattAm= this me, what, is to bedone; iti abhihitaH= in this way, one who is asked - old man; saH muniH= that, sage; sa-dAraH= along with wife; parAsum putram anu-gantu-manAH= dead, son, to follow, withsuch mind; hutAshanavataH edhAn yayAce= burning, firewood, he wanted.

Thus situated, Dasharatha asked the sage "what shall this hard-hearted man, whodeserves death at your hands, do now?" and the old ascetic who wished to follow hisdeceased son asked the king to fetch burning fuel for self-immolation along with his



�ा�तानगुः सप�द शासनम�य राजा

स�पा�य पातक�वल�ुतध�ृत�न�व�ृतः।

अ�त�न��व�टपदमा�म�वनाशहतेमु्

शापम ्दध��वलनमौव��मवा�बरुा�शः॥ ९-८२

prāptānugaḥ sapadi śāsanamasya rājāsampādya pātakaviluptadhṛtirnivṛttaḥ |

antarniviṣṭapadamātmavināśahetumśāpam dadhajjvalanamaurvamivāmburāśiḥ || 9-82

prAptAnugaH sapadi shAsanamasya rAjAsampAdya pAtakaviluptadhRîtirnivRîttaH |

antarniviShTapadamAtmavinAshahetumshApam dadhajjvalanamaurvamivAmburAshiH || 9-82

wife. [9-81]

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prApta anugaH sapadi shAsanam asya rAjA sampAdya pAtaka vilupta dhRîtiH nivRîttaHantar niviShTa padam Atma-vinAsha hetum shApam dadhat jvalanam aurvam iva ambu-rAshiH

9-82. prApta anugaH= he whose attendants had now arrived; rAjA= such a king; sapadi= promptly; asya shAsanam sampAdya= that old man's, bidding, on fetching; pAtakavilupta dhRîtiH= by sinful act committed by him, gone away, whose fortitude left him off; antar niviShTa padam = [curse] that has taken a foothold in him; Atma-vinAsha hetumshApam= for self-ruin, becoming a cause, such a curse; ambu-rAshiH aurvam jvalanamiva= ocean, sage aurva's fire - baDabAgni - as with; dadhat nivRîttaH= while bearing it, hereturned.

The king, whose attendants had now arrived, caused the ascetic's order to bepromptly executed; then that king with his fortitude gone away on account of thesinful act committed by him, for he bears a self-ruinous curse that found a footing inhis heart, like an ocean that bears a flagrant fire in its entrails, called baDabAgni,returned to his capital Kosala. [9-82]

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.

इ�त का�लदास कृत रघवु�श महाका�य ेनवमः सग�ः

iti kālidāsa kṛta raghuvamśa mahākāvye navamaḥ sargaḥ

Thus this is 9th chapter in Kalidasa's Raghuvamsha, The Outstanding Poem of India

.

previous chapter 8 contents Next chapter 10

Revised : Desiraju Hanumanta Rao - July 2010

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abbreviations, words used etc - explained

Krishnarao Mahadeva Joglekar, 1916 - KMJ, or Joglekar

Gopala Raghunath Nandargikar, 1897 - GRN, Nand

pithy, terse sayings or foots of poem appearing in comment section - from TheStory of Raghu's Line by Kalidasa; translated by P. De Lacy Johnston, Published byAdine House, London, 1902 - De Lacy or Lacy

http://www.sanskritdocuments.org/sites/giirvaani/giirvaani/rv/sargas/08_rv.htm

http://www.sanskritdocuments.org/sites/giirvaani/

http://www.sanskritdocuments.org/sites/giirvaani/giirvaani/rv/sargas/10_rv.htm



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upama is roughly said as metaphor, transferred epithet, or condensed simile, orexpanded simile, or whatever, but not stabilised, as with atishayokti and utprekshaboth made to fall under the category of a hyperbole.

u.mA o : upamAna - comparable object; or the object itself.

u.me oc : upameya - object compared.

sA.dha c: sAdhAraNa dharma: commonality in sharing attributes.

sA. vA cw: sAdharaNa vAcaka: coupula, conjunctional word used.

anu.dha uq : anugAmi dharma : underlying quality of factors.

bimba om, or O: object to be mirrored.

prati-bimba mo: reflected object with mirror symmetry, mirrored object.

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shleSa innuendo: lexically mixing, imbibed in; better we use this innuendo= 2 aremark with a double meaning, usu. suggestive; till pundits object.

zeugma : a figure of speech using a verb or adjective with two nouns, to one ofwhich it is strictly applicable while the word appropriate to the other is not used (e.g.with weeping eyes and [sc. grieving] hearts).

syllepsis : a figure of speech in which a word is applied to two others in differentsenses (e.g. caught the train and a bad cold) or to two others of which itgrammatically suits one only (e.g. neither they nor it is working) - but not innuendo,or double meaning.

atishayokti - hybo: hyperbole.

utpreksha - mglq: magniloqui, gasconade.

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Out of many mind-boggling Sanskrit poetics, upama is one, and only 23 of itsshades are presented here as illustration. Please construe that hero is telling these sentences to his heroine.

1] candra iva mukham manoj~nam = Like moon your face is heart-pleasing - upamaalankAra.

2] candra iva mukham mukham iva candraH - That moon is like your face, and yourface is like that moon - upameya upamA alankAra.

3] mukham iva mukham = face is face - ananvaya alankAra.

4] mukham iva candraH - moon is like your face - pratIpa alankAra

5] candram dR^iSTvA mukham smarAmi - on seeing I reminisce your face - smaraNaalankAra

6] mukham eva candraH - your face is moon alone - rUpaka alankAra

7] mukha candreNa tApaH shAmayati - on seeing moonlike face of yours, fervidity islessening - pariNAma alankAra

8] kim idam mukham? uta aho! candraH - is this your face or that moon? - sandehaalankAra.

9] candra iti cakorAH tvat mukham anudhAvanti - thinking your face is moonsongbirds are after it - bhrAntimat alankAra

10] candra iti cakorAH, kamala iti bhramarAH tvat mukhe ra~njanti - thinking yourface to be moon, songbirds and bees [wish to take] delight in it.



11] camdro ayam, na mukham - this is moon, but not a face - apahnava

12] idam nUnam candraH - this is definitely the moon - utpreksha

13] candro ayam bhUpatiH - this king is the moon - atishayokti

14] mukhena candra kamale nirjite - moon or lotus is conquered by your face - tulyayogitA alankAra

15] nishi candraH tvat mukham ca hRîSyati - night's moon delights your face -dIpaka alankAra

16] tvat mukha eva aham rajyAmi, candra eva cakoro rajyate - I take delight in yourface, while songbirds take delight in that moon - prati vastu upama

17] divi candro yathA, bhuvi tathA tvat mukham bhAti - as to how the moon shines inthe sky, thus your face shines forth on the earth - dRîSTAnta alankAra

18] mukham candra shriyam bhibharti - your face is bearing the shine of that moon -nidarshana alankAra

19] niSkalankam mukham candrAt atiricyate - immaculate face of yours is surpassingthat moon - vyatireka alankAra

20] tvat mukheva saha nishAsu candro hRîSyati - along with your face, moon is alsodelightful in nights - saha ukti alankAra

21] mukham netra a.nka ruciram, smita jyostno upashobhitam - your face isdelightful with eyes called its embellishments, and with moonshine like smiles - samAsa uktialankAra

22] abjena tvat mukham tulyam hariNA hitasaktinA - your face vies with moon whohas a deer in him, [or, your face vies with rising sun with lotus...] abhanga sabhanga shleSaalankAra

23] mukhasya puirataH candro niSprabhaH - before your face moon is loosing hisshine a prastuta prashamsha.

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desiraju hanumanta rao, August 09

desirajuhrao at yahoo.com

09_raghuvamsham - critical translation

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