18_raghuvamsham

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mahAkavi

kAlidAsavirachita

raghuvaMsham

Dynasty of

Emperor

Raghu

18 chapter -- 53

verses

Introduction

This Canto contains nothing beyond a string of names of no less thantwenty-one successors of Atithi. The Canto has any charm or poetry aboutit. It is something like memoria technica verses enumarating the names ofsovereigns.

However, wordplay of certain Sanskrit terms and names is noteworthyin this canto.

Notes and commentary of Kishanrao Madhavarao Joglekar on this18th canto is made available here 0.6 MB pdffor further reading.

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sa naiShadhasya artha-pateH sutAyAm utpAdayAmAsa niShiddha-shatruHa+nUna+ sAram niShadhAt naga indrAt putram yam AhuH niShadha Akhyam eva

18-1. niShiddha-shatruH saH= one who warded off, his enemies, he thatAtithi; naiShadhasya artha-pateH sutAyAm= of kingdom NaiShadha, its lord of
http://www.sanskritdocuments.org/sites/giirvaani/giirvaani/rv/rv_kmj/18_rv_kmj.pdfhttp://www.sanskritdocuments.org/sites/giirvaani/giirvaani/rv/rv_kmj/18_rv_kmj.pdf


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wealth - king, on his daughter; niShadhAt naga indrAt a+nUna+ sAram putram= than Nishadha mountain, not, less, in valour, such a son; utpAdayAmAsa=he begot;yam niShadha Akhyam eva AhuH= whom, Nishadha, by name, only,they called.

Atithi, who had warded off his enemies, begot on the daughter of theNaishadha king, a son who was in no way inferior in strength to Mt.

Nishadha, and whom people called Nishadha. [18-1]Naishadha kingdom is the hill tract supposed to be situated to the east and

south of Mt. Meru or according to modern geography on the Himalayanplateau.

--o)0(o--

tena unu-vIryeNa pitA prajAyai kalpiShyamANena nananda yUnAsuvR^iShTiyogAt iva jIvalokaH sasyena sa.npatti phala unmukhena

18-2. unu-vIryeNa= having great valour; prajAyai kalpiShyamANena= ofpeople, capable of taking care; tena yUnA= by him, who is young; pitA= hisfather Atithi; suvR^iShTiyogAt= in consequence of timely showers; sa.npattiphala unmukhena sasyena= of abundant corn ready for its full development;jIvalokaH iva= people, as with; nananda = gladdened.

The father Atithi was highly gratified with his son Nishadha who is in

the youth with great valour, and who was in every way suited to take careof his subjects; as the people will be satisfied with abundant corn ready forits full development in consequence of timely showers. [18-2]

--o)0(o--


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shabdAdi nirvishya sukham cirAya tasmin pratiShThApita rAja shabdaHkaumudvateyaH kumuda avadAtaiH dyAm arjitAm karmabhiH Aruroha

18-3. kaumudvateyaH= son of Kumudvati - Atithi; shabdAdi sukhamnirvishya= from sound and other sense objects, pleasures, having enjoyed;cirAya= after some time; tasmin pratiShThApita rAja shabdaH= in him -Nishadha, having permanently conferred the title of king;kumuda avadAtaiHkarmabhiH arjitAm =which were pure like white lotuses, such of his owndeeds, earned;dyAm Aruroha= to heaven, ascended.

Having enjoyed the pleasures derivable from sound etc sensoryobjects, Atithi, the son of Kumudvati, permanently conferred the title of'king' on his son Nishadha and then ascended to heaven gained by his owndeeds which were pure like white lotuses. [18-3]

--o)0(o--

pautraH kushasya api kusheshayAkShaH sa sAgarAm sAgara dhIra cetAH ekaAtapatrAm bhuvam ekavIraH pura argalA dIrgha bhujaH bubhoja

18-4. kusheshayAkShaH= had eyes resembling lotuses; sAgara dhIracetAH= whose mind was tranquil like the ocean; ekavIraH= who was the firstamong warriors; pura argalA dIrgha bhujaH= whose arms were long like thecrossbars across city-gates; kushasya pautraH api= grandson of Kusha, even;sa sAgarAm eka AtapatrAm= the sea-girt earth having only one royal parasol;bhuvam bubhoja= earth, he enjoyed.

Even the grandson of Kusha, namely Nishadha, who had eyesresembling white lotuses, whose mind was tranquil like the ocean, who

was the first among warriors, whose arms were long like the crossbarsacross city-gates protected the sea-girt earth having brought it under hissingle parasol. [18-4]

--o)0(o--


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tasya anala ojAH tanayaH tat ante va.nsha shriyam prApa nala abhidhAnaH yaHnaDvalAni iva gajaH pareShAm balAni amR^idnAt nalinAbha vaktraH

18-5. anala ojAH= radiant as fire; nala abhidhAnaH= Nala, named one;

tasya tanayaH= his - Nishadha's, son; tat ante= after Nishadha;va.nshashriyam prApa= dynastic, fortune - kingdom, on getting; nalinAbha vaktraH=endowed with the beauty of the lotus on his face;yaH= he who is; gajaHnaDvalAni iva= elephant [trampling], beds of reeds, as with; pareShAm balAniamR^idnAt= enemy's, armies, he trampled down.

After the demise of Nishadha, his son whose name was Nala, and whowas as radiant as fire came into possession of the dynastic kingdom; thisruler endowed with the beauty of the lotus on his face, crushed the armies

of his enemies just as an elephant tramples the beds of reeds. [18-5]--o)0(o--

nabhaH caraiH gIta yashAH sa lebhe nabhastala shyAma tanum tanUjamkhyAtam nabhaH shabdamayena nAmnA kAntam nabho mAsam iva prajAnAm

18-6. nabhaH caraiH gIta yashAH= by sky, wanderers, sung, glory - he who

has it; saH= such Nala; nabhastala shyAma tanum= like sky, blue-black, bodedone; nabhaH shabdamayena nAmnA khyAtam= by Nabha, sounding word,with name, renowned; nabho mAsam iva=shrAvaNa month, as with;prajAnAm kAntam= to people, a dear one; tanUjam lebhe= such a son, he got.


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That king Nala whose fame had been proclaimed by the wanderers ofthe airy regions gained a son whose body had a blue-black hue like that ofthe sky, who was known by the appellation Nabha and who was dear to hissubjects like the rain-giving month ofshrAvaNa. [18-6]

--o)0(o--

tasmai visRîjya uttara kosalAnAm dharmottaraH tat prabhave prabhutvammRîgaiH ajaryam jarasA upadiShTam adeha bandhAya punaH babandha

18-7. dharmottaraH prabhave = that rigidly correct-behaving one - Nala;tasmai= to him - to Nabhas; tat uttara kosalAnAm prabhutvam visRîjya= that,northern, Kosala's, governance of kingdom, on giving away;jarasAupadiShTam mRîgaiH ajaryam= by old age, indicated, with animals,

friendliness - forest living; punaH a+deha bandhAya= again, not, with body,that binds - complete moksha;babandha= he bound - he took up.

That rigidly correct-behaving one, king Nala, relinquished thedominion of the North Kosala to the care of that vigorous son of his,namely Nabhas, and formed a firm friendship with beasts in wilds whichis recommended by old age so that the tie of this corporal body may notcling again to him. [18-7]

--o)0(o--

tena dvipAnAm iva puNDarIkaH rAj~nyAm ajayyaH ajani puNDarIkaH shAnte


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pitari AhR^ita puNDarIkA yam puNDarIka-akSham iva shritA shrIH

18-8. tena puNDarIkaH dvipAnAm iva= by him - by Nabhas, amongelephants, puNDarIka-elephant, as with; rAj~nyAm ajayyaH puNDarIkaHajani= for kings, unconquerable one, named puNDarIka, [Nabhas] gave birth;pitari shAnte= when father Nala, is silenced - on demise;AhR^ita puNDarIkAshrIH= taking, white lotuses, goddess of fortune;yam= whom [prince

puNDarIka] puNDarIka-akSham iva= [approaching] Vishnu, as with; shritA=she approached him [prince puNDarIka].

Nabhas got a son named puNDarIka who was invincible to kings likethe legendary elephant puNDarIka to other elephants. When his fathernabhas had gone to his final rest, the goddess of fortune, namely Lakshmi,

who takes white lotuses in her hands and goes to the lotus-eyedpuNDarIka-aksha,namely Vishnu, she went over to this princepuNDarIka. [18-8]

--o)0(o--

saH kShema-dhanvAnam amogha-dhanvA putram prajA kShema vidhAnadakSham kShmAm lambhayitvA kShamayA upapannam vane tapaH kShAmtataraH cacAra

18-9. amogha-dhanvA saH= of unfailing bow, he that king puNDarIka;

prajA kShema vidhAna dakSham= one who is ever on the alert about thewelfare of the subjects; kShamayA upapannam= one who is endowed withforgiveness; kShema-dhanvAnam putram= kShema-dhanva named, son;kShmAm lambhayitvA= earth - kingdom, causing to take care of it; kShAmtataraH = being himself capable of great endurance;vane tapaH cacAra= inforest, ascesis, he undertook.

That king puNDarIka whose bow was never ineffectual made his sonkshema-dhanva, who was fully endowed with forgiveness and was ever onthe alert about the welfare of the subjects accept the sovereignty of theearth; and being himself capable of great endurance puNDarIkaundertook ascesis after retiring into the forest. [18-9]

--o)0(o--


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anIkinInAm samare agra yAyI tasya api deva pratimaH sutaH abhUtvyashrUyata anIka pada avasAnam deva Adi nAma tridive api yasya

18-10. tasya api= to him, also - to kshema-dhanva; samare anIkinInAm

agra yAyI= in wars, in vanguard, marching; deva pratimaH sutaH abhUt= god,like, son, took birth; anIka pada avasAnam= word "anIka' at end; deva Adi=word "deva" at start;yasya nAma= whose, name is; tridive api vyashrUyata= intriad of worlds, very well heard - that name.

Of him also was born a son who was like a god, who stood always invan of his armies on the battlefield, and whose name having the word devaas the first part and anIka as the last one, compounded to devAnIka, wascelebrated even in Heaven. [18-10]

--o)0(o--

pitA samArAdhana tatpareNa putreNa putrI saH yatha eva tena putraH tathaivaAtmaja vatsalena sa tena pitrA pitR^imAn babhUva

18-11. saH pitA= that father kshema-dhanva; samArAdhana tatpareNatena putreNa= one who was wholly devoted in adoring his father, by that son;

yathaiva putrI babhUva= as to how, he has become a real father; tathaiva= likethat; saH putraH= that son - devAnIka; Atmaja vatsalena tena pitrA eva= onewho loves his children, by such father, kshema-dhanva; pitR^imAn babhUva=having a good father, he became.


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Even just as that father kshema-dhanva became a person gifted with agood s0n on account of that son devAnIka who was wholly devoted inadoring his father; so also, that son devAnIka too had become one whohad an excellent father kshema-dhanva on account of that father who hadgreat affection for the son. [18-11]

--o)0(o--

pUrvaH tayoH Atma-same cira oDhAm Atma udbhave varNa catuShTayasyadhuram nidhAya ekanidhiH guNAnAm jagAma yajvA yajamAna lokam

18-12. guNAnAm ekanidhiH= one who was the sole repository of virtues;yajvA= Vedic-ritualist; tayoH pUrvaH= of them two, earlier one - kshema-dhanva; Atma-same Atma udbhave= who was like him, on his son; cira-

oDhAm varNa catuShTayasya dhuram= long-borne, yoke of [the ruling of] thefour castes; nidhAya= on keeping;yajamAna lokam jagAma= Vedic-ritualists',world - heaven, went to.

The first among the two, namelykshema-dhanva, who was the solerepository of virtues, and a Vedic-ritualist placing the long-borne yoke of[the ruling of] the four castes on his son, namelydevAnIka, who was likehim and was himself a Vedic-ritualist went to the abode of regular Vedic-rtualists, namely heaven. [18-12]

--o)0(o--


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vashI sutaH tasya vasha.nvadatvAt sveShAm iva AsIt dviShatAm api iShTaHsakR^it vivignAn api hi prayuktam mAdhuryam IShTe hariNAn grahItum

18-13. tasya vashI sutaH= his, self-controlled, son - devAnIka's son namedahInagu; vasha.nvadatvAt= because of his controlled speech; sveShAm ivadviShatAm api iShTaH AsIt = among his own folks, as with, among hisenemies, also, he is a respected one; hi= why because; prayuktam

mAdhuryam= usage of, good speech; sakR^it= at times;vivignAn api hariNAngrahItum IShTe= scared, even, deer, to catch, is useful.

devAnIka's son ahInagu being a self-controlled one was as much thebeloved even of his enemies as he was of his own people on account of hisagreeable speech; for, sweet speech when made use of is capable ofattracting the deer though once scared away. [18-13]

--o)0(o--

ahInaguH nAma saH gAm samagrAm a+hIna bAhu draviNaH shashAsa yaHhIna sa.nsarga parA~NmukhatvAt yuvA api anarthaiH vyasanaiH vihInaH

18-14. a+hIna bAhu draviNaH= not, less, arm's, wealth - who possessed nosmall amount of physical strength of his arms; hIna sa.nsargaparA~NmukhatvAt= having set his face against the contact of the low-bred;yuvA api= youth, though; anarthaiH vyasanaiH vihInaH= free from all vicesleading to troubles;yaH ahInaguH nAma= who is, ahInagu, named as; saHsamagrAm gAm shashAsa= he, fully, earth, ruled.

He whose name was ahInagu, who possessed no small amount ofphysical strength of his arms, who though young was free from all vicesleading to troubles owing to his having set his face against the contact ofthe low-bred, ruled the whole world. [18-14]

--o)0(o--


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guroH sa ca anantaram antaraj~nyaH pu.nsAm pumAn Adya iva avatIrNaHupakramaiH askhalitaiH caturbhiH catur dik IshaH caturaH babhUva

18-15. pu.nsAm antaraj~nyaH= one who was endowed with the power of

gauging the minds of the people, caturaH= clever one; saH ca= he thatahInagu, also; guroH anantaram avatIrNaH= his father, later to, one whoincarnated;Adya pumAn iva= Prime, Person - Vishnu, as with; askhalitaiHcaturbhiH upakramaiH= by the use of the unfailing four expedients; catur dikIshaH babhUva= for four, quarters, as lord, he became.

After the demise of his father devAnIka that ahInagu who wasendowed with the power of gauging the minds of the people, who hadcome on the earth like the Prime Person, Vishnu, became the clever ruler

of the regions within the four directions by the use of the unfailing fourexpedients of a king. [18-15]

--o)0(o--

tasmin prayAte paraloka yAtrAm jetari arINAm tanayam tadIyam uccaiHshirastvAt jita pAriyAtram lakShmIH siSheve kila pAriyAtram

18-16. arINAm jetari= enemy, vanquisher; tasmin paraloka yAtrAmprayAte sati= his, to other world, journey, when conducted - when he departedfrom here; uccaiH shirastvAt= consequence of carrying the heads high lit., inconsequence of having lofty peaks.jita pAriyAtram pAriyAtram= who had


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brought under subjection the mountainous region ofpAriyAtra; tadIyamtanayam lakShmIH siSheve kila= his, son, goddess Lakshmi, attended to.

When the vanquisher of his enemies, namelyahInagu, had gone 0nthe journey to the next world, it is mentioned that the goddess ofprosperity began to serve his son, namelypAriyAtra, who had brought themountainous region ofpAriyAtra which had high peaks under subjection.

[18-16]--o)0(o--

tasya abhavat sUnuH udAra-shIlaH shilaH shilA paTTa vishAla vakShAH jita aripakShaH api shilI-mukhaiH yaH shAlInatAm avrajat IDyamAnaH

18-17. tasya= to him - pAriyAtra; udAra-shIlaH= generous one; shilA

paTTa vishAla vakShAH= having a broad chest like a slab of stone; shilaH=named shila; sUnuH abhavat= son, became;yaH shilI-mukhaiH jita aripakShaH api= who, with arrows, conquered, enemy, factions, even;IDyamAnaH shAlInatAm avrajat = when eulogised, shyness, he got.

KingpAriyAtra had a son named shila possessing a generousdisposition, and having a broad chest like a slab of stone; although he had

vanquished divisions of the enemies' armies by his arrows still he wasabashed when he heard himself praised. [18-17]

--o)0(o--


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tam Atma sa.npannam anindita AtmA kRîtvA yuvAnam yuvarAjam eva sukhAnisaH aabhu~Nkta sukha uparodhi vRîttam hi rAj~nyAm uparuddha vRîttam

18-18. anindita AtmA saH= whose conduct was unblemished, he thatpAriyAtra; Atma sa.npannam yuvAnam tam= his young talented son namedshila;yuvarAjam kRîtvA eva= installing as prince regent; sukhAniaabhu~Nkta= enjoyed pleasures; hi= why because; rAj~nyAm vRîttam sukha

uparodhi= career of kings has its course interrupted because of multifariousactivities; uparuddha vRîttam= hence hurdles, to comfortable life.

KingpAriyAtra whose conduct was unblemished having installed hisyoung talented son shila as crown-prince, himself enjoyed pleasures; for,the career of kings has its course interrupted because of multifariousactivities, it is unsuited for enjoying comforts of life. [18-18]

--o)0(o--

am rAga-bandhiShu a+vitRîptam eva bhogeShu saubhAgya visheSha bhogyamvilAsinInAm arati-kShamA.api jarA vRîthA matsariNI jahAra

18-19. rAga-bandhiShu= 'those that create fondness or passion;bhogeShu= in pleasures; a+vitRîptam eva = not verily satisfied;vilAsinInAm= for flirtatious women; saubhAgya visheSha bhogyam= one whois fit to be enjoy them by virtue of his handsomeness; tam = him thatpAriyAtra; arati-kShamA.api= which is though incapable of enjoyment - oldage;;vRîthA matsariNI jarA jahAra= wastefully, jealous, decrepitude, stole[him - demise by old age].

Decrepitude though incapable of enjoying bodily pleasures and henceneedlessly jealous, tookKingpAriyAtra away who was not at all satisfiedin regard to pleasures which excited passions, and who was yet in aphysical condition fit for the enjoyment by amorous women. [18-19]

--o)0(o--


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unnAbha iti udgata nAmadheyaH tasya a+yathArtha unnata nAbhi randhraHsutaH abhavat pa~Nkaj-anAbha-kalpaH kRîtsnasya nAbhiH nRîpa maNDalasya

18-20. tasya= to him - to King shila; unnAbha= prince unnAbha; iti udgata

nAmadheyaH= thus, a well-known one, with that name; a+yathArtha unnatanAbhi randhraH = uncommonly, upraised, having such naval; pa~Nkaj-anAbha-kalpaH= one who has a lotus ill his naval - Vishnu, like; kRîtsnasyanRîpa maNDalasya nAbhiH= for entire, circle of kings, who is the naval -central; sutaH abhavat = son, took birth.

To king shila was born a son celebrated by the name unnAbha thespace of whose naval was very deep, and who appearing almost like

Vishnu became the central ruler, chakravarti, an emperor of the whole

circle of kings. [18-20] --o)0(o--

tataH param vajra-dhara prabhAvaH tat AtmajaH sa.nyati vajra ghoShaHbabhUva vajra Akara bhUShaNAyAH patiH pRîthivyAH kila vajra-NAbhaH

18-21. tataH param= later;vajra-dhara-prabhAvah= like thunderbolt-

wielder - Indra, in fortitude; sa.nyati vajra ghoShaH= in wars, whose voice islike thunder claps;vajra-NAbhaH= [son named]vajra-NAbha; tat AtmajaH=his - unnAbha's, son;vajra Akara bhUShaNAyAH pRîthivyAH= adorned withmines of precious jewels, to such earth; patiH babhUva kila = lord, became,


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tasya avasAne harit ashva dhAmA pitryam prapede padam ashvi rUpaH velAtaTe hUShita sainika ashvam purAvidaH yam vyuShita-ashvam AhuH

18-23. tasya avasAne= on his - shankhaNa's, demise; harit-ashva dhAmA=like Sun, in resplendence; ashvi rUpaH= handsome like Ashwini twins;pitryam padam prapede= father's - shakhaNa's, position of king, he took up;velA taTe hUShita sainika ashvam= on sea shore, who kept, army, and horses;yam purAvidaH= whom, those familiar with legendary lore;vyuShita-ashvam= asvyuShia-ashva; AhuH= they say.

On the demise ofshankhaNa, his son who had the resplendence of theSun, and who had the charm of the Ashvini-twins, ascended the throne ofhis father. Those familiar with legendary lore call him asvyuShitAshva onaccount of his having quartered his soldiery and horses on seacoasts. [18-23]

--o)0(o--

ArAdhya vishveshvaram IshvareNa tena kShiteH vishvasahaH vijaj~nye pAtumsahaH vishvasakhaH samagrAm vishva.nbharAm Atmaja mUrtirAtmA

18-24. tena kShiteH IshvareNa = by that, earth, lord of -vyuShitAshva;vishveshvaram ArAdhya= vishveshvara ofkAshi, on worshipping;vishva-sahaH= vishva-saha named son;vishva sakhaH= who is a universal friend;samagrAm vishva.nbharAm pAtum sahaH= entire, earth, to safeguard, capableone;Atmaja mUrtiH AtmA= like father like son;vijaj~nye= begotten.

Having adored the controller of the Universe, god Shiva ofkAshi, kingvyuShitAshva brought forth his own self in the form of a son, called asvishva-saha, who was the friend of the entire world and was capable oftaking care of the whole world. [18-24]

--o)0(o--


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a.nshe hiraNyAkSha ripoH saH jAte hiraNya-nAbhe tanaye nayaj~nyaHdviShAm asahyaH sutarAm tarUNAm hiraNya-retA iva sa anilaH abhUt

18-25. nayaj~nyaH saH= one well-versed in politics, to him -tovishva-

saha; hiraNyAkSha ripoH a.nshe= in Vishnu's, hue; hiraNya-nAbhe tanayejAte sati = hiraNya-nAbha named, son, when born; tarUNAm= for trees; saanilaH hiraNya-retA iva= with wind, fire, as with; dviShAm sutarAm asahyaHabhUt= for enemies, utterly, intolerable, he became.

When a son named hiraNya-nAbha, a shade of the enemy ofhiraNyAkSha, namely Vishnu, had been born tovishva-saha who was well-

versed in politics, he thatvishva-saha, with the aid of that competent sonhiraNya-nAbha became unbearable to his enemies just as wild fire

accompanied by wind becomes unbearable to the trees. [18-25]---o)0(o--

pitA pitRÎNAm anRîNaH tam ante vayasi anantAni sukhAni lipsuH rAjAnamAjAnu vilambi bAhum kRîtvA kRîtI valkalavAn babhUva

18-26. pitRÎNAm anRîNaH kRîtI= of his ancestors, debtless, on

making; pitA ante vayasi= fathervishva-sha, at end of, age; anantAni sukhAnilipsuH= unlimited, happiness, desirous of;AjAnu vilambi bAhum tam= whosearms reached his knees, him - hiraNya-nAbha; rAjAnam kRîtvA= king, onmaking;valkalavAn babhUva= [himself] clad in jute cloths, he became - went


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to forests.

Kingvishva-saha, who now considered himself released from the debtof his ancestors and therefore fortunate, being in the last part of his lifeand desirous of securing everlasting happiness, say moksha, made his sonhiraNya-nAbha whose arms reached his knees the ruler and himself

became clothed in jute-garments to repair to forests. [18-26]

--o)0(o--

kausalya iti uttara kosalAnAm patyuH pata~Nga anvaya bhUShaNasya tasyaaurasaH somasutaH sutaH abhUt netrotsavaH soma iva dvitIyaH

18-27. uttara kosalAnAm patyuH= north, Kosala's, lord; pata~Nga anvayabhUShaNasya= who was the ornament of the solar race; somasutaH= who has

performed soma rituals; tasya= to him - to hiraNya-nAbha;dvitIyaH somaHiva= second, moon, as with; netrotsavaH= who is an eye-feast; kausalya itiaurasaH sutaH= Kausalya, thus named, his own son; abhUt = became.

King hiraNya-nAbha who was the ruler of Northern Kosala, who wasthe ornament of the solar race and who had extracted the Soma juice insoma-Vedic-rituals, begot a legitimate son named kausalya who was asecond moon as it were, and therefore the delight to the eye of the

beholder. [18-27]

--o)0(o--


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yashobhiH Abrahma sabham prakAshaH saH brahma-bhUyam gatim AjagAmabrahmiShTham AdhAya nije adhikAre brahmiShTham eva sva tanu prasUtam

18-28.Abrahma sabham yashobhiH prakAshaH= as far as the assembly ofBrahma, by his fame, who was celebrated by it; saH= that kausalya;brahmiShTham= one well-versed in metaphysics;brahmiShTham= who isnamed asbrahmiShTha; sva tanu prasUtam eva= from his own, body,

emerged, only - his own son namedbrahmiShTha; nije adhikAre AdhAya= inhis own, authority as king, on keeping;brahma-bhUyam= a condition thatbecomes united with Brahma - Absolutism; gatim AjagAma= such a course, hewent into.

The King kausalya celebrated for his fame as far as the abode ofBrahma, went to the condition in which everything is Absolute, afterhaving enthroned his sonbrahmiShTha, who is well-versed inmetaphysics, in his own duty of kingship. [18-28]

--o)0(o--

tasmin kula ApIDa nibhe vipIDam samyak mahIm shAsati shAsanA~NkAmprajAH ciram su-prajasi praja Ishe nananduH Ananda jala Avila akShyaH

18-29. kula ApIDa nibhe= for dynasty, who was like a crest-chaplet, inshine; su-prajasi= who 11a.da good son; tasmin praja Ishe= that, people's, lord-brahmiShTha; shAsanA~NkAm mahIm= which bore impressions of hismandates, such earthvipIDam= without harassing his subjects; samyakshAsati sati= very well ruling;Ananda jala Avila akShyaH prajAH= with tears ofjoy, eyes fluttering, the people; ciram nananduH= manifested contentment.

While the lord of the peoplebrahmiShTha who was like a crest-chaplet to his dynasty and who had a good son named putra was properlyruling without any oppression, the earth which bore impressions of hismandates and the people with their eyes bedimmed with tears of joymanifested contentment. [18-29]

--o)0(o--


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pAtrI kRîta AtmA guru sevanena spaShTa AkRîtiH patra-ratha-indra ketoHtam putriNAm puShkara patra netraH putraH samAropayat agra sa.nkhyAm

18-30. guru sevanena pAtrI kRîta AtmA= by serving his father, one who

had made himself worthy - putra named son ofbrahmiShTha; patra-ratha-indra ketoH = winged-chariot-the best = garuDa, [the vehicle of Vishnu], whois the banner of Vishnu; spaShTa AkRîtiH= who had the distinct beauty;puShkara patra netraH= having eyes resembling lotus petals; putraH= suchprince putra; tam putriNAm agra sa.nkhyAm= him- his father, among thoseblessed with good sons, take the first position; samAropayat = made to ascend.

A son name putra having eyes resembling lotus petals, and who hadmade himself worthy by serving his father and who had the distinct

beauty of the GaruDa-bannered god, namely Vishnu, made his fatherbrahmiShTha take the first position among those blessed with good sons.[18-30]

--o)0(o--

va.nsha sthitim va.nsha kareNa tena sa.nbhAvya bhAvI sa sakhA maghonaHupaspRîshan sparsha nivRîtta laulyaH tri-puShkareShu tridashatvam Apa

18-31. sparsha nivRîtta laulyaH= who kept himself away from theenjoyment of the objects of senses like touch etc; whereby; maghonaH sakhAbhAvI = became Indra's, friend, wishing to become - wishing to go to heaven;


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saH= he thatbrahmiShTha; va.nsha kareNa tena= dynasty, enriching, by him -his son called putra; va.nsha sthitim sa.nbhAvya= dynasty's, prestige, on

getting; tri-puShkareShu upaspR^ishan = in three pious declvities of rivers -What these three Tirthas are particular1y intended by the poet cannot bedefinitely said, though it looks he probably means Haridvar, Benares andRameshwar; tridashatvam Apa= godhood, he obtained.

KingbrahmiShTha who kept himself away from the enjoyment of thesense objects and who was therefore to be the associate of Indra madehimself sure about the continuance of his dynasty through its continuer,namely his son putra, and attained godhood by bathing in three holyplaces, pushkara-s. [18-31]

--o)0(o--

tasya prabhA nirjita puShpa rAgam pauShyAm tithau puShyam asUta patnItasmin apuShyan udite samagrAm puShTim janAH puShya iva dvitIye

18-32. tasya patnI pauShyAm tithau= his - putra's, wife, in puShya,asterism - on the full moon day of the period when there was puShya asterism;prabhA nirjita puShpa rAgam= one who eclipsed the jewel topaz with his lustre;puShyam asUta= puShya - named son, she delivered; dvitIye puShye ivatasmin udite sati = as a second, puShya star, as with, that boy, when took birth;janAH samagrAm puShTim apuShyan= the people enjoyed full prosperity.

The wife of king putra gave birth to a son named puShya, who eclipsedthe jewel topaz with his lustre, on the day during which the moon will bein the puShya asterism, and when he rose to power like a second puShyaasterism the people enjoyed full prosperity. [18-32]

--o)0(o--


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mahIm mahA icChaH parikIrya sUnau manIShiNe jaiminaye arpita AtmAtasmAt sa yogAt adhigamya yogam ajanmane akalpata janma-bhIruH

18-33. mahA icChaH= one who has a high aspiration;janma-bhIruH= whowas afraid of mundane existence; saH= he that king called puShya; sUnaumahIm parikIrya= to son, kingdom, leaving; manIShiNe jaiminaye arpitaAtmA= to the great sage, Jaimini, submitting himself; sa yogAt= with yoga;tasmAt yogam adhigamya= from that sage, yoga, on learning; a+janmaneakalpata = birthlessness, he got.

Having transferred the sovereignty of the earth to his son called princedhruva-sandhi that king puShya whose heart was set on great things,devoted himself to the great sage Jaimini. This king puShya who wasafraid of mundane existence secured immunity from it and acquired the

yogic state by studying yoga from that sage who was proficient in it. [18-33]

--o)0(o--

tataH param tat prabhavaH prapede dhruva upameyaH dhruva-sa.ndhiH urvImyasmin abhUt jyAyasi satyasa.ndhe sa.ndhiH dhruvaH sa.nnamatAm arINAm

18-34. tataH param = later; tat prabhavaH= puShya's son - dhruva-sandhi;dhruva upameyaH= polar star, in similarity; dhruva-sa.ndhiH= son ofpuShyacalled dhruva-sa.ndhi; urvIm prapede= earth, he obtained;jyAyasisatyasa.ndhe yasmin= in that great man, true to his word, in whom;sa.nnamatAm arINAm sa.ndhiH dhruvaH abhUt= in whom the peaceful policytowards the enemies who submitted themselves to him, was of a very high

order.Thereafter king puShya's son dhruva-sandhi who was comparable to

the pole-star gained the sovereignty of the earth; that king dhruva-sandhiwho was true to his word and in whom the peaceful policy towards the


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enemies who submitted themselves to him, was of a very high order. [18-

34]

--o)0(o--

sute shishau eva sudarshana Akhye darsha atyaya indu priyadarshane saHmRîga Ayata akShaH mRîgayA vihArI si.nhAt avApat vipadam nRîsi.nhaH

18-35. mRîga Ayata akShaH= whose eyes were long like those of thedeer; nRîsi.nhaH= who was a lion among men, saH= he that dhruva-sandhi;darsha atyaya indu priyadarshane= whose countenance was like that of themoon at the conclusion of the dark fortnight; sudarshana Akhye= sudarshana,named son; sute shishau eva= when the son [sudarshana], is still an infant;mRîgayA vihArI san= when dhruva-sandhi went for hunting; si.nhAt

vipadam avApat= by a lion, death, he encountered.He who was a lion among men, whose eyes were long like those of the

deer, and who was fond of hunting, that king dhruva-sandhi came by hisdeath from a lion while his son named sudarshana, whose countenance

was like that of the moon at the conclusion of the dark fortnight, was yet achild. [18-35]

--o)0(o--

svar gAminaH tasya tam aikamatyAt amAtya vargaH kula tantum ekam anAthadInAH prakRîtIH avekShya sAketa-nAtham vidhivat cakAra


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18-36. svar gAminaH tasya amAtya vargaH= to heaven, gone, his - dhruva-sandhi's, ministers; anAtha dInAH prakR^itIH avekShya= lordless, hence indeplorable condition, such people, on seeing; kula tantum ekam= dynastic,thread, only one; tam= him - sudarshana; aikamatyAt= unanimously;vidhivat= procedurally; sAketa-nAtham cakAra= for sAketa [Ayodhya], asbanner, they made.

On beholding the subjects to be in a deplorable condition for want of amaster, the body of ministers of the king who had gone to heaven, namelydhruva-sandhi, made his son prince sudarshana with a unanimous mind,for he was the only thread to continue the link of the dynasty, the lord ofsAketa, namely Ayodhya. [18-36]

--o)0(o--

nava indunA tat nabhasa upameyam shAba eka si.nhena ca kAnanena raghoHkulam kuTmala puShkareNa toyena ca a+prauDha narendram AsIt

18-37. a+prauDha narendram= not, with proper age, king - a kingdomwithout an experienced king; tat raghoH kulam= that, Raghu's, dynasty; navaindunA nabhasa= with new, moon, sky; shAba eka si.nhena kAnanena ca=with cub, only one, a lion, in forest, also; kuTmala puShkareNa toyena ca= with[a single] bud, of lotus, [in lake] water, also; upameyam AsIt= similitude, it got.

That dynasty of Raghu with this young king sudarshana obtainedsimilitude to the sky with new moon, a forest with a single lion-cub, and alake with solitary bud of lotus. [18-37]

Thus Raghu's line, whose chief was now a child,/Showed like the nightwhile still the Moon is young,/Or like a forest where one Lion-cub/Alone dothrange, or as a silent lake/Before its lilies bloom.

This boy when compared tobAla-chandra, simha-shAbaka, kuTmala-puShkara it is indicative of his becomingvardhiShNu, shauryavanta, andshrImanta.

--o)0(o--


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lokena bhAvI pituH eva tulyaH sa.nbhAvitaH mauli parigrahAt saH dRîShTaHhi vRîNvan kalabha pramANaH api AshAH purovAtam avApya meghaH

18-38. saH= that boy; mauli parigrahAt= crown, on receiving; pituH

tulyaH eva bhAvI= father, equalling, only, he will become; thus; lokenasa.nbhAvitaH= by people, thought; kalabha pramANaH api meghaH= baby-elephant, in size, even though, a cloud; purovAtam avApya= favourable wind,on getting;AshAH vRîNvan= to quarters, encompassing; dRîShTaH hi = itis evident, isn't it.

Once invested with crown that boysudarshana will equal his fatherdhruva-sandhi, so thought the people; gaining a favourable wind a cloudof the size of a baby-elephant will pervade all the quarters, isn't it. [18-38]

--o)0(o--

tam rAja vIthyAm adhi-hasti yAtam AdhoraNa Alambitam agrya veSham ShatvarSha deshIyam api prabhutvAt praikShanta paurAH pitRî gauraveNa

18-39. rAja vIthyAm adhi-hasti yAtam= on kingsway, mounting anelephant, one who is sauntering - prince sudarshana; AdhoraNa Alambitam=

to elephant-driver, clinging; agrya veSham= beautifully, attired; Shat varShadeshIyam api= six years old, nearly, though; tam paurAH= him, people;prabhutvAt= because of his lordship; pitRî gauraveNa praikShanta= on hisfather, with respect, they have seen the boy.


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When prince sudarshana dressed in excellent garments was strollingon the kingsway of city riding an elephant clinging to the elephant-driver,for he was only bordering on six years of age, the citizens used to gaze him

with the same respect that they have shown to his father, since that boy isin the lordship. [18-39]

--o)0(o--

kAmam na saH akalpata paitRîkasya si.nhAsanasya pratipUraNAya tejaHmahimnA punaH AvRîta AtmA tat vyApa cAmIkara pi~njareNa

18-40. saH= he that boy; paitRîkasya si.nhAsanasya kAmampratipUraNAya= father's, throne, perhaps, to fill; na akalpata= not, fit enough;yet; cAmIkara pi~njareNa tejaH mahimnA punaH AvRîta AtmA = golden,

aura, its resplendence, greatness, in turn, encompassed, body; tat vyApa= thatthrone, he assumed.

That boy could not completely fill up the whole throne for he isundersized, yet he appeared to have occupied it as a full grown man sincehis whole body is invested with a golden bright aureole around it. [18-40]

---o)0(o--

tasmAt adhaH ki.ncit iva avatIrNau asa.nspRîshantau tapanIya pITham saalaktakau bhUpatayaH prasiddhaiH vavandire maulibhiH asya pAdau

18-41. tasmAt= of that throne; adhaH= placed at its base; ki.ncit iva


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avatIrNau= a little, dangling - boy's feet; tapanIya pIThama+sa.nspR^ishantau= foot stool, not touching; sa alaktakau= with red-lac-dyepaint on their boarders; asya pAdau= his, such feet;bhUpatayaH prasiddhaiHmaulibhiH= other kings', with high, crowns;vavandire = adored.

His tiny feet decorated with red-lac-dye at boarders and too short totouch the footstool, hence dangling a little from the throne, have been

worshipped by other kings subservient to Raghu's dynasty, by bendingtheir high crowns before them. [18-41]

--o)0(o--

maNau mahA-nIla iti prabhAvAt alpa pramANe.api yathA na mithyA shabdaHmahArAja iti pratItaH tathaiva tasmin yuyuje arbhake api

18-42. alpa pramANe api= small, in size, though; maNau= reg. indra-nIlajewel; prabhAvAt= by it lustre; mahA-nIla iti= great jewel, thus that title to it;yathA na mithyA= as to how, it is not, false; tathaiva= like that; arbhake api= aboy, even if; tasmin pratItaH mahArAja iti shabdaH= reg. him, prominent,great king, that epithet; na mithyA yuyuje= not, false, in enjoining.

Just as the title mahA-nIla is not inappropriate in the case of asapphire even if it is smaller in size, so the expression Maharaja to thatprince sudarshana, though he was a mere child, is not ill-fitting. [18-42]

---o)0(o--


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paryanta sa.ncArita cAmarasya kapola lola ubhaya kAkapakShAt tasya AnanAtuccaritaH vivAdaH cacAla velAsu api na arNavAnAm

18-43. paryanta sa.ncArita cAmarasya= on sides, moving, fur-fan; tasyakapola lola ubhaya kAkapakShAt= his, on cheeks, dangling, both sides, blackcurly hair;AnanAt uccaritaH= with such a mouth, uttered;vivAdaH= orders;arNavAnAm velAsu api= oceans, on shore, even - even in farthermost areas; nacaskhAla = not, neglected.

Any order voiced by that boy on whose cheeks jet-black curly hairlocksare swaying with the breeze fanned by fur-fans on either side, did not go

waste even at farthermost places like seashores. [18-43]

---o)0(o--

nirvR^itta jAmbUnada paTTa shobhe nyastam lalATe tilakam dadhAnaH tenaeva shUnyAni ari sundarINAm mukhAni sa smeramukhaH cakAra

18-44. nirvR^itta jAmbUnada paTTa shobhe lalATe= put on, golden, fillet,with its grandeur, on his forehead; nyastam tilakam dadhAnaH= kept, tilakamark, on who is wearing; smeramukhaH saH = smiley faced, he that boy-king;ari sundarINAm mukhAni= enemy's, wives, faces; tena eva shUnyAni cakAra=with that [tilaka], only, devoid of it, he made.

He who bore a tilaka-mark on his forehead that was encircled by agolden fillet, and who had a smiling face made the faces of the wives of theenemies devoid of that very mark. [18-44]

----o)0(o--


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shirISha puShpa adhika saukumAryaH khedam na yAyAt api bhUShaNenanitAnta gurvIm api saH anubhAvAt dhuram dharitryA bibharA.n babhUva

18-45. shirISha puShpa adhika saukumAryaH= shirIsha, flower, more

than, delicate - he who is; therefore; saH bhUShaNena api khedam yAyAt= he,by ornaments, even, pain, he may feel; saH= such as he is he; nitAnta gurvImapi= much, weighty, even though; dharitryA dhuram= kingdom's, burden;anubhAvAt bibharA.n babhUva= by his greatness, he used to bear, he became.

He who had a tenderness of limbs surpassing the sirISha flowers feltpain even by the kingly accoutrements: however, on account of hisprowess e was able to bear the excessive burden of the yoke of the earthand the trouble of governing it. [18-45]

--o)0(o--

nyasta akSharAm akShara bhUmikAyAm kArtsnyena gRîhNAti lipim na yAvatsarvANi tAvat shruta vRîddha yogAt phalAni upAyu~Nkta sa daNDa nIteH

18-46. akShara bhUmikAyAm nyasta akSharAm lipim= on alphabet's,slate, keeping [writing], alphabets, writing; kArtsnyena yAvat na gRîhNAti=

fully, in which time, not, grasped; saH = he that sudarshana; tAvat= in themeanwhile; shruta vRîddha yogAt= learned, elders, by association; sarvANidaNDa nIteH phalAni upAyu~Nkta= entire, political science's, essence, hereceived.


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No sooner had sudarshana familiarised with the alphabets written onthe slate than he gained the full fruit of the system of administration of

justice through the company of learned old scholars. [18-46]

--o)0(o--

urasi aparyApta nivesha bhAgA prauDhI bhaviShyantam udIkShamANAsa.njAta lajja iva tam Ata patra cChAyA Chalena upajugUha lakShmIH

18-47. urasi aparyApta nivesha bhAgA= on chest, not enough, to recline,space - his chest is too small to have a dwelling; prauDhI bhaviShyantamudIkShamANA= eagerly waiting to see him develop into full growth;lakShmIH= rAjya-lakshmi - goddess of kingdom fortune; sa.njAta lajja iva=being ashamed [of her conduct]; tam= him;Ata-patra cChAyA Chalena= white

royal parasol, in the pretext of; upajugUha= embraced.The goddess of kingdom prosperity not finding enough space to

recline on his chest and therefore eagerly waiting to see him develop intofull growth, yet being ashamed of her conduct to embrace a young boy, sheembraced him, as it were, by the guise of the shade of the regal parasol.[18-47]

----o)0(o--

an+ashnuvAnena yuga upamAnam abaddha maurvI kiNa lA~nChanena


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aspRîShTa khaDgatsaruNa api ca AsIt rakShAvatI tasya bhujena bhUmiH

18-48.yuga upamAnam an+ashnuvAnena= chariot's long bar, insimilitude, though not, obtained as yet - his boyish arms; a+baddha maurvIkiNa lA~nChanena= [those very arms] not yet, bound, by bowstring's, corns,as symbols - of his archery; a+spRîShTa khaDgatsaruNa api= not, touched,sword's, hilts, though; tasya bhujena= by his, arms;bhUmiH rakShAvatI AsIt=

earth, a well guarded one, she became.Though his arms are not yet comparable with the long crosspiece of a

chariot, though they do not have corns formed from the stretching ofbowstring, though his palms not hardened with gripping of sword hilts,the earth has become a well guarded one with those very arms. [18-48]

----o)0(o--

na kevalam gacChati tasya kAle yayuH sharIra avayavA vivRîddhim va.nshyAguNAH khalu api loka kAntAH prArambha sUkShmAH prathimAnam ApuH

18-49. kAle gacChati sati= with the passage of time; tasya kevalam sharIraavayavA vivRîddhim na yayuH= his, just, body, limbs alone, development,not, got; [kimtu= but] va.nshyA= that are hierarchical; loka kAntAH= that arepleasing to world; prArambha sUkShmAH= those at starting point, that lookinfinitesimal; tasya guNAH api = his, attributes, also; prathimAnam ApuHkhalu= attained full development, indeed.

As time went on not only did the limbs of his body gain increase insize but his hereditary traits too ,which were delightful to the people, and

which looked infinitesimal at the commencement attained fulldevelopment. [18-49]

--o)0(o--


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saH pUrva janma antara dRîShTapArAH smaran iva akleshakaraH sangurUNAm tisraH tri-varga-adhigamasya mUlam jagrAha vidyAH prakRîtIH capitryAH

18-50. saH= he; pUrva janma antara dRîShTapArAH= whose other sidebad been seen by him in former existence; smaran iva= recollecting them, as if;gurUNAm akleshakaraH san= who was no source of trouble to his teachers;tri-varga-adhigamasya mUlam tisraH vidyAH= who mastered the threesciences-which were the basis for the gaining of the three objects of existence;pitryAH prakRîtIH ca= father's, subjects - people, also;jagrAha = he received.

He, who had seen the other side of the departments of knowledge stillrecollecting the same, was no source of trouble to his teachers; hemastered the three sciences which were the basis for the gaining of thethree objects of existence, and also brought under control the subjects

who had come under his sway from his father. [18-50]

----o)0(o--

vyUhyaH sthitaH ki.ncit iva uttarAardham unnaddha cUDaH a~ncita savyajAnuH AkarNam AkRîShTa sa bANa dhanvA vyarocata astreShu vinIyamAnaH

18-51. astreShu vinIyamAnaH= one who was being conducted through acourse of training in archery; uttarAardham ki.ncit iva vyUhyaH sthitaH= as hestood with the upper part of his body slightly stretched forward; a~ncita savya


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jAnuH= right knee bent down; unnaddha cUDaH= the hair of the head formedinto an erect knot,AkarNam AkRîShTa sa bANa dhanvA= with the arrow putto the bow and drawn up to the tip of the ear;vyarocata= he shone forth.

While being trained in the course of the art of wielding weap0ns helooked graceful as he stood with the upper part of his body slightlystretched forward, the hair of the head formed into an erect knot, the

right knee bent down and with the arrow put to the bow and drawn up tothe tip of the ear. [18-51]

In arms at length made perfect, he shone forth/A glorious Archer ; swellingout the chest,/Poised lightly on the foot, with crest erect,/He laid his arrow tothe string, and drew/The notch right to his ear.

--o)0(o--

atha madhu vanitAnAm netra nirveshanIyam manasi-ja taru puShpam rAgabandha pravAlam akRîtaka vidhi sarvA~NgINam Akalpa jAtam vilasita padamAdyam yauvanam sa prapede

18-52. atha= later; saH= he;vanitAnAm netra nirveshanIyam madhu=women's, eyes [called bees], [by them] enjoyable, having such honey calledyouth; rAga bandha pravAlam manasi-ja taru puShpam= which had foliage inthe form of a continuity love, such Lovegod called a tree, its flower; akRîtakavidhi sarvA~NgINam Akalpa jAtam= which had a collection of decorationsarranged in a manner which was not artificial;Adyam vilasita padam=unparalleled condition of life for enjoyment;yauvanam prapede= such a youth,he got.

Now he reached youth - the unparalleled condition of enjoying life -which was the honey to be enjoyed by the eyes of women, which was as itwere the flower of the tree in the form of the god of Lovegod, which hadfoliage in the form of a continuity of love and had a collection ofdecoration arranged in a manner which was not artificial and whichcovered all the parts of his body.

Full soon he reached/The flower of youth, sweet season of delight,/Acharm for women's love, the perfect bloom/That crowns Desire's fair tree, frompassion's plant/Luxuriant shoot, or charm of loveliness /Spread over all his


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limbs, boon nature's gift.

The picture in this stanza is a highly wrought one - please refer toJoglekar's notes.

pratikRîti racanAbhyaH dUti sa.ndarshitAbhyaH samadhikatara rUpAHshuddha sa.ntAna kAmaiH adhivividuH amAtyaiH AhRîtAH tasya yUnaHprathama parigRîhIte shrI bhuvau rAjakanyAH

18-53. dUti sa.ndarshitAbhyaH= than their likenesses presented by ladiesof the royal house-hold; pratikRîti racanAbhyaH= than shown in the paintedimages; samadhikatara rUpAH= even more in handsomeness; shuddhasa.ntAna kAmaiH amAtyaiH= AhRîtAH= brought by ministers desirous ofsecuring a pure progeny to the king; rAjakanyAH= such princesses;yUnaH

tasya prathama parigRîhIte= who had been at first espoused by the youngprince; shrI bhuvau adhivividuH= gained a higher position than the two ladyloves he already had - viz. the Goddess of glory and the Earth.

Princesses - even more handsome than their likenesses presentedthrough painted images by ladies of the royal household, and who had

been brought by ministers desirous of securing a pure progeny to the king- gained a higher position than the two ladyloves he already had - viz. theGoddess of glory and the Earth, who had been at first espoused by the

young prince sudarshana. [18-53]--o)0(o--

.

iti mahkavi klidsa kta raghuvaa mahkvye aadaa sarga ||

Thus this is 18th chapter in Kalidasa's Raghuvamsha, The OutstandingPoem of India

.

chapter


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previous chapter 17 contents Next chapter 19

Revised : Desiraju Hanumanta Rao - Sept 2010

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abbreviations, words used etc - explained

Krishnarao Mahadeva Joglekar, 1916 - KMJ, or Joglekar

Gopala Raghunath Nandargikar, 1897 GRN

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

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upama is roughly said as metaphor, transferred epithet, or condensedsimile, or expanded simile, or whatever, but not stabilised, as withatishayokti and utpreksha both made to fall under the category of ahyperbole.

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, mirroredobject.

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

object.zeugma : a figure of speech using a verb or adjective with two nouns,

to one of which it is strictly applicable while the word appropriate to theother 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 othersin different senses (e.g. caught the train and a bad cold) or to two othersof which it grammatically 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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http://www.sanskritdocuments.org/sites/giirvaani/giirvaani/rv/sargas/19_rv.htmhttp://www.sanskritdocuments.org/sites/giirvaanihttp://www.sanskritdocuments.org/sites/giirvaani/giirvaani/rv/sargas/17_rv.htm


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Out of many mind-boggling Sanskrit poetics, upama is one, and only23 of its shades are presented here as illustration. Please construe thathero is telling these se ntences to his heroine.

1] candra iva mukham manoj~nam = Like moon your face is

heart-pleasing - upama alankAra.

2] candra iva mukham mukham iva candraH - That moon is likeyour face, and your face is like that moon - upameya upamAalankAra.

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 - smaraNa alankAra6] mukham eva candraH - your face is moon alone - rUpaka

alankAra

7] mukha candreNa tApaH shAmayati - on seeing moonlike face

of yours, fervidity is lessening - pariNAma alankAra

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

that moon? - sandeha alankAra.

9] candra iti cakorAH tvat mukham anudhAvanti - thinking your

face is moon songbirds are after it -bhrAntimat alankAra

10] candra iti cakorAH, kamala iti bhramarAH tvat mukhe

ra~njanti - thinking your face to be moon, songbirds and bees [wishto 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 -

utpreksha13] candro ayam bhUpatiH - this king is the moon - atishayokti

14] mukhena candra kamale nirjite - moon or lotus is conquered

by your face - tulya yogitA alankAra

15] nishi candraH tvat mukham ca hR^iSyati - night's moon

delights your face - dIpaka alankAra

16] tvat mukha eva aham rajyAmi, candra eva cakoro rajyate - I

take delight in your face, 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 in the sky, thus your face shines forth on the


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earth - dR^iSTAnta 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 surpassing that moon -vyatireka alankAra

20] tvat mukheva saha nishAsu candro hR^iSyati - along withyour face, moon is also delightful in nights - saha ukti alankAra

21] mukham netra a.nka ruciram, smita jyostno upashobhitam -

your face is delightful with eyes called its embellishments, and withmoonshine like smiles - samAsa ukti alankAra

22] abjena tvat mukham tulyam hariNA hitasaktinA- your face

vies with moon who has a deer in him, [or, your face vies with risingsun with lotus...] abhanga sabhanga shleSa alankAra

23] mukhasya puirataH candro niSprabhaH - before your facemoon is loosing his shine a prastuta prashamsha.

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desiraju hanumanta rao, Sept 2010

desirajuhrao at yahoo.com

18_raghuvamsham

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