सेतुबन्धम्

Setubandham (also called Rāvaṇavadhaḥ) is an epic composed in Mahārāṣṭrī, one of the Prākṛt languages, by King Pravarasena. This epic whose subject matter is the story of Yuddhakāṇḍa of Rāmāyaṇa has 15 cantos called āśvāsas with a total of 1291 verses.

The first eight cantos of the epic having 600 verses in total is being presented in this publication. The text of each verse in Mahārāṣṭrī and its Sanskrit chāyā in devanāgarī script are followed by its Engliish translation in prose.

The epic finds a mention in Kāvyādarśa of Daṇḍin (6^th century AD), in Harṣacarita of Bāṇa (7^th century AD) and in Aucityavicāracarcā of Kṣemendra (11^th century AD), making it evident that Pravarasena lived earlier to these three renowned authors. There appear to be four kings by the name Pravarasena, the earliest of whom lived in the first century AD and the second one lived in the second century AD. Two of the four find a mention in Rājataraṅgiṇī of Kalhaṇa. It is not clear who among the four was the author of this epic. However scholars agree that his time could not be later than the 5^th century AD.

That Pravarasena had become famous through this work can be gauged by the fact that an inscription of the Cambodian king Yaśovarman who reigned around the end of the 9^th century AD contains a verse as follows:

येन प्रवरसेनेन धर्मसेतुं विवृण्वता परः प्रवरसेनोऽपि जितः प्राकृतसेतुकृत् ।
“ (The king Yashovarman) who had a distinguished army and who built a bridge of dharma excelled Pravarasena who composed Setu- kāvya in Prākṛt (built a natural bridge)”

The work was held in high esteem by poets and critics who came after Pravarasena. Kāvyādarśa of Daṇḍin contains the following verse:

महाराष्ट्राश्रयां भाषां प्रकृष्टं प्राकृतं विदुः ।
सागरः सूक्तिरत्नानां सेतुबन्धादि यन्मयम् ॥

“Mahārāṣṭrī is considered as superior Prākṛt, which is an ocean of good sayings and which contains Setubandham and other works.” Daṇḍin again refers to Setubandham obliquely in a passage in Avantisundarīkathā to this effect:

“The citizens of kusumapura in Magadha were “न जलाशयाः सेतुबन्धलग्नाश्च” “they are not water reservoirs yet bound by the dam” ( they are not dull, they study Setubandham kāvya”.)

In his Harṣacarita, Bāṇabhaṭṭa refers to the fame of Pravarasena crossing the seas:

कीर्तिः प्रवरसेनस्य प्रयाता कुमुदोज्ज्वला ।
सागरस्य परं पारं कपिसेनेव सेतुना ॥

“Setukāvya enabled the fame of Pravarasena to travel to the distant lands across the seas in the manner the construction of the bridge enabled the army of monkeys to travel to the distant land.”

Pravarasena’s verses are quoted as examples by several literary critics such as Kṣemendra, Bhoja and others. In fact, Bhoja’s Sarasvatīkaṇṭhābharaṇa which is a work on poetics contains 37 different verses from Setubandham.

Rāmadāsabhūpati who lived in the 16^th century under the patronage of the Mughal emperor Akbar has written a commentary “Rāmasetupradīpa” in Sanskrit on this epic. It is a very lucid commentary written in a simple style. Setubandham with this commentary of Rāmadāsabhūpati was edited by Mahāmahopādhyāya Śivadattaśarma and Kāśīnāthaśarma and published by Nirṇayasāgar press (kāvyamālā-47), Mumbai in 1895. The same has been reprinted by Bhāratīya Vidyā Prakāśan, Vārāṇasī later. Earlier to that, Prof. S. Goldschmit had critically edited and published the original Prākṛt text in 1880 at Strassbourg, France (then in Germany). It did not contain the Sanskrit chāyā or the commentary of Rāmadāsabhūpati. He published a second volume which contained the German translation of the work in 1884. In 1976 Prof. Krishna Kanta Handiqui translated Setubandham into English and published it with extracts from unpublished commentaries, critical notes and scholarly and exhaustive introduction (Prākṛt Text Society, Ahmedabad, Prākṛt Text Series-20). This, however, did not contain the Prākṛt text, Sanskrit chāyā or the Sanskrit commentary. Prof.Handiqui refers to commentaries on Setubandham written by Kṛṣṇavipra, Mudamallabhaṭṭa, Mādhavayajvan and others. He also discusses three recensions of the work namely the southern, eastern and western, the western recension being the basis for the commentary of Rāmadāsabhūpati.

My English rendering in prose of the first eight cantos (600 verses) is based on the printed book brought out by Bhāratīya Vidyā Prakāśan, Vārāṇasī. As I have no knowledge of Mahārāṣṭrī, in which the original is written, my rendering is totally dependant upon the Sanskrit commentary of Rāmadāsabhūpati. I have tried to make my rendering as close to the Sanskrit chāyā as possible subject to the constraints of English. My translation is not influenced either by Goldschmit’s edition or by Handiqui’s edition , as I was not aware of the existence of these earlier editions when I did the translation. However in this introduction I have drawn material from the scholarly introduction given by Prof.Handiqui in his work.

Although the first eight cantos of the epic cover the story of Rāmāyaṇa from Rāma’s pining for Sītā during the rainy season to Nala’s construction of the bridge across the ocean, the poet’s narration of the story, although quite sketchy, differs from that of Vālmīki. It raises a doubt in the mind of the reader if Pravarasena followed a Ramayana other than that of Vālmīki. What distinguishes this epic is the manner the poet utilizes the story to unleash his imagination through detailed descriptions such as that of autumn (Canto-1), the ocean (Canto-2), Sugrīva’s exhortation to the monkeys (Canto-3), reactions of monkey-chiefs to Sugrīva’s address and Vibhīṣaṇa’s arrival (Canto-4), the cataclysmic effects of Rāma’s shooting of arrows at the ocean (Canto-5), the appearance of the Ocean-god who suggests that a bridge may be built and the activities of the monkeys in lifting mountains and bringing them to the ocean (Canto-6), their unsuccessful attempt to build the bridge (Canto-7) and their ultimate success in constructing the bridge under the direction of Nala, commanded by Sugrīva (Canto-8).

Like in many other epics in Sanskrit, the story becomes just a frame-work to support decorations and embellishments in the form of descriptions of seasons, nature and battles centred around sentiments of love and valour. The reader may often feel bewildered at the weird and contrived imageries offered by the poet. However the ease with which the poet successfully conveys through elegant poetry his complex imagery is truly astounding. The poet’s diction as reflected in the Sanskrit chāyā and his effortless stringing of long compound words of mostly soft syllables are very pleasing. The poet has composed the work mostly in the Metre skambhaka, an āryā-like Metre where each quarter of a verse consists of 4-mātrā gaṇas, the odd quarters containing 3 units and even quarters containing 5 units and this choice has enhanced the rhythmic flow of the verses. An interesting feature of this epic is that the last verse of every canto contains the word, “anurāga”( chāyā).

It is necessary to mention here a discrepancy that has crept in this commentary (as brought out in the printed edition) regarding the authorship of this epic. The first two cantos end as follows: “इति श्रीप्रवरसेनविरचिते दशमुखवधे महाकाव्ये प्रथम आश्वासकः समाप्तः” and “इति श्रीप्रवरसेनविरचिते दशमुखवधे महाकाव्ये द्वितीय आश्वासकः समाप्तः”. But from the third canto onwards the ending is different with the addition of कालिदासकृते and reads as follows “इति श्रीप्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्ये —- समाप्तः”. Is it meant to convey that Pravarasena started the work and Kālidāsa completed it? One of the introductory verses of the commentator conveys that as desired by king Vikramāditya, Kālidāsa composed this work ! Right at the time of the commentator, the epic had been attributed to Kālidāsa ! However scholars are in agreement that when looked at from the point of style or generally accepted chronology of Sanskrit poets, this work could not have been composed by Kālidāsa.

[ Thanks giving to be added later]

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G S S Murthy

The poet starts with an invocation to Viṣṇu, the slayer of Madhu:

णमह अवड्ढिअतुङ्गं अवसारिअवित्थ‍अं अणोणागहिरम् ।
अप्पलहुअपरिसह्णं अणाअपरमत्थपाअडं महुमहणम् ॥ १-१ ॥

नमतावर्धिततुङ्गम् अप्रसारितविस्तृतम् अनवनतगभीरम् ।
अप्रलघुकपरिश्लक्ष्णम् अज्ञातपरमार्थप्रकटम् मधुमथनम् ॥

All of you bow to Viṣṇu, who destroyed the demon Madhu, who is tall yet never nurtured, who is broad yet never expanded, who is deep yet was never bent, who is subtle yet large and who is open yet whose real meaning is unknown.

Note: The poet juxtaposes apparently contradictory qualities of Viṣṇu, whom the poet considers as Brahman.

The poet refers to the slaying of the demon Hiraṇyakaśipu by Narasimha:

दणुएन्दरुहिरलग्गे जस्स फुरन्ते णहप्पहाविच्छड्डे ।
गुप्पन्ती विवला‍आ गलिअ व्व थणंसुए महासुरलच्छी ॥ १-२ ॥

दनुजेन्द्ररुधिरलग्ने यस्य स्फुरति नखप्रभाविच्छर्दे ।
व्याकुला विपलायिता गलित इव स्तनांशुके महासुरलक्ष्मीः ॥

(You all bow to) Narasimha, whose nails smeared with the blood of Hiraṇyakaśipu sparkled and looked like the upper garment of Goddess of prosperity of the great demon (Hiraṇyakaśipu) slipping away while she ran away in distress. [White nails of Viṣṇu which were partly smeared with the blood of Hiraṇyakaśipu looked like the upper garment of the Goddess of prosperity of the demon slipping away from her body as she ran away in distress. This is in continuation of the first stanza and acts as an adjectival clause for Madhumathana(Viṣṇu). It is a poetic description of the lustre of Hiraṇyakaśipu fading away as Viṣṇu stuck his nails into his body.]

The poet refers to the exploit of Kṛṣṇa killing a demon in the form of a bull.

पीणत्तणदुग्गेज्झां जस्स भुआ‍अन्तणिट्ठुरपरिग्गहिअम् ।
रिट्ठस्स विसमवलिअं कण्ठं दुःखेण जीविअं बोलीणम् ॥ १-३ ॥

पीनत्वदुर्ग्राह्यं यस्य भुजान्तनिष्ठुरपरिगृहीतम् ।
अरिष्टस्य विषमवलितं कण्ठं दुःखेन जीवितं व्यतिक्रान्तम् ॥

(You all bow to) Kṛṣṇa who held between his shoulders the neck of the bull-demon with great difficulty because of its girth while the life of the demon ebbed away with considerable pain.

[This verse also acts as an adjectival clause qualifying Madhumathana in verse 1.]

This verse refers to Kṛṣṇa bringing Pārijāta tree to please his consort Satyabhāmā:

ओआहिअमहिवेढो जेण परूढगुणमूलतद्धत्थामो ।
उम्मूलन्तेण दुमं पारोहो व्व खुडिऒ महेन्दस्स जसो ॥ १-४ ॥

अवगाहितमहीवेष्टं येन प्ररूढगुणमूललब्धस्थाम ।
उन्मूलयता द्रुमं प्ररोह इव खण्डितं महेन्द्रस्य यशः ॥

(You all bow to) Kṛṣṇa, by whose action of uprooting the (Pārijāta) tree (for pleasing Satyabhāmā), the fame of Indra, which had surrounded the Earth and whose stability was obtained by his practicing good qualities, was also torn asunder in the manner the roots of the tree were torn asunder._ _

The poet pays his obeisance to Śiva:

णमह अ जस्स फुडरवं कण्ठच्छाआघडन्तणाणग्गिसिहम् ।
फुर‍इ फुरिअट्टहासं उद्धपडित्ततिमिरं विअ दिसाअक्कम् ॥ १-५ ॥

नमत च यस्य स्फुटरवं कण्ठच्छायाघटमाननयनाग्निशिखम् ।
स्फुरति स्फुरिताट्टहासमूर्धप्रदीप्ततिमिरमिव दिक्चक्रम् ॥

Bow to (Śiva) whose burning eyes associated with the dark lustre of the neck appear accompanied by the sound of gyration ( in his gyrations of tāṇḍava dance) like the horizon in a dark night brightened due to lightning accompanied by thunder. [When Śiva gyrates during tāṇḍava dance, gyration creates a whirring sound like that of thunder and the lustrous eyes look like the horizon lit by lightning and accompanied by thunder in a dark night. The darkness of Śiva’s neck is compared to the darkness of night.]

Now is a reference to Śiva as Ardhanārīśvara.

वेव‍इ जस्स सविडिअं बलिउं मह‍इ पुलाआ‍इअत्थण‍अलसम् ।
पेम्मसहावविमुहिअं वीआवासगमणूसुअं वामद्धम् ॥ १-६ ॥

वेपते यस्य सव्रीडं वलितुं महति पुलकाचितस्तनकलशम् ।
प्रेमस्वभावविमुषितं द्वितीयावकाशगमनोत्सुकं वामार्धम् ॥

(Bow to Śiva), whose left half (Pārvatī), whose breast is covered by horripilation due to shyness and fear, feels deceived of expressing her love (to him) as she tries to reach towards the right side(Śiva) during Śiva’s gyrations. [As Ardhanārīśvara, left half of Śiva is Pārvatī herself. When he gyrates, the left half leans towards the right half with fear and shyness and feels deceived of expressing her love due to shyness and fear of being seen by others. As a consequence her breast is covered by horripilation. An involved imagery indeed!]

Describes the boisterous laughter of Śiva:

अस्स विलग्गन्ति णहं फुडपडिसद्दा दिसाअलपडिक्खलिआ ।
जोण्हाकल्लोला वि‍अ ससिधवलासु र‍अणीसु हसि‍अच्छेआ ॥ १-७ ॥

यस्य विलगन्ति नभः स्फुटप्रतिशब्दा दिक्तलप्रतिस्खलिताः ।
ज्योत्स्नाकल्लोला इव शशिधवलासु रजनीषु हसितच्छेदाः ॥

(Bow to Śiva) whose punctuated boisterous laughter spreads towards the sky as it gets reflected from the horizon like the waves of moonlight on a bright night lit by the Moon.

णट्टारम्भक्खुहिआ जस्स भडब्भन्तमच्छपह‍अजलर‍आ ।
होन्ति सलिलुद्धुमा‍इ‍अधूमाअन्तवडवामुहा म‍अरहरा ॥ १-८ ॥ (आ‍इकुल‍अम्)

नृत्यारम्भक्षुभिता यस्य भयोद्भ्रान्तमत्स्यप्रहतजलरयाः ।
भवन्ति सलिलोद्ध्मापितधूमायमानवडवामुखा मकरगृहाः ॥

(Bow to Śiva), at the start of whose dance, oceans get disturbed by the terrified fishes while the fuming submarine fire looks like being excited by blowing.

Speaks of the difficulty of work undertaken:

अहिणवरा‍आरद्धा चुक्कक्खलि‍एषु जिहडि‍अपरिट्ठवि‍आ ।
मेत्ति व्व पमुहरसि‍आ णिव्वोड्ढुं होइ दुक्करं कव्वकहा ॥ १-९ ॥

अभिनवराजारब्धा च्युतस्खलितेषु विघटितपरिस्थापिता ।
मैत्रीव प्रमुखरसिका निर्वोढुं भवति दुष्करं काव्यकथा ॥

This story started by the young king (Pravarasena) with its slips and errors appropriately re-connected and corrected and centred on sentiments (rasa) is difficult to be carried on like friendship, associated with the discerning. [Just as to maintain friendship with a discerning person requires course corrections and is not easy, creating this work needs vigilance to make appropriate corrections. The poet uses subtle double entendre (श्लेष) to reinforce the simile.]

Talks of benefits of good literary work:

परिवड्ढ‍इ विण्णाणं संभाविज्ज‍इ जसो विढप्पन्ति गुणा ।
सुव्व‍इ सु‍उरिसचरि‍अं किं तं जेण ण हरन्ति कव्वालावा ॥ १-१० ॥

परिवर्धते विज्ञानं संभाव्यते यशोऽर्ज्यन्ते गुणाः ।
श्रूयते सुपुरुषचरितं किं तद्येन न हरन्ति काव्यालापाः ॥

Is there any consequence which is not rendered attractive by proper narration of a poetical work? It enhances knowledge, it brings fame, it enables acquiring noble qualities and it enables listening to the stories of noble persons.

इच्छाइ व धणरिद्धी जोव्वणलद्ध इव आहिआ‍इअ सिरी ।
दुःखं संभाविज्जै बन्धच्छाआइ अहिणवा अत्थगयी ॥ १-११ ॥

इच्छयेव धनऋद्धिः यौवनलब्धेवाभिजात्या श्रीः ।
दुःखं संभाव्यते बन्धच्छाययाभिनवार्थगतिः ॥

It is with difficulty that well crafted verses get associated with lofty meaning just as it is with difficulty that gain in wealth gets associated with desire for wealth and that good heritage gets associated with the lustre arising out of youth. [Combination of well crafted verses with lofty meaning is as rare as getting wealth to meet ones desires or having the combination of youth and good heritage.]

तं तिअसवन्दिमोक्खं समत्थतेल्लोक्कहिअ‍असल्लुद्धरणम् ।
सुणह अणुरा‍अ‍इण्हं सीआदुक्ख‍अं दहमुहस्स वहम् ॥ १-१२ ॥

तं त्रिदशबन्दिमोक्षं समस्तत्रैलोक्यहृदयशल्योद्धरणम् ।
शृणुतानुरागचिह्नं सीतादुःखक्षयं दशमुखस्य वधम्

Listen now to the famous story of slaying of Rāvaṇa, which enabled the release of the imprisoned divine beings, which removed the heart’s anguish of all the three worlds, which dissipated the grief of Sītā and which was an emblem of love. [The poet seems to indicate that he will be using “anurāga” as his emblem at the end of each canto]

अह पडिवण्णविरोहे रहववम्महसरेण माणब्भहिये ।
विद्धाइ वालिहिअए रा‍असिरीअ अहिसारिए सुग्गीवे ॥ १-१३ ॥

ववसाअरैपओसो रोसग‍इन्ददिढसिङ्खलापडिबन्धो ।
कह कह वि दासरहिणो ज‍अकेसरिपञ्जरो गओ घणसमओ ॥ १-१४ ॥

अथ प्रतिपन्नविरोधे राघवमन्मथशरेण मानाभ्यधिके ।
विद्धया वालिहृदये राजश्रियाभिसारिते सुग्रीवे ॥

व्यवसायरविप्रदोषो रोषगजेन्द्रदृढशृङ्खलाप्रतिबन्धः ।
कथंकथमपि दाशरथेर्जयकेसरिपञ्जरो गतो घनसमयः ॥

Having had an adversary (in Rāma), when the Goddess of royal wealth residing in the exceedingly proud heart of Vālī was hit by the arrow of Love God in the form of Rāma, she departed to reside in Sugrīva. Rāma, son of Daśaratha somehow (with difficulty) spent the rainy days which happened to be night for the Sun called ‘activity’, which was a strong binding chain for the elephant called ‘anger of Rāma’ and which was a cage for the lion called ‘victory (of Rāma)’. [The poet imagines that Rāma’s arrow that hit Vālī became an arrow of love that affected the Goddess of royal prosperity and made her fall in love with Sugrīva. As no activity was possible in rainy days, they became night for the Sun called activity; Rāma’s anger became like a chained elephant; Victory of Rāma was like a caged lion.]

गमिआ कलम्बवा‍आ दिट्टं मेहन्ध‍आरिअं ग‍अण‍अलम् ।
सहिओ गज्जिअसद्दो तह वि हु से णत्थि जीविए आसङ्घो ॥ १-१५ ॥

गमिताः कदम्बवाता दृष्टं मेघान्धकारितं गगनतलम् ।
सोढो गर्जितशब्दस्तथापि खल्वस्य नास्ति जीवितेऽध्यवसायः ॥

Somehow the wind blowing through Kadamba groves was tolerated; somehow the deep dark skies of the rainy season passed; somehow the roaring thunder was heard; Rāma is still not determined whether to live.

A description of autumn faced by Rāma follows:

तो हरि व‍इजसवन्थो राहवजीवस्स पढमहत्थालम्बो ।
सीआबाहविहाओ दहमुहवज्झदिअहो उवगओ सरओ ॥ १-१६ ॥

ततो हरिपतियशःपथो राघवजीवस्य प्रथमहस्तालन्बः ।
सीताबाष्पविघातो दशमुखवध्यदिवस उपगता शरत् ॥

Then came autumn, which acted as a path to Sugrīva’s fame, a first hand of support to the life of Rāma, a cessation of Sītā’s tears and the day of death for Rāvaṇa.

र‍इअरकेसरणिवहं धवलब्भदलसहस्सपरिगवम् ।
महुमहदंसणजोग्गं पि‍आमहुप्पत्तिपङ्क‍अं व ॥ १-१७ ॥

रविकरकेसरनिवहं शोभते धवलाभ्रदलसहस्रपरिगतम् ।
मधुमथनदर्शनयोग्यं पितामहोत्पत्तिपङ्कजमिव नभस्तलम् ॥

The sky looks resplendent like the lotus flower from which Brahma emanated and which was fit to be seen by Viṣṇu ( as he gets up from his sleep), the slayer of Madhu, with Sun’s rays looking like stamens and thousands of white clouds looking like petals.

दिणमणिमोहप्फुरिअं गलिअं घणलच्छिर‍अणरसणादामम् ।
उदुम‍अणबाणवत्तं णहमन्दारणवकेसरं इन्दधणुम् ॥ १-१८ ॥

दिनमणिमयूखस्फुरितं गलितं घनलक्ष्मीरसनादाम ।
ऋतुमदनबाणवक्त्रं नभोमन्दारनवकेसरमिन्द्रधनुः ॥

The rainbow looks like the sparkling rays of day-gem (Sun), a fallen-off waist band of the lady called ‘cloud-lustre’, the front of the bow of love-God called ‘season’ and fresh stamens of the Mandāra flower called ‘sky’.

धु‍अमेहमहु‍अरावो घणसमाआ‍अड्ढिओण‍अविमुक्काओ ।
णहपाअवसाहाओ णि‍अ‍अड्ढाणं व पडिग‍आओ दिसाओ ॥ १-१९ ॥

धुतमेघमधुकरा घनसमयाकृष्टावनतविमुक्ताः ।
नभःपादपशाखा निजकस्थानमिव प्रतिगता दिशः ॥

It looks as if the directions have returned to their original places like branches of the tree called ‘sky’, with bees called ‘clouds’ having been scattered while the rainy season pulled, bent and then released them. (During the rainy season the directions look overhanging. After the rainy season has ceased, the directions have returned to their original places like branches of a tree pulled, bent and then released!)

अहिणवणिद्धालो‍आ उद्देसासारदीसमाणजललवा ।
णिम्मा‍अमज्जणसुहा दरवसु‍आ‍अच्छविं वहन्ति व दि‍अहा ॥ १-२० ॥

अभिनवस्निग्धालोका उद्देशासारदृश्यमानजललवाः ।
निर्मितमज्जनसुखा दरशुष्कच्छविं वहन्ति दिवसाः ॥

Days display a slightly dry lustre; sights are new and friendly; there are water drops to be seen at elevated places; it is pleasant to take a dive in water bodies.

सुहसंमाणिअणिद्दो वरकालुङ्खिअसमुद्ददिण्णुकण्ठो ।
असुवन्तो वि विबुद्धो प्रढमविबुद्धसिरिसेविओ महुमहणो ॥ १-२१ ॥

सुखसम्मानितनिद्रो विरहस्पृष्टसमुद्रदत्तोत्कण्ठः ।
अस्वपन्नपि विबुद्धः प्रथमविबुद्धश्रीसेवितो मधुमथनः ॥

Viṣṇu, the slayer of Madhu, got up after having been served by Lakṣmī who had got up earlier and having enjoyed a pleasant rest although he did not sleep at all. The ocean is weary of his impending absence (as he has got up). [The reference is to the legend that Viṣṇu who is lying down on the milky ocean gets up during autumn (on utthānadvādaśī). Lakṣmī is supposed to have got up earlier. The words used suggest that Rāma has become ready to fight Rāvaṇa after having been saddened by the sight of Sītā’s ring brought by Hanumān.]

सोह‍इ विसुद्धकिरणो ग‍अणसमुद्दम्मि र‍अणिवेलालग्गो ।
तारामुत्ताव‍अरो फुडविहडिअमेहसिप्पिसंपुडमुक्को ॥ १-२२ ॥

शोभते विशुद्धकिरणो गगनसमुद्रे रजनिवेलालग्नः ।
तारामुक्तप्रकरः स्फुटविघटितमेघशुक्तिसंपुटमुक्तः ॥

The sky is like an ocean where darkness of night acts as the seashore, the stars look like heaps of pearls and the clear separated patches of autumnal clouds look like pearl oysters scattered all over.

सत्तच्छाणञ् गन्धो लग्ग‍इ हिअए खल‍इ कलम्बामो‍ओ ।
कलहंसाणञ् कलरओ ठाइ ण संठाइ परिण‍अं सिहिव्रुअम् ॥ १-२३ ॥

सप्तच्छदानां गन्धो लगति हृदये स्खलति कदम्बामोदः ।
कलहंसानां कलरवस्तिष्ठति न संतिष्ठते परिणतं शिखिविरुतम् ॥

The fragrance of Saptaparṇa trees is pleasant (being seasonal); the smell of Kadamba flowers does not appeal, (being non-seasonal); the cackling of swans is pleasant, while the sound of peacocks is not so, being non-seasonal.

पीणप‍ओहरलग्गं दिसाणञ् पवसन्तजल‍असम‍अवि‍इण्णम् ।
सोहग्गपढम‍इण्हं पम्माअ‍इ सरसणहव‍अं इन्दधणुम् ॥ १-२४ ॥

पीनपयोधरलग्नं दिशां प्रवसज्जलदसमयवितीर्णम् ।
सौभाग्यप्रथमचिह्नं प्रम्लायति सरसनखपदमिन्द्रधनुः ॥

The rainbow attached to the heavy clouds formed while the rainy season departs appears like the first mark of great fortune and makes the nail mark made on the heavy breasts (of ladies) when the lovers depart look dull. [The poet brings out a metaphor between the rainbow and the nail mark on the heavy breasts of ladies made by departing lovers and it revolves around the use of पीनपयोधरलग्नम्, which applies to the cloud as well as to the nail mark through श्लेष. After the rainy season lovers who were in the company of their loved ones leave after making nail marks as a sign of their being loved just as rainy season leaves the directions leaving a mark of the rainbow.]

पज्जत्तसलिलधो‍ए दूरालोक्कन्तणिम्मले ग‍अण‍अले ।
अच्चासण्णं व ठि‍अं विमुक्कपरभा‍अपा‍अडं ससिबिम्बम् ॥ १-२५ ॥

पर्याप्तसलिलधौते दूरालोक्यमाननिर्मले गगनतले

चिर‍आलपडिणि‍उत्तं दिसासु घोलन्तकुमु‍अर‍अवेल्लवि‍अम् ।
भम‍इ अलद्धासा‍अं कमला‍अरदंसणूसुअं हंसौलम् ॥ १-२६ ॥

चिरकालप्रतिनिवृत्तं दिक्षु घूर्णमानकुमुदरजोविलिप्तम् ।
भ्रमत्यलब्धास्वादं कमलाकरदर्शनोत्सुकं हंसकुलम् ॥

Returning after a long time, a bevy of swans is circling around, smeared by the pollen of blue lotuses (which blossom during nights) and eager to have a look at lakes where lotuses bloom. [Swans are supposed to visit Mānasa lake during the rainy season and return during autumn.]

चन्दा‍अवधवला‍ओ फुरन्तदि‍असर‍अणन्तरि‍असोहा‍ओ ।
सोम्मे सर‍अस्स उरे मुत्ता‍अलिविब्भमं वहन्ति णिसा‍ओ ॥ १-२७ ॥

चन्द्रातपधवलाः स्पुरद्दिवसरत्नान्तरितशोभाः ।
सौम्ये शरद उरसि मुक्तावलिविभ्रमं वहन्ति निशाः ॥

Autumnal nights which are white with moonlight and which become obscured by dazzling daylight look like a string of pearls on the breasts of (ladies). [Just as a string of pearls gets obscured by the dazzling lustre of gems on the breasts of a lady, the moonlit nights of autumn get obscured by the dazzling Sun at daytime.]

भमररु‍अदिण्णसण्णं घणरोहविमुक्कदिण‍अर‍अरालिट्टम् ।
फरिससुहा‍अन्तं वि‍अ पडिबुज्झ‍इ जलणिहित्तणालं णलिणम् ॥ १-२८ ॥

भ्रमररुतदत्तसंज्ञं घनरोधविमुक्तदिनकरकराश्लिष्टम् ।
स्पर्शसुखायमानमिव प्रतिबुध्यते जलनिहितनालं नलिनम् ॥

The lotus with its stalk hidden in water which has been signalled by the sounds of bumble bees looks like being woken up, pleased by the touch of the embracing rays of the Sun free from the cloud coverings. [The poet suggests a parallel scene of a person being woken up by the pleasing touch of a friend.]

मम्महधणुणिग्घोसो कमलवणक्खलि‍अलच्छिणे‍उरसद्दो ।
सुव्व‍इ कलहंसर‍ओ महु‍अरिवाहित्तणलिणिपडिसंला‍ओ ॥ १-२९ ॥

मन्मथधनुनिर्घोषः कमलवनस्खलितलक्ष्मीनूपुरशब्दः ।
श्रूयते कलहंसरवो मधुकरीव्याहृतनलिनीप्रतिसंलापः ॥

The cackle of swans at night in the lakes appears like the twang of the bow of Love God Manmatha, like the sound of the anklets of Goddess Lakṣmī who is leaving the lotuses which are closing shut and like the reply of the lake to the utterings of the bumble bees. [The commentator takes pain to link up the various metaphors. But I have departed from his way as it looked less attractive and less natural.]

खुडिडप्प‍इ‍अमुणालं दहूण पि‍अं व सिढिलवल‍अं णलिणिम् ।
महु‍अरिमहुरुल्लावं महुम‍अतम्बं मुहं व घेप्प‍इ कमलम् ॥ १-३० ॥

खण्डितोत्पाटितमृणालां दृष्ट्वा प्रियामिव शिथिलवलयां नलिनीम् ।
मधुकरीमधुरोल्लापं मधुमयाताम्रं मुखमिव गृह्यते कमलम् ॥

Lotus fibres have been cut and removed in the lake in the manner a lady is troubled by her lover. The borders of the lake have become loose. The red lotus in the lake which is plucked (by people) looks like the face of a lady which has become red on account of imbibing drinks and which has been held by a lover. The buzzing of bees resembles the utterances of the lady.

पज्जत्तकमलगन्धो महुतण्णा‍ओसरन्तणवकुमु‍अर‍ओ ।
भमिरभमरो‍अ‍इव्वो संचर‍इ सदाणसीअरो वणवाओ ॥ १-३१ ॥

पर्याप्तकमलगन्धो मध्वार्द्रापसरन्नवकुमुदरजाः ।
भ्रमद्भ्रमरोपजीव्यः सञ्चरति सदानशीकरो वनवातः ॥

The wind, replete with the fragrance of lotuses and fresh sweet and damp pollen emanating from the white water lilies, is full of the spray of rutting elephants and is providing succour to bumble bees.

कण्ट‍इ‍अणूमि‍अङ्गी धो‍अत्थो‍ओसरन्तमुद्धसहावा ।
र‍इ‍अरचुम्बिज्झन्तं ण णि‍अत्ते‍इ णिलिणी मुहं वि‍अ कमलम् ॥ १-३२ ॥

कण्टकितगोपिताङ्गी स्तोकस्तोकापसरन्मुग्धस्वभावा ।
रविकरचुम्ब्यमानं न निवर्तयति नलिनी मुखमिव कमलम् ॥

The lotus-plant does not retract the lotus kissed by the rays of the Sun, while it is hiding the thorns and slowly getting out of shyness like a lady who does not retract her face kissed by her lover while she is hiding the horripilation on her body.

परिघोलन्तक्खलि‍अं सत्तच्छ‍अकुसुमधवलरेणुक्ख‍‍इ‍अम् ।
उप्पुस‍इ दाणवङ्कं मुहुत्तग‍अकण्णचामरं भमर‍उलम् ॥ १-३३ ॥

परिघूर्णमानस्खलितं सप्तच्छदकुसुमधवलरेणूत्खचितम् ।
उत्प्रोञ्छति दानपङ्कं मुहूर्तगजकर्णचामरं भ्रमरकुलम् ॥

Swarm of bees fanned by the ears of the elephant throws up the slushy ichor which has dropped off due to elephant’s turning of the head and which is embedded with the white pollen of Saptacchada flowers.

इ‍अ पहसि‍अकुमु‍असरे भडिमुहपङ्क‍अविरुद्धचन्दालो‍ए ।
जा‍ए फुरन्ततारे लच्छिस‍अंगाहणवपओसे सर‍ए ॥ १-३४ ॥

इति प्रहसितकुमुदसरसि भटीमुखपङ्कजविरुद्धचन्द्रालोकायाम् ।
जातायां स्फुरत्तारायां लक्ष्मीस्वयंग्राहनवप्रदोषे शरदि ॥

छिज्ज‍इ झिण्णावि तणू अट्टि‍अवाहं पुणो परुण्णं व मुहम् ।
रामस्स अ‍ईसन्ते आसाबन्धे व्व चिरगए हणुमन्ते ॥ १-३५ ॥ (जुग्ग‍अम्)

क्षीयते क्षीणापि तनुरास्थितबाष्पं पुनः प्ररुदितमिव मुखम् ।
रामस्यादृश्यमाने आशाबन्ध इव चिरगते हनूमति ॥

णवरि अ जहासत्थि‍अणिव्वत्ति‍अकज्जणिव्वलन्तच्छा‍अम् ।
पेच्छ‍इ मारु‍अतण‍अं मणोरहं चे‍अ चिन्ति‍असुहोवण‍अम् ॥ १-३६ ॥

अनन्तरं च यथासमर्थितनिर्वर्तितकार्यनिर्वलच्छायम् ।
प्रेक्षते मारुततनयं मनोरथमेव चिन्तितसुखोपनतम् ॥

Then (suddenly) Rāma sees Hanumān, son of Wind God, who was the embodiment as it were of his desire and cherished happiness and who was returning after accomplishing his work with a lustre that distinguished him from other monkeys.

पढमं वि‍अ मारु‍इणा हरिसभरिज्जन्तलो‍अणेण मुहेण ।
जण‍अतण‍आप‍उत्ती पच्छा वा‍आ‍इ णिअरवसेसं सिट्टा ॥ १-३७ ॥

प्रथममेव मारुतिना हर्षभ्रियमाणलोचनेन मुखेन ।
जनकतनयाप्रवृत्तिः पश्चाद्वाचा निरवशेषं शिष्टा ॥

Right at the beginning Hanumān conveyed the well being of Sītā only through his eyes which were brimming with happiness; later through words in its entirety.

दिट्ट त्ति ण सद्दहि‍अं झीण त्ति सबाहमन्थरं णीससिअम् ।
सो‍अ‍इ तुमं ति रुण्णं पहुणा जि‍अ‍इ त्ति मारु‍ई उवऊढो ॥ १-३८ ॥

दृष्टेति न श्रद्धितं क्षीणेति सबाष्पमन्थरं निःश्वसितम् ।
शोचति त्वामिति रुदितं प्रभुणा जीवतीति मारुतिरुपगूढः ॥

When Hanumān said “ (Sītā was) seen”, Rāma did not believe. When he said, “(She was) weak”, Rāma constrained by tears, sighed deeply and slowly. When he said, “She is anxious about you”, Rāma wept. (Finally) knowing that she is alive, Rāma embraced Hanumān. [Sometimes the original in Prākṛt can be interpreted in Sanskrit in more than one way. In this verse the commentator has given another version also. As it did not seem to have any particular merit, it has not been translated.]

चिन्ताह‍अप्पहं मिव तं च करे खे‍अणिसहं च णिसण्णम् ।
वेणीबन्धणम‍इलं सो‍अकिलन्तं व से पणामे‍इ मणिम् ॥ १-३९ ॥

चिन्ताहतप्रभमिव तं च करे खेदनिःसहमिव निषण्णम् ।
वेणीबन्धमलिनं शोकक्लाम्यन्तमिवास्य प्रणयति मणिम् ॥

Hanumān brings with him the crest-jewel of Sītā, which looked soiled due to its being tied to Sītā’s (unkempt) hair and it looked as if it had lost its radiance due to sadness and was sitting in his palm unable to bear the grief.

सो कर‍अलञ्जलिग‍ओ वाहत्थवापह‍ओसिहन्तम‍ऊहो ।
ण‍अणेहिञ् दासरहिणा दिट्ठो पी‍ओ णु पुच्छि‍ओ णु प‍उत्तिम् ॥ १-४० ॥

स करतलाञ्जलिगतो बाष्पस्तबकप्रहतावसीदन्मयूखः ।
नयनाभ्यां दाशरथिना दृष्टः पीतो नु पृष्टो नु प्रवृत्तिम् ॥

When the eyes of Rāma looked at the gem which was in the hollow of Hanumān’s hands with its glow destroyed by the tears (of Hanumān), it looked as if he was drinking it and enquiring it of (Sītā’s well-being).

सो अ‍इ अ णं रहुव‍ई विरलङ्गुलिगलि‍अकिरणधाराव‍अरम् ।
व‍अणे विमलुज्जो‍अं दररोत्तूण सलिलञ्जलिं व णिमेन्तो ॥ १-४१ ॥

शोचति चैनं रघुपतिर्विरलाङ्गुलिगलितकिरणधाराप्रकरम् ।
वदने विमलोद्द्योतं दररुदित्वा सलिलाञ्जलिमिव नियोजयन् ॥

Taking the gem, whose rays were leaking away through his fingers, near his face Rāma was feeling sorry for the gem and it looked as if he was taking a handful of water to clean his face after having wept for a while.

तं दह‍आहिण्णाणं जम्मि वि अङ्गम्मि राहवेण ण णिमि‍अम् ।
सी‍आपरिमट्टेण व वूढो तेण वि णिरन्तरं रोमञ्चो ॥ १-४२ ॥

तद्दयिताभिज्ञानं यस्मिन्नप्यङ्गे राघवेण न नियोजितम् ।
सीतापरिमृष्टेनॆवव्यूढस्तेनापि निरन्तरं रोमाञ्चः ॥

Even those limbs of Rāma which did not come into contact with the gem experienced horripilation as they would have, had Sītā touched them.

बाहम‍इलं पि तो से दहमुहचिन्ताविजृम्भमाणामरिसम् ।
जा‍अं दुक्खालो‍अं जरढा‍अन्तरविमण्डलं मिव व‍अणम् ॥ १-४३ ॥

बाष्पमलिनमपि ततोऽस्य दशमुखचिन्ताविजृम्भमाणामर्षम् ।
जातं दुःखालोकं जरठायमानरविमण्डलमिव वदनम् ॥

His (Rāma’s) face indicating the anger generated by the thought about Rāvaṇa could be seen with difficulty despite being darkened by tears like the orb of the Sun with the day progressing.

तो से चिरमज्झत्थे कुवि‍अक‍अन्तभुम‍आल‍आपडिरूए ।
दिट्ठी दिट्ठत्थामे कज्जधुरव्व णि‍अ‍ए धणुम्मि णिसण्णा ॥ १-४४ ॥

ततोऽस्य चिरमध्यस्थे कुपितकृतान्तभ्रूलताप्रतिरूपे ।
दृष्टिर्दृष्टस्थाम्नि कार्यधुरेव निजके धनुषि निषण्णा ॥

His gaze fell with the weight of the impending duty (of killing Rāvaṇa) as it were, on his bow which had established its strength (earlier in Vālī’s killing) and was resting for quite some time and which was bent like the brows of angry Yama, the God of death.

खणमूलाबद्धा‍ए णिव्वण्णन्तमसिणं समारूढा‍ए ।
सज्जीवं मिव जा‍अं अणोणमन्तं पि रामदित्ठी‍अ धणुम् ॥ १-४५ ॥

क्षणमूलाबद्धया निर्वर्ण्यमानमसृणं समारूढया ।
सजीवमिव जातमनवतमपि रामदृष्ट्या धनुः ॥

The bow, which had not been bent looked as if it had been stringed by Rāma’s stare as he looked at it intently traversing from its root to the smooth ends.

सुग्गीवस्स हि‍अ‍अं राहवसुक‍अपडिमो‍अणासत्तण्हम् ।
अगणिअदहमुहदप्पं णिव्वूढभरं व तक्खणं ऊससि‍अम् ॥ १-४६ ॥

सुग्रीवस्यापि हृदयं राघवसुकृतप्रतिमोचनासतृष्णम् ।
अगणितदशमुखदर्पं निर्व्यूढभरमिव तत्क्षणमुच्छ्वसितम् ॥

Even Sugrīva (along with Rāma) eager to repay the good deed done by Rāma took a deep breath as if he was carrying the difficult burden of Rāvaṇa’s immeasurable prowess.

चिन्ति‍अलद्धत्तं मिव बुम‍आविक्खेवसू‍इ‍आमरिसरसम् ।
गमणं राहवहि‍अ‍ए रक्खसजीवि‍अहरं विषमिव निहितम् ॥ १-४७ ॥

चिन्तितलब्धार्थमिव भ्रूविक्षेपसूचितामर्षरसम् ।
गमनं राघवहृदये राक्षसजीवितहरं विषमिवनिहितम्॥

Rāma’s mind was intent on travel to laṅkā. The (impending) travel was to him like wealth that was thought of and obtained. His anger manifested itself only in the form of his brows pointing towards Laṅkā. The intention to travel residing deeply in Rāma’s mind was like poison which would kill the demons.

सोह व्व लक्खणमुहं वणमालव्व वि‍अडं हरिव‍इस्स उरम् ।
कित्ति व्व पवणतण‍अं आण व्व बलाइञ् से विलग्ग‍इ दिट्ठी ॥ १-४८ ॥

शोभेवलक्ष्मणमुखं वनमालेव विकटं हरिपतेरुरः ।
कीर्तिरिव पवनतनयमाज्ञेव बलान्यस्य विलगति दृष्टिः ॥

Rāma’s eyes fell on Lakṣmaṇa to Sugrīva, Hanumān and then the army. The gaze on Lakṣmaṇa looked as if his face was being anointed with turmeric. His gaze on Sugrīva looked like a garland of forest flowers, his gaze on Hanumān looked like bestowing on him (Hanumān) fame. His gaze on the army looked as if he was commanding them. [Reference to garland of forest flowers brings to mind that Sugrīva was given a garland by Rāma for identifying him while fighting with Vālī.]

संखोहि‍अमहिवे‍ढो तो सो क‍इसेण्णविलुलि‍अवणाहो‍ओ ।
खुहि‍असमुद्दाहिमुहो महणारम्भम्मि मन्दरो वि‍अ चलि‍ओ ॥ १-४९ ॥

संक्षोभितमहीवेष्टस्ततः स कपिसैन्यविलुलितवनाभोगः ।
क्षुभितसमुद्राभिमुखो मथनारम्भे मन्दर इव चलितः ॥

The surrounding ground was disturbed; the expanse of the forest was trampled by the monkeys; Rāma moved towards the disturbed ocean looking like Mandara Mountain at the beginning of churning of the ocean.

चलि‍अं च वाणरवलं चलि‍ए तम्मि चलकेसरसडुज्जो‍अम् ।
गहि‍अदिसापरिणाहं म‍ऊहजालं व दिण‍अरस्स फुरन्तम् ॥ १-५० ॥

चलितं च वानरबलं चलिते तस्मिंश्चलकेसरसटोद्द्योतम् ।
गृहीतदिक्परिणाहं मयूखजालमिव दिनकरस्य स्फुरत् ॥

When Rāma started, the army of monkeys also started with their coppery manes shining like the sparkling rays of the Sun expanding in all directions.

वेराअरणिपज्जलि‍ओ तो सो रोसपवणाह‍उद्ध‍अमुहलो ।
वड्ढ‍इ मग्गाणुग‍ओ लङ्कावणरा‍इवणद‍इ‍ओ क‍इलो‍ओ ॥ १-५१ ॥

वैरारणिप्रज्वलितस्ततः स रोषपवनाहतोद्धतमुखरः ।
वर्धते मार्गानुगतो लङ्कावनराजिवनदवः कपिलोकः ॥

The entire monkey population followed the path of Rāma. They looked like the forest fire produced by sacrificial pieces of wood called enmity (towards the demons) ~~and ~~becoming noisy, blown by the wind of anger.

वच्च‌इ अ चडुलकेसरसटोज्ज्वलालोकवानरपरिक्षिप्तः ।
सर्वदिगाऌष्टप्रलयप्रदीप्तगिरिसंकुल इव समुद्रः ॥ १-५२ ॥

व्रजति च चटुलकेसरसटोज्ज्वलालोकवानरपरिक्षिप्तः ।
सर्वदिगाकृष्टप्रलयप्रदीप्तगिरिसंकुल इव समुद्रः ॥

When Rāma proceeded surrounded by monkeys whose brilliant coppery manes created an aura, he looked like an ocean which was experiencing violent agitation due to blazing mountains being dragged (into the ocean) at the time of universal annihilation.

घोलन्ति णिम्मला‍ओ फुरन्तदि‍अस‍अरपा‍अहि‍अरू‍आओ ।
दावि‍अमग्गम्मि वि से हि‍अए सो‍अन्ध‍आरि‍अम्मि दिसा‍ओ ॥ १-५३ ॥

घूर्णन्ते निर्मलाः स्फुरद्दिवसकरप्रकटितरूपाः ।
दर्शितमार्ग इव यस्य हृदये शोकान्धकारिते दिशः ॥

The directions which (in reality) looked clear and where forms were clearly discernible in sunlight, were whirling in the mind of Rāma, which had become darkened due to grief.

आलो‍ए‍इ अ विज्झं धनुसंठाणस्स साअरस्स भरसहम् ।
सन्धि‍अण‍इसोत्तसरं अवहोवासघडि‍अं व जी‍आबन्धम् ॥ १-५४ ॥

आलोकते च विन्ध्यं धनुःसंस्थानस्य सागरस्य भरसहम् ।
संहितनदीस्रोतःशरमुभयावकाशघटितमिव जीवाबन्धम् ॥

Rāma looks at the Vindhya Mountain which was capable of withstanding the stress impressed by the ocean, the shore line of which was bent like a bow. The mountain stretching across looked like the string strung between the ends of the bow. A stream (which gushed forth into the ocean through the mountain range) looked like an arrow. [Nature is viewed as promoting Rāma’s valorous mood.]

मसिणि‍असिहरुच्छङ्गो विहु‍अणि‍अम्बवणपा‍अडि‍अतु‍ङ्ग‍अडो ।
विज्झेण भरि‍अकु‍हरो हेलावा‍ओ वि वाणराणञ् ण सहि‍ओ ॥ १-५५ ॥

मसृणितशिखरोत्सङ्गो विधुतनितम्बवनप्रकटिततुङ्गतटः ।
विन्ध्येन भृतकुहरो हेलापातोऽपि वानराणां न सोढः ॥

The peaks of the mountain were smoothed by the monkeys (by their playful activities); the high mountain slopes looked bare as the monkeys shook up the forests that had covered them; monkeys filled up each and every hollow on the mountain; the mountain was not able to bear such playful activities (of the monkeys).

पत्ता अ सीभरा‍ह‍अधा‍उसिला‍अलणिसण्णरा‍इ‍अजल‍अम् ।
सज्झं ओज्झरपहसि‍अदरिमुहणिक्कन्तव‍उलम‍इरामो‍अम् ॥ १-५६ ॥

प्राप्ताश्च शीकराहतधातुशिलातलनिषण्णराजितजलदम् ।
सह्यं निर्झरप्रहसितदरीमुखनिष्क्रान्तबकुलमदिरामोदम् ॥

They reached Sahya Mountain, where radiant clouds stayed on colourful metallic ores sprinkled by sprays (of clouds). The streams emanating from hollows of the mountains carried the heady fragrance of Bakula flowers and it looked as though the gurgling streams laughed emitting the fragrance of Bakula flowers.

बोलन्ति अ पेच्छन्ता पडिमासंकन्तधवलघणसंघा‍ए ।
फुडफडिहसिलासंकुलखलि‍ओ वरिपत्थि‍ए वि‍अ ण‍इप्पवहे ॥ १-५७ ॥

व्यतिक्रामन्ति च पश्यन्तः प्रतिमासंघातधवलघनसंघातान् ।
स्फुटस्फटिकशिलासंकुलस्खलितोपरिप्रस्थितानिव नदीप्रवाहान् ॥

They crossed rivers seeing in them reflections of groups of white clouds which looked as if the rivers were flowing on white marble.

तडपब्भारभरन्ता दलन्तपा‍आलगलि‍अजलप‍इरिक्का ।
आवा‍ए च्चि‍अ जा‍आ पह‍अमहावहणिहा महाण‍इसोत्ता ॥ १-५८ ॥

तटप्राग्भारभ्रियमाणानि दलत्पातालगलितजलप्रतिरिक्तानि ।
आपात एव जातानि प्रहतमहापथनिभानि महानदीस्रोतांसि ॥

The streams of great rivers made turbid by water gushing from underground due to trampling and being held by the edge of the banks appeared at the first look itself like congested highways. (The army of monkeys was all over in the streams so that the rivers looked like highways.)

जलहरणिद्दा‍अन्तं पा‍अवगहणेसु सिसिरणिदा‍अन्तम् ।
स‍इ दुहिणसामल‍अं पत्ता भरगधु‍अचन्दणरसा मल‍अम् ॥ १-५९ ॥

जलधरनिर्दावान्तं पादपगहनेषु शिशिरनिद्रायन्तम् ।
सदा दुर्दिनश्यामलतं प्राप्ता भग्नधुतचन्दनरसा मलयम् ॥

The monkeys covered by the juice of sandalwood trees broken and shaken (by them) reached Malaya Mountain, which was free from forest fires due to (constant) clouds and which made things somnolent due to cold in the dense woods.

चन्दनपा‍अणलग्गे खुडि‍उव्वेलि‍अल‍आपरिमलच्छाए ।
संदाणि‍अणिम्मोए पेच्छन्ति महाभुअ‍ङ्गवेढणमग्गे ॥ १-६० ॥

चन्दनपादपलग्नान्खण्डितोद्वेल्लितलतापरिमलच्छायान् ।
सन्दानितनिर्मोकान् पश्यन्ति महाभुजगवेष्टनमार्गान् ॥

They saw the sloughs of serpents stuck which indicated the manner of serpents’ coiling and which were adhering to the sandalwood trees and which looked like crushed creepers.

सेवन्ति तीरवड्ढि‍अणि‍अ‍अभरोव्वत्तचन्दणल‍आलिद्धे ।
रम्मत्तणदिप्पवहे वणग‍अदानकडुए गिरिणईप्पवहे ॥ १-६१ ॥

सेवन्ते तीरवर्धितनिजकभरापवृत्तचन्दनलतालीढान् ।
रम्यतृणदीप्रपथान् वनगजदानकटून् गिरिनदीप्रवाहान् ॥

The monkeys savour the waters of mountain streams into which the sandalwood creepers growing on the banks had dipped due to their own weight and which had become bitter due to the ichor of forest elephants and to which there led routes shining with beautiful grass.

तो तरुणसिप्पिसंपुडदरदावि‍अजलणिहित्तमुत्ताव‍अरम् ।
पत्ता पत्तलव‍उलं ग‍अदाणसु‍अन्धिर‍अणवेलं वेलम् ॥ १-६२ ॥

ततस्तरुणशुक्तिसंपुटदर्शितजलनिहितमुक्ताप्रकराम् ।
प्राप्ता पत्त्रलवकुलां गजदानसुगन्धिरजोनवैलां वेलाम् ॥

Then they reached the shores (of the ocean) where could be seen under the water tender pearl oysters slightly opened, where Bakula trees full of leaves grew and which had the fragrance of stamens of tender cardamom as fragrant as the ichor of elephants.

The next three verses describe the sea shore as adjectival clauses.

वि‍असिअतमालणीलं पुणो पुणो चलतरङ्गपरिमट्ठम् ।
फुल्लेलावणसुर‍इ ‍उ‍अहिग‍इन्दस्स दाणलेहं व टि‍अम् ॥ १-६३ ॥

विकसिततमालनीलां पुनः पुनश्चलतरङ्गकरपरिमृष्टाम् ।
फुल्लैलावनसुरभिमुदधिगजेन्द्रस्य दानलेखामिव स्थिताम् ॥

The shores looked like the ichor flow of the elephant-like ocean, dark in colour due to the flowered Tamāla trees, often scratched by the trunk-like waves, having the fragrance of cardamom plants with blossoms.

फेणविसमङ्गरा‍अं विद्दुमदन्तव्वणणि‍अमुद्दच्छा‍अम् ।
मलि‍अवणकेसकुसुमं परिहुत्तसमुद्दपरिमलं व वहन्तिम् ॥ १-६४ ॥

फेनविषमाङ्गरागां विद्रुमदन्तव्रणानीतमुखच्छायाम् ।
मृदितवनकेशकुसुमां परिभुक्तसमुद्रपरिमलमिव वहन्तीम् ॥

The shore looked like a lady carrying the scent of (her lover) in the form of ocean whose company she had enjoyed, wearing the cosmetics in the form of ocean foam, whose face displayed tooth bites in the form of corals and with crumpled hair and flowers in the form of forests.

सिप्पि‍उडम‍उलि‍अच्छि ल‍आहरब्भन्तरेसु परिवड्ढन्तम् ।
अणुरा‍अपरिट्ठ‍वि‍अं आ‍अण्णन्तिं व किंणरुग्गी‍अरवम् ॥ १-६५ ॥

शुक्तिपुटमुकुलिताक्षीं लतागृहाभ्यन्तरेषु परिवर्धमानम् ।
अनुरागपरिस्थापितमाकर्णयन्तीमिव किन्नरोद्गीतरवम् ॥

The seashore looked like a lady who, with her eyes half closed in the form of pearl oysters, is listening to music sung by Kinnaras reverberating in the interiors of bowers of creepers in the pitch appropriate to the musical ragas.

इति श्रीप्रवरसेनविरचिते दशमुखवधे महाकाव्ये प्रथम आश्वासकः समाप्तः ॥

Thus comes to an end the first canto in the great epic called, “The killing of the ten-headed” composed by Pravarasena.

\

२

अह पेच्छा रहुतणओ चडुलं दोसस‍अदुक्खबोलेअव्वम् ।
अम‍अरससारगरुअं कज्जारम्भस्स जोव्वणं व समुद्दम् ॥२-१॥

अथ पश्यति रघुतनयश्चटुलं दोषशतदुःखव्यतिक्रमणीयम् ।
अमृतरससारगुरुकं कार्यारम्भस्य यौवनमिव समुद्रम् ॥

Rāma, scion of Raghu looks at the unsteady ocean which needs to be crossed after undergoing hundreds of painful impediments and which is respected because of its holding (gems) which are so to say the essence of ambrosia and the ocean appeared to him like the youthful phase of work (of defeating Rāvaṇa) that has been started.

ग‍अणस्स‍अ पडिबिम्बं धरणी‌अ व णिग्गमं दिशाण व णिल‍अम् ।
भुवणस्स व मणितडिमं पल‍अस्स व सावसेसजलविच्छड्डम् ॥ २-२ ॥

गगनस्येव प्रतिबिम्बं धरण्या इव निर्गमं दिशामिव निलयम् ।
भुवनस्येव मणितडिमं प्रलयस्येव सावशेषजलविच्छर्दम् ॥

The ocean looked like the reflection of the sky, like the gateway of land, like the residence of directions, like a gem-studded partition wall (or pavement?) of the world, and like the remnant of the great Flood.

भमिरुब्भडकल्लोलं थोरकराहदिसामुहोत्थ‍असलिलम् ।
सास‍अभएण बहुसो खोहिज्जन्तं दिसाग‍एण व ससिणा ॥ २-३ ॥

भ्रमणशीलोद्भटकल्लोलं स्थूलकराहतदिङ्मुखावस्तृतसलिलम् ।
स्वाश्रयमृगेण (पक्षे-शाश्वतमदेन) बहुशः क्षोभ्यमाणं दिग्गजेनेव शशिना ॥

He sees the ocean being agitated by the Moon with a deer in its care. The ocean was consequently swirling with exalted waves with waters spread in all directions struck by the rays of the Moon as if agitated by an elephant having a permanent state of excitement. (Reference to the deer is to the mark on the Moon which looks like a deer.)

जोह्ला‍ए व्व मि‍अङ्कं कित्ती‍अ व सु‍उरिसं पहा‍ए व्व रविम् ।
सेलं महाण‍ई व सिरी‍अ चिरणिग्ग‍आ‍इ वि अमुच्चन्तम् ॥ २-६ ॥

ज्योत्स्नयेव मृगाङ्कं कीर्त्येव सुपुरुषं प्रभयेव रविम् ।
शैलं महानद्येव श्रिया चिरनिर्गतयाप्यमुच्यमानम् ॥

The ocean continued to be associated with wealth (lustre) despite being continuously flowing out for long in the manner the Moon is associated with moonlight, a virtuous person with fame, the Sun with sunlight, a mountain with the river (flowing from it). [The ocean was a never exhaustible source of water despite losing through continuous evaporation.]

कालन्तरजी‍अहरं ग‍ओणि‍अत्तन्तपवणर‍अघट्टिज्जन्तम् ।
सल्लं व देहलग्गं वि‍अडं वडवामुहाणलं वहमाणम् ॥ २-७ ॥

कालान्तरजीवहरं गतापनिवर्तमानपवनरयघट्यमानम् ।
शल्यमिव देहलग्नं विकटं वडवामुखानलं वहमानम् ॥

The ocean was carrying within itself the sub-oceanic fire of the shape of a horse’s head (Vaḍavā fire) which would at a later date burn the flood waters of the great annihilation (pralaya) and which was being fanned by the winds moving hither and thither like a spear stuck in the body which also will bring about death at a later date and which gets affected by the exhalation and inhalation of the body. [As per Hindu mythology the Vaḍavā fire will decimate the flood waters of Pralaya.]

धु‍अवणरा‍इकर‍अलं मल‍अमहिन्दत्थणोरसोल्लणसुहि‍अम् ।
वेलालिङ्गणमुक्कं छिविओसरि‍एहि वेलवन्तं व महिम् ॥ २-८ ॥

धुतवनराजिकरतलां मलयमहेन्द्रस्तनोर आर्द्रीकरणसुखिताम् ।
वेलालिङ्गनमुक्तां स्पृष्टापसृतकैर्वेपयन्तमिव (पक्षे-व्याकुलन्तमिव) महीम् ॥

As the oceanic waves lap against the seashore embracing and moving away, the Earth appears shaken as the palm-like mangroves tremble and the breast-like Mahendra and Malaya mountains seem to be enjoying being wetted by the waves. [The poet compares the situation to that of a lady-love (the Earth) being embraced by her lover (ocean).]

ठाणे वि ठि‍इपहुत्तं पल‍ए महिमण्डलम्मि वि अमा‍अन्तम् ।
पण‍अन्तवामणतणुं कमन्तदेहभरभरि‍अलोअं व हरिम् ॥ २-९ ॥

स्थानेऽपि स्थितिप्रभूतं प्रलये महीमण्डलेऽप्यमान्तम् ।
प्रणयद्वामनतनुं क्रममाणदेहभरभृतलोकमिव हरिम् ॥

While at normal times ocean stayed within its bounds it would flood the whole Earth boundless during Pralaya, like Viṣṇu who had a body of a dwarf while begging (Bali) but enveloped the whole of the universe as he expanded.

दीसन्तं अहिरामं सुव्वन्तं पि अवि‍इह्णसोअव्वगुणम् ।
सुक‍अस्स व परिणामं उ‍अहुज्जन्तं पि सास‍असुहप्फल‍अम् ॥ २-१०॥

दृश्यमानमभिरामं श्रूअमाणमप्यवितृष्णश्रोतव्यगुणम् ।
सुकृतस्येव परिणाममुपभुज्यमानमपि स्वाश्रयशुभ(पक्षे-शाश्वतसुख)फलदम् ।।

Being delightful to behold and to hear, the ocean has qualities that can be heard without one getting satiated like good deeds that bring immediate pleasures and lead to further pleasant fruits.

Often Prākṛt’s Chāyā in Sanskrit is not unique. In this verse two alternatives are possible:

उक्ख‍अदुमं व सेलं हिमह‍अकमला‍अरं व लच्छिविमुक्कम् ।
पीअम‍इरं व चस‍अं बहुलपओसं व मुद्धचन्दविरहिअम् ॥ २-११ ॥

उत्खातद्रुममिव शैलं हिमहतकमलाकरमिव लक्ष्मीविमुक्तम् ।
पीतमदिरमिव चषकं बहुलप्रदोषमिव मुग्धचन्द्रविरहितम् ॥

The ocean appeared like a mountain with trees uprooted (on account of Pārijāta tree having been removed from the ocean), devoid of lustre like a lake with lotuses destroyed by snow (on account of Lakṣmī born in ocean having been taken as consort by Viṣṇu), like an empty cup of wine after the wine has been drunk (on account of vāruṇi, the liquor that was produced while churning of the ocean having been taken away by Suras), like the dark fortnight bereft of the bewitching face of the Moon (on account of the Moon rising out of the ocean). [Through श्लेष the poet wants to convey that despite so many priceless objects of desire having been removed from the ocean it continues to be a storehouse of grandeur. He creates an apparent contradiction through the similes.]

उत्खातद्रुमं वशेलं हिमहयकमलाकरं बलच्छिद्विमुक्तम् ।
पीतमदिरं वचाशयं बहुलप्रदोषं वमुग्धचन्द्रविरहितम् ॥

[From the ocean the Pārijāta tree was uprooted; it keeps the Earth under its control (as it surrounds the Earth); it is the source of sandal wood, Uccaiḥśravas horse and Lakṣmī ; it is devoid of poison in the form of Kālakūṭa; has within it several dangerous creatures; it is blessed by the association of Varuṇa.] (It is needless to say that the first interpretation is better)

णिप्फण्णसुहालो‍अं विमलजलब्भन्तरट्ठिअं वहमाणम् ।
दरकड्ढिअं व र‍इणा करावलम्बि‍अकरं रत्नसंघातम् ॥ २-१२ ॥

निष्पन्नसुखालोकं विमलजलाभ्यन्तरस्थितं वहमानम् ।
दरकृष्टमिव रविणा करावलम्बितकरं रत्नसंघातम् ॥

The ocean carries under its clear waters heaps of gems which provide joy to (beholders) due to their radiance and which appear slightly nearer as if pulled up by the hands in the form of his rays by the Sun. [It looks like the poet refers to the fact of gems appearing nearer due to refraction.]

The Vaḍavā fire under the ocean is described:

महणासा‍अविमुक्कं उच्छित्ताम‍अविसङ्खलाणलणिवहम् ।
वासुइमुहणीसन्दं वडवामुहकुहरपुञ्जिअं वहमाणम् ॥ २-१३ ॥

मथनायासविमुक्तमुत्क्षिप्तामृतविशृङ्खलानलनिवहम् ।
वासुकिमुखनिःस्पन्दं वडवामुखकुहरपुञ्जितं वहमानम् ॥

The flames of Vaḍavā fire, disturbed by the rising ambrosia, appear to be the (poisonous) juices emanating from the mouth of serpent Vāsuki (which was being used as the churning rope) as a result of the fatigue of churning. [The poet with a stretch of exaggeration likens the Vaḍavā fires to the poisonous juices coming out of Vāsuki’s mouth.]

धीरं व जलसमूहं तिमिणिवहं मिव सपक्खपव्व‍अलोअम् ।
ण‍इसोत्ते व्व तरङ्गे र‍अणा‍इ व गरुअगुणस‍आइञ् वहन्तम् ॥ २-१४ ॥

धैर्यमिव जलसमूहं तिमिनिवहमिव सपक्षपर्वतलोकम् ।
नदीस्रोतांसीव तरङ्गान् रत्नानीव गुरुकगुणशतानि वहन्तम्

The ocean carries with it hundreds of finest qualities as if they are gems; it carries within it, mass of water as if it was composure personified; it carries within it winged mountains as if they are marine animals; it carries waves as if they are river streams.

पा‍आलोअरगहिरे महिप‍इरिक्कविअडे णहणिरालम्बे ।
तेल्लोक्के व्व महुमहं अप्पाण च्चि‍अं ग‍आग‍आई करेन्तम् ॥ २-१५ ॥

पातालोदरगभीरे महीप्रतिरिक्तविकटे नभोनिरालम्बे ।
त्रैलोक्य इव मधुमथनमात्मन्येव गतागतानि कुर्वन्तम्

Extending deep into the bowels of the nether world and touching the sky with no support, the ocean resembled Viṣṇu who (during Trivikrama incarnation) traversed within himself. [The ocean which extended to the netherworld due to its depth and which touched the sky through its waves extended to all the three worlds like Trivikrama and its movements were restricted to within itself as a consequence.]

The back waters of rivers as they join the ocean are described:

अहिलीअ परमुहीहिं छिविओसरिएहिञ् अणुस‍अविलोलाहि ।
अणुणिज्जमाणमग्गं वेवन्तणिअत्तपत्थिआहिञ् णईहि ॥ २-१६ ॥

अभिलीय पराङ्मुखीभिः स्पृष्टापसृताभिरनुशयविलोलाभिः ।
अनुगम्य(नीय)मार्गं वेपमाननिवृत्तप्रस्थिताभिर्नदीभिः ॥

The rivers (joining the ocean) followed the ocean as if hesitatingly with repentance, first touching the ocean and then going back trembling. [The poet suggests a parallel of ladies following their lover hesitatingly but finally going his way.]

The munificence of ocean is described:

जीअगरुईहि अज्ज वि इच्छापज्जत्तसुहरसाहि म‍एन्तम् ।
धणरिद्धी‍अ सिरिअ ‍अ सलिलुप्पण्णा‍इ वारुणीअ अ लोअम् ॥ २-१७ ॥

जीवगुर्वीभिरद्यापीच्छापर्याप्तसुखरसाभिर्मदयन्तम् ।
धनऋद्ध्या श्रिया च सलिलोत्पन्नया वारुण्या च लोकम् ॥

The ocean was making the whole world intoxicated by ( its munificence) in the form of wealth (gems) and liquor (which came out of the churning of the ocean) which are considered more precious than life itself and which fulfill one’s desires.

चडुलं पि पि‍ईअ थिरं तिअसिक्खित्तर‍अणं पि सारब्भहिअम् ।
महिअं पि अणोलुग्गं असाउसलिलं पि अम‍अरसणीसन्दम् ॥ २-१८ ॥

चटुलमपि स्थित्या स्थिरं त्रिदशोत्क्षिप्तरत्नमपि साराभ्यधिकम् ।
मथितमप्यनवरुग्णमस्वादुसलिलमप्यमृतरसनिःस्यन्दम् ॥

The ocean is steady and does not transgress its limits although continuously agitated; although its riches have been taken away by the divine beings it continues to be full of riches; although it was churned (at the time of churning of ocean) it remains unharmed; although its water is not sweet, it produces ambrosia.

पज्जत्तरअणगब्भे णह‍अरुपह्वत्थचन्द‍अरपारोहे ।
उअरब्भन्तरसेले सुरव‍इडिम्बाणिहिए णिहि व्व वहन्तम् ॥ २-१९ ॥

पर्याप्तरत्नगर्भान्नभस्तरुपर्यस्तचन्द्रकरप्ररोहान् ।
उदराभ्यन्तरशैलान्सुरपतिडिम्बनिहितान्निधीनिव वहन्तम् ॥

The ocean has, out of fear for Indra, hidden within it mountains full of gems with sky as the tree above whose roots are Moon’s rays. [The suggestion is that just as riches are hidden deep in the ground after covering it with a tree grown above for fear of the king, ocean has hidden mountains for fear of Indra, the sky itself being the tree above it. It also alludes to the story that Mainaka mountain hid itself in the ocean evading Indra.]

परिअब्भिअं उवग‍ए बोलीणम्मिअ णिअत्तचडुलसहावम् ।
णवजोव्वणे व्व कामं द‍इअसमागमसुहम्मि चन्दुज्जोए ॥ २-२० ॥

परिजृम्भितमुपगते व्यतिक्रान्ते निवृत्तचटुलस्वभावम् ।
नवयौवन इव कामं दयितसमागमसुखे चन्द्रोद्द्योते ॥

(They saw) the ocean which swelled at the rise of the Moon and which became tranquil at the setting of the Moon like the desire of the youth at the joyful presence of the beloved.

दरफुडिअसिप्पिसंपुडपलोट्टसङ्घमुहभरिअमुत्ताणिअरम् ।
मारुअदूरुच्छालिअजलभरिअद्धवहपडिणिअत्तजलहरम् ॥ २-२१ ॥

दरस्फुटितशुक्तिसंपुटप्रलुठितशङ्खमुखभृतमुक्तानिकरम् ।
मारुतदूरोच्छालितजलभृतार्धपथप्रतिनिवृत्तजलधरम् ॥

The pearls which were held at the mouth of the conch shells which in turn rolled out from the oyster shells that were slightly prised open looked like clouds which returned half way filled with water and carried away by the winds. [What the poet wants to convey is not clear and the learned commentator seems to gloss over.]

मरग‍अमणिप्पहाह‍अहरि‍आऽअन्तजरढप्पवालकिसल‍अम् ।
सुरग‍अगन्धुद्धा‍इअकरिमकरासण्णदिण्णमेहमुहवडम् ॥ २-२२ ॥

मरकतमणिप्रभाहतहरितायमानजरठप्रवालकिसलयम् ।
सुरगजगन्धोद्धावितकरिमकरासन्नदत्तमेघमुखपटम् ॥

The old sprouts of corals were looking green because of the presence of emeralds and gems. The clouds looked like veils while the sea elephants were chased by the fragrance of the ichor of celestial elephants. [What the poet wants to convey is not clear.]

मणिवाल‍अं तीरल‍आहरप्पहोहासि‍अरम्मणिवाल‍अम् ।
घणवारि‍अं वेलालिङ्गणेण चडुलं महिलङ्घणवारि‍अम् ॥ २-२३ ॥

मणिपालयं तीरलतागृहप्रभावभासितरम्यनृपालयम् ।
घनवारिदं वेलालिङ्गनेन चटुलं महिलङ्घनवारितम् ॥

The ocean was an abode for serpents, which protect gems. The bowered enclosures on the shore looked more beautiful than palaces because of their glow. The ocean was the source of water (to all) through clouds. The fickle ocean embraced the shore which was obstructed by the Earth. [“ocean” is masculine, “shore” (वेला) is feminine and Earth (मही) is feminine. There is a suggestion of a man embracing a mistress while being restrained by his wife]

शशिमयूखपरिप्रेरणप्रक्षुभ्यत्कं
संचर्द्धरणीधरप्रक्षोभ्यमाणम् ।
धैर्यकं सदामुखरघनपीयमान-

मस्थितं च वडवानलप्रताप्यमानम् ॥

The ocean was getting disturbed by the rays of the Moon; it was in tumult due to the movements of the mountains; It was being drunk by the clouds which were continuously roaring; it was being burnt within due to the Vaḍavā fire; (despite all this) the brave ocean just became unsteady.

णि‍अ‍अविसाणलप‍अवि‍अमुत्ताणि‍अरपरिघोलमाणविसहरम् ।
मीणग‍इमग्गपा‍अडसे‍आलोम‍इलमणिसिलासंघा‍अम् ॥ २-२५ ॥

निजकविषानलप्रतापितमुक्तानिकरपरिघूर्णमानविषधरम् ।
मीनगतिमार्गप्रकटशेवालावमलिनमणिशिलासंघातम् ॥

There were snakes which were twisting around the groups of pearls which had been affected by the poisonous exhalations of the snakes. There were groups of gemstones which had become soiled due to the moss which could be seen on the routes taken by the fish.

A description of the back flow of rivers joining the ocean:

सरिसंकुलं महुमहवल्लहा‍इ लच्छी‍अ सारसरिसं कुलम् ।
महीला‍इ‍अं णि‍इमुहपत्थि‍ओणि‍अत्ति‍अवेलामहिला‍इअम् ॥ २-२६ ॥

सरित्संकुलं मधुमथनवल्लभाया लक्ष्म्याः सारसदृशं कुलम् ।
महीलालितं नदीमुखप्रस्थितापनिवृत्तवेलामहिलायितम् ॥

As the rivers poured onto the ocean which was a fit heritage for Goddess Lakṣmī, consort of Viṣṇu, the slayer of Madhu demon and which were being fondled by the Earth, it looked as if like women, the streams returned swiftly after having embraced the ocean.

नदीसहस्रपरिचुम्बनज्ञातरसान्तरं
प्रलयमेघसमदुःसहनादरसन्तम् ।
पेलवेन पवनेन मधुरसंचारितं
मृदुमदस्खलन्तमिव मधुरसं चारितम् ॥

The ocean having kissed thousands of rivers was aware of the pleasures of enjoying other women. It was making a sound that equalled the roar of the clouds at the time of pralaya. It was pleasantly unsteady as the soft winds blew. It looked like a drunken man with misplaced steps due to the liquor imbibed.

कसणमणिच्छा‍आरसेरज्जन्तोवरिपरिप्पवन्तप्फेणम् ।
हरिणाहिपङ्क‍अक्खलि‍असेणीसास‍अणिअविअडावत्तम् ॥ २-२८ ॥

कृष्णमणिच्छायारसरज्यमानोपरिप्लवमानफेनम् ।
हरिनाभिपङ्कजस्खलितशेषनिःश्वासजनितविकटावर्तम् ॥

The floating foam above had the colours of dark gems (as the transparent foam took the colour of the gems below them.) The ocean had hideous whirlpools due to the movement of the lotus in the navel of Viṣṇu and due to the exhalations of the serpent Śeṣa.

स‍अरङ्ग‍अं विद्दुमपल्लवप्पहाघोलिरसास‍अरङ्घ‍अम् ।
रविरा‍इ‍अं धरणि‍अलं व मन्दरा‍अड्ढणदूरविरा‍इ‍अम् ॥ २-२९ ॥

सतरङ्गकं विद्रुमपल्लवप्रभाघूर्णमानशाश्वतरङ्गकम् ।
रविराजितं धरणितलमिव मन्दराकर्षणदूरविराविकम् ॥

The waves of the ocean had revolving red tint due to the lustre of the red colour of the young shoots of coral resembling the Earth coloured by the rays of the Sun. The roar of the ocean was heard as though it was the roar of the churning by Mandara Mountain.

मुत्ताल‍अं ति‍असविण्णजीवि‍असुहाम‍अजम्मुत्ताल‍अम् ।
वित्थिण्ण‍अं पल‍उव्वेलसलिलहेलामलि‍उव्वित्थिण्ण‍अम् ॥ २-३० ॥

मुक्तालयं त्रिदशवितीर्णजीवितसुखामृतजन्मोत्तालकम् ।
विस्तीर्णकं प्रलयोद्वेलसलिलहेलामृदितोर्वीस्त्यानकम् ॥

The vast ocean was a source of gems; it produced the ambrosia which was the source of happiness of the Devas who conquered it; it compressed the mass of the Earth easily at the time of Pralaya as its waters crossed the shores.

चिरप्ररूढशॆवालशिलाहरितायितं
पवनभिन्नरवदारुणनिर्हृदत्कम् ।
मधुमथनस्य निद्रासमये विश्रामदं
प्रलयदग्धविध्माततलोर्वीश्यामकम् ॥

The boulders in the ocean had a green color due the moss that had grown over a long time; the waters of the ocean roared harshly broken by the speeding wind; it was the resting place for Viṣṇu, the slayer of Madhu, at the time of his sleep; the ocean had dark land (island?) puffed up and burnt at the time of Pralaya.

असुरोवडणविहट्टि‍अजलविवरिट्ठि‍अरसा‍अलुम्हाणिवहम् ।
महणवसभिण्णभामि‍अदीवन्तरलग्गमन्दर‍अडक्खण्डम् ॥ २-३२ ॥

असुरावपतनविघटितजलविवरोत्थितरसातलोष्मनिवहम् ।
मथनवशभिन्नभ्रामितद्वीपान्तरलग्नमन्दरतटखण्डम् ॥

Steam was forthcoming from the netherworld through the fissures (islands) caused by the fall of demons (Hiraṇyākṣa and others); the small islands looked as though they were pieces of Mandara stuck in a distant island at the time of churning (of the ocean).

एषोऽमृतसंभव इति संभावितं
नभोनिभतमसेव चतुर्दिशं भावितम् ।
गुणमहार्घसारं वसुधारक्षानीतं
निजकयशोनिधानमिव सगरखानितम् ॥

This ocean is respected as the originator of ambrosia; it is dark like sky as if generated by darkness on all four directions; it is enriched by excellent qualities; it protects the Earth (as it surrounds the Earth); it was dug by Sagara as if he was searching for his fame (Sagara became famous because of his digging the ocean).

पवणुग्गाहिअजललवणिवहपहम्मन्तमुहलतीरलवणम् ।
ससिसेलमऊहोज्झरपरिवड्डि‍असलिलमलिअपवणुच्छङ्घम् ॥ २-३४ ॥

पवनोद्ग्राहितजललवनिवहप्रहन्यमानमुखरतीरतलवनम् ।
शशिशैलमयूखनिर्झरपरिवर्धितसलिलमृदितपुलिनोत्सङ्गम् ॥

The forests on the shores were whining as the water particles carried by the wind pounded them. The sandy beaches were pounded by waters of the ocean, rising due to the stream-like rays of the mountain-like Moon.

मन्दरमेहक्खोहिअससिकलहंसपरिमुक्कसलिलुच्छङ्गम् ।
मरग‍असेवालोवरि णिसण्णतुह्णिक्कमीणचक्क‍अजुअम् ॥ २-३५ ॥

मन्दरमेघक्षोभितशशिकलहंसपरिमुक्तसलिलोत्सङ्गम् ।
मरकतशेवालोपरि निषण्णतूष्णीकमीनचक्रवाकयुगम् ॥

The swan-like Moon rises out of the waters of the ocean due to the disturbance caused by the cloud-like Mandara Mountain. The pair of fish-like Cakravāka birds sits still on the emerald-like moss. [The poet with a touch of exaggeration attributes Moon rising from the ocean to the disturbance caused by Mandara Mountain.]

पुण्णणइसोत्तसंणिहजलमज्झमुणिज्जमाणचलतिमिणिवहम् ।
बल‍आमुहमूलसमीसरन्तमसिरासिकज्जलि‍अपा‍आलम् ॥ २-३६ ॥

पुण्यनदीस्रोतःसन्निभजलमध्यज्ञायमानचलतिमिनिवहम् ।
वड्वामुखमूलसमवसरन्मषीराशिकज्जलितपातालम् ॥

Shoals of fish in the ocean could be surmised by the currents induced by their movement resembling the currents of the holy river Gaṅgā. The netherworld had darkened due to the black soot emanating from the downward flames of Vaḍavā fire.

तो जग्गाडि‍अमूलो पव‍अबलक्कन्तमहि‍अलुद्धुच्छलिओ ।
दिट्ठीअ दिट्ठसारो णज्ज‍इ तुलिओ त्ति राहवेण समुद्दो ॥ २-३७ ॥

तत उद्घाटितमूलः प्लवगबलाक्रान्तमहीतलोर्ध्वोच्छलितः ।
दृष्ट्या दृष्टसारो ज्ञायते तुलित इति राघवेण समुद्रः ॥

Rāma gauged the ocean by the fact that its bottom was visible due to its waters streaming up when the monkey brigade occupied the shores of the ocean.

Rāma looks at the ocean:

कालन्तरपरिहुत्तं दट्ठूण वि अप्पणो महीअहिस‍अणम् ।
अण‍असुआबद्धमणो रामो पल‍अवरिणिं ण संभर‍इ सिरिम् ॥ २-३८ ॥

कालान्तरपरिभुक्तं दृष्ट्वाप्यात्मनो महोदधिशयनम् ।
जनकसुताबद्धमना रामः प्रलयगृहिणीं न स्मरति श्रियम् ॥

Rāma with his heart bound to Sītā, the daughter of Janaka, did not remember Lakṣmī who was his consort at the time of the great deluge, even after seeing the ocean which he had enjoyed at another time when he slept on the ocean.

Lakṣmaṇa looks at the ocean:

ईसिजलपेसि‍अच्छं विहसन्तवि‍इण्णपव‍अव‍इसंलावम् ।
अद्दिट्ठे व्व ण मुक्कं दिट्ठे उ अहिम्मि लक्खणेण वि धीरम् ॥ २-३९ ॥

ईषज्जलप्रेक्षिताक्षं विहसद्वितीर्णप्लवगपतिसंलापम् ।
अदृष्ट इव न मुक्तं दृष्टे उदधौ लक्ष्मणेनापि धैर्यम् ॥

Although Lakṣmaṇa saw the ocean with a slender glance as he conversed with Sugrīva, the chief of monkeys smilingly, his valour did not desert him as if he had not seen it. [Lakṣmaṇa looked at the ocean with nonchalance.]

Sugrīva looks at the ocean:

हरिसणिराउण्णामि‍अपीण‍अरालोअपा‍अडोवरिभा‍अम् ।
पव‍आहिओ वि पेक्ख‍इ अद्धुप्प‍इअं व रुम्भि(न्धि)ऊण सरीरम् ॥ २-४० ॥

हर्षनिरायतोन्नामितपीनतरालोकप्रकटोपरिभागम् ।
प्लवगाधिपोऽपि प्रेक्षते अर्धोत्पतितमिव रुद्ध्वा शरीरम् ॥

While Sugrīva, the chief of monkeys looks at the ocean, as the upper part of his sinuous body, elongated and bent with joy appears as if it has half-heartedly jumped up controlling the (rest of) the body.

गरुडेण व जलणणिहं समुद्दलङ्घणमणेण वाणरव‍इणा ।
अवहोवासपसरि‍अं पक्खवि‍आणं व पुल‍इअं क‍इसेण्णम् ॥ २-४१ ॥

गरुडेनेव ज्वलननिभं समुद्रलङ्घनमनसा वानरपतिना ।
उभयावकाशप्रसृतं पक्षवितानमिव प्रलोकितं कपिसैन्यम् ॥

Sugrīva, the chief of monkeys who was thinking of crossing the ocean looked at the army of monkeys spread on both sides like Garuḍa would his wings before flying.

सा‍अरदंसणहित्था अक्खित्तोसरि‍अवेवमाणसरीरा ।
सहसा लिहिअव्व ठिआ णिप्पन्दणिरा‍अलोअणा क‍इणिवहा ॥ २-४२ ॥

सागरदर्शनत्रस्ता आक्षिप्तापसृतवेपमानशरीराः ।
सहसा लिखिता इव स्थिता निःस्पन्दनिरायतलोचनाः कपिनिवहाः ॥

The monkeys assembled there with their bodies shaking after jumping up and retracting, frightened by the sight of the ocean, looked as if in a painting with their eyes widespread and un-blinking.

पेच्छन्ताण समुद्दं चडुलो वि अ‍उच्चविम्ह‍अरसत्थिमि‍ओ ।
हणुमन्तम्मि णिवहि‍ओ सगोरवं वाणराण लो‍अणणिवहो ॥ २-४३ ॥

पश्यतां समुद्रं चटुलोऽप्यपूर्वविस्मयरसस्तिमितः ।
हनूमति निपतितः सगौरवं वानराणां लोचननिवहः ॥

The gaze of monkeys which although naturally unsteady had become steady on account of awe inspired by an unprecedented action (of Hanumān in jumping across the ocean) and was respectfully fixed on Hanumān.

उ‍अहिं अलङ्घणिज्जं दट्ठूण ग‍आग‍अं च मारु‍अतण‍अम् ।
मोहन्ध‍आरि‍एसु वि गूढो भ्रमति हृदयेष्वेषामुत्साहः ॥ २-४४ ॥

उदधिमलङ्घनीयं दृष्ट्वा गतागतं च मारुततनयम् ।
मोहान्धकारितेष्वपि गूढो भ्रमति हृदयेष्वेषामुत्साहः ॥

Having observed Hanumān crossing and recrossing the ocean, which could not be (so far) crossed, the monkeys had their enthusiasm wandering in their hearts (aimlessly) darkened by the illusion (that all of them could cross the ocean).

तो ताण ह‍अच्छा‍अं णिच्चललो‍अणसिहं प‍उत्थप‍आवम् ।
आलेक्खपईवाण व णि‍अ‍अं प‍इ‍इचडुलत्तणं पि वि‍अलि‍अम् ॥ २-४५ ॥

ततस्तेषां हतच्छायं निश्चललोचनशिखं प्रोषितप्रतापम् ।
आलेख्यप्रदीपानानिव निजकं प्रकृतिचटुलत्वमपि विगलितम् ॥

The natural unsteadiness of the monkeys disappeared having felt powerless and lustreless with steady eyes like that of a painted light which is devoid of heat and shadow and whose flame is steady.

कह वि टवेन्ति पवङ्गा समुद्ददंसणविसा‍अविमुहिज्जन्तम् ।
गलि‍अगमणाणुरा‍अं पडिबन्धणि‍अत्तलो‍अणं अप्पाणम् ॥ २-४६ ॥

कथमपि स्थापयन्ति प्लवङ्गा समुद्रदर्शनविषादविमुह्यमानम् ।
गलितगमनानुरागं प्रतिपथनिवृत्तलोचनमात्मानम् ॥

The monkeys steadied themselves with difficulty (being afraid of punishment if they were to return) having become perplexed, caused by the despair of looking at the (uncrossable) ocean and having lost interest in proceeding further with their eyes turned backwards.

इति श्रीप्रवरसेनविरचित दशमुखवधे महाकाव्ये द्वितीय आश्वासकः समाप्तः

Thus ends the second canto of the great epic, “The killing of the ten-headed Demon” composed by Sri Pravarasena.

३

तो ते क‍इमाअङ्गे रूढविसाअम‍अभाविओमीलन्ते ।
आलाणक्खम्भेसु व बाहूसु सिला‍अलट्ठिएसु णिसण्णे ॥ ३-१ ॥

आहास‍इ सुग्गीवो णि‍अ‍अरवाहि फुडणिन्तजसणिग्घोसम् ।
धीराहि सारगरुअं दन्तुज्जोआहि णिम्मलत्थं व‍अणम् ॥ ३-२ ॥ (जुग्ग‍अम्)

ततस्तान् कपिमातङ्गान् रूढविषादभावितानवमीलतः ।
आलानस्तम्भेष्विव बाहुषु शिलातलस्थितेषु निषण्णान् ॥

आभाषते सुग्रीवो निजकरवात्स्फुटनिर्यद्यशोनिर्घोषम् ।
धैर्योत्सारगुरुकं दन्तोद्द्द्योतान्निर्मलं वचनम् ॥

Sugrīva speaks to the great monkeys, words which are heavy with the essence of courage and which are fault free emanating from sparkling teeth and with a stentorian voice that forebodes his fame to the great monkeys. The monkeys had closed eyelids and had their shoulders leaning on boulders and looked like elephants leaning on their tying posts.

धरणिधरणे भु‍अ च्चि‍अ महणम्मि सुरासुरा ख‍अम्मि समुद्दा ।
हन्तव्वम्मि दहमुहे एह्णिं तुम्हे त्थ महुमहस्स सहा‍आ ॥ ३-३ ॥

धरणिधरणे भुजा एव मथने सुरासुराः क्षये समुद्रे ।
हन्तव्ये दशमुखे इदानीं यूयं स्थ मधुमथनस्य सहायाः ॥

Just as his shoulders were of help to Viṣṇu, slayer of Madhu at the time of supporting the Earth, just as the divine beings and the demons were his help at the time of churning of the ocean, just as the ocean was his help at the time of the great Annihilation, you are now his (Rāma who is an incarnation of Viṣṇu) help in slaying Rāvaṇa the ten- headed.

मा सास‍असोडीरं कह वि णि‍अन्तसञ्मुहसंठविअप‍अम् ।
आ‍अ‍अवित्थक्कन्तं पण‍अन्तं व सु‍अणं परुम्हाह जसम् ॥ ३-४ ॥

मा शाश्वतशौटीर्यं कथमपि निवर्तमानसंमुखसंस्थापितपदम् ।
आगतवितिष्ठमानं प्रणयन्तमिव सुजनं प्रम्लायत यशः ॥

You should not sully the fame which will bring about permanent pride and which has presented itself to you like a deserving person seeking a favour presenting himself hesitatingly.

रक्खसवसदुव्वोज्झो कज्जारम्भो समुद्दलङ्घणगरुओ ।
पढुमं चि‍अ रहुव‍इणा उवरिं हि‍अ‍अ तुलिओ भरो व्व विल‍इओ ॥ ३-५ ॥

राक्षसवधदुर्घात्यः (पक्षे-रक्ष्यशपथदुर्वाह्यः) कार्यारम्भः समुद्रलङ्घनगुरुः ।
प्रथममेव रघुपतिना उपरि हृदये तुलितो भर इव विगलितः ॥

Rāma, the chief of Raghu clan, has already decided in his mind how the difficult job of vanquishing Rāvaṇa, the demon is to be accomplished just as a person decides in his mind how a heavy object has to be lifted before actually lifting it. The job has been rendered more difficult due to the additional task of crossing the ocean.

तुम्ह च्चि‍अ एस भरो आणामेत्थप्फलो पहुत्तणसद्दो ।
अरुणो छा‍आवहणो विस‍अं वि‍असन्ति अप्पणा कमलसरा ॥ ३-६ ॥

युष्माकमेवैष भर आज्ञामात्रफलः प्रभुत्वशब्दः ।
अरुणश्छायावहनो विशदं विकसन्त्यात्मना कमलसरांसि ॥

The responsibility of accomplishing this task rests squarely on you, Rāma’s responsibility being just to issue the order being the leader. The Sun sends forth his rays and the lakes of lotuses blossom out by themselves.

तरिउं णिअहु णवर इमं वेलावणव‍उलकुसुमवासिअसुरहिम् ।
हत्थ‍उडेहि समत्था तुम्हे पा‍उं पि फलरसं व समुद्दम् ॥ ३-७ ॥

तरितुं न खलु केवलमिमं वेलावनवकुलकुसुमवासितसुरभिम् ।
हस्तपुटाभ्यां समर्था यूयं पातुमपि फलरसमिव समुद्रम् ॥

You are not only capable of crossing this ocean but also capable of drinking it like you would a fruit juice which has the fragrance of the flowers of Bakula in the forests on the seashore.

चिर‍आलकङ्खि‍आणं धुआवमाणणिअलुण्णमन्तमुहाणम् ।
एसो णवर अवसरो असरिससमसीसबन्धणविमोक्खाणम् ॥ ३-८ ॥

चिरकालकाङ्क्षितानां धुतापमाननिगलोन्नमन्मुखानाम् ।
एष केवलमवसरोऽसदृशसमशीर्षबन्धनविमोक्षाणाम् ॥

This is the opportunity anticipated for a long time for the release from the bondage of having to compete with an unequal foe and for the uplifting of faces after having shaken off the swallowing of ignominy. [Here is an opportunity for fighting with an equal foe.]

ते विरला सप्पुरिसा जे अभणन्ता घडेन्ति कज्जालावे ।
थो‍अ च्चि‍अ ते वि दुमा जे अमुणिअकुसुमणिग्गमा दन्ति ॥ ३-९ ॥

ते विरलाः सत्पुरुषा येऽभण्यमाना घटयन्ति कार्यालापान् ।
स्तोका एव तेऽपि द्रुमा येऽज्ञातकुसुमनिर्गमा ददति फलान् ॥

Those good people are rare who carry out the works without being told. There are very few trees which bear fruits without efflorescence.

खिण्णं चावम्मि करं चिरकालुक्कण्ठिअं अमरिसम्मिमणम् ।
मा दा दे‍उ रहुव‍ई बाणाहिमुहिं च बाहगरुई दिट्ठिम् ॥ ३-१० ॥

खिन्नं चापे करं चिरकालोत्कण्ठितममर्षे मनः ।
मा तावद्ददातु रघुपतिर्बाणाभिमुखीं च बाष्पगुर्वीं दृष्टिम् ॥

With his bow in the grieving hand and with a mind angered by the pangs of long time separation, let not Rāma set his sight on the arrow with his tearful eyes. [Do not give an occasion for grieving Rāma to himself fight.]

ओवग्ग‍उ तुम्ह जसो दहव‍अणप‍आवपत्थिवपरिग्गहि‍अम् ।
विलुलि‍असमुद्दरसणंणहभवणन्ते‍उरं दिसावहुणिवहम् ॥ ३-११ ॥

अवक्रामतु युष्माकं यशो दशवदनप्रतापपार्थिवपरिगृहीतम् ।
विलुलितसमुद्ररसनं नभोभवनान्तःपुरं दिग्वधूनिवहम् ॥

Let your fame ravish the ladies in the form of directions who have their harem in the form of the sky by loosening their waist-bands in the form of the ocean and who have been taken prisoner by the valour of the ten-headed demon.

जं साहसं ण कीर‍इ तं द*अमाणेण जीवि‍अं किर द‍इअम् ।
जो अपडिमुक्कसुक‍ओ सो वि गणज्ज‍इ अगम्मि जीअन्तमुओ ॥ ३-१२ ॥

यत्साहसं न क्रियते तद्दयमानेन जीवितं किल दयितम् ।
योऽप्रतिमुक्तसुकृतः सोऽपि गण्यते जगति जीवन्मृतः ॥

If a person who is the object of pity does not valorously fight, it is because he loves his life. A person who does not discharge his debt of gratitude is also considered as being dead although alive. [You will be considered dead if you do not help Rāma who has helped us. Why should you be afraid of death?]

किं व ण आणह एअं कज्जं परिपेलवं पि जह परिणामे ।
देइ परं संमोहं कुसुमं विसपा‍अवस्स व मलिज्जन्तम् ॥ ३-१३ ॥

किं वा जानीतैतत्कार्यं परिपेलवमपि यथा परिणामे ।
ददाति परं संमोहं कुसुमं विषपादपस्येव मृद्यमानम् ॥

What do you know of the travails that one suffers at the end of a job even though it appears easy, just as the flower of a poisonous plant makes one insensible when its flower is squeezed? [Simile does not seem apt.]

विहडन्तं पि समत्था ववसा‍अं पुरिसदुग्गमं णेन्ति वहम् ।
भुवणन्तरविक्खम्भं दि‍अस‍अरो विहडिएक्कचक्कं व रहम् ॥ ३-१४ ॥

विघटमानमपि समर्था व्यवसायं पुरुषदुर्गमं नयन्ति पन्थानम् ।
भुवनान्तरविष्कम्भं दिवसकरो विघटितैकचक्रमिव रथम् ॥

In the manner the Sun drives the single wheel through the sky of obstacles, capable people lead through paths which are difficult for people to traverse, even though their efforts are hindered (by circumstances).

क‍अकज्जे तालसमे अ‍इरा पेच्छह भु‍ए अणुत्तालसमे ।
णिहुओ रा‍असहाओ पडिवक्खस्स अ अवे‍उ रा‍असहाओ ॥ ३-१५ ॥

कृतकार्यांस्तालसमानचिरात् पश्यत भुजाननुत्तालसमान् ।
निभृतो राजस्वभावः प्रतिपक्षस्य चापैतु राजस्वभावः ॥

You shall soon look at your shoulders resembling Tāla trees, whose radiance (of valour) is due to dried up lethargy. Let your covert activity vanish. (Let your activity come out). Let royal characteristic of the opponents also vanish. [The poet has employed repetition of same sounding words of different meanings तालसमान् and राजस्वभावः]

संखोहि‍अम‍अरहरो संभन्तुव्वत्तदिदुरक्खसलो‍ओ ।
वेला‍अडमुज्झन्ते अह णे हस‍इ हि‍अएण मारु‍अतणओ ॥ ३-१६ ॥

संक्षोभितमकरगृहः संभ्रान्तोद्वृत्तदृष्टराक्षसलोकः ।
वेलातटमुह्यतोऽथास्मान्हसति हृदयेन मारुततनयः ॥

Hanumān, who created commotion in the ocean, the abode of crocodiles (while jumping across it) and who made the demons perplexed and go hither and thither (while burning Laṅkā) laughs in his heart at the way we are getting perturbed just by looking at the seashore.

अव्वोच्छिण्णपसरिओ अहिअं उद्धा‍इ फुरि‍असूरच्छाओ ।
उच्छाहो सुभडाणं विसमक्खलिओ महाणईण व सोत्तो ॥ ३-१७ ॥

अव्यवच्छिन्नप्रसरितोऽधिकमुद्धावति स्फुरितशुर(सूर्य)च्छायः ।
उत्साहः सुभटानां विषमस्खलितो महानदीनामिव स्रोतः ॥

The enthusiasm of good soldiers which grows unhindered and causes the sparkling lustre of the Vālīant overflows when impediments are encountered just as the current of rivers jumps up when it encounters obstacles.

माणेण परिट्ठवि‍आ कुलपरिवाडिवडिआ अणोण‍अपुव्वा ।
चिन्तेउं पि ण तीर‍इ ओहुप्पन्ती परेण णिअ‍अच्छा‍आ ॥ ३-१८ ॥

मानेन परिस्थापिता कुलपरिपाटिघटिता अनवनतपूर्वा ।
चिन्तयितुमपि न तीर्यते आक्रम्यमाणा परेण निजकच्छाया ॥

The reputation established with dignity and associated with the heritage and never subjugated in the past cannot be thought of being overpowered by an opponent. [There is another suggestive meaning as follows: One’s shadow can never be allowed to be crossed by an opponent.]

परिवड्ढन्तुच्छाहो विअलि‍अरणमच्छरेहिञ् अप्पत्तगुणो ।
अ‍असक्कन्तोसरिओ कड्ढिज्ज‍इ दुक्करं भडत्तणसहो ॥ ३-१९ ॥

परिवर्धमानोत्साहो विगलितरणमात्सर्यैरप्राप्तगुणः ।
अयशःक्रान्तापसृतः कृष्यते दुष्करं भटत्वशब्दः ॥

Being called a soldier, which denotes having increasing enthusiasm, having qualities unobtainable to persons who cannot be jealous and being far removed from those who are overwhelmed by ignominy is hard to be taken away.[Being a soldier is very onerous and precious.]

आहि‍असमरा‍अमणा वसणम्मि अ उच्छवे अ समरा‍अमणा ।
अवसा‍अ‍अविसमत्था धीरच्चिअ होन्ति संसए वि समत्था ॥ ३-२० ॥

आहितसमरागमना व्यसने चोत्सवे च समरागमनसः ।
अवशागतविषमार्था धीरा एव भवन्ति संशयेऽपि समर्थाः ॥

Brave persons who are dedicated to the impending war, who have a balanced mind both in times of joy and sorrow and who may face unexpected difficulties are capable (of acting correctly) even when there is uncertainty.

ववसा‍असप्पिपासा कह ते हत्थट्ठि‍अं ण पाहेन्ति जसम् ।
ये जीवि‍असंदेहे विसं भुजंग व्व उव्वसन्ति अमरिसम् ॥ ३-२१ ॥

व्यवसायसपिपासाः कथं ते हस्तस्थितं न पास्यन्ति यशः ।
ये जीवितसन्देहे विषं भुजङ्गा इवोद्वमन्त्यमर्षम् ॥

How will they not enjoy the fame at hand when they are thirsty after working and who bring forth their wrath like serpents spitting out poison when life is in danger?

सीहा सहन्ति बन्धं उक्ख‍अदाढा चिरं धरेन्ति विसहरा ।
ण उण जि‍अन्ति पडिह‍आ अक्खण्डि‍अववसिआ खणं पि समत्था ॥ ३-२२ ॥

सिंहाः सहन्ते बन्धं उत्खातदंष्ट्राश्चिरं ध्रियन्ते विषधराः ।
न पुनर्जीवन्ति प्रतिहता अखण्डितव्यवसिताः क्षणमपि समर्थाः ॥

Lions suffer being caught; poisonous snakes bear their fangs being pulled out; but capable persons will not rest even for a second if they are obstructed from their goals.

अक‍अत्थपडिणिअत्ता कह सञ्मुहालो‍अमेत्तपडिसंक्कन्तम् ।
दप्पण‍अलेसु व ठि‍अं णिअ‍अ दंच्छिह पि‍आमुहेसु विसा‍अम् ॥ ३-२३ ॥

अकृतार्थप्रतिनिवृत्ताः कथं संमुखालोकमात्रप्रतिसंक्रान्तम् ।
दर्पणतलेष्विव स्थितं निजकं द्रक्ष्यथ प्रियामुखेषु विषादम् ॥

If you return home without accomplishing your objective, how will you look at your wives’ faces which reflect your grief like a mirror as soon as you face them?

णिज्जन्ति चिरप‍अत्ता समुद्दगहिरा व पडिपहं ण‍इसोत्ता ।
तीरेन्ति णिअत्तेउं असमाणिअपेसणा ण उण सप्पुरिसा ॥ ३-२४ ॥

नीयन्ते चिरप्रवृत्तानि समुद्रगम्भीराण्यपि प्रतिपथं नदीस्रोतांसि ।
तीर्यन्ते निवर्तयितुमसंमानितप्रेषणा न पुनः सत्पुरुषाः ॥

River streams flowing for long and having oceanic depth can be reversed; but persons of character who have not been so ordained (by the divine) cannot be made to retreat.

जो लङ्घिज्ज‍इ र‍इणा जो वि खविज्ज‍इ ख‍आणलेण वि बहुसो ।
कह सो उइअपरिहओ दुत्तारो त्ति पव‍आण भण्ण‍उ उइही ॥ ३-२५ ॥

यो लङ्घ्यते रविणा योऽपि क्षप्यते क्षयानलेनापि बहुशः ।
कथं स उदितपरिभवो दुस्तार इति प्लवगानां भण्यतामुदधिः ॥

How can the ocean, which has suffered humiliation as the Sun crosses it and the fire of annihilation decimates it, be considered to be not amenable to be crossed by monkeys?

चिन्तिज्ज‍उ दाव इमं कुलववएसक्खमं वहन्ताण जसम् ।
लज्जा‍इ समुद्दस्स विदोह्ण वि किं होइ दुक्करं बोले‍उम् ॥ ३-२६ ॥

चिन्त्यतां तावदिदं कुलव्यपदेशक्षमं यशो वहताम् ।
लज्जायाः समुद्रस्यापि द्वयोरपि किं भवति दुष्करं व्यतिक्रमितुम् ॥

Think over this: For you who carry the fame associated with your heritage, between the ocean and the shame (of having to return without accomplishing the objective), which is more difficult to cross over?

किरणासणिं रहुसुए सुहस्स किर णासणिं विमुद्य मा दा ।
सेलससार‍अमे हो तुम्हे जेऊण चन्दसार‍अमेहो ॥ ३-२७ ॥

किरणाशनिं रघुसुते सुखस्य किल नाशनीं विमुञ्चतु मा तावत् ।
शैलससारतमान्भो युष्माञ्जित्वा चन्द्रशारदमेघः ॥

Let not the autumnal clouds in the form of the Moon throw the thunderbolt in the form of Moon’s rays which destroy happiness at Rāma, scion of Raghu, after conquering you who is as strong as boulders. [Moon’s rays are like thunderbolt to those who are separated from their wives. If the monkeys do not cross the ocean they along with Rāma will all have to stay put there as they cannot go back thus suffering the unpleasantness of Moon’s rays.]

बन्धवणेहब्भहिओ हो‍इ परो वि विणएण सेविज्जन्ता ।
किं उण कओअ‍आरो णिक्कारणणिद्बन्धवो दासरही ॥ ३-२८ ॥

बान्धवस्नेहाभ्यधिको भवति परोऽपि विनयेन सेव्यमाना ।
किं पुनः कृतोपकारो निष्कारणस्निग्धबान्धवो दाशरथिः ॥

Even an enemy served by humility becomes dearer than a loved relative. What to say of Rāma, son of Daśaratha, who has been helpful and who does not need any reason to feel close to anyone.

अ‍इरपरूढ व्व ल‍आ समरुच्छाहे उदुम्मि व विलम्बन्ते ।
अज्ज वि दाव मह इमा म‍उले‍इ च्चिअ फलं ण दावे‍इ सिरी ॥ ३-२९ ॥

अचिरप्ररूढेव लता समरोत्साहे ऋताविव विलम्बमाने ।
अद्यापि तावन्ममेयं मुकुलायत एव फलं न दर्शयति श्रीः ॥

While your enthusiasm for war gets delayed, my royal lustre does not even now fructify and is still a bud like a recently grown creeper which does not bear fruit when the season gets delayed. [My enjoying the recently acquired kingship gets delayed if there is a delay in your getting into action. There is a subtle suggestion of a girl not capable of bearing a child if the onset of puberty is delayed.]

केच्चिरमेत्तं व ठि‍ई एअ विसंवा‍इआ ण मोच्छिहि रामम् ।
कमलम्मि समुप्पण्णा तं चि‍अ र‍अणीसु किं ण मुव‍इ लच्छी ॥ ३-३० ॥

कियच्चिरमात्रं वा स्थितिरेवं विसंवादिता न मोक्ष्यति रामम् ।
कमले समुत्पन्ना तदेव रजनीषु किं न मुञ्चति लक्ष्मीः ॥

For how long will Rāma’s fortitude be not affected by your inaction, (although Rāma is the abode of fortitude)? Will not Lakṣmī (lustre) leave the lotus during nights although born there itself? [Goddess Lakṣmī is supposed to have been born on a lotus.]

स‍अलुज्जोइवसुहे समत्थजि‍अलोवित्थरन्तप‍आवे ।
ठा‍इ ण चिरं रविम्मि व विहाणपडिआ वि म‍इलदा सप्पुरिसे ॥ ३-३१ ॥

सकलोद्द्योतितवसुधे समस्तजीवलोकविस्तीर्यमाणप्रतापे ।
तिष्ठति न चिरं रवाविव विधान(विभात)पतितापि मलिनता सत्पुरुषे ॥

The shadow of sadness does not stay for long in a virtuous person, whose fame shines all round and whose valour extends to the whole world just as darkness (due to eclipse) does not stay for long in the Sun who spreads light all around and whose heat extends to the whole world of living beings.

सप्पुरिसपा‍अडवहं पढमं जं राहवेण अम्हासु क‍अम् ।
होज्ज व ण होज्ज व समं अम्हेहिञ् क‍अं पि किं उण अकीरन्तम् ॥ ३-३२ ॥

सत्पुरुषप्रकटपथं प्रथमं यद्राघवेणास्मासु कृतम् ।
भवेद्वा न भवेद्वा सममस्माभिः कृतमपि किं पुनरक्रियमाणम् ॥

Even if we do our duty (of rescuing Sītā) it may or may not equal the help rendered by Rāma which showed the path tread by virtuous persons. When that is the case, what to say if we do not act?

राहवपत्थिज्जन्तो उद्धो दीसिह‍इ केच्चिरं व दहमुद्दो ।
दूरन्तपेच्छिअव्वो सिहरपडन्तविअडासणि व्व वणदुमो ॥ ३-३३ ॥

राघवप्रार्थ्यमान ऊर्ध्वो द्रक्ष्यते कियच्चिरं वा दशमुखः ।
दूरान्तप्रेक्षितव्यः शिखरपतद्विकटाशनिरिव वनद्रुमः ॥

How long will Rāvaṇa, the ten-headed will be seen to be tall when he is being attacked by Rāma just as a tree which can be seen from a distance when lightning strikes it at its top?

बाला‍अवं व एत्तं धुअ‍अम्बाला‍अवंसुणिवहच्छाअम् ।
क‍इतेण्णं र‍अणिअरा तमर‍आणिअर व्व पेच्छिउं पि अओग्गा ॥ ३-३४ ॥

बालातपमिवायद्धुताताम्रालातपांशुनिवहच्छायम् ।
कपिसैन्यं रजनिचरास्तमोरजोनिकरा इव प्रेक्षितुमप्ययोग्याः ॥

The demons who roam around during nights are not fit to see the army of monkeys just as the particles of smoke are not fit to see the morning Sun, which has the colour of red sparks shaken out of a cinder.

गुरुअम्मि वि पडिवक्खे होन्ति भडा अहिअवारिअप्पडिऊला ।
पडिग‍अगन्धा इद्धा उद्धङ्कुसरुद्धमत्थ‍अ व्व ग‍इन्दा ॥ ३-३५ ॥

गुरावपि प्रतिपक्षे भवन्ति भटा अधिकवारितप्रतिकूलाः ।
प्रतिगजगन्धाविद्धा ऊर्ध्वाङ्कुशरुद्धमस्तका इव गजेन्द्राः ॥

The soldiers become more antagonistic towards the enemy greater his formidability just as the tuskers who attack the opposing elephants sensing their scent although prevented to move forward by the goading of their heads (by mahouts).

विसमम्मि वि अविसण्णो धारेइ धुरं धुरंधरो च्चिअ णवरम् ।
किं दिण‍अरोवरा‍ए दिणस्स होद अवलम्बणं ससिबिम्बम् ॥ ३-३६ ॥

विषमेऽप्यविषण्णो धारयति धुरं दुरंधर एव केवलम् ।
किं दिनकरोपरागे दिनस्य भवत्यवलम्बनं शशिबिम्बम् ॥

It is only a capable person who can take the responsibility without demur while facing adversities. Can the orb of the Moon be a support (provider of light) at the time of a solar eclipse?

मुक्कसलिला जलहरा अहिणवदिण्णफला अ पा‍अवणिवहा ।
लहुआ वि होन्ति गरुआ समरमुद्दोहरिअमण्डग्गा अ भुआ ॥ ३-३७ ॥

मुक्तसलिला जलधरा अभिनवदत्तफलाश्च पादपनिवहाः ।
लघवोऽपि भवन्ति गुरवः समरमुखावहृतमण्डलाग्राश्च भुजाः ॥

Clouds which have poured rain, groups of trees which have given fruits and shoulders (of warriors) which have struck swords in battle attain respect (heaviness) although they may have become lighter.

दप्पं ण सहन्ति भु‍आ पहरणकज्जसुलहा धरेन्ति महिहरा ।
वित्थिण्णो ग‍अणवहो णिज्ज‍इ कीस गुरु‍असणं पडिवक्खो ॥ ३-३८ ॥

दर्पं न सहन्ते भुजाः प्रहरणकार्यसुलभा ध्रियन्ते महीधराः ।
विस्तीर्णो गगनपथो नीयते किमिति गुरुत्वं प्रतिपक्षः ॥

Your shoulders do not tolerate conceitedness. Mountains which can easily be destroyed are there to stay. Will the broad sky as an opponent be considered formidable? [You will not fight mountains and sky just because they are there. You fight a conceited enemy.]

धीरं परिरक्खन्ता गरु‍अं पि बरं धरेन्ति णवर सु‍उरिसा ।
ठाणं चिअ अमुअन्ता णीसेसं तिहुअणं खवेन्ति रविअरा ॥ ३-३९ ॥

धैर्यं परिरक्षन्तो गुरुमपि भरं धारयन्ति केवलं सुपुरुषाः ।
स्थानमेवामुञ्चन्तो निःशेषं त्रिभुवनं क्षपयन्ति रविकराः ॥

Only good persons bear the heavy burden reserving their bravery. The Sun’s rays bring night all over the world without leaving their place. [Reserve your bravery to an opportune time.]

का‍अरपडिमुक्कधुरं जिणन्ति पत्थाणलङ्घिअग्गक्खन्धा ।
पढमं ता णिअ‍अवलं पच्छा पहरेहि सुउरिसा पडिवक्खम् ॥ ३-४० ॥

कातरप्रतिमुक्तधरं जयन्ति प्रस्थानलङ्घिताग्रस्कन्धाः ।
प्रथमं तावन्निजकबलं पश्चात् प्रहरणैः सुपुरुषाः प्रतिपक्षम् ॥

Good people (leaders) who forge ahead at the front of the army first win over their own army (through persuasion and example) who have shed the weight of cowardice and then win the opponents by attacking.

अण्णेन्ति मङ्गला‍इं अल्लिअ‍इ सिरी जसो पवड्ड‍इ पुरओ ।
पडिवण्णरणुच्छाहे पडिवक्खुद्धरणपत्थिअम्मि सु‍उरिसे ॥ ३-४१ ॥

अनुगच्छन्ति मङ्गलान्यालीयते श्रीर्यशः प्रवर्धते पुरतः ।
प्रतिपन्नरणोत्साहे प्रतिपक्षोद्धरणप्रस्थिते सुपुरुषे ॥

When a good person (Rāma), full of enthusiasm for battling, proceeds to vanquish the enemy, good omens follow him, radiance arising out of victory joins him, and his fame grows ahead of him.

वच्चन्ता अ‍इभूमिं कड्ढिअसुहडासिवत्तवन्थावडिआ ।
णवर ण चलन्ति वीअं लुअवक्खा महिहर व्व वेराबन्धा ॥ ३-४२ ॥

व्रजतोऽतिभूमिं कृष्टसुभटासिपत्त्रपथापतिताः ।
केवलं न चलन्ति द्वितीयं लूनपक्षा महीधरा इव वैराबन्धाः ॥

Enmities which have attained their zenith and which move along the edges of swords drawn by warriors do not act against a second person like the mountains whose wings were cut. [Enmity is against only one person who has engendered it and against none else. The winged mountains did not move once they reached their destination, after their wings were cut. Enmity acts in a similar manner aimed only at the real cause, in this case, Rāvaṇa.]

ता सोअ‍इ रहुतणओ ताव अ सोआ वि हत्थपहृत्थमुही ।
ताव अ धर‍इ दहमुहो जाव विसाएण वो तुलिज्ज‍इ धीरम् ॥ ३-४३ ॥

तावच्छोचते रघुतनयस्तावच्च सीतापि हस्तपर्यस्तमुखी ।
तावच्च ध्रियते दशमुखो यावद्विषादेन वस्तुल्यते धैर्यम् ॥

Rāma, scion of Raghu will grieve, Sītā will rest her face in her hands (due to grief) and Rāvaṇa will stay, until your courage measures up to your grief. [Let courage take over your grief so that Rāma and Sītā will not grieve and Rāvaṇa is killed.]

अण्णो अण्णस्स मणो तुम्ह ण आणे अणाहिओ मह अप्पा ।
णिव्वण्णन्तस्स इमं दररूढवणप्पसाहणं हणुमन्तम् ॥ ३-४४ ॥

अन्यदन्यस्य मनो युष्माकं न जानेऽनाधिर्ममात्मा ।
निर्वर्णयत इमं दररूढव्रणप्रसाधनं हनूमन्तम् ॥

Mind of each person is different. I do not know what is in your mind. But looking at Hanumān, who is adorned with the wounds not yet healed, my mind is at peace. [Knowing the capabilities of Hanumān whose wounds, caused while fighting Aksha, are yet to heal, I am not worried. He will do the needful.]

प्रतिपक्षस्य लक्ष्मीमास्वादयता
निजककुलस्य कीर्तिमासादयता ।
मरणमपि वरं लब्धकं नयनिर्मापकेण
पुरुषेण चिरं जीवितं न च निर्मानकेन ॥

Death of an upright person who enjoys the lustre of the opponent (by defeating him) and who brings fame to his family is preferable to the life of a person who is devoid of self respect.

एवमपि श्रिया दृष्टकाः के सरलाक्ष्याः
करकमलस्य च स्पृष्टया केसरलक्ष्म्या ।
मुह्यन्ति सविज्ञानकाः समरसंमानदे
एवमपि भणति समरसमापके ॥

When I, who rewards in the battle and who ends the battle is telling (as per above), which learned persons who have been graced by Lakṣmī with a touch of her lotus- like hand continue to be under delusion? [After having heard me, none of you will anymore be afraid of the ensuing battle.]

मा शोच्यतां दुःखिता सीता लोककेन
नलिनीव समवरुग्णा शीतालोकेन ।
दुःखिते राघवहृदये कामक्लाम्यमाने
जीवितकेऽभिलोभिका का मलिनायमाने ॥

Let not people bemoan that Sītā is sad like a lotus affected by winter. While the heart of Rāma is grieving, tired due to love pangs and is (consequently) soiled where is the occasion for us to be attached to our lives?

चन्द्र इव मेघमलिनिते रजनीसारके
कमल इव हिमदग्धे रजोनिःसारके ।
दुःखिते राघवहृदये भ्रमरोदितव्ये
कुसुम इव प्रवणे भ्रमरापवर्तितव्ये ॥

(Where is the occasion for us to be attached to our lives) while Rāma’s heart, which is wont to weep due to illusions (of Sītā) is grieving in the manner the Moon, the essence of night, grieves when shadowed by a cloud, in the manner the lotus grieves when it is affected by snow and in the manner a decaying flower grieves when neglected by the bumble-bee.

क‍इआ णु विरहविर‍इअदोव्वल्लपसाहणुज्झिआहरणाइम् ।
णीसासवसपहोलिरलम्वाल अमलि‍अपम्हलकओलाई ॥ ३-४९ ॥

पिहुलणिअम्ब‍अलक्खलि‍असिढिलवल‍अविव‍इण्णबाहुल‍आइम् ।
दच्छाम परिअणत्थुअक‍अपेसणलज्झिआ पिअकलत्ताइम् ॥ ३-५० ॥

कदा नु विरहविरचितदौर्बल्यप्रसाधनोज्झिताभरणानि ।
निःश्वासवशप्रघूर्णनशीललम्बालकमृदितपक्ष्मलकपोलानि ॥

पृथुलनितम्बतलस्खलितशिथिलवलयविप्रकीर्णबाहुलतानि ।
द्रक्ष्यामः परिजनस्तुतकृतप्रेषणलज्जिताः प्रियकलत्राणि ॥

( If you continue to deliberate and delay here) , when shall we see our beloved (wives) who have cast off their ornaments having been adorned by the weakness associated with pangs of separation, whose hairy cheeks are mildly pressed by the long locks of hair prone to whirling around due to the (deep) breaths (as a result of anxiety of meeting their husbands), having their girdles loosened after slipping away from their heavy hips and their arms thrown up while we feel shy as our dear ones praise us and encourage us to meet our beloveds?

इअ जाहे भण्णन्तं ण चल‍इ चिन्ताभरोसिअन्तसरीरम् ।
आ‍अड्ढणणिच्चेट्ठं पङ्कक्खुत्तं व ग‍अकुलं क‍इसेण्णम् ॥ ३-५१ ॥

तो फुडसद्दुद्धा‍इअअणदवभरिअगिरिकंदरा‍आरमुहो ।
रिउविक्कममसहन्तो जम्प‍इ वाणरव‍ई पुणो वि हसन्तो ॥ ३-५२ ॥

इति यदा प्रभण्यमानं न चलति चिन्ताभरावसीदच्छरीरम् ।
आकर्षणनिश्चेष्टं पङ्कमग्नमिव गजकुलं कपिसैन्यम् ॥

ततः स्पुटशब्दोद्धावितवनदवभृतगिरिकन्दराकारमुखः ।
रिपुविक्रममसहमानो जल्पति वानरपतिः पुनरपि हसन् ॥

Even when the army of monkeys heavy with worries is being told thus by Sugrīva, it does not move, like a horde of elephants which has become immobile stuck in morass. Then Sugrīva, the chief of monkeys who is not able to tolerate the prowess of the enemy and whose mouth looked like a mountain cave having a forest fire which has spread due to a loud sound, speaks again smilingly.

इअ अत्थिरसामत्थे अण्णस्स वि परिआणम्मि को आसङ्घो ।
तत्थ वि णाम दहमुहो तस्स ठिओ एस पडिअहडो मज्झ भुओ ॥ ३-५३ ॥

इत्यस्थिरसामर्थ्येऽन्यस्यापि परिजने कोऽध्यवसायः (आसङ्गः) ।
तत्रापि नाम दशमुखस्तस्य स्थित एष प्रतिभटो मम भुजः ॥

If (my) supporters display weakness where is the question of support from someone else? Against Rāvaṇa, the ten-headed this shoulder of mine is there to fight him.

अवहोआसम्मि महं हत्थ‍अलाह‍अदलन्तपत्थिअसलिलो ।
जा ण णिअत्त‍इ उअही बोलीणं ताव हो‍उ वाणरसेण्णम् ॥ ३-५४ ॥

उभयावकाशे मम हस्ततलाहतदलत्प्रस्थितसलिलः ।
यावन्न निवर्तते उदधिर्व्यतिक्रान्तं तावद्भवति वानरसैन्यम् ॥

As the ocean parts into two when I thrash the water with my palms, even before the parts meet, the army of monkeys will cross the ocean (on land in the separated space). [The force of my shoulders slapping the ocean will be so high that the ocean will part into two and you can all walk across!]

अहिआणं तोसिहरे धरिअं मल‍अगिरिणो हसन्तो सिहरे ।
गुरुभरविस‍अंसेणं णेज्जामि भुएण जो‍अणस‍अं सेणम् ॥ ३-५५ ॥

अहितानां तोषहरे धृतां मलयगिरेर्हसन्शिखरे ।
गुरुभरविषमांसेन नयामि भुजेन योजनशतं सेनाम् ॥

I shall smilingly carry for a hundred yojanas (my) army which is stationed at the peak of Malaya Mountain and which destroys the joy of (our) enemies, on my shoulders slightly bent due to the heavy weight (of the army).

समुहमिलिएक्कमेके को इर आसण्णसंस‍अम्मि सहाओ ।
जाव ण दिज्ज‍इ दिट्ठी का‍अव्वं दाव होइ चिरणिव्वूढम् ॥ ३-५६ ॥

संमुखमिलितैकैकस्मिन्कः किलासन्नसंशये सहायः ।
यावन्न दीयते दृष्टिः कर्तव्यं तावद्भवति चिरनिर्व्यूढम् ॥

Who is going to help when adversity faces (me), one on one? So long as I do not face it squarely, will the job be ever got done?

अह व महण्णवहुत्तं पत्थन्तस्स ग‍अणं महं ण वहुत्तम् ।
रुहिरवसामिसवत्तं हन्तूण व णिव्वुओ वसामि सवत्तम् ॥ ३-५७ ॥

अथवा महार्णवाभिमुखं प्रतिष्ठमानस्य गगनं मम न प्रभूतम् ।
रुधिरवसामिषपात्रं हत्वेव निर्वृतो वसामि सपत्नम् ॥

Or, sky is nothing big for me who is facing the ocean; like a man who is at peace I shall live (long) after killing, along with his family Rāvaṇa, who is just a receptacle of blood, fat and flesh.

णिसुढिज्जन्तभुअंगं मा मुज्झह मह सरोसचलणक्कन्तम् ।
णत्तो णस‍इ महिअलं तत्तो णाम स‍अलो प‍अट्ट‍उ उअही ॥ ३-५८ ॥

निपात्यमानभुजङ्गं मा मुह्यत मम सरोषचरणाक्रान्तम् ।
यतो नमति महीतलं ततो नाम सकलः प्रवर्ततामुदधिः ॥

Do not get disheartened. Let the ocean move towards the depression of the Earth with the snakes falling down as I press my foot in anger. [He says that he will make the ocean give way by creating a depression to which the ocean will flow.]

ओ जमलक्खम्भेहिं व धरिएण भुएहञ् मह महोअहिमज्झे ।
उम्मूलिआ‍इएणं सम‍इञ्छ‍उ विञ्झसंकमेण क‍इवलम् ॥ ३-५९ ॥

उत यमलस्तम्भाभ्यामिव धृतेन भुजाभ्यां मम महोदधिमध्ये ।
उन्मूलितानीतेन समतिक्रामतु विन्ध्यसंक्रमेणकपिबलम् ॥

Or, let the army of monkeys cross over the ocean on the Vindhya Mountain ranges plucked, brought and held aloft by my shoulders acting as two pillars along the ocean.

विवला‍अन्तभुअंगं उव्वत्तिअजल‍अरं विहिण्णमहिहरम् ।
मुहमारुअविहुअजलं पेच्छ‍इ र‍अणा‍अरंकरेमि थलवहम् ॥ ३-६० ॥

विपलायमानभुजङ्गमुद्वर्तितजलचरं विभिन्नमहीधरम् ।
मुखमारुतविधुतजलं पश्यत रत्नाकरं करोमि स्थलपथम् ॥

All of you look out. By blowing my breath I shall make the waters of the ocean blow away; snakes (in the ocean) will go helter-skelter; the marine animals will become upside down; the mountains (in the ocean) will go to pieces; the ocean will become a road on land.

मज्झवक्खुडिउम्मूलिअभुआभमा‍इअविमुक्कसेसद्धन्तम् ।
एत्तोहुत्तसुवेलं तत्तोहुत्तमल‍अं करेमि समुद्दम् ॥ ३-६१॥

मध्यखण्डितोन्मूलितभुजाभ्रामितविमुक्तशेषार्धान्तम् ।
इतोऽभिमुखसुवेलं ततोऽभिमुखमलयं करोमि समुद्रम् ॥

I shall make the ocean from one end of Suvela to the other end of Malaya a plain land by plucking the top half of the mountains, lifting them and flinging them to the middle portion (so that there is a plain end to end).

अह व सुवेलालग्गं पेच्छ‍इ अज्जेअ भग्गरक्खसविडवम् ।
सीआकिसल‍असेसं मज्झ भुआ‍अट्ठिअं ल‍अं मिव लङ्कम् ॥ ३-६२ ॥

अथवा सुवेलालग्नां पश्यताद्यैव भग्नराक्षसविटपाम् ।
सीताकिसलयशेषां मम भुजाकृष्टां लतामिव लङ्काम् ॥

Or, all of you look out. I shall pull out the entire Laṅkā as if it were a creeper from the mountain of Suvela, with where rākṣasa’s get destroyed like branches of the creeper getting destroyed while leaving the sprout-like Sītā unharmed.

ओ भग्गरक्खसदुमं णिह‍अदसाणणम‍इन्दसुहसंचारम् ।
रामाणुरा‍अमत्तो मलेमि लङ्कं वणत्थलिं व वणग‍ओ ॥ ३-६३ ॥

उत भग्न(‘अवभग्न’ वा)राक्षसद्रुमां निहतदशाननमृगेन्द्रसुखसंचाराम् ।
रामानुरागमत्तो मृद्नामि लङ्कां वनस्थलीमिव वनगजः ।

Or, I intoxicated by my love for Rāma, shall devastate Laṅkā like a wild elephant does the forest land with the lion-like Rāvaṇa, the ten-headed killed, the rākṣasa’s destroyed like trees and Laṅkā made comfortable for movement.

इति श्रीप्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्ये
तृतीय आश्वासकः परिसमाप्तः ॥

Thus ends the third canto of the great epic, “killing of the ten-headed” written by Pravarasena and composed by Kālidāsa.

४

अह पडमव‍अणणिहुअं पच्छा उम्ह‍इअलज्झिअं क‍इसेण्णम् ।
ससिदंसणपासुत्तं कमलवणं व दिअसागमेण विबुद्धम् ॥ ४-१ ॥

अथ प्रथमवचननिभृतं पश्चादूष्मायितलज्जितं कपिसैन्यम् ।
शशिदर्शनप्रसुप्तं कनकवनमिव दिवसागमेन विबुद्धम् ॥

The army of monkeys which was inactive at first on the introductory words of Sugrīva became energized later like the group of lotuses which sleeps at the sight of the Moon and wakes up at sunrise.

णवरि अ क‍इहिअ‍आइं धुअन्ध‍आरविअडाइञ् गमणुच्छाहो ।
एक्को बहुआ‍इ समं गिरिसिहराइञ् अरुणा‍अवो व्व विलग्गो ॥ ४-२ ॥

अनन्तरं च कपिहृदयानि धुतान्धकारविकटानि गमनोत्साहः ।
एको बहूनि समं गिरिशिखराण्यरुणातप इव विलग्नः ॥

Afterwards, a unique enthusiasm to move singly stuck to the hearts of the monkeys in the manner the early ray of the morning Sun strikes many peaks of mountains.

तो दप्पमुहपसाओ आढत्तो ताण हिअ‍अहसिउज्जो‍ओ ।
रणविक्कमग्गहत्थो णीअ‍असहाओ व्व पहरिसो वित्थरिउम् ॥ ४-३ ॥

ततो दर्पमुखप्रसाद आरब्धस्तेषां हृदयहसितोद्योतः ।
रणविक्रमाग्रहस्तो निजकस्वभाव इव प्रहर्षो विस्तरितुम् ॥

Then a sense of joy, as a light emanating from the smiling hearts accompanied by calmness in face due to their sense of pride, began to spread as if it was their nature and which acted as a sign post to their valour in fighting.

बहलुद्ध‍अधा‍उर‍अं रिसहेण धुआंज्झराह‍अकओल‍अलम् ।
भिण्णं वामभुअसिरे उन्मूलिअ वलिअपण्ण‍अं गिरिसिहरम् ॥ ४-४ ॥

बहुलोद्धतधातुरज ऋषभेण धुतनिर्झराहतकपोलतलम् ।
भिन्नं वामभुजशिरस्युन्मूलितपन्नगं गिरिशिखरम् ॥

A monkey by name Rṛṣabha smashed a peak of a hill on his shoulder blade by plucking it while the streams blown out (of the peak) splashed his cheeks and dust rose due to the force of plucking and snakes were thrown out (of the peak).

पुल‍उब्भेआलम्बं णीलो परिपुस‍इ विसमकसणच्छा‍अम् ।
हिअ‍अणिहत्तपहरिसं ससिपडिभिण्णवणसंणिहं वच्छ‍अडम् ॥ ४-५ ॥

पुलकोद्भेदाताम्रं नीलः परिप्रोञ्छति विषमकृष्णच्छायम् ।
हृदयनिहितप्रहर्षं शशिप्रतिभिन्नघनसन्निभं वक्षस्तटम् ॥

Nīla (commander of the army of monkeys) wipes his chest which is reddish due to horripilation and which has a shade of black colour in an uneven manner and behind which stays his joyful heart.

विहडन्तोट्ठ‍उडदलं फुरन्तदन्त‍अरबहलकेसरव‍अरम् ।
पहरिसचन्दालोए हसिअं कुमुएण सुरहिगन्धुग्गारम् ॥ ४-६ ॥

विघटमानौष्ठपुटदलं स्फुरद्दन्तकरबहलकेसरप्रकरम् ।
प्रहर्षचन्द्रालोके हसितं कुमुदेन सुरभिगन्धोद्गारम् ॥

Kumuda (another monkey) smiled (blossomed like the petals of a blue lotus) as the Moon of joy arose in his heart while the petal-like lips separated and fragrance-like utterings (accompanying the smile) came out and stamen-like teeth sparkled. [The poet plays a pun on the name Kumuda, which also means a blue lotus that blossoms at night.]

विहडन्तधरणिबन्धो उह‍अभुअक्खेवमुहलवेविरविडवो ।
विसमपडन्तबिसहरो वेलाचन्दणदुमो म‍इन्देण धुओ ॥ ४-७ ॥

विघटमानधरणिबन्ध उभयभुजक्षेपमुखरवेपनशीलविटपः ।
विषमपतद्विषधरो वेलाचन्दनद्रुमो मैन्देन धुतः ॥

Mainda (another monkey) shook the sandal wood tree on the seashore, by which action the roots of the tree got loosened, the branches of the tree trembled with a moan because of being shaken up by both his shoulders and serpents from the tree fell down hither and thither.

दिप्पन्तदुरालोआ दिविअस्स सधूमसिहिसिहावत्तणिहा ।
सोम्मत्तणं ण पत्ता हरिसभरेन्ती वि विसहरस्स व दिट्ठी ॥ ४-८ ॥

दीप्यमानदुरालोका द्विविदस्य सधूमशिखिशिखावर्तनिभा ।
सौम्यत्वं न प्राप्ता हर्षभ्रियमाणापि विषधरस्येव दृष्टिः ॥

The looks of Dvivida (another monkey) which had similarity with smoky flame of fire and which was bright and difficult to be looked at, did not attain pleasantness despite being fit to be pleasant like the looks of a venomous snake.

सरहो वि दरिमुहग्ग‍अपडिसद्दप्फुडिअमल‍अ‍अ डपब्भारम् ।
मुच्च‍इ विस‍अं णा‍अं मलेइ अङ्गं च रोमविस‍अण्णा‍अम् ॥ ४-९ ॥

शरभोऽपि दरीमुखोद्गतप्रतिशब्दस्पुटितमलयतटप्राग्भारम् ।
मुञ्चति विशदं नादं मृद्नात्यङ्गं च रोषविषार्द्रम् ॥

Sharabha (another monkey) made a loud sound which after getting echoed in the caves split the faces of Malaya Mountain. He gently pressed his body which had become moist due to the poison-like anger.

अरुणा‍अम्बच्छा‍ए तक्खणमेत्तपडिबुद्धपङ्क‍असोहे ।
फुर‍इ णिसढस्स वि फुडं दिअसस्स मुहम्मि दिण‍अरो व्व अमरिसो ॥ ४-१० ॥

अरुणाताम्रच्छाये तत्क्षणमात्रप्रतिबुद्धपङ्कजशोभे ।
स्फुरति निषधस्यापि स्फुटं दिवसस्य मुखे दिनकर इवामर्षः ॥

Anger manifested itself on Nishadha’s face which had a coppery-red colour and which had the radiance of a lotus freshly bloomed (woken up) like the Sun at the start of the day. (The poet effectively puns on मुख, अरुण which also apply to the early morning where मुख means “starting” and अरुण means the mythical charioteer of the Sun.)

विअडाहरन्तरालं क‍अं सुसेणस्स रोसहसिएण फुडम् ।
उप्पा‍अरुहिर‍अम्बं मज्झप्पुडिअर‍इमण्डलं मिव व‍अणम् ॥ ४-११ ॥

विकटाधरान्तरालं कृतं सुषेणस्य रोषहसितेन स्फुटम् ।
उत्पातरुधिराताम्रं मध्यस्फुटितरविमण्डलमिव वदनम् ॥

Suṣeṇa laughed with anger, with the interior of the mouth behind the lower lip cruelly vivid and his face which had the mildly reddish colour seen during celestial calamities looked like the solar orb split in the middle.

हरिसपरिअम्भिएण अ अद्धुल्लसिअर‍इबिम्ब‍अम्बच्छविणा ।
पुरहौत्तारम्भो मुहेण दिअसो व्व पा‍अडो वालिसुओ ॥ ४-१२ ॥

हर्षपरिजृम्भितेन चार्धोल्लसितरविबिम्बाताम्रच्छविना ।
पुरतोऽभिमुखारम्भो मुखेन दिवस इव प्रकटो वालिसुतः ॥

Aṅgada, son of Vālī, became visible ready to face his duties like the day and his face displayed joy and had the coppery radiance of the half-risen Sun. [Just as the early morning coppery Sun is a sign of the grim determination of the Sun towards its duties, his coppery red face was a sign of his determination to face the war.]

णेच्छ‍इ णिव्वूढभरो लहुअं दप्पुद्ध‍अत्तणं पवणसुओ ।
क‍अपेसणस्स सोह‍इ धीरं चिअ मह‍इ रक्खिउं व‍अणिज्जम् ॥ ४-१३ ॥

नेच्छति निर्व्यूढभरो लघुकं दर्पोद्धतत्वं पवनसुतः ।
कृतप्रेषणस्य शोभते धैर्यमेव महति रक्षितुं वचनीयम् ॥

Hanumān, son of the wind- God, having accomplished his task does not relish any flimsy ill-mannered haughtiness. For a person who has accomplished his task, his fearlessness alone shines, which wants to protect itself from light hearted comments.

णिब्भच्छिओअहिरवं पुडिआहरणिव्वडन्तदाढाहीरम् ।
हस‍इ क‍इदप्पपसमिअरोसविरज्जन्तलोअणो सुग्गीवो ॥ ४-१४ ॥

निर्भर्त्सितोदधिरवं स्फुरिताधरनिर्वलद्दंष्ट्राहीरम् ।
हसति कपिदर्पप्रशमितरोषविरज्यमानलोचनः सुग्रीवः ॥

Sugrīva laughs threatening the roar of the ocean with his sparkling lower lip revealing the tip of his canines. and with his His eyes were bereft of redness which had (so far) been caused by anger which had been (now) quenched by the display of enthusiasm by the monkeys.

णवरि सुमित्तातणओ आसङ्घन्तो गुरुस्स णिअ‍अं च बलम् ।
ण अ चिन्तेइ ण जम्प‍इ उअहिं सदसाणणं तणं व गणेन्तो ॥ ४-१५ ॥

अनन्तरं सुमित्रातनयोऽध्यवस्यन्गुरोर्निजकं च बलम् ।
न च चिन्तयति न जल्पत्युदधिं सदशाननं तृणमिव गणयन् ॥

Lakṣmaṇa, son of Sumitrā, having taken into account his and his elder brother Rāma’s strength, considers the ocean along with Rāvaṇa to be like a blade of grass and he neither thinks about anything nor does he say anything.

रहुणाहस्स‍ वि दिट्ठी वाणरव‍इणो फुरन्तविद्दुम‍अम्बम् ।
व‍अणं व‍अणाहि चला कमलं कमलाहि भमरपन्ति व्व गजा ॥ ४-१६ ॥

रघुनाथस्यापि दृष्टिर्वानरपतेः स्फुरद्विद्रुमाताम्रम् ।
वदनं वदनाच्चला कमलं कमलाद्भ्रमरपङ्क्तिरिव गता ॥

Rāma’s gaze moved to the face of Sugrīva, which was reddish like a sparkling gem, in the manner an unsteady string of bees moves from one lotus to another.

करवारिअक‍इलो‍ओ सुग्गीववि‍इण्णभासुरच्छिच्छेहो ।
जालाह‍अदुमणिवहो फुलिङ्घपिङ्गलि‍अमहिहरो व्व वणदवो ॥ ४-१८ ॥

जम्प‍इ रिच्छाहिव‍ई उण्णामेऊण महिअलद्धन्तणिहम् ।
खलि‍अवलिभङ्गदाविअवित्थ‍अबहलवणकंदरं वच्छ‍अडम् ॥ ४-१९ ॥

ततो वयःपरिणामावनतभ्रूवल्लिरुध्यमानदृष्टिक्षेपः ।
आसन्नधवलमेघिकापरिस्खलदोषधिप्रभ इव महीधरः ॥

करवारितकपिलोकः सुग्रीववितीर्णभास्वराक्षिक्षेपः ।
ज्वालाहतद्रुमनिवहः स्फुलिङ्गपिङ्गलितमहीधर इव वनदवः ॥

जल्पति रूक्षाधिपतिरुन्नमय्य महीतलार्धान्तनिभम् ।
स्खलितवलिभङ्गदर्शितविस्तृतबहलव्रणकंदरं वक्षस्तटम् ॥

Then Jāmbavān, Chief of bears, speaks thrusting forward his chest, which was as broad as a terrestrial hemisphere and which had marks of several wounds which showed themselves due to the slackness of the abdominal folds. His gaze was hindered by his eye brows which drooped due to old age, and he looked like a mountain where the phosphorescence of herbal plants was obstructed by a piece of cloud. His brilliant gaze was fixed on Sugrīva. With his hands raised at the multitude of monkeys, he looked like a forest fire with the flames encompassing the group of trees and the embers illuminating the mountain.]

सग्गं अपारिजा‍अं कोत्थुहलच्छिरहिअं महुमहस्स उरम् ।
सुमिरामि महणपुरओ अमुद्ध‍अन्दं च हरजटापब्भारम् ॥ ४-२० ॥

स्वर्गमपारिजातं कौस्तुभलक्ष्मीरहितं मधुमथनस्योरः ।
स्मरामि मथनपुरतोऽमुग्धचन्द्रं च हरजटाप्राग्भारम् ॥

I remember (the time), before the churning of the ocean when there was no Pārijāta flower in heaven, when there was no Kaustubha gem and Goddess of wealth on the chest of Viṣṇu, the slayer of Madhu and when there was no crescent Moon in front of the hair locks of Śiva.

महुमहहत्थम्मि मए णक्खुक्खुडिअसरसं महासुरहिअ‍अम् ।
दिट्ठा अणुधावन्ती अक्खित्तं णिअ‍अहत्थकमलं व सिरी ॥ ४-२१ ॥

मधुमथनहस्ते मया नखोत्खण्डितसरसं महासुरहृदयम् ।
दृष्टा अनुधावती आक्षिप्तं निजकहस्तकमलमिव श्रीः ॥

When Lord Narasimha held in his hand the bloody heart of Hiraṇyakaśipu after he had scooped it out of the demon’s body by his nails, I have seen the (Goddess of radiance) Lakṣmī of Hiraṇyakaśipu trying to run behind the bloody heart as if it was the lotus which she had held in her hand. [That the radiance of Hiraṇyakaśipu faded due to his being mauled by Narasimha is described through a convoluted metaphor.]

तं च हिरण्णक्खस्स वि सुमिरामि महावराहदाढाभिण्णम् ।
महिमण्डलं व तुलिअं उक्ख‍अहिअ‍अगिरिबन्धणं वच्छ‍अडम् ॥ ४-२२ ॥

तच्च हिरण्याक्षस्यापि स्मरामि महावराहदंष्ट्राभिन्नम् ।
महीमण्डलमिव तुलितमुत्खातगिरिबन्धनं वक्षस्तटम् ॥

I remember the chest of Hiraṇyākṣa, cut asunder by the canine teeth of the Great Boar as if it was the round Earth with its mountains dug up and balanced (by the Great Boar).

धीरं हर‍इ विसा‍ओ विण‍अं जोव्वणमओ अणङ्गो लज्जम् ।
एक्कन्तगहिअवक्खो किं सीस‍उ जं ठवेइ व‍अपरिणामो ॥ ४-२३ ॥

धैर्यं हरति विषादो विनयं यौवनमदोऽनङ्गो लज्जाम् ।
एकान्तगृहीतपक्षः किं शिष्यतां यत्स्थापयति वयःपरिणामः ॥

Grief comes in the way of fearlessness; the intoxication of youth kills humility; lust kills sense of shame. Among things that old age which has reached a state of resolution establishes as truth, what can be taught? [In old age one realizes many things such as sorrow destroying fearlessness, youth destroying humility and lust destroying sense of shame. Out of all those truths what is it that could be taught?]

अणुहूअमुणेअव्व विहडिअविसमक्खरे वि सम्पडिअत्थे ।
जोव्वणमूढपहसिए मा अवमण्णह जरापरिण‍उल्लावे ॥ ४-२४ ॥

अनुभूतज्ञातव्यान्विघटितविषमाक्षरानपि संघटितार्थान् ।
यौवनमूढप्रहसितान्मावमन्यध्वं जरापरिणतोल्लापान् ॥

Do not make fun of the words of the elderly. Although they may be unclear due to missing syllables and are mocked at by the ignorant youth,~~ but having~~ they have clear import, which can only be known through experience.

तुज्झ भुआसु णिसण्णो हरिसत्थो पव्वलो सुराण वि समरे ।
मारुअलद्धत्थामो ओवग्ग‍इ महिर‍ओ वि ता दिअस‍अरम् ॥ ४-२५ ॥

तव भुजयोर्निषण्णो हरिसार्थः प्रबलः सुराणामपि समरे ।
मारुतलब्धस्थामोऽवक्रामति महीरजोऽपि तावद्दिवसकरम् ॥

The group of monkeys whose burden is on your shoulders is stronger than the Suras in battlefield. Even the dust raised by the wind obscures the Sun. [This is addressed to Sugrīva.]

किं उण दुप्परिअल्ला मज्जा‍आ‍इक्कमुप्पहवलिज्जन्ता ।
उअहि व्व सारगरुआ घडिआ वि विसंघडन्ति कज्जालावा ॥ ४-२६ ॥

किं पुनर्दुष्परिकलनीया मर्यादातिक्रमवल्यमानाः ।
उदधय इव सारगुरवो घटिता अपि विसंघटन्ते कार्यालापाः ॥

What to say can we say of discussions on activity, which are suffering from deviations from standards and which cannot be set right and which lead to dissipation although they may be rich in content like oceans? [Just as oceans dissipate their energy by overflowing without leading to any constructive result, ill-planned activity comes to naught.]

पच्चक्खा हि परोक्खं कह वि तुलग्गघडिआहि आगमसुद्धम् ।
संचालिअणिक्कम्पं अणुहूआहि वि महं सुअं चिअ गरुअम् ॥ ४-२७ ॥

प्रत्यक्षात्परोक्षं कथमपि तुलाग्रघटितादागमशुद्धम् ।
संचालितनिष्कम्पमनुभूतादपि मम श्रुतमेव गुरु ॥

My knowledge which is pure due to being based on scriptures and which is stable even if disturbed and which may be unseen is weightier than your experience which may be evident and which may be placed at the tip of the balance.

जं साहेन्ति समत्था समसारपरक्कमा ण तं णिव्वडिआ ।
एक्को प‍अवेज्ज दढं मिलिआ उण दिण‍अरा खवेन्ति तिहुअणम् ॥ ४-२८ ॥

यत्साधयन्ति समस्ताः समसारपराक्रमा न तं निर्वलिताः ।
एकः प्रतपेद्धृढं मिलिता पुनर्दिनकरा क्षपयन्ति त्रिभुवनम् ॥

Whatever equal strength and valour can achieve together cannot be achieved if they are disorganized. One Sun can provide sunshine strongly but twelve Suns together can destroy all the three worlds. [Reference is to all the twelve Adityas acting together to destroy the universe at the time of the great annihilation.]

ओवग्ग‍इ अहिमाणं पडिवक्खस्स वि ण तारिसं देइ भ‍अम् ।
अमरिसगहिओ व्व सरो विद्दा‍इ अभा‍असंधिओ उच्छाहो ॥ ४-२९ ॥

अवक्रामत्यभिमानं प्रतिपक्षस्यापि न तादृशं ददाति भयम् ।
अमर्षगृहीत इव शरो विद्रात्यभागसंहित उत्साहः ॥

Enthusiasm applied under inappropriate circumstances goes against one’s pride and also does not create fear in the enemy like an arrow hastily released in anger.

णेअ तुमे मोत्तव्वं सुहू वि तुरिएण धीर पत्थिव चरिअम् ।
तुरवन्तस्स रविस्स वि मड‍इज्ज‍इ दक्खिणा‍अणम्मि प‍आ‍ओ ॥ ४-३० ॥

नैव त्वया मोक्तव्यं सुष्ठ्वपि त्वरितेन धीर पार्थिवचरितम् ।
त्वरमाणस्य रवेरपि मृदूयते दक्षिणायने प्रतापः ॥

O brave Sugrīva! By being hasty, you would be going against the proper conduct of a royal. Even the Sun’s prowess (heat) gets reduced when he moves across the sky hastily during his southern sojourn (winter months).

किं अ‍इराएण इमा अमग्गसमरसुहचिन्तिअकहाहि क‍आ ।
पहरिसपणामिअमुही गोत्तक्खलणविमण व्व दे ज‍अलच्छी ॥ ४-३१ ॥

किमतिरागेणेयममार्गसमरसुखचिन्तितकथाभिः कृता ।
प्रहर्षप्रणामितमुखी गोत्रस्खलनविमना इव जयलक्ष्मीः ॥

Goddess of Victory may get disinterested in you if you display your vanity through stories of unmanly ways of fighting just like a woman, who happily comes to her man with her head bent would get disinterested when she hears her rival’s name mentioned by her man due to a slip. (Do not indulge in vain gossip of glory without appropriate action.)

मा रज्जह रहस च्चिअ चन्दस्स वि दाव कुमुअवणणिप्फण्णो ।
दूरं णिव्वलिअगुणो एक्करसस्स कमलेसु विद्दाइ जसो ॥ ४-३२ ॥

मा रज्यत रभस एव चन्द्रस्यापि तावत्कुमुदवननिष्पन्नम् ।
दूरं निर्वलितगुणो एकरसस्य कमलेषु विद्राति यशः ॥

Do not indulge solely in haste. The fame of Moon arising solely out of its beneficial effect on blue lotuses gets diluted because of its adverse effect on red lotuses.

किं अप्पणा परिअणो परस्स ओ परिअणेण दे पडिवक्खो ।
सोह‍इ पत्थिज्जन्तो जिआहिमाणस्स किं ज‍अम्मि वि ग‍इणम् ॥ ४-३३ ॥

किमात्मना परिजनः परस्य उत परिजनेन ते प्रतिपक्षः ।
शोभते प्रार्थ्यमानो जिताभिमानस्य किं जयेऽपि ग्रहणम् ॥

Should one personally attack the followers of the opponent or should one’s followers attack the opponent? Which is appropriate? In the former option, of what value is victory? ( It is better for Sugrīva not to directly engage in a battle with the enemy.)

हणुमन्ता‍इसएणं हणुमन्तमुहाण वाणराण अ व‍इणा ।
धीर अणिव्वलिअजसं का‍अव्वं किं तुमे वि मारुइसरिसम् ॥ ४-३४ ॥

हनुमदतिशयितेन हनुमन्मुखानां वानराणां च पत्या ।
धीर अनिर्वलितयशः कर्तव्यं किं त्वयापि मारुतिसदृशम् ॥

O brave one! Do you, being the leader of chief monkeys like Hanumān, have to accomplish something that exceeds what Hanumān accomplished with his fame unblemished? (You do not have to.)

कह तम्मि वि लाइज्ज‍इ जम्मि अ‍इण्णप्फला अदूरपसरिआ ।
पडिअम्मि दुमे व्व ल‍आ स च्चिअ अण्णं पुणो वि लग्ग‍इ आणा ॥ ४-३५ ॥

कथं तस्मिन्नपि लाग्यते यस्मिन्नदत्तफला अदूरप्रसृता ।
पतिते द्रुम इव लता सैवान्यं पुनरपि लगत्याज्ञा(‘पुनर्विलगति’ वा) ॥

How can an order be given to a person by whom a job entrusted (earlier) did not yield far reaching results? A creeper seeks another tree again if the tree which it had entwined falls down.

“O Chief of the monkeys! While the monkeys are dismayed about the un-negotiable ocean and I am feeling dejected, the responsibility of crossing the ocean, although quite difficult to carry out, falls on you.

तो णह‍अलावडन्त पल‍उप्पा‍अ व्व णिसिअरे अहिलेउम् ।
उण्णामिअगिरिसिहरं चलिअं महिमण्डलं व वाणरसेण्णम् ॥ ४-५३ ॥

ततो नभस्तलावपततः प्रलयोत्पातानिव निशिचरानभिलवितुम् ।
उन्नामितगिरिशिखरं चलितं महीमण्डलमिव वानरसैन्यम् ॥

The army of monkeys moved lifting mountain peaks as if the Earth itself had moved to cut through the rākṣasas who were descending from the sky like calamities which occur during the great annihilation.

ओसुम्मन्तजलहरं विसमट्ठिअक‍इबलवलन्तालोअम् ।
दीस‍इ भमन्तविहडं थाणप्फिडिअसिढिलं पडन्तं व णहम् ॥ ४-५४ ॥

अवपात्यमानजलधरं विषमस्थितकपिबलवलदालोकम् ।
दृश्यते भ्रमद्विह्वलं स्थानस्फेटितशिथिलं पतदिव नभः ॥

With clouds being felled down while the monkeys placed which were situated at uneven places were turning round (to avoid being felled down), (when rākṣasas came down) it looked as if the sky itself was falling, turning round, having been displaced from its normal position. ( A highly exaggerated unrealistic picture.)

णवरि अ लङ्कादिट्ठो दिट्ठसहाओ विहीसणो मारुइणा ।
णीअमेऊण क‍इबलं बीओदन्तो व्व राहवस्स उवणिओ ॥ ४-५५ ॥

अनन्तरं च लङ्कादृष्टो दृष्टस्वभावो विभीषणो मारुतिना ।
नियम्य कपिबलं द्वितीयोदन्त इव राघवस्योपनीतः ॥

Then Hanumān who had seen Vibhīṣaṇa in Laṅkā and whose nature he was aware of controlled the army of monkeys and brought him near Rāma as if he was the second instant of news (about Sītā)

चलणोण‍अणिहुअस्स अ माणेण व कर‍अलेण से रहुव‍इणा ।
उण्णामिअं णणु सिरं जा‍अं रक्खस‍उलाहि दूरब्भहिअम् ॥ ४-५६ ॥

चरणावनतनिभृतस्य च मानेनेव करतलेनास्य रघुपतिना ।
उन्नामितं ननु शिरो जातं राक्षसकुलाद्दूराभ्यधिकम् ॥

While Rāma lifted by his palm the head of Vibhīṣaṇa who had bowed to his feet humbly, it got removed far from the dynasty of rākṣasas. (The very fact of Rāma lifting his head made Vibhīṣaṇa far removed from the rākṣasa dynasty.)

ववसिअणिवेइअत्थो सो मारुइलद्धपच्च‍आगाहरिसम् ।
सुग्गीवेण उरत्थलवणमालामलिअमहुअरं उवऊढो ॥ ४-५७ ॥

व्यवसितनिवेदितार्थः स मारुतिलब्धप्रत्ययागतहर्षम् ।
सुग्रीवेणोरःस्थलवनमालामृदितमधुकरमुपगूढः ॥

Vibhīṣaṇa, after having been informed of the purpose of Rāma’s endeavour was embraced by Sugrīva who was happy to trust (Vibhīṣaṇa) because of the prior information given by Hanumān, while the bees in the garland of forest flowers worn on the chest (by Sugrīva) got pressed due to the tight embrace.

तो जम्पइ रहुतणओ सम‍अं दससु दिसामुहेसु किरन्तो ।
प‍अ‍इसुक‍अस्स धवलं णीसन्दं व हिअ‍अस्स दन्तिज्जोअम् ॥ ४-५८ ॥

ततो जल्पति रघुतनयः समकं दशस्वपि दिङ्मुखेषु किरन् ।
प्रकृतिसुकृतस्य धवलं निःस्यन्दमिव हृदयस्य दन्तोद्द्योतम् ॥

Then Rāma speaks spreading the radiance of his teeth in all the ten directions at once which looked like the white sap of his naturally pure heart.

ठाणं दवग्गिभीआ वणम्मि वणहत्थिणि व्व परिमग्गन्ती ।
पेच्छ‍ह लद्धासा‍आ मोत्तुं रक्खस‍उलं ण इच्छ‍इ लच्छी ॥ ४-५९ ॥

स्थानं दवाग्निभीता वने वनहस्तिनीव परिमृग्यन्ती ।
पश्यत लब्धास्वादा मोक्तुं राक्षसकुलं नेच्छति लक्ष्मीः ॥

Look, Goddess of royalty- Rājyalakṣmī- after having tasted the comforts does not want to leave the dynasty of rākṣasas just like a wild elephant terrified by a forest fire seeks a safe place in the forest itself. [She will reside in Vibhīṣaṇa after Rāvaṇa is killed.]

णज्ज‍इ विहीसण तुहं सोम्मसहावपरिवड्ढिअं विण्णाणम् ।
दिट्ठिविसेहि व अम‍अं उअहिस्स णीसा‍अरेहि अविद्दविअम् ॥ ४-६० ॥

ज्ञायते विभीषण तव सौम्यस्वभावपरिवर्धितं विज्ञानम् ।
दृष्टिविषैरिवामृतमुदधेर्निशाचरैरप्यविद्रावितम् ॥

O Vibhīṣaṇa! I find your wisdom nurtured by your gentle nature unaffected by the rākṣasas (with whom you have lived) like the ambrosia of the ocean which remains unaffected by the snakes (which live in the ocean).

सुद्धसहावेण फुडं फुरन्तपज्जत्तगुणमहूहेण तुमे ।
चन्देण च णिअ‍अमओ कलुसो वि पसाहिओ णिसा‍अरवंसो ॥ ४-६१ ॥

शुद्धस्वभावेन स्फुटं स्फुरत्पर्याप्तगुणमयूखेन त्वया ।
चन्द्रेणेव निजकमृगः कलुषोऽपि प्रसाधितो निशाचरवंशः ॥

The family of Rākṣasas has been clearly enriched by your shining qualities just as the dirty mark of a deer on the face of the Moon is enriched by the Moon with its shining rays.

कह इर सकज्जकुसला कज्जग‍इं म‍इगुणेहि अवलम्बन्ता ।
कुलमाणववट्ठम्भा ण होन्ति रा‍असिरिभा‍अणं सप्पुरिसा ॥ ४-६२ ॥

कथं किल स्वकार्यकुशलाः कार्यगतिं मतिगुणैरवलम्बमानाः ।
कुलमानव्यवष्टम्भा न भवन्ति राजश्रीभाजनं सत्पुरुषाः ॥

How can good people who are experts in their duties, who make the progress of work dependant on their qualities of mind and who hold aloft their family and respect, be not eligible to obtain the radiance of kingship?

लद्धासा‍एण चिरं सुरबन्दिपरिग्गहे णिसारव‍इणा ।
सीआ रक्खसवस‍हिं दिट्ठिविसहरं विसोसहि व्व उवणिआ ॥ ४-६३ ॥

लब्धास्वादेन चिरं सुरबन्दिपरिग्रहे निशाचरपतिना ।
सीता राक्षसवसतिं दृष्टिविषगृहं विषौषधिरिवोपनीता ॥

Sītā has been brought to the abode of rākṣasas by the chief of rākṣasas who has for long tasted the pleasures of company with the women folk of suras brought as booty like serpents bringing the poison-antidote to their abode.

फिडिआ सुरसंखोहा बन्दिअणक्कन्दिअं ग‍अं परिणामम् ।
जा‍आ दहमुहगहिआ निहुवणडिब्बस्स जाण‍ई अवसाणम् ॥ ४-६४ ॥

स्फेटिताः सुरसंक्षोभा वन्दीजनाक्रन्दितं गतं परिणामम् ।
जाता दशमुखगृहीता त्रिभुवनडिम्बस्य जानकी अवसानम् ॥

The torment experienced by Suras is going away; the cries of the imprisoned women folk is going to end; Jānakī who has been held captive by Rāvaṇa will turn out to be the termination of the fear experienced by the three worlds.

अह णहणेसु पहरिसं कण्णेसु पवङ्घवड्ढिअं ज‍असद्दम् ।
सीसम्मि अ अहिसेअं पह्लत्थ‍इ अ हिअ‍अम्मि से अणुरा‍अम् ॥ ४-६५ ॥

अथ नयनयोः प्रहर्षं कर्णयोः प्लवङ्गवर्धितं जयशब्दम् ।
शीर्षे चाभिषेकं पर्यस्यति च हृदयेऽस्यानुरागम् ॥

This expands joy in the eyes of Vibhīṣaṇa; the cries of “victory” uttered by monkeys expand into the ears of Vibhīṣaṇa; the coronation water expands on his head; and deep love (for Rāma) expands in his heart.

॥ इति श्रीप्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्ये
चतुर्थ आश्वासकः परिसमाप्तः ॥

Thus ends the fourth canto of the great epic, “Killing of the ten-headed” written by Pravarasena and composed by Kālidāsa.

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५

अह जलणिहिम्मि अहिअं म‍अणे अ मिअङ्कदंसणविअम्भन्ते ।
विरहविहुरस्स णज्ज‍इ णिसा वि रामस्स वड्ढिउं आढत्ता ॥ ५-१ ॥

अथ जलनिधावधिकं मदने च मृगाङ्कदर्शनविजृम्भमाणे ।
विरहविधुरस्य ज्ञायते निशापि रामस्य वर्धितुमारब्धा ॥

As the ocean along with the cupid expanded with the sighting of the Moon, even nights started to grow longer for Rāma who was afflicted by the agony of separation from Sītā.

उइअमिअङ्कं च णहं णिअमट्ठिअराहवं च सा‍अरपुलिणम् ।
णेन्ति परं परिवड्ढिं आलिङ्गिअचन्दिअं महोअहिसलिलम् ॥ ५-२ ॥

उदितमृगाङ्कं च नभो नियमस्थितराघवं च सागरपुलिनम् ।
नयतः परां परिवृद्धिमालिङ्गितचन्द्रिकं महोदधिसलिलम् ॥

The sky where the Moon has risen and the sands of the seashore where Rāma is performing a vow are both causing the expansion of the ocean, which has embraced the Moon.

तो से विओअसुलहा णिअमविइण्णहिअ‍अक्खिवणसोडीरा ।
ख‍उरेन्ति धि‍इग्गहणं जा‍अं विसूरणाविक्खेवा ॥ ५-३ ॥

ततस्तस्य वियोगसुलभा नियमवितीर्णहृदयक्षेपणशौटीर्याः ।
कलुषयन्ति धृतिग्रहणं जातं जातं खेदविक्षेपाः ॥

The distractions caused by sorrow which come easily to the love-afflicted and which expertly disturb the control over mind rise again and again and muddy the ability (of Rāma) to withstand them.

काहि‍इ पिअं समुद्दो गलिहि‍इ चन्दा‍अवो समप्पिहि‍इ णिसा ।
अवि णाम धरेज्ज पिआ ओ णे विरहेज्ज जीविअं ति विसण्णो ॥ ५-४ ॥

करिष्यति प्रियं समुद्रो गलिष्यति चन्द्रातपः समाप्स्यति निशा ।
अपि नाम ध्रियेत प्रिया उत नो विरहयेज्जीवितमिति विषण्णः ॥

Will the ocean do what I wish for? Will the heat of moonlight reduce? Will the night come to an end? Will my beloved hold on to her life? Or will she cause me to be bereft of life? [These were the thoughts of Rāma.]

णिन्द‍इ मिअङ्ककिरणे खिज्ज‍इ कुसुमा‍उहे जुडच्छ‍इ र‍अणिम् ।
झीणो वि णवर झिज्ज‍इ जीवेज्ज पिएत्ति मारुइं पुच्छन्तो ॥ ५-५ ॥

निन्दति मृगाङ्ककिरणान्खिद्यते कुसुमायुधे जुगुप्सते रजनीम् ।
क्षीणोऽपि केवलं क्षीयते जीवेत् प्रियेति मारुतिं पृच्छन् ॥

(Rāma) blames Moon’s rays; feels distressed at the cupid; feels a sense of revulsion at the night; keeps getting weaker although already weak; keeps asking Hanumān,“Is my beloved alive?”

एत्तो वस‍इत्ति दिसा एणं सा णूण णिन्द‍इ त्ति मिअङ्को ।
एत्त णिसण्णीत्ति मही एएण णिअ त्ति से णहं पि महुम‍अम् ॥ ५-६ ॥

इतो वसतीति दिक् एनं सा नूनं निन्दतीति मृगाङ्कः ।
अत्र निषण्णेति मही एतेन नीतेत्यस्य नभोऽपि बहुमतम् ॥

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

धीरेण णिसा‍आमा हिअएण समं अणिट्ठिआ उवएसा ।
धर‍इ पिअ त्ति धरिज्ज‍इ विओ‍अतणुए त्ति आमुअ‍इ अङ्गा‍इम् ॥ ५-७ ॥

धैर्येण निशायामा हृदयेन सममनिष्ठिता उपदेशाः ।
उत्साहेन सह भुजौ बाष्पेण समं गलन्त्यस्योल्लापाः ॥

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

धीरेत्ति संठविज्ज‍इ मुच्छिज्ज‍इ म‍अणपेलवेत्ति गणेन्तो ।
धर‍इ पिअ त्ति धरिज्ज‍इ विओअतणुए त्ति आमुअ‍इ अङ्गा‍इम् ॥ ५-८ ॥

धीरेति संस्थाप्यते मूर्छते मदनपेलवेति गणयन् ।
ध्रियते प्रियेति ध्रियते वियोगतनुकेत्यामुञ्चत्यङ्गानि ॥

He feels courageous in the hope that she is courageous; he swoons thinking that she is too weak to suffer separation; he sustains himself thinking that she is sustaining herself; he loses weight thinking that she has become weak due to separation.

उब्भडहरिणकलङ्को मल‍अल‍आपपल्लवुव्वमन्तम‍ऊहो ।
अरुणाह‍अविच्छाओ जाओ सुहदंसणो णवर तस्स ससी ॥ ५-९ ॥

उद्भटहरिणकलङ्को मलयलतापल्लवोद्वमन्मयूखः ।
अरुणाहतविच्छायो जातः सुखदर्शनः केवलं तस्य शशी ॥

He found only the exalted deer-marked Moon to be pleasant as it had surrendered its light to the sprouts of Malaya creepers and had become pale due to the early morning rays of the Sun. [He could only tolerate the early morning pale Moon.]

जह जह णिसा समप्प‍इ तह तह वेविरतरङ्गपडिमावडिअम् ।
किंका‍अव्वविमूढं घोड‍इ हिअ‍अं व्व उअहिणो ससिबिम्बम् ॥ ५-१० ॥

यथा यथा निशा समाप्यते तथा तथा वेपमानतरङ्गप्रतिमापतितम् ।
किंकर्तव्यविमूढं घूर्णते हृदयमिवोदधेः शशिबिम्बम् ॥

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

णवरि अ मल‍अगुहामुहभरिउव्वरिअफुडणीहरन्तपडिरवम् ।
पवणेण उअहिसलिलं पहा‍अतूरं व आ‍हअं रहुव‍इणो ॥ ५-११ ॥

अनन्तरं च मलयगुहामुखभृतोद्वृत्तस्फुटनिर्ह्रदत्प्रतिरवम् ।
पवनेन उदधिसलिलं प्रभाततूर्यमिवाहतं रघुपतेः ॥

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

हंस‍उलसद्दमुहलं उग्घाडिज्जन्तदसदिसावित्थारम् ।
ओसरिअतिमिरसलिलं जा‍अं पुलिणं व पा‍अडं दिअसमुहम् ॥ ५-१२ ॥

हंसकुलशब्दमुखरमुद्घाट्यमानदशदिग्विस्तारम् ।
अपसृततिमिरसलिलं जातं पुलिनमिव प्रकटं दिवसमुखम् ॥

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

अह गमिअणिसासम‍अं गम्भीरत्तणदढट्टिअम्मि समुद्दे ।
रोसो रहवव‍अणं उप्पा‍ओ चन्दमण्डलं व विलग्गो ॥ ५-१३ ॥

अथ गमितनिशासमयं गम्भीरत्वदृढस्थिते समुद्रे ।
रोषो राघववदनमुत्पातश्चन्द्रमण्डलमिव विलग्नः ॥

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

तो से तमालणीलं णिडालवट्टं पलोट्टसेअ‍अजलल‍अम् ।
भिउडी थिरवित्थिण्णं कड‍अं विज्झस्स विसल‍अ व्व विलग्गा ॥ ५-१४ ॥

ततोऽस्य तमालनीलं ललाटपट्टं प्रलुठितस्वेदजललवम् ।
भ्रुकुटी स्थिरविस्तीर्णं कटकं विन्ध्यस्य विषलतेव विलग्ना ॥

Then the eyebrows stuck skewed on the steady and broad forehead of Rāma which was blue in colour like Tamāla tree and from which drops of sweat were falling down like from a poisonous creeper in the slopes of Vindhya Mountain.

अह जणिअभिउडिभङ्गं जा‍अं धणुहुत्तवलिअलोअणजुअलम् ।
अमरिसवि‍इण्णकम्पं सिडिलजडाभारबन्धणं तस्स मुहम् ॥ ५-१५ ॥

अथ जनितभ्रुकुटीभङ्गं जातं धनुरभिमुखवलितलोचनयुगलम् ।
अमर्षवितीर्णकम्पं शिथिलजटाभारबन्धनं तस्य मुखम् ॥

Rāma with his eyebrows screwed up and his face shaking due to anger and his locks of hair loosened looked at his bow.

पण‍अपडिभङ्घविमणो थोअत्थोअपडिवड्ढिआमरिसरसो ।
तह सोम्मो वि रहुसुओ जाओ पल‍अर‍इमण्डलदुरालो‍ओ ॥ ५-१६ ॥

प्रणयप्रतिभङ्गविमनाः स्तोकस्तोकप्रतिवर्धितामर्षरसः ।
तथा सौम्योऽपि रघुसुतो जा‍तः प्रलयरविमण्डलदुरालोकः ॥

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

तो साहसणिम्माणं अमित्तदीसन्तलच्छिसंकेअहरम् ।
संठिअरोसालाणं गेह्ण‍इ भुअदप्पबीअलक्खं चावम् ॥ ५-१७ ॥

ततः साहसनिर्माणममित्रदृश्यमानलक्ष्मीसंकेतगृहम् ।
संस्थितरोषालानं गृह्णाति भुजदर्पद्वितीयलक्ष्यं चापम् ॥

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

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

आक्रान्तधनुर्भारावनतधरणितलस्थलप्रवृत्तजलप्राग्भारः ।
स्तोकमप्यनारूढे उदधिश्चापे संशयमारूढः ॥

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

धूमा‍इ धूमकलुसे जल‍इ जलन्तारुहन्तजीआबन्धे ।
पडिरवपडिउण्णदिसं रस‍इ रसन्तसिहरे धणुम्मि णह‍अलम् ॥ ५-१९ ॥

धूमायते धूमकलुषे ज्वलति ज्वलन्नारोहज्जीवाबन्धे ।
प्रतिरवप्रतिपूर्णदिग्रसति रसच्छिखरे धनुषि नभस्तलम् ॥

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

भिज्ज‍इ महि त्ति व फुडं णत्थि समुद्दो त्ति दारुणं व प‍इण्णम् ।
णास‍उ ज‍अं ति व मणे चिरं तुलेऊण विल‍इअं णेणधणुम् ॥ ५-२० ॥

भिद्यतां मही इतीव स्फुटं नास्ति समुद्र इति दारुणामिव प्रतिज्ञाम् ।
नश्यतु जगदितीव मनसि चिरं तुलयित्वा विगलितमनेन धनुः ॥

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

तो चिरविओ‍अतणुओ स‍इ बाहोसट्ठम‍उअजीआघा‍ओ ।
जाओ अण्णो च्चिअ से विल‍इअधणुमेत्तवावडो वामभुओ ॥ ५-२१ ॥

ततश्चिरवियोगतनुकः सदा बाष्पावमृष्टमृदुकजीवाघातः ।
जातोऽन्य एवास्य विगलितधनुर्मात्रव्यापृतो वामभुजः ॥

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

अह वामभुअप्फालणपडिरवपडिउण्णदसदिसवित्थारम् ।
संभर‍इ जा‍असङ्कं पल‍अघणब्भहिअपेल्लणं तेल्लोक्कम् ॥ ५-२२ ॥

अथ वामभुजास्फालनप्रतिरवप्रतिपूर्णदशदिग्विस्तारम् ।
संस्मरति जातशङ्कं प्रलयघनाभ्यधिकप्रेरणं त्रैलोक्यम् ॥

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

गेण्ह‍इ अ सो अणा‍अरपरम्मुहपसारिअग्गहत्थावडिअम् ।
ख‍असूरमऊहाण व एक्कं उवहिपरिवत्तणसहं बाणम् ॥ ५-२३ ॥

गृह्णाति च सोऽनादरपराङ्मुखप्रसारिताग्रहस्तापतितम् ।
क्षयसूर्यमयूखानामिवैकमुदधिपरिवर्तनसहं बाणम् ॥

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

तो संधन्तेण सरं रसन्तरोलुग्गभिउडिभङ्गेण चिरम् ।
णीससिऊण पुल‍इओ अणुअम्पादूमिआणणेण समुद्दो ॥ ५-२४ ॥

ततः संदधता शरं रसान्तरावरुग्णभ्रुकुटिभङ्गेन चिरम् ।
निःश्वस्य प्रलोकितोऽनुकम्पादुःखिताननेन समुद्रः ॥

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

अह कड्ढिउं प‍उत्तो णिक्कम्पणिरा‍अदिट्ठिसच्चविअसरम् ।
वलिअभुअरुद्धमज्झं दढणिप्पीडिअगुणं धणुं रहुणाहो ॥ ५-२५ ॥

अथ क्रष्टुं प्रवृत्तो निष्कम्पनिरायतदृष्टिसत्यापितशरम् ।
वलितभुजरुद्धमध्यं दृढनिष्पीडितगुणं धनू रघुनाथः ॥

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

सरमुहविसमप्फलिआ णमन्तधनुकोडिविप्फुरन्तच्छाया ।
णज्ज‍इ कड्ढिज्जन्ता जीआसद्दगहिरं रसन्ति रविकराः ॥ ५-२६ ॥

शरमुखविषमफलिता नमद्धनुःकोटिविस्फुरच्छायाः ।
ज्ञायते कृष्यमाणा जीवाशब्दगभीरं रसन्ति रविकराः ॥

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

फुडजीआरवमुहलंतज्जेइ व बाणमुहजलन्तग्गिसिहम् ।
जलणिहिवहपडिउद्धं आ‍अण्णा‍अड्ढिअं विअम्म‍इ व धणुम् ॥ ५-२७ ॥

स्फुटजीवारवमुखरं तर्जयतीव बाणमुखज्वलदग्निमुखम् ।
जलनिधिवधप्रतिबुद्धमाकर्णाकृष्टं विजृम्भत इव धनुः ॥

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

खहिअ‍अलसिट्ठसारो मुहणिद्धाविअपसारिउक्काणिवहो ।
आ‍अड्ढिज्जन्तो च्चिअ णज्ज‍इ पडिओ त्ति सा‍अरे रामसरो ॥ ५-२८ ॥

क्षुभितजलशिष्टसारो मुखनिर्धावितप्रसारितोल्कानिवहः ।
आकृष्यमाण एव ज्ञायते पतित इति सागरे रामशरः ॥

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

धुअविज्जुपिङ्गला‍इं सरमुहणिग्गिण्णहुअवहपलित्ता‍इम् ।
उप्पाअलोअणाईञ् फुट्टन्ति दिसामुहाण घणविन्दाइम् ॥ ५-२९ ॥

धुतविद्युत्पिङ्गलानि शरमुखनिगीर्णहुवहप्रदीप्तानि ।
उत्पातलोचनानीव स्फुटन्ति दिङ्मुखानां घनवृन्दानि ॥

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

तो मुहरहसा‍अड्ढिअधणुवट्ठप्फुलिअबहलधूमुप्पीडम् ।
मु‍अ‍इ मुहणिग्ग‍आणलसिहासमोलुग्गसूरकिरणं बाणम् ॥ ५-३० ॥

ततो भुजरभसाकृष्टधनुःपृष्टस्फुटितबहलधूमोत्पीडम् ।
मुञ्चति मुखनिर्गतानलशिखासमवरुग्णसूरकिरणं बाणम् ॥

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

सो जलिऊण णह‍अले सलिलद्धत्थमिअहुअवहाअम्बमुहो ।
पढमोइण्णदिण‍अरो दीहो दिह‍ओ व्व आ‍अरम्मि णिवडिओ ॥ ५-३१ ॥

स ज्वलित्वा नभस्तले सलिलार्धास्तमितहुतवहाताम्रमुखः ।
प्रथमावतीर्णदिनकरो दीर्घो दिवस इव सागरे निपतितः ॥

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

ग‍अणे विज्जुणिहा‍ओ ख‍अन्तकालाणलो समुद्दुच्छङ्गे ।
महिअम्पो पा‍आले होइ पडन्तपडिअ ट्ठिओ रामसरो ॥ ५-३२ ॥

गगने विद्युन्निघातः क्षयान्तकालानलः समुद्रोत्सङ्गे ।
महीकम्पः पाताले भवति पतन्पतितः स्थितो रामशरः ॥

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

तस्स अ मग्गालग्गा अ‍इन्ति णिद्धूमजलण‍अम्बच्छाया ।
उअहिं भाणणिहा‍आ अद्धत्थमिअस्स दिण‍अरस्स व किरणा ॥ ५-३३ ॥

तस्य च मार्गालग्ना आयान्ति निर्धूमज्वलनाताम्रच्छायाः ।
उदधिं बाणनिघाता अर्धास्तमितस्य दिनकरस्येव किरणाः ॥

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

णवरि अ सर्णिब्भिण्णो बल‍आमुहविहुअकेसरसडुग्घाओ ।
उद्धा‍इओ रसन्तो वीसत्थपसुत्तकेसरि व्व समुद्दो ॥ ५-३४ ॥

अनन्तरं शरनिर्भिन्नो वडवामुखविद्युतकेसरशटोद्धातः ।
उद्धावितो रसन् विश्वस्तप्रसुप्तकेसरीव समुद्रः ॥

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

दूराइद्धणिअत्ते समुहाग‍अबहलसरणिहा‍अक्खुडिए ।
दोहाइज्ज‍इ व णहं टङ्कच्छेअरहसुट्ठिअम्मि समुद्दे ॥ ५-३५ ॥

दूराविद्धनिवृत्ते संमुखागतबहलशरनिघातोत्खण्डिते ।
द्विधा क्रियत इव नभष्टङ्कच्छेदरभसोत्थिते समुद्रे ॥

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

र‍अणा‍अरपरभाए मज्झच्छिण्णम्मि बाणघा‍उक्खित्ते ।
णिवड‍इ वीअद्धन्तो फुडिओसरिओ व्व मल‍अ‍अडपब्भारो ॥ ५-३६ ॥

रत्नाकरपरभागे मध्यच्छिन्ने बाणघातोत्क्षिप्ते ।
निपतति द्वितीयार्धान्तः स्फुटितापसित इव मलयतटप्राग्भारः ॥

With the distant part of the ocean having been cut in the centre and raised by the devastation caused by the arrow, the latter half of the ocean appears to be falling as if it is the slope of Malaya mountains blown up and displaced. [A complex description of the huge wave created by the fall of the arrow.]

भिण्णगिरिधा‍उअम्बा विसमच्छिण्णप्पवन्तमहिहरवक्खा ।
खुब्भन्ति खुहिअम‍अरा आवाआलगहिरा समुद्दुद्देसा ॥ ५-३७ ॥

भिन्नगिरिधात्वाताम्रा विषमच्छिन्नमहीधरपक्षाः ।
क्षुभ्यन्ति क्षुभितमकरा आपातालगभीराः समुद्रोद्देशाः ॥

Spaces of the ocean the depth of which extended up to the nether world were in turbulence being at places reddish because of (submerged) mountains which had been smashed. The wings of mountains had been cut unevenly and the marine animals were in turmoil.

आ‍अम्बरविअराह‍अदरविहडिअधवलकमलम‍उलच्छा‍अम् ।
भम‍इ सरपूरिअमुहं उग्घाडिअपण्डुरोअरं सङ्ख‍उलम् ॥ ५-३८ ॥

आताम्ररविकराहतदरविघडितधवलकमलमुकुलच्छायम् ।
भ्रमति शरपूरितमुखमुद्घाटितपाण्डुरोदरं शङ्खकुलम् ॥

Many conch shells were split open by the arrow which, with their white innards uncovered, looked like the buds of lotuses slightly opened at the coppery rays of the morning Sun.

बेवन्ति विहुअमच्छा सरघा‍उक्खुडिअम‍अरदाढाधवला ।
मणिभरविसमोणामिअलुअविसहरधोलिरप्फणा जलणिवहा ॥ ५-३९ ॥

वेपन्ते विधुतमत्स्याः शरघातोत्खण्डितमकरदंष्ट्राधवलाः ।
मणिभरविषमावनामितलूनविषधरघूर्णितफणा जलनिवहाः ॥

Waters of the ocean which are white due to the broken teeth of aquatic animals struck by the arrow (of Rāma) are trembling. The rotating hoods of snakes are cut off and bent unevenly due to the weight of the gems(on their hoods) and where fishes are being scattered around are trembling.

फुट्टन्तविद्दुमवणं संखोहुव्वत्तणिन्तर‍अणम‍ऊहम् ।
घोल‍इ वेलावडिअं फेणणिहुच्छलिअमोत्तिअं उवहिजलम् ॥ ५-४० ॥

स्फुटविद्रुमवनं संक्षोभोद्धृतनिर्यद्रत्नमयूखम् ।
घूर्णते वेलापतितं फेननिभोच्छलितमौक्तिकमुदधिजलम् ॥

Waters of the ocean are roiling; they splash against the shores; coral reefs are opening up; the rays of gems are visible due to the churning of waters; the foam-pearls are showing up.

जलपव्वाडिअमुक्का खणमेत्त‍त्थ‍इअपा‍अडिअवित्थारा ।
होन्ति पसण्णक्खुहिआ मूअल्ल‍इअमुहला समुद्दावत्ता ॥ ५-४१ ॥

जलप्लावितमुक्ताः क्षणमात्रस्थगितप्रकटितविस्ताराः ।
भवन्ति प्रसन्नक्षुभिता मूकायितमुखराः समुद्रावर्ताः ॥

Whirlpools which are carried away (due to the force of the arrow’s onslaught) by the water return to normalcy; they become visible after disappearing for sometime; they become agitated after becoming calm; they become noisy after becoming silent for some time. [Poet’s way of describing the effect of the arrow on the whirlpools of the ocean.]

बलमाणुव्वत्तन्तो एक्कं चिर‍आलपीडिअं सिडिलेन्तो ।
बीएण व पा‍आले पासेण णिसम्मिउं प‍उत्तो उवही ॥ ५-४२ ॥

बलमानोद्वर्तमान एकं चिरकालपीडितं शिथिलयन् ।
द्वितीयेनेव पाताले पार्श्वेन निषत्तुं परवृत्त उदधिः ॥

The ocean is so agitated that it looks like replacing the bottom half resting on the nether world by the top half of the ocean which is used to agitation.

सरवेअगलत्थल्लिअसुवेलरुब्भन्तसा‍अरद्धत्थ‍इअम् ।
ओसरिअदाहिणदिसं दीस‍इ उक्खण्डिएक्कपासं व णहम् ॥ ५-४३ ॥

शरवेगगलहस्तितसुवेलरुध्यमानसागरार्धस्थगितम् ।
अपसृतदक्षिणदिग्दृश्यते उत्खण्डितैकपार्श्वमिव नभः ॥

The sky looks as if half of it has been cut off with the southern direction having been driven away, as it were, due to the (southern) part of the ocean (rising up) which has been thrown back as a consequence of the speed of the arrow and held back (at the farther end) by the Suvela mountain (of Laṅkā). [A complex imagery indeed!]

आ‍इवराहेण वि जे अद्दिट्ठा मन्दरेण वि अणालिद्धा ।
खुहिआ ते वि भ‍अ‍अरा आवा‍आलगहिरा समुद्दुद्देसा ॥ ५-४४ ॥

आदिवराहेणापि येऽदृष्टा मन्दरेणाप्यनाश्लिष्टा ।
क्षुभितास्तेऽपि भयकरा आपातालगभीराः समुद्रोद्देशाः ॥

Fearful ocean spaces which had not been seen by the primordial boar and which had not been touched by Mandara Mountain and which are deep down to the nether world are getting agitated (due to the striking of the arrow).

एकेक्कम्मि वलन्तो बाणप्पहरविवरे णिहणिरालम्बे ।
ख‍अकालाणलभीओ पड‍इ रसन्तो रसा‍अले व्व समुद्दो ॥ ५-४५ ॥

एकैकस्मिन्वलन्बाणप्रहारविवरे नभोनिरालम्बे ।
क्षयकालानलभीतः पतति रसन्रसातल इव समुद्रः ॥

The ocean is falling into each one of the voids which are created by the arrow-strikes and which are unsupported like the sky. It looks as if the ocean is noisily falling into the netherworld afraid of the fire of final annihilation.

दीसन्ति दिट्ठमहणा पुट्ठिपडिट्ठिअपलोट्टमन्दरसिहरा ।
आसा‍इआम‍अरसा बाणदढप्पहरमुच्छिआ तिमिमच्छा ॥ ५-४६ ॥

दृश्यन्ते दृष्टमथनाः पृष्टपरिस्थितप्रलुठितमन्दरशिखराः ।
आस्वादितामृतरसा बाणदृढप्रहारमूर्छितास्तिमिमत्स्याः ॥

Large fish (whales) which are seen to churn (the ocean), on the backs of which Mandara Mountain rolls over and which have tasted the ambrosia are seen to be swooning being forcefully struck by the arrows (of Rāma).

उक्खित्तमहावत्ता दरदट्ठविवण्णविद्दुमर‍अक्ख‍उरा ।
आवाआलवलन्ता दीसन्ति महाभुअंगणीसासवद्दा ॥ ५-४७ ॥

उत्क्षिप्तमहावर्ता दरदग्धविवर्णविद्रुमरजःकलुषाः ।
आपातालवलमाना दृश्यन्ते महाभुजङ्गनिःश्वासपथाः ॥

The paths of exhalation of great serpents which are a little muddy due to the dust of discoloured corals burnt by (the force of Rāma’s arrows) are seen to be rising right from the netherworld kicking up large whirl pools.

वेव‍इ पेम्मणिअलिअं सरसंदट्ठधणिओवऊहणसुहिअम् ।
जीएण एक्कमेक्कं परिरक्खन्तवलिअं भुअंगममिहुणम् ॥ ५-४८ ॥

वेपते प्रेमनिगलितं शरसंदष्टधन्योपगूहनसुखितम् ।
जीवेनेकैकं परिरक्षद्वलितं भुजङ्गममिथुनम् ॥

Pairs of serpents full of mutual love are seen quivering feeling pleasure at the tight embrace caused by the striking of the arrow and coiling each other in order to protect mutually.

मोडिअविद्दुमविडवा धावन्ति जलम्मि मणिणिहंसणणिसिआ ।
सिप्पिउडमज्झणिग्ग‍अमुहलग्गत्थोरमुत्तिआ रामसरा ॥ ५-४९ ॥

मोटितविद्रुमविटपा धावन्ति जले मणिनिघर्षणनिशिताः ।
शुक्तिपुटमध्यनिर्गतमुखलग्नस्थूलमौक्तिका रामशराः ॥

The arrows of Rāma getting sharpened by colliding with gems and stuck by heavy pearls as they pierce through oyster shells swiftly fly in water crushing coral trees.

विसवेवो व्व पसरिओ जं जं अहिलेइ बहलधूमुप्पीडो ।
कज्जल‍इज्ज‍इ तं तं रुहिरं व महोअहिस्स विद्दुमवेडम् ॥ ५-५० ॥

विषवेग इव प्रसृतो यं यमभिलीयते बहलधूमोत्पीडः ।
कज्जलयति तं तं रुधिरमिव महोदधेर्विद्रुमवेष्टम् ॥

The thick smoke (caused by striking of Rāma’s arrow) spreading speedily like poison blackens the blood-like clusters of coral trees in the ocean as it envelopes them.

खुहिअसमुद्दुप्प‍इआ बाणुक्कित्तपडिएक्कवित्थ‍अवक्खा ।
विसमभरोण‍असिहरा णहद्धबन्धवलिआ पडन्ति ॥ ५-५१ ॥

क्षुभितसमुद्रोत्पतिता बाणोत्कृत्तपतितैकविस्तृतपक्षाः ।
विषमभरावनतशिखरा नभोऽर्धपथवलिताः पतन्ति महीधराः ॥

Mountains which jumped out of the agitated ocean with one of their spread wings clipped by the arrows (of Rāma) and falling away and (because of that) with their peaks bent due to uneven weight fall back to the ocean returning half way from their skyward travel.

छिण्णविव‍इण्णभोआ कण्डपडिट्ठविअजीविआग‍अरोसा ।
दिट्ठीहि बाणणिवहे डहिऊण मुअन्ति जीविआ‍इञ् भुअंगा ॥ ५-५२ ॥

छिन्नविप्रकीर्णभोगाः कण्ठपरिस्थापितजीवितागतरोषाः ।
दृष्टिभ्यां बाणनिवहान् दग्ध्वा मुञ्चन्ति जीवितानि भुजङ्गाः ॥

Serpents breath their last with their hoods cut asunder and scattered all over (by Rāma’s arrows) with their anger constrained to their throat (due to lack of hood) and burning the groups of arrows with their stare.

आऊरेइ रसन्तो उक्खडिअभुअंगभोअपब्भाराइं ।
सरमुहगलत्थणुक्ख‍असेलट्ट्ःआणविवरोअरा‍इ हुव‍अहो ॥ ५-५३ ॥

आपूरयति रसन्नुत्खण्डितभुजङ्गभोगप्राग्भाराणि ।
शरमुखगलहस्तोत्पातशैलस्थानविवरोदराणि हुतवहः ॥

Fire (emanating from Rāma’s arrows) roars as it fills up the void caused by displaced mountains pushed out by the arrow-heads which are full of heaps of cut hoods of serpents.

भिण्णुव्वूढजल‍अरा दरदिण्णमहातरंगगिरिअडघा‍आ ।
छिण्णपडिउद्धविद्धा फुडन्ति मा‍अङ्घम‍अरदन्तप्फडिहा ॥ ५-५४ ॥

भिन्नोद्ध्यूढजलचरा दरदत्तमहातरङ्गगिरितटघाताः ।
छिन्नपतितोर्ध्वविद्धाः स्फुटन्ति मातङ्गमकरदन्तपरिघाः ॥

Large waves which splash against mountains on the shores are caused by the bludgeon-like teeth of sea monsters which split into pieces cut (by the arrows) and which are thrown up along with the marine animals on them.

जालालोअविमुहिअं सलिलतरङ्गपरिसक्कणपरिक्खलिअम् ।
परिहर‍इ विद्दुमवणं धूमाह‍अ‍अम्बलोअणं मीण‍उलम् ॥ ५-५५ ॥

ज्वालालोकविमुग्धं सलिलतरङ्गपरिसर्पणपरिस्खलितम् ।
परिहरति विद्रुमवनं धूमाहतताम्रलोचनं मीनकुलम् ॥

Shoals of fish leave the coral trees getting stupefied by the flames and displaced by the churning waves with their eyes becoming reddish due to smoke.

उव्वत्तोअरधवला दरणिग्ग‍अडड्ढजमलजीहाणिवहा ।
संधेन्ति उप्प‍अन्ता थोरतरङ्गविअडन्तरा‍इ भुअंगा ॥ ५-५६ ॥

उद्वृत्तोदरधवला दरनिर्गतदग्धयमलजिह्वानिवहाः ।
सन्दधत्युत्प्लवमानाः स्थूलतरङ्गविकटान्तराणि भुजङ्गाः ॥

Serpents which have turned turtle (due to the impact of Rāma’s arrows) showing their white underbelly and which are stretching out their partly burnt split tongues fill up the spaces between the huge waves as they float on water.

दीसन्ति दरुत्तिण्णा हुआसणुत्तत्तवा‍अम‍अनीसन्दा ।
पक्कग्गाहणहङ्कुसविसमसमक्कन्तमत्थ‍आ करिम‍अरा ॥ ५-५७ ॥

दृश्यन्ते दरोत्तीर्णा हुताशनोत्तप्तवानमदनिःस्यन्दाः ।
प्रग्राहनखाङ्कुशविषमसमाक्रान्तमस्तकाः करिम‍कराः ॥

Sea-elephants whose ichor flows have dried up due to the heat of the fire (due to Rāma’s arrows) are showing themselves up whose heads are being attacked by the sharp nails of sea-lions. [The poet seems to imagine marine equivalents of elephants and lions!]

घोल‍इ घ‍ओणीअत्तं विसमट्ठिअमणिसिला‍आलपलोट्टन्तम् ।
झिज्जन्तसलिलविहलं वेलापुलिणगमणूसुअं सङ्ख‍उलम् ॥ ५-५८ ॥

घूर्णते गतापनिवृत्तं विषमस्थितमणिशिलातलप्रलुठत् ।
क्षीयमाणसलिलविह्वलं वेलापुलिनगमनोत्सुकं शङ्खकुलम् ॥

Conch shells perturbed by the decreasing levels of water and eager to move to the sands on the shore stagger over uneven rocks unable to return to the ocean.

मुक्कसमुद्दुच्छङ्गा पक्खक्खेवेहिञ् संभमसमुप्प‍इआ ।
अब्भुत्तेन्ति महिहरा एक्कक्कमसिहरसंठिअं सिहिणीवहम् ॥ ५-५९ ॥

मुक्तसमुद्रोत्सङ्गाः पक्षक्षेपैः संभ्रमसमुत्पतिताः ।
अभ्युत्तेजयन्ति महीधरा एकैकशिखरसंस्थितं शिखिनिवहम् ॥

Mountains (having wings) which have flown up due to the commotion and have deserted the ocean are mutually fanning the flames on their peaks by flapping their wings.

विहलुव्वत्तभुअंगा छिण्णमहासुरसिरुप्प‍अणगम्भीरा ।
मूलुत्थङ्घिअर‍अणा णेन्ति रसन्ता रसा‍अलजलुप्पीडा ॥ ५-६० ॥

विह्वलोद्वृत्तभुअजङ्गाश्छिन्नमहासुरशिर उत्प्लवगम्भीराः ।
मूलोत्तम्भितरत्ना निर्यन्ति रसन्तो रसातलजलोत्पीडाः ॥

(Due to the force of attack of Rāma’s arrows) water from the depth of the ocean comes out frothing with the heads of great demons floating, gems uprooted from the bottom, and bewildered snakes.

बाणनिहा‍उच्छित्ता हुअवहजालाह‍उप्पवन्तप्फेणा ।
अट्टन्ति णह‍अले च्चिअ मारुअभिण्णलहुआ सलिलकल्लोला ॥ ५-६१ ॥

बाणनिघातोत्क्षिप्ता हुतवहज्वालाहतोत्प्लवमानफेनाः ।
शुष्यन्ति नभस्तल एव मारुतभिन्नलघुकाः सलिलकल्लोलाः ॥

Waves which have risen as a consequence of the striking of Rāma’s arrows and which are foaming due to the flames of the fires (caused by the arrows), are reduced to small drops and get dried up in the sky (before falling back to the ocean).

णिव्वूढविसत्थ‍व‍आ भोआ‍अड्ढणगलन्तगमणुच्छाहा ।
तुङ्घतरङ्गक्खलिआ विसमुव्वत्तोअरा वलन्ति भुअंगा ॥ ५-६२ ॥

निर्व्यूढविषस्तवका भोगाकर्षणगलद्गमनोत्साहाः ।
तुङ्गतरङ्घस्खलिता विषमोद्वृत्तोदरा वलन्ति भुजङ्गाः ॥

Snakes with their poison glands thrust out which have been thrown up by the huge waves are weary of retracting their hoods and are wiggling with their bellies upturned.

वेवन्ति णिण्ण‍आणं सरणिवहच्छिण्णसङ्खविहडिअवल‍आ ।
हत्थ व्व उवहिणिमिआ मुक्करवक्कन्दणिवडिआण तरङ्गा ॥ ५-६३ ॥

वेपन्ते निम्नगानां शरनिवहच्छिन्नशङ्खविघटितवलयाः ।
हस्ता इवोदधिनियोजिता मुक्तरवाक्रन्दनिपतितानां तरङ्गाः ॥

As the waves in the rivers tremble (due to the force of the arrows) it looks as if they are the hands raised by the rivers on behalf of the ocean (their lord) raising a cry and the conch shells scattered helter-skelter due to the force of the arrows look like broken bangles.

हुअवहभरिअणिअम्बा जल‍अरसंदट्टवक्ख‍उडपब्भाराः ।
चिरसंणिरोहमसिणा दुक्खेण णहं समुप्प‍अन्ति महिहरा ॥ ५-६४ ॥

हुतवहभृतनितम्बा जलचरसंदष्टपक्षपुटप्राग्भाराः ।
चिरसन्निरोधमसृणा दुःखेननभः समुत्पतन्ति महीधराः ॥

Mountains in the ocean with their ridges burnt by fires (caused by the arrows) jump up to the sky with difficulty having been idle for a long time and with their slopes of wings bitten by marine animals.

जल‍इ जलन्तजल‍अरं भम‍इ भमन्तमणिविद्दुमल‍आजालम् ।
रस‍इ रसन्तावत्तं भिज्ज‍इ भिज्जन्तपव्व‍अं उवहिजलम् ॥ ५-६५ ॥

ज्वलति ज्वलज्जलधरं भ्रमति भ्रमन्मणिविद्रुमलताजालम् ।
रसति रसदावर्तं भिद्यते भिद्यमानपर्वतमुदधिजलम् ॥

The ocean looks burning as the marine-creatures burn; it looks whirling along with the pearls and corals which whirl; it roars as the whirlpools roar; it gets broken as the mountains get broken.

आवत्तविवरभमिरो मल‍अमणिसिला‍अलक्खलिअसंचारो ।
घोलिरतरङ्गविषमो जह दीस‍इ सा‍अरो तहेअ हुअवहो ॥ ५-६६ ॥ \

आवर्तविवरभ्रमणशीलो मलयमणिशिलातलस्खलितसंचारः ।
घूर्णमानतरङ्गविषमो यथा दृश्यते सागरस्तथैव हुतवहः ॥

The fire (caused by Rāma’s arrows) revolves in the depressions of whirlpools; its movement is restricted on rocks of Malaya gems; it looks uneven on rolling waves; it is seen to extend all over the ocean.

रहसपलित्तुच्छलिओ जे च्चिअ पडिवेइ मल‍अवणवित्थारे ।
विज्झाअणिअत्तन्तो ते चेअ पुणो वि विज्झवेइ समुद्दो ॥ ५-६७ ॥

रभसप्रदीप्तोच्छलितो यानेव प्रदीपयति मलयवनविस्तारान् ।
विध्मातनिवर्तमानस्तानेव पुनरपि विध्मायपति समुद्रः ॥

The expanses of Malaya forest which get kindled by the swift arrows again get smothered by the ocean which rises up due to the fires caused by the same arrows.

उत्थम्भिअम‍अरहरो म‍अरवसामिसविसङ्खलसिहाणिवहो ।
णिवहणिसुद्धमहिहरो महिहरकूडविअडो विअम्भ‍इ ॥ ५-६८ ॥

उत्थम्भितमकरगृहो मकरवसामिषविशृङ्खलशिखानिवहः ।
निवहनिपातितमहीधरो महीधरकूडविकटो विजृम्भते ज्वलनः ॥

The fire (caused by the arrows) has raised the ocean; fire in turn is uncontrolled due to the fat of dead marine-creatures; mountains fall into the bundle of fire; and the fire spreads high along the mountains.

जलणुत्थङ्घिअमूला वाणुक्खित्तपडिअत्तपणिसुब्भन्ता ।
णिवडन्ति जलुप्पीडा पडिलोमागापडन्तविअडावत्ता ॥ ५-६९ ॥

ज्वलनोत्तम्भितमूला बाणोत्क्षिप्तपरिवर्तननिपात्यमानाः ।
निपतन्ति जलोत्पीडाः प्रतिलोमागतपतद्विकटावर्ताः ॥

Gushing volume of water thrown up by the (heat) of fire sent up further by the arrows (of Rāma) falls down with formidable waves in reverse direction.

धूमा‍इ जल‍इ विहड‍इ ठाणं सिढिलेइ मल‍इ मल‍उच्छङ्गम् ।
धीरस्स पडम‍इण्हं तह वि हु र‍अणा‍अरो ण भञ्ज‍इ पसरम् ॥ ५-७० ॥

धूमायते ज्वलति विघटते स्थानं शिथिलयति मृद्नाति मलयोत्सङ्गम्

भुव‍इन्दलो‍अणाणं फुट्टन्ताण अ तिमीण साअरमज्झे ।
सण्वत्तजलहराण व रामसराणलह‍आण णीहर‍इ र‍ओ ॥ ५-७१ ॥

भुजगेन्द्रलोचनानां स्फुटतां च तिमीनां सागरमध्ये ।
संवर्तजलधराणामिव रामशरानलहतानां च निर्हृदति रवः ॥

The sound of fish and the sound of the eyes of kingly serpents exploding in the middle of the ocean due to the onslaught of the fires caused by Rāma’s arrows reverberate like the sound of clouds at the time of the great deluge.

मुहपञ्जिअग्गिणिवहा धूमसिहाणिहणिरा‍अ‍अड्ढिअसलिला ।
णीवडन्ति णहुक्खित्ता पल‍उक्कादण्डसंणिहा ण‍इसोत्ता ॥ ५-७२ ॥

मुखपुञ्जिताग्निनिवहानि धूमशिखानिभनिरायतकृष्टसलिलानि ।
निपतन्ति नभ उत्क्षिप्तानि प्रलयोल्कादण्डसन्निभानि नदीस्रोतांसि ॥

Streams of rivers thrown up (by the fire of arrows) with their fronts fired-up and with their elongated water columns which resemble a plume of smoke look like comets of the great deluge and fall into the ocean.

अट्टन्तसलिलणिवहो धोअत्थोअपडिमुक्कपुलिणुच्छङ्गो ।
दीस‍इ ओसक्कन्तो मग्गाहुत्तो प‍अं प‍अं व समुद्दो ॥ ५-७३ ॥

शुष्यत्सलिलनिवहः स्तोकस्तोकप्रतिमुक्तपुलिनोत्सङ्गः ।
दृश्यतेऽपसरन्मार्गाभिमुखः पदं पदमिव समुद्रः ॥

It looks as if the ocean, waters of which are drying up and which is leaving the sands of the shore little by little is backing away step by step (fearing Rāma).

जलणणिवहम्मि सलिलं साणलणिवहुच्छलन्तसलिलम्मि णहम् ।
सलिलणिवहोत्थ‍अम्मि अ अत्था‍अ‍इ णह‍अले दसदिसा‍अक्कम् ॥ ५-७४ ॥

ज्वलननिवहे सलिलं सानलनिवहोच्छलत्सलिले नभः ।
सलिलनिवहावस्तृते चास्तायते नभस्तले दशदिक्चक्रम् ॥

Water vanishes in the clusters of fire; the sky vanishes in the water raised by the clusters of fire; the ten directions vanish in the sky covered by the clusters of water.

सिहिणा प‍अविज्जन्ते आ‍अट्टन्तम्मि वित्थ‍ए जलणिवहे ।
जा‍आ गिम्हविलम्बिअरविरहचक्कमसिणा समुद्दावत्ता ॥ ५-७५ ॥

शिखिना प्रताप्यमाने आवर्त्यमाने विस्तृते जलनिवहे ।
जाता ग्रीष्मनिलम्बितरविरथचक्रमसृणाः समुद्रावर्ताः ॥

The waves of the ocean become tardy like the movement of the Sun during summer as the enlarged and rotating clusters of water are burnt by the arrow (of Rāma).

णिव्वडिअधूमणिवहो उद्धाइअमरग‍अप्पहामिलिअसिहो ।
वित्थिण्णम्मि समुद्दे सेआलोम‍इलिओ व्व घोल‍इ जलणो ॥ ५-७६ ॥

निर्वलितधूमनिवह उद्धावितमरकतप्रभामिलितशिखः ।
विस्तीर्णे समुद्रे शेवालावमलिन इव घूर्णते ज्वलनः ॥

Fire revolves in the vast expanse of the ocean with its plume looking like the lustre of emeralds and enveloped by smoke and it looks as though the fire is dirtied by the green moss.

जल‍इ वलवाणलो विअ फुट्ट‍इ सेलो व्व रामबाणाहिह‍ओ ।
रस‍इ जल‍ओ व्व उअही खुहिओ लङ्घेइ मारुओ व्व णह‍अलम् ॥ ५-७७ ॥

ज्वलति वडवानल इव स्फुटति शैल इव रामबाणाभिहतः ।
रसति जलद इवोदधिः क्षुभितो लङ्घयति मारुत इव नभस्तलम् ॥

The ocean agitated by the assault of Rāma’s arrows burns like Vaḍavā fire, explodes like rocks, roars like clouds and jumps to the sky like the wind.

होइ थिमिअम्मि थिमिओ वल‍इ वलन्तम्मि विहड‍इ विसंघडिए ।
परिवड्डिअम्मि वड्ढ‍इ सलिले क्षीणे केवलं क्षीयते समुद्रः ॥ ५-७८ ॥

भवति स्तिमिते स्तिमितो वलति वलमाने विघटते विसंघटिते ।
परिवर्धिते वर्धते सलिले क्षीणे केवलं क्षीयते ज्वलनः ॥

Fire becomes calm when the waters of the ocean calm down; revolves where water is revolving; splits into parts where water splits into parts; grows when ocean swells; becomes weak when water is receding.

रामसराणलप‍अविअझिज्जन्तो‍अहिवित्ततडविच्छेआ ।
ते च्चिअ तहवित्थारा तुङ्गा दीसन्ति दीवमण्डलिबन्धा ॥ ५-७९ ॥

रामशरानलप्रतापितक्षीयमाणोदधिविभक्तितटविच्छेदाः ।
त एव तथाविस्तारास्तुङ्गाः दृश्यन्ते द्वीपमण्डलीबन्धाः ॥

Chains of islands look raised and enlarged due to water getting dried up, showing up the shores, because of the heat generated by the arrows of Rāma.

इअ दाविअपा‍आलं जलणसिहावट्टमाणजलसंघा‍अम् ।
रामो दलिअमहिहरं खविअभुअंगणिवहं खवेइ समुद्दम् ॥ ५-८० ॥

इति दर्शितपातालं ज्वलनशिखावर्त्यमानजलसंघातम् ।
रामो दलितमहीधरं क्षपितभुजङ्घनिवहं क्षपयति समुद्रम् ॥

Thus Rāma destroys the ocean revealing the netherworld, with mass of water getting churned up along with the flame of the fire, mountains crumbling and snakes getting killed.

जलपब्भारपलोट्टिअभमन्तसङ्ख‍उलविहलमुक्ककन्दम् ।
फुडिअववडवामुद्दाणलपलित्तदरदड्ढसंचरन्तविसहरम् ॥ ५-८१ ॥

जलप्राग्भारप्रलुठितभ्रमच्छङ्खकुलविह्वलमुक्ताक्रन्दम् ।
स्फुटितवडवामुखानलप्रदीप्तदरदग्धसंचरद्विषधरम् ॥

The conch-shell creatures in the ocean were crying in agony rolling on the seashore and the half-burnt sea-snakes were moving around burnt by the exploding Vaḍavā fire.

झिज्जन्तजलालोइअकिरणमुणिज्जन्तर‍अणपव्व‍असिहरम् ।
थोरतरङ्गकराह‍अदिसाल‍आभग्गपडिअजलहरविडवम् ॥ ५-८२ ॥

क्षीयमाणजलालोकितकिरणज्ञायमानरत्नपर्वतशिखरम् ।
स्थूलतरङ्गकराहतदिग्लताभग्नपतितजलधरविटपम् ॥

With the water level receding, the peaks of gem-laden peaks of submerged mountains could be seen and the tree-like clouds along with broken creeper-like directions fell into the ocean hit by the hand-like huge waves.

साणलसरणिद्दारिअसकेसरुज्जलिअसीहम‍अरवक्खन्धम् ।
आसण्णभीअविसहरवेढिअकरिम‍अरधवलदन्तप्फलिहम् ॥ ५-८३ ॥

सानलशरनिर्दारितसकेसरोज्ज्वलितसिंहकरस्कन्धम् ।
आसन्नभीतविषधरवेष्टितकरिमकरधवलदन्तपरिघम् ॥

The shoulders of sea-lions with their manes got burnt by the fire-laden arrows (of Rāma). The beam-like white trunks of sea-elephants were clasped by the snakes in the vicinity.

धुअपव्व‍असिहरपडन्तमणिसिलाभग्गविद्दुमल‍आवेढम् ।
दरडड्ढविसहरुज्झिअविसपङ्कक्खुत्तविहलकरिम‍अर‍उलम् ॥ ५-८४ ॥

धुतपर्वतशिखरपतन्मणिशिलाभग्नविद्रुमलतावेष्टम् ।
दरदग्धविषधरोज्झितपङ्कमग्नविह्वलकरिमकरकुलम् ॥

The coral mass was broken by the gemstones falling from the peaks of mountains (due to the heat of arrows). Sea elephants and whales were distressed due to sinking into the poisonous excretions of poisonous snakes which were slightly burnt (by the heat of the arrows).

रुन्दावत्तपहोलिरवेलावडिएक्कमेक्कभिण्णमहिहरम् ।
णह‍अरुविलग्गवेविरधूमल‍आविसमलङ्घिअदिसा‍आलम् ॥ ५-८५ ॥

स्थूलावर्तप्रघूर्णमानवेलापतितैकैकभिन्नमहीधरम् ।
नभस्तरुविलग्नवेपनशीलधूमलताविषमलङ्घितदिग्जालम् ॥

The mighty waves (caused by the arrows) swirled the oceanic mountains which broke into pieces each piece falling on the shores. The smoke engulfed in all the directions and it looked as though creepers of smoke that got separated from the tree of sky had enveloped the surroundings.

पक्खपरिरक्खणुट्ठिअसरणिवहाह‍अदिसाप‍इण्णमहिहरम् ।
फुडिअजलमज्झणिग्ग‍अफुडर‍अणुज्जोअसंविउब्भडविवरम् ॥ ५-८६ ॥

पक्षपरिरक्षणोत्थितक्षरनिवहाहतदिक्प्रकीर्णमहीधरम् ।
स्फुटितजलमध्यनिर्गतस्फुटरत्नोद्द्योतसंहितोद्भटविवरम् ॥

Submerged mountains flew up trying to avoid their wings being cut (by Rāma’s arrows) and in the process got hit by a stream of arrows and got scattered in all directions. In the extraordinary hollows (created by the flying mountains) the gems (in the ocean) sparkled.

हुअवहपडित्तगोविअणिअण‍अणुम्हाविअण्ठुलमहग्गाहम् ।
परिवड्ढिएक्कमेक्काणुरा‍असरपहरणिव्वलिअसङ्ख‍उलम् ॥ ५-८७ ॥

हुतवहप्रदीप्तगोपितनिजनयनोष्मविसंष्ठुलमहाग्राहम् ।
परिवर्धितेकैकानुरागशरप्रहारनिर्वलितशङ्खकुलम् ॥

Large crocodiles affected by the fire were getting confused closing their eyes to avoid the heat. The conch-creatures which were revolving due to the striking of the arrows tried to group into clusters showing mutual love.

॥इति श्री प्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्ये पञ्चम आश्वासकः परिसमाप्तः॥

[Thus ends the fifth canto of the epic “Killing of the Ten-headed Demon” written by Pravarasena and composed by Kālidāsa]

६

अह णिग्गओ जलन्तं दरडड्ढमहाभुअंगपा‍अवणिवहम् ।
मोत्तूण धूमभरिअं पा‍आलवणं दिशागजो व्व समुद्दो ॥ ६-१ ॥

अथ निर्गतो ज्वलद्दरदग्धमहाभुजङ्गपादपनिवहम् ।
मुक्त्वा धूमभृतं पातालवनं दिग्गज इव समुद्रः ॥

The ocean (in human form) looking like the Earth-bearing elephant came out leaving the forest-like netherworld full of smoke and where there were tree-like great snakes which were burning and were half-burnt.

मन्दरदडपरिमट्ठं पल‍अविअम्भिअवराहदाढुल्लिहिअम् ।
विसमं समुव्वहन्तो रामसरावा‍अदूमिअं वच्छ‍अडम् ॥ ६-२ ॥

मन्दरदृढपरिमृष्टं मलयविजृम्भितवराहदंष्ट्रोल्लिखितम् ।
विषमं समुद्वहन्रामशराघातदुःखितं वक्षस्तटम् ॥

The chest of Ocean-god, which had been firmly rubbed by the Mandara Mountain (at the time of ocean-churning) and had been scratched by the canine teeth of the Great Boar manifested at the time of the Great Pralaya, looked uneven hurt by the blow caused by the arrows of Rāma.

गम्भीरवणाहोए दीहे देहसरिसे भुए वहमाणो ।
अहिणवचन्दनगन्धे अणहुक्खित्ते व्व मल‍असरिआसोत्ते ॥ ६-३ ॥

गम्भीरव्रणाभोगौ दीर्घौ देहसदृशौ भुजौ वहमानः ।
अभिनवचन्दनगन्धावनभोत्क्षिप्ताविव मलयसरित्स्रोतसी ॥

The two shoulders of the Ocean-god were long and broad just like his body and had the fragrance of fresh sandal paste and looked like two streams of Malaya rivers thrown up from the Earth.

लहुइअकोत्थुअविरहं मन्दरगिरिमहणसंभमे वि अमुक्कम् ।
तारेक्कावलिर‍अणं ससिम‍इराम‍असहोअरं वहमाणो ॥ ६-४ ॥

लघूकृतकौस्तुभविरहं मन्दरगिरिमथनसम्भ्रमेऽप्यमुक्तम् ।
तारैकावलिरत्नं शशिमदिरामृतसहोदरं वहमानः ॥

He wore a single string shining necklace which he did not take off even at the time of churning by Mandara Mountain and which lightened the loss of Kaustubha gem (as it outshone the latter) and whose siblings were the Moon, liquor and ambrosia.

गरुअं उव्वहमाणो हत्थप्फसपडिसिद्धवणवेअल्लम् ।
रुहिरारुणरोमञ्चं खलन्तगङ्गावलम्बिअं वामभुअम् ॥ ६-५ ॥

गुरुकमुद्वहमानो हस्तस्पर्शप्रतिषिद्धव्रणवैकल्पम् ।
रुधिरारुणरोमाञ्चं स्खलद्गङ्गावलम्बितं वामभुजम् ॥

The left shoulder was heavy and the wound on it was being soothed by the touch of his hand, the hairs on their edge were red due to blood and Gaṅgā hung down from it as it slipped away

.

आलीणो व रहुव‍इं णिअ‍अच्छाआणुलित्तमल‍अमणिसिलम् ।
संसिअसुहोअ‍इव्वं दुमं ल‍आए व्व जाण‍ईअ विरहिअम् ॥ ६-६ ॥

आलीनश्च रघुपतिं निजकच्छायानुलिप्तमलयमणिशिलम् ।
संश्रितसुखोपजीव्यं द्रुमं लतयेव जानक्या विरहितम् ॥

The Ocean-god neared tree-like Rāma whose lustre(shadow) had enveloped the gem- laden rocks of Malaya and who was a place of protection to those seeking him and was bereft of creeper-like Sītā.

सरघा‍अरुहिरकुसुमो तिवह‍अवल्लीपिणद्धमणिर‍अणफलो ।
रामचरणेसु उवही दढप्वणा‍इद्धपाअओ व्व णिवडिओ ॥ ६-७ ॥

शरघातरुधिरकुसुमस्त्रिपथगावल्लीपिनद्धमणिरत्नफलः ।
रामचरणयोरुदधिदृढपवनाविद्धपादप इव निपतितः ॥

He fell at the feet of Rāma like a tree felled by a strong gale with the blood marks due to arrow strikes looking like flowers and the gems worn by creeper-like Gaṅgā looking like fruits.

पच्छा‍अ हित्थहिअ‍आ जत्तो च्चिअ णिग्ग‍आ विवह्लत्थमुद्दी ।
हरिचरणम्मि तहिं चिअ कमला‍अम्बम्मि तिवह‍आ वि णिवहिआ ॥ ६-८ ॥

पश्चाच्च त्रस्तहृदया यत एव निर्गता विपर्यस्तमुखी ।
हरिचरणे तत्रैव कमलाताम्रे त्रिपथगापि निपतिता ॥

Gaṅgā fell fearfully at the lotus-like red-tinged feet of Rāma, incarnation of Viṣṇu, from where she originated, with her face turned away.

अह म‍उअं पि भरसहं जम्प‍इ थोअं पि अत्थसारब्भहिअम् ।
पण‍अं पि धीरगरुअं थुइसम्बद्धं पि अणलिअं सलिलणिद्दी ॥ ६-९ ॥

अथ मृदुमपि भरसहं जल्पति स्तोकमप्यर्थसाराण्यधिकम् ।
प्रणतमपि धैर्यगुरुकं स्तुतिसम्बद्धमप्यलीकं सलिलनिधिः ॥

The Ocean-god speaks softly yet gravely, in a few words yet full of meaning, with humility yet bravely and with praise without being untruthful.

दुत्तारत्तणगरुइं थिरधीरपरिग्गहं तुमे च्चिअ ठविअम् ।
अणुवालन्तेण ठिइं पिअं ति तुह विप्पिअं मए कह वि क‍अम् ॥ ६-१० ॥

दुस्तारत्वगुर्वीं स्थिरधैर्यपरिग्रहां त्वयैव स्थापिताम् ।
अनुपालयता स्थितिं प्रियमिति तव विप्रियं मया कथमपि कृतम् ॥

I have somehow displeased you, thinking that it is to your liking only by being steadfast in my non-negotiable state and being wedded to constant fortitude as they were ordained by you only.

विअसन्तर‍अक्ख‍उरं म‍अरन्दरसुद्धुमा‍अमुहलमहुअरम् ।
उदुणा दुमाण दिज्ज‍इ हीर‍इ ण उणो तमप्यण च्चिअ कुसुमम् ॥ ६-११ ॥

विकसद्रजःकलुषं मकरन्दरसाध्मातमुखरमधुकरम् ।
ऋतुना द्रुमाणां दीयते ह्रियते न पुनस्तदात्मनैव कुसुमम् ॥

The season (spring) gives to trees blooming flowers which are dusty due to the particles of pollen and which are having humming bees drunk with the juice of flowers but does not on its own take them away. (My innate nature of steadiness is given to me by you only and it is not right that you should take it away.)

किं पम्हट्ट म्हि अहं तुह चलणुप्पण्णतिवह‍आपडिउण्णम् ।
ख‍अकालाणलखविअं धरणिअलुद्धरणविलुलिअं अप्पाणम् ॥ ६-१२ ॥

किं प्रस्मृतवानस्म्यहं तव चरणोत्पन्नत्रिपथगाप्रतिपूर्णम् ।
क्षयकालानलक्षपितं धरणितलोद्धरणविलुलितमात्मानम् ॥

Have I forgotten that I, who was dried up at the time of the Great Annihilation (pralaya) and who was stamped upon at the time of saving the world(during the incarnation as Great Boar) have been filled by Gaṅgā originating from your feet?

चलणेहिञ् महुविरोहे दाढाघा‍एहिञ् धरणिवेढुद्धरणे ।
सोअकिलिन्तेण तुमे इण्हिं दहमुहवहे सरेहिं विलुलिओ ॥ ६-१३ ॥

चरणाभ्यां(चलनैर्वा) मधुविरोधे दंष्ट्राघातैर्धरणिवेष्टोद्धरणे ।
शोकक्लान्तेन त्वया इदानिं दशमुखवधे शरैर्विलुलितः ॥

I was stamped upon by your feet at the time of confrontation with Madhu demon and was pierced upon by the canines of (the Boar) at the time of saving the rolled-up world and now, exhausted by grief, you are hitting me by your arrows in order to kill Rāvaṇa.

णिअ‍आवत्थाहि वि मे एअं धीरेण विप्पिअं धीर क‍अम् ।
जं णेण प‍अ‍इसोम्मा कह वि विसंवा‍इआ तुह मुहच्छाया ॥ ६-१४ ॥

निजकावस्थाया अपि मे एकं धैर्येण विप्रियं धीर कृतम् ।
यदनेनप्रकृतिसौम्या कथमपि विसंवादिता तव मुखच्छाया ॥

What I did with courage because of my nature resulted in it being unpalatable to you. As a result, the lustre of your face which is by nature pleasant has somehow become otherwise.

एअं तुह एआरिससुरकज्जसहस्सखेअवीसामसहम् ।
ज‍अपव्वालणजोग्गं परिरक्खसु पल‍अरक्खिअं जलणिवहम् ॥ ६-१५ ॥

एवं(एतं वा) तवैतादृशसुरकार्यसहस्रखेदविश्रामसहम् ।
जगत्प्लावनयोग्यं परिरक्षस्व प्रलयरक्षितं जलनिवहम् ॥

Please protect this mass of water which is capable of offering solace to the distress caused by thousands of divine endeavours like the one you are undertaking now. It can flood the whole world and it has been protected even at the time of pralaya.

अपरिट्ठिअमूल‍अलं जत्तो गम्म‍इ तहिं दलन्तमहिअलम् ।
ण हु सलिलणिब्भरं चिअ खविए वि ममम्मि दुग्गमं पा‍आलम् ॥ ६-१६ ॥

अपरिस्थितमूलतलं यतो गम्यते तत्र दलन्महीतलम् ।
न खलु सलिलनिर्भरमेव क्षयितेऽपि मयि दुर्गमं पातालम् ॥

Even if the water is destroyed, the netherworld (which supports the ocean) is difficult to negotiate because of unsteady ground and the possibility of giving way wherever one sets one’s foot.

तं कालस्स णिसम्म‍उ कह वि दरुक्कित्तदसमकण्ठक्खलिअम् ।
घडिअगिरिसेउबन्धं चिर‍आला‍उच्चिअं दहमुहम्मि प‍अम् ॥ ६-१७ ॥

तत्कालस्य निषीदतु कथमपि दरोत्कृत्तदशमकण्ठस्खलितम् ।
घटितगिरिसेतुबन्धं चिरकालाकुञ्चितं दशमुखे पदम् ॥

With the building of a bridge accomplished, let the foot of the God of death rest on the ten-headed Rāvaṇa, which is bent for a long time and which has stopped at the slightly cut tenth head (of the demon).

अह ज‍अदुप्परिअल्ले दहमुहकुविएण पव‍अ‍इपच्चक्खम् ।
रहणाहेण समुद्दे वालिम्मि व बाणणिअमिअम्मि पसन्ते ॥ ६-१८ ॥

पवाअहिव‍इवि‍इण्णा रामाणन्ती पवंगमेसु विलग्गा ।
सेसफणाविच्छूढा तिहुअणसारगरुई महि व्व भुअंगे ॥ ६-१९ ॥

अथ जगद्दुष्परिकलनीये दशमुखकुपितेन प्लवगपतिप्रत्यक्षम् ।
रघुनाथेन समुद्रे वालिनीव बाणनियमिते प्रशान्ते ||

प्लवगाधिपतिवितीर्णा रामाज्ञप्तिः प्लवंगमेषु विलग्ना ।
शेषफणाविक्षिप्ता त्रिभुवनसारगुर्वी महीव भुजङ्गेषु ॥

Rāma angered by Rāvaṇa calmed down the uncrossable ocean by restraining it through his arrows in the manner he calmed down Vālī in presence of Sugrīva. Thereafter, the command of Rāma conveyed through Sugrīva fell on the monkeys (for implementation) in the manner the weight of the whole Earth falls on snakes when Ādiśeṣa off loads his burden.

तो हरिसपढमतुलिए चलिआ फुट्टन्तपम्हविसमूससिए ।
वेउक्ख‍असीमन्ते पव‍आ धुणिऊण केसरसडुग्घाए ॥ ६-२० ॥

ततो हर्षप्रथमतुलितांश्चलिता स्फुटत्पक्ष्मविषमोच्छ्वसितान् ।
वेगोत्खातसीमन्तान्प्लवगा धूत्वा केसरसटोद्धातान् ॥

Then the monkeys started moving tossing their manes first lifted up by joy and then parted into two due to speed and with their breaths becoming uneven as their eyelids expanded.

पव‍अक्खोहिअमहिअलधुअमलपडन्तसिहरमुक्ककल‍अलो ।
उद्धा‍इओ अणाग‍अवडन्तधरणिहरसंकमो व्व समुद्दो ॥ ६-२१ ॥

प्लवगक्षोभितमहीतलधूतमलयपतच्छिखरमुक्तकलकलः ।
उद्धावितोऽनागतघटमानधरणिधरसंक्रम इव समुद्रो ॥

The ocean became turbulent as a result of the peaks of Malaya Mountain falling into it due to the mountain being shaken up which was in turn caused by the monkeys shaking up the Earth. It looked as if it was a precursor of the movement of the Earth yet to come (due to the building of the bridge).

कम्प‍इ महेन्दसेलो हरिसंखोहेण दल‍इ मेइणिवेढम् ।
स‍इदुद्दिण्णतणाओ णवर ण उद्धा‍इ मल‍अवणकुसुमरओ ॥ ६-२२ ॥

कम्पते महेन्द्रशैलो हरिसंक्षोभेण दलति मेदिनीवेष्टम्(पृष्ठं वा) ।
सदादुर्दिनार्द्रं केवलं नोद्धावति मलयकुसुमरजः ॥

Due to the commotion of monkeys Mahendra Mountain shakes and the Earth breaks; only the pollen dust of flowers of Malaya does not rise up as it is always wet on cloudy days.

तो संचालिअसेलं कह वि तुलग्गेण समघडन्तकम्पम् ।
दूरं पवंगमबलं णहमुहलग्गवसुहं णहं उप्प‍इअम् ॥ ६-२३ ॥

ततः संचालितशैलं कथमपि तुलाग्रेण समघटमानकम्पम् ।
दूरं प्लवङगमबलं नखमुखलग्नवसुधं नभ उत्पतितम् ॥

Then the army of monkeys, with soil stuck in their nails, jumped up together as if somehow triggered simultaneously by the tip of a balance causing the mountains to move.

उप्प‍अणोण‍अमहिअलण‍इमुहपडिसोत्तपत्थिओ सलिलणिही ।
जलणिवहाह‍असिढिले पव‍उच्छेवणसहे करेइ महिहरे ॥ ६-२४ ॥

उत्पतनावनतमहीतलनदीमुखप्रतिस्रोतःप्रस्थितः सलिलनिधिः ।
जलनिवहाहतशिथिलान् प्लवगोत्क्षेपणसहान् करोति महीधरान् ॥

As the monkeys jump up, the Earth gets depressed as a result of which the ocean flows into the rivers. This in turn loosens the mountains rendering them easy for monkeys to pull them (for building the bridge).

फुरमाण‍अलणपिङ्गलणिरन्तरुप्प‍इअपव‍अ(बल)पेल्लिज्जन्तो ।
अत्तो दीस‍इ तत्तो णज्ज‍इ धूमणिवहो त्ति ग‍अणुद्देसो ॥ ६-२५ ॥

स्फुरज्ज्वलनपिङ्गलनिरन्तरोत्पतितप्लवगप्रेर्यमाणः ।
यतो दृश्यते ततो ज्ञायते धूमनिवह इति गगनोद्देशः ॥

The parts of the sky where monkeys which have the colour of shining fire jump up, look like a mass of cloud.

दीस‍इ दूरुप्प‍इअं उअहिम्मि अहोमुहोसरन्तच्छा‍अम् ।
पा‍आलं व अ‍इन्तं धरणिहरुद्धरणकाङ्क्षितं क‍इसेणम् ॥ ६-२६ ॥

दृश्यते दूरोत्पतितमुदधावधोमुखापसरच्छायम् ।
पातालमिवायमानं धरणिधरोद्धरणकाङ्क्षितं कपिसैन्यम् ॥

As the army of monkeys jumped up to a great height, its shadow(reflection) in the ocean went deeper as though it was intending to bring up the mountains of the nether world.

अदिट्टदिसाणिवहं जा‍अं पव‍अबलसंणिरुद्धालोअम् ।
विच्छिण्णा‍अवकसणं दिअसमुहे वि दिअसावसाणे व्व णहम् ॥ ६-२७ ॥

अदृष्टदिङ्निवहं जातं प्लवगबलसन्निरुद्धालोकम् ।
विच्छिन्नातपकृष्णं दिवसमुखेऽ‍पि दिवसावसान इव नभः ॥

The sky became dark and directions became unrecognizable even during the morning as if it is evening due to the Sun getting covered by the army of monkeys.

ओव‍इआ अ सरहसं तंसट्ठिअपुट्ठिणीसरन्तरविअरा ।
सेलेसु मुक्ककल‍अलपडिरवभरिअकुहरोअरेसु पवंगा ॥ ६-२८ ॥

अवपतिताश्च सरभसं तिर्यक्स्थितपृष्ठनिःसरद्रविकराः ।
शैलेषु मुक्तकलकलप्रतिरवभरितकुहरोदरेषु प्लवंगाः ॥

The monkeys with (reflected) sunrays emanating from their backs landed with force on the mountains where the caves reverberated with the commotion created by the monkeys.

वेओव‍इआण अ सिं जा‍अं दलिअमहिसंधिबन्धणमुक्कम् ।
उक्खलिअतुलेअव्वं कह वि भुअंगधरिअट्टिअं गिरिआलम् ॥ ६-२९ ॥

वेगावपतितानां चैषां जातं दलितमहीसंधिबन्धनमुक्तम् ।
उत्खण्डिततुलयितव्यं कथमपि भुजङ्गधृतस्थितं गिरिजालम् ॥

The mountains got dislocated from the Earth and were somehow being held firm by the serpents (bearing their weight) as if to balance the monkeys which landed on them with speed.

आढत्ता अ तुलेउं उरपडिअविसट्टगण्डखेलद्धन्ते ।
कुविअम‍इन्दोवग्गिअसंखोहप्फिडिअवणगए धरणिहरे ॥ ६-३० ॥

आरब्धाश्च तुलयितुमुरःपतितविशीर्णगण्डशैलार्धान्तान् ।
कुपितमृगेन्द्रावगृहीतसंक्षोभस्फेटितवनगजान् धरणीधरान् ॥

As the monkeys started balancing the (boulders of) mountains on their chests, the boulders broke into pieces and the lions which had got angry (due to the commotion) injured the elephants (in the mountains).

वच्छुत्तङ्घिअकडवा तो ते कड‍अपडिअट्टलिअवच्छ‍अडा ।
सेलेसु सेलगरुआ पव‍आ पवएसु महिहरा अ पहुत्ता ॥ ६-३१ ॥

वक्ष‍उत्तम्भितकटकास्ततस्ते कटकप्रतिघृष्टवक्षस्तटाः ।
शैलेषु शैलगुरवः प्लवगाः प्लवगेषु महीधराश्च प्रभूताः ॥

When the monkeys raised the ridges of mountains with their chests, the ridges of mountains rubbed against monkeys’ chests. Monkeys which were as hefty as rocks looked numerous among rocks and rocks looked as numerous as monkeys. (Monkeys and rocks were seen in equal number and in size.)

पव‍अभुअणोल्लिआणिअमहिहरपडिपेल्लणोण‍उण्णाविसमा ।
जा‍आ पलोट्टिओअहिवारंवारभरिआ महिअलद्धन्ता ॥ ६-३२ ॥

प्लवगभुजनोदितानीतमहीधरप्रतिप्रेरणावनतोन्नतविषमाः ।
जाता प्रलुठितोदधिवारंवारभृता महीतलार्धान्ताः ॥

As the monkeys pushed the rocks with their shoulders and brought them (near the ocean), the ground below the rocks became depressed and got filled up by the waters of the ocean repeatedly.

विसहिअवज्जप्पहरा उक्खम्भन्ति ख‍अमारुअपडिक्खम्भा ।
अगणिअवराहणिहसा पल‍अजलुत्थङ्घपव्वला धरणिहरा ॥ ६-३३ ॥

विषोढवज्रप्रहारा उत्खायन्ते क्षयमारुतप्रतिस्तम्भाः ।
अगणितवराहनिघर्षाः प्रलयजलोत्थम्भप्रबला धरणीधराः ॥

Mountains which had borne the striking of Indra’s bolt, which were capable of obstructing the winds of Pralaya, which were scratched by the Great Boar innumerable times and which were strong enough to raise Pralaya waters were being dug out.

जलओवट्ठविमुक्का अणन्तरोइण्णसर‍अवन्थावडिआ ।
एक्कक्खेवुग्गाहिअदरवसुआ‍अविस‍आ विसट्टन्ति गिरी ॥ ६-३४ ॥

जलदाववृष्टविमुक्ता अनन्तरावतीर्णशरत्पथावपतिताः ।
एकक्षेपोद्ग्राहितदरशुष्कविशदा विसीर्यन्ति गिरयः ॥

Rained upon in rainy season and then exposed to the autumn, the mountains lifted upon by monkeys at one stroke, break into pieces.

विहुणन्ति विहुव्वन्ता वलेन्ति सेला पवंगमवलिज्जन्ता ।
णामेन्ति नाम्यमाना उक्खिपान्ता अ उक्खिवेन्ति महिअलम् ॥ ६-३५ ॥

विधूनयन्ति विधूयमाना वलयन्ति शैलाः प्लवंगमवल्यमानाः ।
नमयन्ति नाम्यमाना उत्क्षिप्यमाणाश्चोत्क्षिपयन्ति महीतलम् ॥

The mountains shaken by the monkeys shake the ground; turned by the monkeys turn the ground; bent by the monkeys bend the ground; pulled by the monkeys pull the ground.

दलिअमहिवेढसिढिला मूलालग्गभुअ‍इन्दकड्ढिज्जन्ता ।
संचालिज्जन्त च्चिअ अ‍इन्ति गरुआ रसा‍अलं धरणिहरा ॥ ६-३६ ॥

दलितमहीवेष्टशिथिला मूलालग्नभुजगेन्द्रकृष्यमाणाः ।
संचाल्यमाना एवायान्ति गुरवो रसातलं धरणिधराः ॥

Heavy mountains with their bonding to the ground loosened by the pull (exerted by the monkeys) and pulled at their roots by the snakes (which bear the weight of the mountains) fall into the nether world.

णवपल्लवसच्छा‍आ जलओअरसिसिरमारुअवि‍इज्जन्ता ।
वा‍अन्ति तक्खणुक्ख‍अहरिहत्थुक्खित्तभेम्मला मल‍अदुमा ॥ ६-३७ ॥

नवपल्लवसच्छाया जलदोदरशिशिरमारुतवीज्यमानाः ।
वायन्ति तत्क्षणोत्खातहरिहस्तोत्क्षिप्तविह्वला मलयद्रुमाः ॥

The trees of the Malaya Mountain having the lustre of new shoots and fanned by the winds emanating from the bowels of clouds are getting dried up distressed by the act of being pulled out suddenly by the monkeys.

कम्पिज्जन्तधराहरसिहरसमा‍इड्ढजलधररवोद्विग्ना ।
ग‍असुहवत्तणिसण्णा वेव‍इ हंसी सहस्सवत्तणिसण्णा ॥ ६-३८ ॥

कम्प्यमानधराधरशिखरसमाविद्धजलधररवोद्विग्ना ।
गतसुखपात्रनिःसंज्ञा वेपते हंसी सहस्रपत्रनिषण्णा ॥

A female swan sitting on a lotus (in a pond) trembles not knowing the whereabouts of her departed mate agitated by the sounds of the clouds getting pierced by the shaking peaks of mountains.[ The commentator suggests other meanings with हंसी meaning “Earth” and “ a prostitute”. But those meanings appear remote.]

पवओवऊढकड्ढिअसेलब्भन्तरभमन्तविसमक्खलिआ ।
गहिरं रसन्ति वित्थ‍अवच्छत्थलरुद्धणिग्गमा ण‍इसोत्ता ॥ ६-३९ ॥

प्लवगोपगूढकृष्टशैलाभ्यन्तरभ्रमद्विषमस्खलितानि ।
गम्भीरं रसन्ति विस्तृतवक्षःस्थलरुद्धनिर्गमानि नदीस्रोतांसि ॥

Streams of rivers roar having been obstructed by the wide chests of monkeys while they pull and clasp rocks causing the streams to wander around (finding a way out) and stumble.

अद्धुक्खित्तपसिढिले अद्धवहभुअंगकड्ढिअद्धत्थमिए ।
उम्मूलेन्ति रसा‍अलपङ्कक्खुत्तसरिआमुहे धरणिहरे ॥ ६-४० ॥

अर्धोत्क्षिप्तप्रशिथिलानर्धपथभुजङ्गकृष्टार्धास्तमितान् ।
उन्मूलयन्ति रसातलपङ्कमग्नसरिन्मुखान्धरणीधरान् ॥

The monkeys pull out mountains which come loose after being pulled partially while the remaining part is pulled back by the serpents bearing the mountains and while estuaries of rivers get stuck in the morass of the nether world.

उव्वेल्ल‍इ व णिरा‍अं पासल्लन्तेसु सिहरपडिमुच्चन्तम् ।
उक्खिप्पन्तॆसु पुणॊ संवेल्लिज्ज‍इ व महिहरेसु णह‍अलम् ॥ ६-४१ ॥

उद्वेल्ल्यत इव निरायतं पार्श्वायितेषु शिखरप्रतिमुच्यमानम् ।
उत्क्षिप्यमाणेषु पुनः संव्रियत इव महीधरेषु नभस्तलम् ॥

The sky becomes bright in places vacated by the peaks of mountains while they are being displaced; it again gets covered by the mountains while they are being thrown up.

उम्मूलेन्ति पवंगा भुअसिहरारुहणणिच्चलपरिग्गहिए ।
कड‍आवडणत्थङ्घिअविसमविवत्तविवरम्मुहा धरणिहरे ॥ ६-४२ ॥

उन्मूलयन्ति प्लवगा भुजशिखरारोहणनिश्चलपरिगृहीतान् ।
कटकापतनोत्तम्भितविषमविवृतविपराङ्मुखा धरणिधरान् ॥

The monkeys pull up the mountains raising and holding them firm on shoulders while they turn their heads away to avoid the falling pieces from the load.

हरिभुजकड्डिअमुक्का भुअङ्गदढवेढणावलम्बणधरिआ ।
भिज्जन्ता वि महिअले ओअल्लन्ति ण पडन्ति चन्दनविडवा ॥ ६-४३ ॥

हरिभुजकृष्टमुक्ता भुजङ्गदृढवेष्टनावलम्बनधृताः ।
भिद्यमाना अपि महीतलेऽवनमन्ति न पतन्ति चन्दनविटपाः ॥

Sandal wood trees which are firmly gripped by the serpents coiled around them bend low but do not fall down although pulled by the monkeys.

पडिसम‍इ णहणिबद्धो चिरेण भरिअब्भणा‍अगम्भीर‍अरो ।
हरिभुअविक्कमपिसुणो अ‍अण्डभज्जन्तधरणिहरणिग्घोसो ॥ ६-४४ ॥

प्रतिशाम्यति नभोनिभद्धश्चिरेण भृताभ्रनादगम्भीरतरः ।
हरिभुजविक्रमपिशुनोऽकाण्डभज्यमानधरणिधरनिर्घोषः ॥

The reverberations in the sky of the sound of mountains breaking up are heard deeper than the rumbling of clouds and die slowly indicating the strength of the monkeys.

पासल्लन्ति महिहरा जत्तोहुत्ता पवंगमभुअक्खित्ता ।
धुव्वन्तधाउअम्बा तत्तोहुत्ता वलन्ति सरिआसॊत्ता ॥ ६-४५ ॥

पार्श्वायन्ते महीधरा यतोऽभिमुखाः प्लवङ्गमभुजक्षिप्ताः।
धाव्यमानधात्वाताम्राणि ततोऽभिमुखानि वलन्ति सरित्स्रोतांसि ॥

In whichever direction the mountains, lifted up by the monkeys slope, the streams flowing from them, slightly reddish due to the flowing metallic ores, slope in the same direction.

दीसन्ति पव‍अवलिआ आवत्तेसु व महोअहिस्स वलन्ता ।
सरिआण घडिअपत्थिअवलन्तसलिलवल‍अन्तरेसु महिहरा ॥ ६-४६ ॥

दृश्यन्ते प्लवगवलिता आवर्तेष्विव महोदधेर्वलन्तः ।
सरितां घटितप्रस्थितवलमानसलिलवलयान्तरेषु महीधराः ॥

Mountains which are being spun(rotated) by the monkeys in the ocean come together, move away, turn and look as if in whirlpools of streams.

म‍अरन्दगरुअवक्खं पासोअल्लन्तवणलआविच्छूढम् ।
ण मुअ‍इ कुसुमग्गोच्छं आसाइअमहुरसं पि महुअरमिहुणम् ॥ ६-४७ ॥

मकरन्दगुरुकपक्षं पार्श्वायमानवनलताविक्षिप्तम् ।
न मुञ्चति कुसुमगुच्छमास्वादितमधुरसमपि मधुकरमिथुनम् ॥

A pair of bees with their wings heavy does not leave the flower-bush although it had been separated from the bending creeper and although it had drunk the nectar of the flower.

उत्प्लुतसुरभिगन्धमकरन्दरञ्जितानि
स्थितपरिलीयमानभ्रमद्भ्रमरोदराञ्जितानि ।
कमलवनानि सूर्यपरिमर्षविकसितानि
उच्छलिते सरसां सलिले वियच्छ्रितानि ॥

With the waters of (mountain)streams jerked up, the lotus clusters in them which are also tossed into the sky are coloured by the fragrant filaments of the lotuses and darkened by the bees which are staying put in the lotuses.

दढसंदाणिअमूला वलन्ति वाणरभुआलम्बिअसिहरा ।
रोसुप्पित्थभुअंगमविसमुद्धफणापणोल्लिआ धरणिहरा ॥ ६-४९ ॥

दृढसंदानितमूला वलन्ति वानरभुजावलम्बितशिखराः ।
रोषोद्विग्नभुजङ्गमविषमोर्ध्वफणाप्रणोदिता धरणीधराः ॥

Mountains, firmly cut asunder (by the monkeys) at their roots and whose peaks are being held up on shoulders by the monkeys fall down impelled by the angry snakes (on the mountains) with their hoods held up.

सरिआ सरन्तपवहा अण्णोण्णमहाण‍इप्पवह पह्लत्था ।
खोहिअपङ्कख‍उरा वलन्तसेलवलिआ मुहुत्तं बूढा ॥ ६-५० ॥

सरितः सरत्प्रवाहा अन्योन्यमहानदीप्रवाहपर्यस्ताः ।
क्षोभितपङ्ककलुषा वलमानशैलवलिता मुहूर्तं व्यूढाः ॥

The streams of rivers, with their waters getting muddied due to the agitation, get mutually entangled for a short period as the monkeys swing the mountains from one side to the other.

कड्ढिज्जन्ति समन्ता बिसमुव्वत्तन्तधवलकसणच्छाया ।
महिहरमूलालग्गा रसा‍अलद्धपडिघोलिरा भुअ‍इन्दा ॥ ६-५१ ॥

कृष्यन्ते समन्ताद्विषमोद्वर्तमानधवलकृष्णच्छायाः ।
महीधरमूलालग्ना रसातलार्धप्रतिघूर्णनशीला भुजगेन्द्राः ॥

Large snakes which are a mixture of black and white, which are being dragged all around (by the monkeys), which are holding on to the bottom of mountains and which are shaking their tail side of the body are being pulled (by the monkeys).

गल‍इ सरसं पि कुसुमं वा‍इ अणालिद्धबन्धणं पि किसल‍अम् ।
रहसुम्मूलिअमहिहरभ‍अविवला‍अवणदेव‍आण ल‍आणम् ॥ ६-५२ ॥

गलति सरसमपि कुसुमं वात्यनालीढबन्धनमपि किसलयम् ।
रभसोन्मूलितमहीधरभयविपलायितवनदेवतानां लतानाम् ॥

Due to the speed of the mountains being pulled, the Goddesses of flora desert the mountains. Juicy flowers and sprouts, even though untouched at their stalk, fall down from the creepers out of fear and as if in remorse.

उत्क्षिप्यन्ते यद्दिशासु धरा समस्ताः
तेन क्षणेन ज्ञायते वसुन्धरा समाप्ता ।
क्रियते महीधरैर्गगनं द्विशालमानं
वर्धते जलदशिखरप्रगुणं दिशालतानाम् ॥

In whichever direction entire mountains are pulled up, in that direction the ground appears empty; in that direction the sky looks as if lengthened to twice the length of a Sal tree and the peak-like clouds of creeper-like directions appear to grow. (A weird imagination!)

एकेक्केण अ सेलं कर‍अलजुअलधरिअं तुलन्तेण क‍अम् ।
अद्धत्थमिअं च णहं अद्भुग्धाडिअरसा‍अलं च महिअलम् ॥ ६-५४ ॥

एकेकैन च शैलं करतलयुगधृतं तुलयता कृतम् ।
अर्धास्तमितं च नभोऽर्धोध्घाटितरसातलं च महीतलम् ॥

While monkeys pulled up mountains, one in each hand balancing both, half of the sky got covered and half of the netherworld uncovered.

सेलणिअम्बालग्गा पविरलण‍इमग्गपा‍अडतडच्छेआ ।
भुअ‍इन्दप्फणिधरिआ णहं विलग्गन्ति मेइणिअलद्धन्ता ॥ ६-५५ ॥

शैलनितम्बालग्नाः प्रविरलनदीमार्गतटच्छेदाः ।
भुजगेन्द्रफणधृता नभो विलगन्ति मेदिनीतटार्धान्ताः ॥

Parts of the Earth which are stuck to the slopes of mountains are clinging to the sky and rivers which are getting split into sparse streams are being supported by the hood of the Chief of serpents.

धरणिधरेण च चलितं चलितकंदरेण
स्फुटति गजकुलमनालीढकं दरेण ।
गिरिशिखराणि सरसहरितालपङ्किलानि
समविषमं नमन्ति हरिजालवक्रितानि ॥

Mountains move along with their caves; herds of elephants get separated half way while drinking water; peaks of mountains which are muddy with flow of orpiment (a mineral) and which are crushed by the group of monkeys, bend low unevenly.

पा‍अवसिहरुत्तिण्णो मल‍अवणपवित्तपवणर‍अवित्थरिओ ।
संझारा‍ओ व्व ण‍हं अप्फुन्द‍इ मलिअरविअरं कुसुमरओ ॥ ६-५७ ॥

पादपशिखरोत्तीर्णं मलयवनप्रवृत्तपवनरयविस्तृतम् ।
संध्याराग इव नभ आक्रामति मृदितरविकरं कुसुमरजः ॥

Pollen of flowers, rising from the canopy of trees and spread by the speed of the winds blowing from Malaya forests is occupying the sky wiping away the sunrays like the redness of the evening.

कड्ढिममूलणिरन्तररसा‍अलिक्खित्तसलिलककद्दमघडिआ ।
वड्ढन्ति त्ति मुणिज्ज‍इ णज्ज‍इ ण मुअन्ति महिअलं ति महिहराः ॥ ६-५८ ॥

कृष्टमूलनिरन्तररसातलोत्क्षिप्तसलिलकर्दमघटिताः ।
वर्धन्त इति ज्ञायते ज्ञायते न मुञ्चन्ति महीतलमिति महीधराः ॥

Mountains which are accompanied by the slush from the ocean while they are being up-rooted from the netherworld appear to be growing; they do not appear to being up-rooted.

शिखराणि नीतानि नभो महेन्द्रलब्धानि
मलयस्य चातिनीतानि महीं दलार्धानि ।
विन्ध्यनितम्बानां कपयॊ दर्पोन्नामानाम्
सह्यतटानां च भृता धुतपुन्नागानाम् ॥

The peaks brought from the Mahendra Mountain have reached the skies; splintered parts of Malaya are brought to the ground; the monkeys have been,(as it were) hired by the slopes of Vindhya, who are known for their pride and by the slopes of Sahya with Punnāga trees shaking.

सिहराण भुअसिरेहिं कड‍आण अ माविअं उरेहि पमाणम् ।
वणविवरेहि दरीणं तुलिआ पव‍आण अग्गहत्थेहि गिरी ॥ ६-६० ॥

शिखराणां भुजशिरोभिः कटकानां च मापितमुरोभिः प्रमाणम् ।
व्रणविवरैर्दरीणां तुलिताः प्लवगानामग्रहस्तैर्गिरयः ॥

The shoulder blades of monkeys were comparable to the peaks; their chests were comparable to the ridges; the hollows of their wounds were comparable to the caves; their fingers were comparable to the hills.

पडिसन्तकण्ण‍आलं ओवत्तमुहं पसाअरिओलुग्गकरम् ।
झा‍इ णु सोअणिमिल्लं वीसम‍इ णु भमिअणीसहं हत्थिउलम् ॥ ६-६१ ॥

प्रतिशान्तकर्णतालमपवृत्तमुखं प्रसारितावरुग्णकरम् ।
ध्यायति नु शोकनिमीलितं विश्राम्यति नु भ्रमितनिःसहं हस्तिकुलम् ॥

Elephants in a herd, with the flappings of their ears arrested, with their heads turned back and their wounded trunks extended, are unable to bear the wanderings and rest with their eyes closed as if in meditation.

पादपाश्च पार्श्वायितशैलविषमानीता-

श्चूर्णिता दल्यमानदलोर्वीसमापिताः ।
जलधराश्च विघटमानमहेन्द्ररवावृता
वनलताश्च घूर्णन्ते महीं दरवापिताः ॥

Trees have been pulverized along with the crushed mountains and are strewn on the ground damaging it; Clouds are covered by the sound of the Mahendra Mountain splitting up; Creepers (having lost their support) are whirling and then slightly resting on the ground.

टुट्टन्ता वि ससद्दं पव‍अभुअक्खेवमूलवलिअद्धन्ता ।
भुअएहि भोअभारा सेलभरङ्कुस‍इअप्फणेहि ण नाआ ॥ ६-६३ ॥

त्रुट्यन्तोऽपि सशब्दं प्लवगभुजक्षेपमूलवलितार्धान्ताः ।
भुजगैर्भोगभाराः शैलभराङ्कुशायितफणैर्न ज्ञाताः ॥

Snakes whose hoods look like goads due to the weight of the mountains are not aware of their heavy bodies being cut. The backs of their bodies are bent round due to the monkeys tossing their shoulders. [What exactly the poet wants to convey is not clear.]

दरदाविअपा‍आलं दर‍उक्खित्तविहलोसरन्तभुअंगम् ।
दीस‍इ हीरन्तं मिव क‍ईहि दरतुलिअमहिहरं महिवेढम् ॥ ६-६४ ॥

दरदर्शितपातालं दरोत्क्षिप्तविह्वलापसरद्भुजङ्गम् ।
दृश्यते ह्रियमाणमिव कपिभिर्दरतुलितमहीधरं महीवेष्टम् ॥

When the monkeys balance the uprooted mountains (on their shoulders) slightly, the netherworld becomes slightly visible; snakes getting perturbed move around slightly; it looks as if the monkeys are carrying away a roll of the Earth.

मीनकुलान्यपि च शिथिलयन्ति जीवितं न च नदीगृहाणि(नदीह्रदान् वा)

विकसति मुञ्चति धरणिधरसंभ्रमे नयनदीर्घाणि ।
महिषकुलानां (स्फटिक) मणिशिलाप्रेरितानां वनचन्दनाश्रितानाम्
अवशेषोऽपि नास्ति तिमिरोद्गमाणां यथा चन्द्रनाशितानाम् ॥

When the mountains are getting agitated, shoals of fish with long eyes part from life but not from their river-abodes. Hordes of buffaloes which had taken refuge among sandal wood trees attracted by the crystal white rocks have vanished without a trace just as darkness vanishes without a trace when the Moon appears.

अद्धेअद्धप्फुडिआ अद्धेअद्धकद‍उक्ख६असिलावेढा ।
पव‍अभुआह‍अविसढा अद्धेअद्धसिहरा पडन्ति महिहरा ॥ ६-६६ ॥

अर्धार्धस्फुटिता अर्धार्धकटकोत्खातशिलावेष्टाः।
प्लवगभुजाहतविशीर्णा अर्धार्धशिखराः पतन्ति महीधराः ॥

Parts of peaks of mountains crushed by the monkeys while they try to balance on their shoulders get pulverized and fall down; some parts fly off, some enclose the ridges.

जस्स सिहरं विवज्ज‍इ पडिअं फुडिओ अ जो धरिज्ज‍इ सेलो ।
सो च्चेअ विसज्जिज्ज‍इ उक्खन्तूण वि अपूरमाणम्मि भरे ॥ ६-६७ ॥

यस्य शिखरं विपद्यते पतितं स्फुटितश्च यो ध्रियते शैलः ।
स एव विसृज्यते उत्खायाप्यपूर्यमाणे भरे ॥

The peak of a mountain being carried by the monkeys falls down and gets destroyed. They unload the remaining part of the load, although not a full load.

लोचनपत्रान्तरितान्कणान्रुदत्यो
धारयन्ति बाष्पमयान् करेणुपङ्क्तयः ।
मन्यन्ते चास्वादं विषं नवतृणस्य
विरहे यूथपतेर्विषण्णवदनस्य (विसंज्ञवचनस्य वा) ॥

Having been separated from the male leader of the herd, female elephants shed tears crying and do not touch the fresh grass considering it as poison.

सेलुद्धरणाअरोसिअभुअ‍इन्दणिरा‍अ‍अप्फणणिसम्मन्ती ।
जह जह संखोहिज्ज‍इ तह तह क‍इदेहभरसहा होइ मही ॥ ६-६९ ॥

शैलोद्धरणारोपितभुजगेन्द्रनिरायतफणनिषीदन्ती ।
यथा यथा संक्षोभ्यते तथा तथा कपिदेहभरसहा भवति मही ॥

Resting on the raised hood of the Śeṣa snake as the mountains are being pulled by the monkeys, the Earth becomes more capable of bearing the weight of the monkeys as the agitation becomes more (caused by the pulling out of the mountains).

संचालिअणिकम्पा भुआणिहा‍अविसमुक्ख‍अविलावेडा ।
खुडिआ सिहरद्धेसु अ पव‍एहि णिअम्बबन्धणेसु अ सेला ॥ ६-७० ॥

संचालितनिष्कम्पा भुजानिघातविषमोत्खातशिलावेष्टाः ।
खण्डिताः शिखरार्धेषु च प्लवगैर्नितम्बबन्धनेषु च शैलाः ॥

Mountains which were shaken, although once unshakeable, and whose rocky surroundings had become uneven due to handling by the monkeys, were split by the monkeys over a part of the peak and at the narrow slopes.

उण्णामिअं मिव णहं दूरं ओसारिआ विव दिसाहोआ ।
उम्मूलन्तेहि धरे पसारिअं मिव पवंगमेहि महिअलम् ॥ ६-७१ ॥

उन्न्नामितमिव नभो दूरमपसारिता इव दिगाभोगाः ।
उन्मूलयद्भिर्धरान्प्रसारितमिव प्लवंगमैर्महीतलम् ॥

While the monkeys up-rooted the mountains, it looked as if, in the process, they bent the sky, they chased away the directions and they widened the Earth.

दीस‍इ क‍इणवहुक्ख‍अधराहरट्ठाणगहिरविवरुत्तिण्णो ।
उप्पाआ‍अव‍अम्वो सेसाहिप्फणमणिप्पहाविच्छड्डो ॥ ६-७२ ॥

दृश्यते कपिनिवहोत्खातधराधरस्थानगभीरववरोत्तीर्णः ।
उत्पातातपाताम्रः शेषाहिफणमणिप्रभाविच्छर्दः ॥

In the craters created by the up-rooting of mountains the lustre of the gems on the hood of Śeṣa serpent looks fierce and coppery foreboding calamity.

केलासरिट्ठसारं गरुअं पि भुआबलं णिसा‍अरव‍इणो ।
पवएहि पाडिएक्कं पक्ककरुक्खित्तमहिहरेहि लहुइअम् ॥ ६-७३ ॥

कैलासदृष्टसारं गुरुकमपि भुजाबलं निशाचरपतेः ।
प्लवगैः प्रत्येकमेककरोत्क्षिप्तमहीधरैर्लघूकृतम् ॥

With each one of the monkeys lifting a mountain in one hand, they belittled the prowess of Rāvaṇa’s shoulders which lifted the Kailāsa Mountain.

उक्ख‍अगिरिविवरोव‍इअदिण‍अराअवमिलन्ततमसंघातम् ।
जा‍अं पविरलतिमिरं आवण्डुरधूमधूसरं पा‍आलम् ॥ ६-७४ ॥

उत्खातगिरिविवरावपतितदिनकरातपमिलत्तमःसंघातम् ।
जातं प्रविरलतिमिरमापाण्डुरधूसरं पातालम् ॥

The netherworld became dusty and grey and sparsely dark as the Sun’s rays fell on to the dark craters created by the up-rooting of mountains.

पवएहि अ णिरवेक्खं क‍ओ करन्तेहि गिरिसवासुद्धरणम् ।
सामिअकज्जेकरसो अअसमुहे वि जसभा‍अणं अप्पाणो ॥ ६-७५ ॥

प्लवगैश्च निरपेक्षं कृतः कुर्वद्भिर्गिरिशवासोद्धरणम् ।
स्वामिकार्यैकरसोऽयशोमुखेऽपि यशोभाजनमात्मा ॥

By up-rooting the Kailāsa Mountain, the abode of Śiva, carelessly, which otherwise could have brought in ignominy, monkeys attained fame as they were single-minded in their devotion to their master’s errand. [Kailāsa is in the North and the bridge being built is in the South!]

होन्ति गरुआ वि लहुआ पवंगभुअसिहरणिमिअवित्थ‍अमूला ।
रहसुद्धा‍इअमारुअदूरिक्खित्तोज्झरा धराधरणिवहा ॥ ६-७६ ॥

भवन्ति गुरुका अपि लघुकाः प्लवंगभुजशिखरनिवेशितविस्तृतमूलाः ।
रभसोद्धावितमारुतदूरोत्क्षिप्तनिर्झरा धराधरनिवहाः ॥

Even the heavy mountains being lifted at the roots by the monkeys on their hands become light as a consequence of the streams on the mountains getting thrown away to a distance by the wind created by the sudden lifting.

अह वेपण पवंगा स‍अलं आ‍अड्ढिऊण महिहरणिवहम् ।
ओव‍अणाहि वि लहुअं वीसज्झिअकल‍अलं णहं उण‍इआ ॥ ६-७७ ॥

अथ वेगेन प्लवंगाः सकलमाकृष्य महीधरनिवहम् ।
अवपतनादपि लघुकं विसृष्टकलकलं नभ उत्पतिताः ॥

Having gathered the mountains on their arms, monkeys jumped up with sounds of encouragement feeling lighter than they would had they been falling.

चडुलेहि णिप्प‍अप्पा उप्प‍इअव्वलहुएहि वित्थ‍अगरुआ ।
एक्कक्खेवेण णहं पक्खेहि व महिहरा क‍ईहि विल‍इआ ॥ ६-७८ ॥

चटुलैर्निष्प्रकम्पा उत्पतितव्यलघुकैर्विस्तृतगुरुकाः ।
एकक्षेपेण नभः पक्षैरिव महीधराः कपिभिर्विलगिताः ॥

Immobile mountains with heavy spreads were lifted up the sky in a concerted single effort by the dynamic monkeys and it looked as if the mountains had wings.

पव‍अक्कन्तविमुक्कं विसमुद्धप्फुडिअपत्थिअणिअत्तन्तम् ।
घडिअं घडन्तण‍इमुहसंदाणिअसेलणिग्गमं महिवेढम् ॥ ६-७९ ॥

प्लवगाक्रान्तविमुक्तं विषमोर्ध्वस्फुटितप्रस्थितनिवर्तमानम् ।
घटितं घटमाननदीमुखसंदानितशैलनिर्गमं महीवेष्टम् ॥

The hollows created by the lifting of the mountains got filled up by the pieces falling back and the rocks falling from river-mouths on the mountains.

हीरन्तमहिहराहिं म‍ईहि भ‍अहित्थपत्थिअणिअत्तन्तम् ।
घडिअं घडन्तण‍इमुहसंदाणिअसेलणिग्गमं महिवेडम् ॥ ६-८० ॥

ह्रियमाणमहीधराभिर्मृगीभिर्भयोद्विग्नप्रस्थितनिवृत्ताभिः ।
शोभन्ते क्षणविवर्तितससंभ्रमोन्मुखप्रलोकितानि वनानि ॥

Forests on the mountains being lifted look beautiful with the frightened deer going a little distance and returning with their gazes anxiously turned upwards for a while.

उम्मूलिआण खुडिआ उक्खिप्पन्ताण उज्जुअं ओसरिआ ।
णिज्जन्ताण णिराआ गिरीण मग्गेण पत्थिआ ण‍इसोत्ता ॥ ६-८१ ॥

उन्मूलितानां खण्डितान्युत्क्षिप्यमाणानामृजुकमपसृतानि ।
नीयमानानां निरायतानि गिरीणां मार्गेण प्रस्थितानि नदीस्रोतांसि ॥

River streams followed the fate of mountains; while mountains were being up-rooted the streams got split; while mountains were being thrown up the streams fell down straight; while mountains were being pulled streams got widened.

उम्मुहसारङ्गहणं अप्फुन्द‍इ मलिअमेहसारं ग‍अणम् ।
विवरब्भन्तरविह‍अं गिरिआलं सिहरपरिभमन्तरविह‍अम् ॥ ६-८२ ॥

उन्मुखसारङ्गगणमाक्रामति मृदितमेघसारं गगनम् ।
विवराभ्यन्तरविहगं गिरिजालं शिखरपरिभ्रमद्रविहयम् ॥

A group of mountains, where deer are looking up and in the caves of which birds have taken shelter occupies the sky where the waters of the clouds get pressed and the horses of the Sun God have to run round the peaks of the mountains.

अंसट्टविअमहिहरा उब्भिअदाहिणकरावलम्बिअसिहरा ।
उत्ताणवामकर‍अलधरिअणिअम्बपसरा णिअत्तन्ति क‍ई ॥ ६-८३ ॥

असंस्थापितमहीधरा उच्छ्रितदक्षिणकरावलम्बितशिखराः ।
उत्तानवामकरतलधृतनितम्बप्रसरा निवर्तन्ते कपयः ॥

Monkeys return to the ocean holding the mountain peaks in their extended right arm and the slopes in their left arm stretched out.

पत्थाणच्चिअ पढमं भुअमेत्तपहाविआण जं ण पहुत्तम् ।
कह तं चिअ ताणं चिअ पहुप्प‍इ क‍ईण महिहराण अ ग‍अणम् ॥ ६-८४ ॥

प्रस्थान एव प्रथमं भुजमात्रप्रभावितानां यन्न प्रभूतम् ।
कथं तदेव तेषामेव प्रभवति कपीनां महीधराणां च गगनम् ॥

The sky was not large enough to hold the monkeys with their broad shoulders at the time of their departure; how will it hold both mountains and monkeys together?

वह‍इ पवंगमलो‍ओ समतुलिउक्खित्तमिलिअमूलद्धन्ते ।
एक्कक्कमसिहर्ग्गमणिहसुप्पुसिअसरिआमुहे धरणिहरे ॥ ६-८५ ॥

वहति प्लवंगमलोकः समतुलितोत्क्षिप्तमिलितमूलार्धान्तान् ।
एकक्रमशिखरोद्गमनिघर्षोत्प्रोञ्छितसरिन्मुखान्धरणीधरान् ॥

While the monkeys carry mountains balancing the peaks and the slopes, mouths of the streams get thrown up due to the striking of the peaks with slopes.

णिव्वण्णेऊण चिरं पव‍आ बोलेन्ति महिहरभरक्कन्ता ।
सा‍अरपडिरूआ‍इअं पढमुक्ख‍अविअडमहिहरट्ठाणा‍इम् ॥ ६-८६ ॥

निर्वर्ण्य चिरं प्लवगा व्यतिक्रामन्ति महीधरभराक्रान्ताः ।
सागरप्रतिरूपाणि प्रथमोत्खातमहीधरस्थानानि ॥

Monkeys burdened by the weight of mountains (they are carrying) cross the ocean-like gaps created by earlier diggings, looking at them.

खणसंधिअमेह‍अडा वेउक्खिप्पन्तगिरिणिरा‍अट्ठविआ ।
परिवड्ढन्ता‍आमा वहन्ति व णहङ्गणे महाण‍इसोत्ता ॥ ६-८७ ॥

क्षणसंहितमेघतटानि वेगोत्क्षिप्यमाणगिरिनिरायतस्थापितानि ।
परिवर्धमानायामानि वहन्तीव नभोऽङ्गणे महानदीस्रोतांसि ॥

River streams which emanate from mountains being carried and which are getting longer appear to be flowing in the sky while clouds which momentarily come together act as their banks.

सेलेसु सेलतुङ्गा णह‍अलमिलिएसु मिलिअदन्तप्फलिआ ।
पव‍अविहुएसु विहुआ णिव्वडिएसु वि ण णिव्वलन्ति वणग‍आ ॥ ६-८८ ॥

शैलेषु शैलतुङ्गा नभस्तलमिलितेषु मिलितदन्तपरिघाः ।
प्लवगविधुतेषु विधुता निर्वलितेष्वपि न निर्वलन्ति वनगजाः ॥

Elephants in the mountain-forests with their tusks stuck in the sky-stuck mountains do not leave the mountains which have been dug out, although they tremble when monkeys shake the mountains (while carrying).

वेविरप‍ओहराणं दिसाण गिरिविवरदिट्ठतणुमज्झाणम् ।
कुसुमर‍एण सुरहिणा अग्घाएण व णिमीलिआ‍इं मुहा‍इम् ॥ ६-८९ ॥

वेपनशालिपयोधराणां दिशां गिरिविवरदृष्टतनुमध्यानाम् ।
कुसुमरजसा सुरभिणा आघ्रातेनेव निमीलितानि मुखानि ॥

The faces of directional quarters, which have clouds (breasts) trembling and whose lean parts (mid-riffs) are being seen between mountains appear to have been covered by fragrant pollen of flowers. [There is a suggestion of a lady covering her face after smelling fragrant flower pollens, while her midriff is showing and her breasts are trembling.]

पव‍आ कर‍अलधरिए णहमुहणिब्भिण्णवेवमाणविसहरे ।
ग‍इवसविसट्टसिहरे बि‍इअकरेहि परिसंठवेन्ति महिहरे ॥ ६-९० ॥

प्लवगाः करतलधृतान्नखमुखनिर्भिन्नवेपमानविषधराम् ।
गतिवशविशीर्णशिखरान् द्वितीयकरैः परिसंस्थापयन्ति महीधरान् ॥

Monkeys who are carrying the mountains in one hand set right and stabilize the mountains with the other hand while snakes on the mountains are trembling pierced by the tip of monkeys’ nails.

णह‍अलवेअपहाविअपवंगहीरन्तसेलसिहरक्खलिआ ।
मग्गाग‍असेलाणं होन्ति मुहुत्तोज्झरा महाण‍इसोत्ता ॥ ६-९१ ॥

नभस्तलवेगप्रधावितप्लवंगह्रियमाणशैलशिखरस्खलितानि ।
मार्गागतशैलानां भवन्ति मुहूर्तं निर्झरा महानदीस्रोतांसि ॥

The streams of large rivers which get spilled in the sky from the peaks of mountains while being carried by running monkeys become small streams for short moments on the mountains which come in their way.

वेउक्ख‍अदुमणिवहे तडपब्भारणिहणिव्वलन्तजलहरे ।
णेन्ति जरडा‍अवाह‍अदरिविवरणिसण्णग‍अले धरणिहरे ॥ ६-९२ ॥

वेगोत्खातद्रुमनिवहांस्तटप्राग्भारनिभनिर्वलमानजलधरान् ।
नयन्ति जरठातपाहतदरीविवरनिषण्णगजकुलान् धरणीधरान् ॥

The monkeys carry mountains in which trees get up-rooted due to the speed, where clouds looking like banks of rivers get separated and where herds of elephants take shelter at the mouths of caves exposed to severe sunlight.

धाव‍इ वेअपहाविअपवंगहीरन्तसेलसिहरन्तरिओ ।
छा‍आणुमग्गलग्गो तुरिअं छिण्णा‍अओ व्व मल‍उच्छङ्गो ॥ ६-९३ ॥

धावति वेगप्रधावितप्लवंगह्रियमाणशैलशिखरान्तरितः ।
छायानुमार्गलग्नस्त्वरितं छिन्नातप इव मलयोत्सङ्गः ॥

Plains of the Malaya mountains, which are in between peaks being carried by the monkeys with speed seem to be running fast in the manner broken pieces of sunshine follow the shadows (of mountains).

आलोइआ ण दिट्ठा सच्चविआ ण गहिआ समोव‍इएहिम् ।
उम्मूलिआ वि जेहिं तेहिं ण उवहि णिआ क‍ईहि महिहरा ॥ ६-९४ ॥

आलोकिता न दृष्टाः सत्यापिता न गृहीताः समवपतितैः ।
उन्मूलिता अपि यैस्तैर्नोदधिं नीताः कपिभिर्महीधराः ॥

Mountains which were seen from a distance were not noticed by the monkeys while they simultaneously crowded at them; those marked for carrying were not collected; those which were up-rooted did not reach the ocean.

भग्गदुमभङ्गभरिओ उक्खित्तविसट्टपडिअमहिहरविसमो ।
पव‍आण उअहिलग्गो लक्खिज्ज‍इ वि‍इअसंकमो व्व ग‍इवहो ॥ ६-९५ ॥

भग्नद्रुमभङ्गभृत उत्क्षिप्तविशीर्णपतितमहीधरविषमः ।
प्लवगानामुदधिलग्नो लक्ष्यते द्वितीयसंक्रम इव गतिपथः ॥

The path of the monkeys on the ocean containing the broken trees and fallen mountains unevenly looks like a second bridge.

वेएण गहिअसेलं वेलाबोलेन्तपडिणिअत्तोव‍इअम् ।
जा‍अं रामाहिमुहं अणुराउप्फुल्ललोअणं क‍इसेण्णम् ॥ ६-९६ ॥

वेगेन गृहीतशैलं वेलाव्यतिक्रान्तप्रतिनिवृत्तावपतितम् ।
जातं रामाभिमुखमनुरागोत्फुल्ललोचनं कपिसैन्यम् ॥

The army of monkeys, which brought the mountains (to the seashore) and which travelled into the ocean (due to their speed) and returned stood before Rāma with their eyes fully open with love.

इति श्रीप्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्ये
षष्ठ आश्वासकः

Thus ends the sixth canto in the great epic, “Killing of the ten-headed” written by Pravarasena and composed by Kālidāsa.

७

अह ते विक्कमणहिसं दहव‍अणप‍आवलङ्घणग्गक्लन्धम् ।
आढत्ता विरएउं सास‍अराम‍जसलच्छणं सेउवहम् ॥ ७-१ ॥

अथ ते विक्रमनिकषं दशवदनप्रतापलङ्घनाग्रस्कन्धम् ।
आरब्धा विरचयितुं शाश्वतरामयशोलाञ्छनं सेतुपथम् ॥

Then they began constructing the bridge which acted as a whet-stone for their prowess, which was the first part in the task of overpowering the might of Rāvaṇa and which would be a permanent symbol of Rāma’s fame.

णवरि अ महिअलधरिआ मुक्का उअहिम्मि बाणरेहि महिहरा ।
आइ वराहभुएहिञ् व पलवुव्वहणदलिआ महिअलहन्ता ॥ ७-२ ॥

अनन्तरं च महीतलधृता मुक्ता उदधौ वानरैर्महीधराः ।
आदिवराहभुजैरिव प्रलयोद्वहनदलिता महीतलार्धान्ताः ॥

Then the mountains which had been placed on the ground were dropped into the ocean in the manner the portions of the Earth which were pierced while being carried by the Great Boar at the time of Pralaya got dropped.

णिवडन्तम्मि ण दिट्ठो दूरोव‍इअम्मि कम्पिओ गिरिणिवहे ।
खणपडिअम्मि विलुलिओ अत्थमिअम्मि परिवड्ढिओ सलिलणिहम् ॥ ७-३ ॥

निपतति न दृष्टो दूरादवपतिते कम्पितो गिरिनिवहे ।
क्षणपतिते विलुलितोऽस्तमिते परिवर्धितः सलिलनिधिः ॥

When the group of mountains fell into the ocean, the ocean could not be seen; when it fell down from a distance, the ocean trembled; when it dropped into the ocean momentarily the ocean got disturbed; when it drowned in the ocean, the ocean overflowed.

णिह‍उव्वत्तजल‍अरं कड्ढिअकाणणभमन्तभमिरुच्छङ्गम् ।
जा‍अं कलुसच्छा‍अं पढमुच्छलिआग‍अं महोअहिसलिलम् ॥ ७-४ ॥

निहतोद्वृत्तजलचरं कृष्टकारणभ्रमद्भ्रमणशीलोत्सङ्गम् ।
जातं कलुषच्छायं प्रथमोच्छलितागतं महोदधिसलिलम् ॥

The water of the ocean which splashed the shores first became turbid with the mountains being thrown into it. The mountains had dead marine animals floating with their bottoms up and were revolving due to being pulled up.

सलिलत्थमिअमहिहरो पुणो विअद्दिट्ठमिलिअगिरिसंघाओ ।
तह घडिअपव्वओ विअं दीस‍इ णहसा‍अरन्तरालुद्देसो ॥ ७-५ ॥

सलिलास्तमितमहीधरः पुनरप्यदृष्टमिलितगिरिसंघातः ।
तथा घटितपर्वत इव दृश्यते नभःसागरान्तरालोद्देशः ॥

Splashing waters obscured the sight of falling mountains. But the sight of mountains which were thrown subsequently gave an impression that the mountain which got obscured was itself being seen.

जणिअं पडिवक्कभ‍अं तुलिआ सेना धुओ क‍ईहि समुद्दो ।
ण हु णवर हिअ‍अ सारा आरम्भा वि गरुआ महाअलक्खाणम् ॥ ७-६ ॥

जनितं प्रतिपक्षभयं तुलिताः शैला धुतः कपिभिः समुद्रः ।
न खलु केवलं हृदयसारा आरम्भा अपि गुरवो महालक्ष्याणाम् ॥

The monkeys have balanced the mountains (on their shoulders while throwing them); the ocean has been shaken; the enemy has been frightened. For those with lofty goals, even the start of their endeavour is not only rich with intentions but is also weighty.

जो दीस‍इ धरणिहरो णज्ज‍इ एएण वज्झ‍इ त्ति समुद्दो ।
उअहिम्मि उण वडन्ता कत्थ ग‍अ त्ति सलिले ण णज्जन्ति धरा ॥ ७-७ ॥

यो दृश्यतॆ धरणीधरो ज्ञायते एतेन बद्ध इति समुद्रः ।
उदधौ पुनः पतन्तः कुत्र गता इति सलिले न ज्ञायन्ते धराः ॥

One surmises that a bridge is being made on the ocean when one sees a mountain in the ocean; mountains falling (one after the other) into the ocean cannot be seen (as they fall into the deep and wide ocean).

स‍अलमहिवेढविअडो सिहरसहस्सपडिरुद्धर‍इरहमग्गो ।
इअ तुङ्गो वि महिहरो तिमिङ्गिलस्स व‍अणे तणं व पणट्ठो ॥ ७-८ ॥

सकलमहीवेष्टविकटः शिखरसहस्रप्रतिरुद्धरविरथमार्गः ।
इति तुङ्गोऽपि महीधरस्तिमिङ्गिलस्य वदने तृणमिव प्रणष्टः ॥

The mountain which is big enough to wrap around the Earth and which obstructs with its hundreds of peaks the path of the Sun gets lost in the mouth of a whale.

पव्व‍असिहरुच्छित्तं धाव‍इ जं जं जलं णहङ्गणहुत्तम् ।
तं तं र‍अणेहिञ् समं दीस‍इ णक्खत्तमण्डलं व पडन्तम् ॥ ७-९ ॥

पर्वतशिखरोत्क्षिप्तं धावति यद्यज्जलं नभोऽङ्गणाभिमुखम् ।
तत्तद्रत्नैः समं दृश्यते नक्षत्रमण्डलमिव पतत् ॥

The water drops flying off to the sky splashed by the falling mountains look like gems and groups of stars falling from the sky.

वाअणरवेआ‍इद्धा पिहुलवलन्तणिअ‍अओज्झरपरिक्खित्ता ।
अप्पत्त च्चिअ उअहिं भमन्ति आवत्तमण्डलेसु व सेला ॥ ७-१० ॥

वानरवेगाविद्धाः पृथुलवलमाननिजनिर्झरपरिक्षिप्ताः ।
अप्राप्ता एवोदधिं भ्रमन्त्यावर्तमण्डलेष्विव शैलाः ॥

Flung by the monkeys with force, mountains with their streams revolving around them keep rotating like whirlpools without reaching the ocean.

खणमेलिआपविद्धो सिहरन्तरणित्तवाणरलो‍ओ ।
पच्छा पड‍इ समुद्दे अण्णो मिल‍इ पडमं णहे गिरिणिवहो ॥ ७-११॥

क्षणमेलितापविद्धः शिखरान्तरनिर्यद्रिक्तवानरलोकः ।
पश्चात्पतति समुद्रेऽन्यो मिलति प्रथमं नभसि गिरि निवहः ॥

Even before a mountain falls into the ocean, another one thrown hits it in mid-air and separates from it while monkeys are seen with bare hands (after throwing the mountains).

दीहा वलन्तविअडा रसन्ति उवहिम्मि मारुअभरिज्जन्ता ।
पा‍आलोअरगहिरा रहसोविद्धाण महिहराण ग‍इवहा ॥ ७-१२ ॥

दीर्घा वलद्विकटा रसन्त्युदधौ मारुतभ्रियमाणाः ।
पातालोदरगभीरा रभसापविद्धानां महीधराणां गतिपथाः ॥

The paths of mountains thrown away with force in the ocean are deep like the bowels of the netherworld, long and turning menacingly and create a noise in the ocean filled up by the wind.

उक्खित्तविमुक्का‍इं णहम्मि एक्केक्कमावडणभिण्णा‍इम् ।
वज्जभ‍उव्विण्णा‍इञ् व पडन्ति र‍अणा‍अरे गिरिसहस्सा‍इम् ॥ ७-१३ ॥

उत्क्षिप्तविमुक्तानि नभस्येकैकक्रमावपतनभिन्नानि ।
वज्रभयोद्विग्नानीव पतन्ति रत्नाकरे गिरिसहस्राणि ॥

Thousands of mountains which are lifted up the sky and dropped one by one and get broken, fall into the ocean as if afraid of the thunderbolt of Indra.

भिण्णसिला‍अलसिहरा णिअ‍अदुमोसरिअकुसुमर‍अधूसरिआ ।
पडमं पडन्ति सेला पच्छा वावद्धुआ महाण‍इसोत्ता ॥ ७-१४ ॥

भिन्नशिलातलशिखराणि निजकद्रुमापसरत्कुसुमरजोधूसरिताः ।
प्रथमं पतन्ति शैला पश्चाद्वातोद्धतानि महानदीस्रोतांसि ॥

Rocks coloured grey due to the pollens of the flowers falling from their trees fall (into the ocean) first. Then, streams of large rivers blown by the wind and carrying rocks broken away from peaks fall.

णिम्मलसलिलब्भन्तरविहत्तदीसन्तविसमग‍इसंचारा ।
णस्सन्ति णिच्चलट्ठिअपवंगमालोइआ चिरेण महिहरा ॥ ७-१५ ॥

निर्मलसलिलाभ्यन्तरविभक्तदृश्यमानविषमगतिसंचाराः ।
नश्यन्ति निश्चलस्थितप्लवंगमालोकिताश्चिरेण महीधराः ॥

Mountains vanish into the ocean slowly while monkeys stand motionless looking at them, whose uneven fall in the ocean could be clearly seen in the clear waters of the ocean.

फेणकुसुमन्तरुत्तिण्णकेसरा‍आरवेविरम‍ऊहाई ।
सूएन्ति पवत्ता‍इं मूलुक्खुहिअं महोअहिं र‍अणा‍इं ॥ ७-१६ ॥

फेनकुसुमान्तरोत्तीर्णकेसराकारवेपनशीलमयूखानि ।
सूचयन्ति प्लवमानानि मूलोत्क्षुभितं महोदधिं रत्नानि ।

The gems whose trembling rays are like filaments at the centre of flower-like foam and which are floating in the ocean indicate that the waters have been disturbed deep inside.

विहुण‍इ वेलं व महिं भिन्द‍इ सम‍अं व धरणिधरसंघा‍अम् ।
गेण्ह‍इ भ‍अं व ग‍अणं मुअ‍इ सहा‍अं व सा‍अरो पा‍आलम् ॥ ७-१७ ॥

विधुनोति वेलामिव महीं भिनत्ति समयमिव धरणीधरसङ्घातम् ।
गृह्णाति भयमिव गगनं मुञ्चति स्वभावमिव सागरः पातालम् ॥

The ocean vibrates the Earth like it does the waters near the shore; it breaks the groups of mountains like it breaks its own limits; it takes hold of the sky like it gets hold of fear; it leaves the contact with the netherworld like it leaves its own nature.

पह्लत्थन्ति वलन्ता चलविडवन्तरणिअत्ततरुपारोहा ।
मूलुण्णामिअजल‍आ अहोमुहन्दोलिओज्झरा धरणिहरा ॥ ७-१८ ॥

पर्यस्यन्ति वलमानाश्चलविटपान्तरनिवृत्ततरुप्ररोहाः ।
मूलोन्नामितजलदा अधोमुखान्दोलितनिर्झरा धरणिधराः ॥

Mountains turned upside down wander around; the new shoots of the trees hang down; the slopes of the mountains bend the clouds; the inverted streams of the mountains are being whirled around.

अट्ठिअवडन्तमहिहरदूरट्ठिअजलर‍अन्ध‍आरत्थमिए ।
साह‍इ णवर पडन्ते पक्खुहिअसमुद्दपडिरओ धरणिहरे ॥ ७-१९ ॥

अस्थितपतन्महीधरदूरोत्थितजलरयान्धकारास्तमितान् ।
शास्ति केवलं पततः प्रक्षुभितसमुद्रप्रतिरवो धरणिधरान् ॥

It is only the sound of the disturbed ocean which indicates that the mountains are falling into the ocean as the mountains themselves have been hidden behind the splashing waters caused by mountains falling at a distance.

दरधोअकेसरसडा पा‍आलुम्हगिरिधावुकद्दमिअमुहा ।
पडिसक्कन्ति पवंगा पह्लत्थिअमहिहरूससन्तक्खन्धा ॥ ७-२० ॥

दरधौतकेसरसटाः पातालोष्मगिरिधातुकर्दमितमुखाः ।
परिवर्तन्ते प्लवङ्गाः पर्यस्तमहीधरोच्छ्वसत्स्कन्धाः ॥

While the monkeys get back in haste after throwing the mountains into the ocean, their shoulders heave heavily due to the throwing of the mountains, their manes get washed slightly by the waters of the ocean and their faces get dirtied by the ores of the mountains heated up by the fires of the netherworld.

विल‍अन्तोज्झरलहुआ पवणविहुव्वन्तपा‍अवुद्धप‍इण्णा ।
पवएहि उद्धमुक्का सिहरेहि पडन्ति सा‍अरम्हि महिहरा ॥ ७-२१ ॥

विगलन्निर्झरलघुकाः पवनविधूयमानपादपोर्ध्वप्रकीर्णाः ।
प्लवगैरूर्ध्वमुक्ताः शिखरैः पतन्ति सागरे महीधराः ॥

Mountains released from above by the monkeys having become light on account of the streams falling out of them, plunge into the ocean, peaks first with the crowns of the trees in them swaying with the wind.

अत्थमिअसेलमग्गा भिण्णणिअत्तन्तसलिलपुञ्जितकुसुमाः ।
होन्ति हरिआलकविला दाणसुअन्धुप्पवन्तग‍अदुमभङ्गा ॥ ७-२२ ॥

अस्तमितशैलमार्गा भिन्ननिवर्तमानसलिलपुञ्जितकुसुमाः ।
भवन्ति हरितालकपिला दानसुगन्ध्युत्प्लवमाना गजद्रुमभङ्गाः

The paths (furrows) created in the ocean by the falling mountains are full of bunches of flowers gathered by the returning waters, brown in colour due to the mineral ores on the mountain and are full of logs of trees broken by elephants and carrying the fragrance of their rut-fluid.

अस्तायन्ते सरोषाः सलिलदरास्तमितशैलशिखरपतिताः ।
एकावर्तवलमाना धुताताम्रलोचना वनमहिषाः ॥

Wild buffaloes which have fallen out of half-submerged mountain peaks swirl in a whirl pool and angrily plunge into the ocean with their reddish eyes rolling.

भिण्णमिलिअं पि भिज्ज‍इ पुणो वि एक्कक्कमावलोअणसुहिअम् ।
सेलत्थमणण‍उण्णअतरङ्गहीरन्तका‍अरं हरिण‍उलम् ॥ ७-२४ ॥

भिन्नमिलितमपि भिद्यते पुनरप्येकैक्रमावलोकनसुखितम् ।
शैलास्तमननतोन्नततरङ्गह्रियमाणकातरं हरिणकुलम् ॥

Anxious herds of deer carried away by the waves created by the plunging mountains are separated from each other and when they are again brought together temporarily they feel happy to see each other.

दाढाविभिण्णकुम्भा करिम‍अराण थिरहत्थकड्ढिज्जन्ता ।
मोत्तागब्भिणसोणिअभरेन्तनुहकंदरा रसन्ति म‍इन्दा ॥ ७-२५ ॥

दंष्ट्राविभिन्नकुंभाः करिमकराणां स्थिरहस्तकृष्यमाणाः ।
मुक्तागर्भितशोणितभ्रियमाणमुखकंदरा रसन्ति मृगेन्द्राः ॥

Lions roar in the ocean while sea-crocodiles snatch away the bloody gem-laden heads of elephants (eaten by the lions) from their cave-like mouths.

उव्वत्तिअकरिम‍अरा पडन्ति पडिअगिरिसंभमुब्भडरोसा ।
ओव‍इअम‍अरणिद्द‍अलुअगत्तावरविसण्ठुला मा‍अङ्गा ॥ ७-२६ ॥

उद्वर्तितकरिमकराः पतन्ति पतितगिरिसंभ्रमोद्भटरोषाः ।
अवपतितमकरनिर्दयलूनगात्रावरविसंष्ठुला मातङ्गाः ॥

Elephants, angry for having fallen out of mountains fall into the ocean turning sea monsters upside down while they are themselves tottering having portions of their bodies plucked by crocodiles attacking them.

विहुलपवालकिसल‍अं सेलदरत्थमिअदरिमुहवलन्तीहिम् ।
आवेढपहुप्पन्तं वी‍ईहिञ् दुमेसु वणल‍आहिञ् व भमिअम् ॥ ७-२७ ॥

विधुतप्रवालकिसलयं शैलदरास्तमितदरीमुखवलमानाभिः ।
आवेष्टप्रभवद्वीचिभिर्द्रुमेषु वनलताभिरिव भ्रमितम् ॥

The waves capable of wrapping around, wander around the trees like forest creepers and surround the half immersed mouths of caves.

गिरिणिवहेहि रसन्तं उक्खम्मन्तेहि णिवडिएहि अ सम‍अम् ।
धरणीअ सा‍अरस्स अ उग्घाडिज्ज‍इ णिरन्तरं पा‍आलम् ॥ ७-२८ ॥

गिरिनिवहै रसदुत्खायमानैर्निपतितैश्च समम् ।
धरण्याः सागरस्य च उद्घाट्यते निरन्तरं पातालम् ॥

The netherworld is getting exposed continuously by the groups of mountains which are being dug out of the Earth on the one hand and being thrown into the ocean on the other.

वेआविद्धवलन्ता मुहलवलन्तोज्झरावलिपरिक्खित्ता ।
संवेल्लिअघणणिवहा वलिअल‍आलिङ्गिआ पडन्ति महिहराः ॥ ७-२९ ॥

वेगाविद्धवलन्तो मुखरवलन्निर्झरावलिपरिक्षिप्ताः ।
संवेल्लितघननिवहा वलितलतालिङ्गिताः पतन्ति महीधराः ॥

Mountains fall into the ocean spinning with the roaring streams wrapping around them and the spinning creepers clinging to them while the clouds surround them.

एकक्कमावडन्ता णिअ‍अभुअक्खेवभिण्णसेलद्धन्ता ।
णिन्ति दुअकेसरसडा ग‍अणुच्छलिअसलिलोत्थ‍आ क‍इणिवहा ॥ ७-३० ॥

एकैकमापतन्तो निजकभुजक्षेपभिन्नशैलार्धान्ताः ।
निर्यन्ति धुतकेसरसटा गगनोच्छलितसलिलावस्तृताः कपिनिवहाः ॥

Groups of monkeys move one by one flapping their manes covered by water that has been thrown up while parts of mountains get broken by the force of their shoulders (while flapping).

दीस‍इ वारंवारं गिरिघाडक्खित्तसलिलरेइअभरिअम् ।
पाआलं व णह‍अलं णहविवरं व विअडोअरं पा‍आलम् ॥ ७-३१ ॥

दृश्यते वारंवारं गिरिघातोत्क्षिप्तसलिलरेचितभृतम् ।
पातालमिव नभस्तलं नभोविवरमिव विकटोदरं पातालम् ॥

The cavernous netherworld which is getting repeatedly emptied and filled due to the mountains being thrown in, looks like the sky and the sky looks like the netherworld.

संखोहभिण्णमहिअलगलिअजलोलुग्गपङ्क‍अवणुच्छङ्गा ।
विहलग‍इन्दालम्बिअ फुडिअपडन्तसिहरा पडन्ति महिहरा ॥ ७-३२ ॥

संक्षोभभिन्नमहीतलगलितजलावरुग्णपङ्कजवनोत्सङ्गाः ।
विह्वलगजेन्द्रालम्बितस्फुटितपतच्छिखराः पतन्ति महीधराः ॥

Mountains in which lotus forests have gone dry due to the water having been drained as a result of the broken ground and in which peaks are being supported by the agitated elephants fall into the ocean.

रस‍इ गिरिघा‍अभिण्णो तीरं लङ्घेइ वल‍इ विसमक्खलिओ ।
पाव‍इ महणावत्थं णवर ण णिद्देइ सा‍अरो अम‍अरसम् ॥ ७-३३ ॥

रसति गिरिघातभिन्नस्तीरं लङ्घयति वलति विषमस्खलिताः ।
प्राप्नोति मथनावस्थां केवलं न निर्ददाति सागरोऽमृतरसम् ॥

The ocean split by the fall of mountains roars, extends beyond its borders, turns back at uneven places and reaches the stage of being churned except that it does not bring out the ambrosia.

उक्ख‍अणिसुद्धसेलो संस‍इअसमुद्दघोरमुक्कक्कन्दो ।
रक्खसपुरीअ कह आ गमणोवाओ वि दारुणसमारम्भो ॥ ७-३४ ॥

उत्खातनिपातितशैलो संशयितसमुद्रघोरमुक्ताक्रन्दः ।
राक्षसपुर्याः कथं वा गमनोपायोऽपि दारुणसमारम्भः ॥

Even the commencement of a way to reach Laṅkā is difficult what with mountains being dug and thrown in and the doubtful ocean uttering a cry at its state.

वेउक्खलिउद्धा‍इअणहभमिरफुरन्तकञ्चणसिलावेढम् ।
कुसुमसुअन्धर‍आलं पह्वत्थ‍इ पव‍अणोल्लिअं धर‍आलम् ॥ ७-३५ ॥

वेगोत्खण्डितोद्धावितनभोभ्रमणशीलस्फुरत्काञ्चनशिलावेष्टम् ।
कुसुमगन्धरजोजालं पर्यस्यति प्लवगनोदितं धरजालम् ॥

The network of mountains surrounded by sparkling golden rocks which are spinning as a result of being speedily broken, ends up in the ocean having been pushed by the monkeys.

वड्ढ‍इ पव‍अकल‍अलो वल‍इ वलन्तवल‍आमुहो सलिलणिही ।
पवणणिरा‍इअरुक्खा पडन्ति उद्धट्ठिओज्झरा धरणिहरा ॥ ७-३६ ॥

वर्धते प्लवगकलकलो वलति वलमानवडवामुखः सलिलनिधिः ।
पवननिरायतवृक्षाः पतन्त्यूर्ध्वस्थितनिर्झरा धरणीधराः ॥

The murmuring noise of the monkeys increases; the ocean with its Vaḍavā fire turning round spills over the shore; the mountains with their trees lengthened by the force of the wind and their streams held aloft fall into the ocean.

दूराइद्धणिअत्ता मोदिअमलिअहरिअन्दणम‍इज्झन्ता ।
उअहिं रहसुक्खित्ता आसाएन्ति विरसं महाण‍इमच्छा ॥ ७-३७ ॥

दूराविद्धनिवृत्ता मोटितमृदितहरिचन्दनमुद्यमानाः ।
उदधिं रभसोत्क्षिप्ता आस्वादयन्ति विरसं महानदीमत्स्याः ॥

The fish from the great rivers which are returning to the stream after having been flung afar and which are enjoying the sandal wood which has been first ground and then smeared are slightly tasting the waters of the ocean which is devoid of sweetness after having been flung into the ocean with speed.

आसीविसमणिअम्बा पह्लत्थन्ति विहडन्तविसमणिअम्बा ।
दुमणिवहोवरि हरिआ दरीसु सेला रविप्पहावरिहरिआ ॥ ७-३८ ॥

आशीविषमण्याताम्राः पर्यस्यन्ति विघटमानविषमनितम्बा ।
द्रुमनिवहोपरि हरिता दरीषु शैला रविप्रभापरिहृताः ॥

Mountains which are green in colour around groups of trees and have a tinge of redness due to the hue of the gems on the hoods of serpents and which are protected from sunlight end up in the caves.

धरिअं वेओवत्तं गिरिघाउच्छित्तपाणिअम्मि समुद्दे ।
वलिऊण भुअ‍अव‍इणा कह वि तुलग्गविसमा‍अ‍अं महिवेढम् ॥ ७-३९ ॥

धृतं वेगापवृत्तं गिरिघातोत्क्षिप्तपानीये समुद्रे ।
वलित्वा भुजगपतिना कथमपि तुलाग्रविषमागतं महीवेष्टम् ॥

The Śeṣa serpent somehow managed to bear the weight of the slopes of mountains by slightly shifting itself when the mountains were flung into the ocean with force while the waters of the ocean splashed up.

वज्जभ‍अं धरणिहरा आ‍इवराहखुरपेल्लणाइञ् वसुम‍ई ।
सम‍अं चिअ पम्हट्ठं संभरिओ महणसम्भमं च समुद्दो ॥ ७-४० ॥

वज्रभयं धरणिधरा आदिवराहखुरप्रेरणानि वसुमती ।
समकमेव प्रस्मृतं संस्मृतवान्मथनसंभ्रमं च समुद्रः ॥

The mountains remembered the forgotten fear of the thunderbolt of Indra; the Earth remembered the kicks of the feet of the Primaeval Boar; the ocean remembered the agitation associated with the churning. All the three remembered together.

मलयचन्दनलतागृहान् संबिभ्राणो
निजकमथनदुःखमिव संस्मरन् ।
रसति शैलशिखराभिहतः सरित्पति-

र्दशमुखस्य दोषेण समवस्तृतापत् ॥

The ocean, which is nurturing the green bowers made of sandal trees of Malaya and which has come to grief because of the folly of Rāvaṇa roars in agony struck by the peaks of falling mountains.

जलवट्ठत्थमिएसु अ उद्धा‍इ गिरीसु मलिअविद्दुम‍अम्बो ।
आवलिआचुण्णिएसुं धुअथाउर‍ओ व्व सीहरर‍उग्घा‍ओ ॥ ७-४२ ॥

जलपृष्टास्तमितेषु चोद्धावति गिरिषु मृदितविद्रुमाताम्रः ।
आपतितचूर्णितेषु धुतधातुरज इव शीकररजद्धातः ॥

Mountains which get pulverized due to the force of falling into the ocean sink into whirlpools; the rising water drops which are slightly coppery in colour due to the crushed corals go up the sky as if they are dust particles shaken out of the ores (on the mountain).

शैलशिखरसंक्षोभितकल्लोलान्तं
गलितधातुरसराजितलोलकान्तम् ।
रसत्युदधिसलिलं धरेषु वलमानं
भग्नचन्दनरसौषधिनिर्वलमानकम् ॥

The waters of the ocean roar as they get twisted in the hollows of the mountain. Large waves are produced at the shores due to the agitation caused by the falling mountains. The Sun reflected in the water shimmers adorned by the colourful ores that have fallen out (of the mountain).The water is turning around in places due to broken sandal trees.

गिरिणिव्वलिअपडन्ता उद्ध‍अजलमूलमिलिअपत्तलविडवा ।
लहुअत्तणूप्पवन्ता ग‍अणमणा‍अड्ढिआ वि लग्गन्ति दुमा ॥ ७-४४ ॥

गिरिनिर्वलितपतन्त उद्धृतजलमूलमिलितपत्त्रलविटपाः ।
लघुत्वोत्प्लवमाना गगनमनाकृष्टा अपि लगन्ति द्रुमाः ॥

Trees which have broken away from the mountain and have fallen down into the ocean and whose branches float up after having been sucked to the bottom of the ocean and which are floating being light, are seen going up the sky, although they are not pulled up.

प्लवगबलै रागसंजातमत्सरै-

र्गगननिरायतघनभीषिताप्सरोभिः ।
स्पुटधवलाग्रदन्तप्रतिप्रेरिताधरै-

र्भिद्यते सागरस्य सलिलं धराधरैः ॥

The monkeys angered by the sensuous acts of Rāvaṇa move very fast in the sky. As a result, the clouds get elongated and split frightening the divine damsels. With their two front teeth extended beyond their lips, the monkeys break the ocean using the mountains (as tools).

पवणभरन्तदरिमुहं पवणसुअक्कन्तविहलिअसिलावेढम् ।
पड‍इ सिहरोज्झरुग्ग‍अमहिन्दधणुमब्भिणं महिन्दक्खण्डम् ॥ ७-४६ ॥

पवनभ्रियमाणदरीमुखं पवनसुताक्रन्तविघटितशिलावेष्टम् ।
पतति शिखरनिर्झरोद्गतमहेन्द्रधनुर्गर्भितं महेन्द्रखण्डम् ॥

A piece of Mahendra Mountain, whose slopes were smashed by Hanumān as he jumped up (from the mountain) and which had its mouth-like caves filled with wind and which displayed a rainbow created by the streams on its peak falls into the ocean.

गगनतले शैलसंघट्टवारिताना-

मवस्तृतं रवेण जलभृतवारिदानाम् ।
वहमानं लतागृहाणि सकन्दलानि
किं पतितं न भवति शिखरं शतं दलानि ॥

Why does not the mountain’s peak break into many pieces when it falls into the ocean carrying with it bowers of Kandala trees while the moisture-rich clouds in the sky roar hit by the mountain?

लक्खिज्झन्ति समुद्दे गिरिघा‍उव्वत्तम‍अरविसमुक्कित्ता ।
छेअपसरन्तरुहिरा फेणमिलन्ता वि चमरिबालद्धन्ता ॥ ७-४८ ॥

लक्ष्यन्ते समुद्रे गिरिघातोद्वृत्तमकरविषमोत्कृत्ताः ।
छेदप्रसरद्रुधिराः फेनमिलन्तोऽपि चमरीबालार्धन्ताः ॥

Parts of tails of Camari deer which have been cut asunder by the crocodiles and which have been made belly-up due to the striking of the mountain and whose blood trails have spread in ocean foam can be seen in the ocean.

सिद्धजनो भयेन मुञ्चति लतागृहाणि
सुरतविशेषजातस्वेदार्द्राधराणि ।
गिरिसरिन्मुखानि नश्यन्ति शाश्वतानि
भ्रमति महोदधेः सलिलं दिक्शतानि ॥

Siddha people leave their bowers out of fear with their lower lips wet due to the sweat arising out of amorous activity; the mouths of mountain streams considered eternal get obliterated; the ocean’s waters wander around in several directions.

भम‍इ समुक्खित्तकरं ग‍अव‍इवारिअपवित्तपक्कग्गाहम् ।
विहकुत्थङ्घिअकलहं विअडावत्तमुहमाग‍अं ग‍अजूहम् ॥ ७-५० ॥

भ्रमति समुत्क्षिप्तकरं गजपतिवारितप्रवृत्तप्रग्राहम् ।
विह्वलोत्थापितकलभं विकटावर्तमुखमागतं गजयूथम् ॥

Elephants in a herd caught in the whirlpool rotate with their trunks lifted up, lifting up a bewildered elephant-calf while the leader of the herd obstructs a crocodile (intent on catching them).

सम्मुखपतद्विकटगिरिशिखरप्रेरितानां
वीचिपरिस्खलत्पवनवशवेल्लितानाम् ।
दृष्टिं ददाति राघवः कथमपि यावन्नदीनां
तावद्विरहयति केवलं हृदये जानकी एनम् ॥

As soon as Rāma casts his eyes on the rivers which are shaken by the winds created by the overflowing waves and which are disturbed by the peaks of mountains falling in front of them, Sītā vacates his heart.[Rāma becomes busy with activities of bridge building]

दरडड्डविद्दुमवणा उद्धावन्ति सिहिकज्जलिअसङ्ख‍उला ।
पा‍आललग्गकड्ढिअरामसरोलुग्गपत्तणा जलणिवहा ॥ ७-५२ ॥

दरदग्धविद्रुमवना उद्धावन्ति शिखिकज्जलितशङ्खकुलाः ।
पाताललग्नकृष्टरामशरावरुग्णपत्त्रणा जलनिवहाः ॥

Streams of water come up which have half-burnt corals and conch shells blackened by fire and which carry the feathers of arrows which were shot at the netherworld by Rama.

भीअणिसण्णजल‍अरं पलोट्टणिअ‍अभरभिण्णवक्खमहिहरम् ।
दीस‍इ विहिण्णसलिलं कुविउद्धा‍इअभुअंगमं पा‍आलम् ॥७-५३ ॥

भीतनिषण्णजलचरं प्रलुठितनिजकभरभिन्नपक्षमहीधरम् ।
दृश्यते विभिन्नसलिलं कुपितोद्धावितभुजङ्गमं पातालम् ॥

Ocean waters have given way displaying the netherworld where marine animals are staying still out of fear; wings of mountains are getting broken due to their own weight and angry snakes are running away.

खुहिअसमुद्दाहिमुहा तंसट्टिअमहिहरोसरन्तक्खलिआ ।
करिम‍अरबद्धलक्खा करिम‍अरपडिच्छिआ पडन्ति ग‍इन्दा ॥ ७-५४ ॥

क्षुभितसमुद्राभिमुखाः तिर्यक्स्थितमहीधरापसरत्स्खलिताः ।
करिमकरबद्धलक्ष्याः करिमकरप्रतीष्टाः पतन्ति गजेन्द्राः ॥

Great elephants, which have slipped out of mountains kept aside for being thrown, fall into the agitated ocean intently looking at the sea-crocodiles which in turn are eagerly looking forward to a fight.

ण वि तह पव‍आविद्धा विअडणिअम्बगरुआ रसा‍अलमूलम् ।
जह उच्छलिउद्धा‍इअसलिलभरोवाहिआ अ‍इन्ति महिहरा ॥ ७-५५ ॥

नापि तथा प्लवगाविद्धा विकटनितम्बगुरुका रसातलमूलम् ।
यथा उच्छलितोद्धावितसलिलभरापवाहिता आयान्ति महीधराः ॥

The mountains reach the netherworld not so much due to their being thrown by the monkeys as due to the force of weight of the waters (of streams in the mountains) which are thrown up and carried off.

उत्थङ्गिअदुमणिवहा गिरिघा‍उव्वत्तमुच्छिअमहामच्छा ।
वेलासेलक्खलिआ उद्धं भिज्जन्ति उअहिजलकल्लोला ॥ ७-५६ ॥

उत्तम्भितद्रुमनिवहा गिरिघातोद्वृत्तमूर्छितमहामत्स्याः ।
वेलाशैलस्खलिता ऊर्ध्वं भिद्यन्ते उदधिजलकल्लोलाः ॥

Waves of the ocean break against the mountains on the shore and prop up the trees; whales get upturned due to the falling mountains.

अद्धत्थमिअविसण्ठुलग‍अजूहारूढसिहरविहलस्स णहम् ।
जीअं व झत्ति णज्ज‍इ गिरिस्स कुहराहि उग्ग‍अं सुरमिहुणम् ॥ ७-५७ ॥

अर्धास्तमितविसंष्ठुलगजयूथारूढशिखरविह्वलस्य नभः ।
जीव इव झटिति ज्ञायते गिरेः कुहरादुद्गतं सुरमिथुनम् ॥

A divine couple agitated by a herd of elephants which has come up to the peak of the half-sunk mountain, jumps to the sky from a cave of the mountain and it looks as if the soul-breath of the mountain is leaving it.

धरिआ भुएहि सेला सेलेहि दुमा दुमेहि घणसंघा‍आ ।
ण वि णज्ज‍इ किं पव‍आ सेवं बन्धन्ति ओ मिणेन्ति णहजलम् ॥ ७-५८ ॥

धृता भुजैः शैलाः शैलैर्द्रुमा द्रुमैर्घनसंघाताः ।
नापिज्ञायते किं प्लवगाः सेतुं बध्नन्ति उत मिन्वन्ति नभस्तलम् ॥

The monkeys hold mountains over their shoulders; the mountains carry trees; the trees hold a cluster of clouds. It is not clear whether monkeys are building the bridge or measuring the sky.

रभसविसृष्टेकैके वलद्धुतपतितमणिशिलाः सागरे निपतन्ति धरनिघाता मृदितमहाभुजङ्गभग्नफणोदरापसृतसंपुटं रसातलं दुन्वन्ति धरणिघाताः ।
नश्यति यज्जलं सागरस्य चूर्णितमनःशिलातटपतच्छेलस्यन्दारुणं
फलदृप्तनिशाचलेन्द्रह्रियमाणजानकीबाष्पनिर्भरप्रलोकितस्य किल दारुणं फलं तत् ॥

Groups of mountains thrown with force and from which rotating and trembling precious stones are dropping down, fall into the ocean one by one. The striking of the Earth causes anguish in the netherworld with the mouth of Śeṣa serpent split open due to the disturbance on its hood. The water of the ocean has become reddish due to the minerals (on the mountain) getting pulverized and is decaying. This (distress of the ocean) is the result of its not attending to Sītā, who was looking down with tears flowing while Rāvaṇa who was proud of his success was carrying her away

शैलशिलाहताः समुद्रोदरे मणीनां
चूर्ण्यन्ते विस्तारा रत्नग्रामणीनाम् ।
भ्रियते नभोऽङ्गणमनिर्विण्णमेघलानं
हंसकुलावलीनां वनराजिमेखलानाम् ॥

Hit by the falling mountains, precious gems spread over large areas inside the ocean are getting pulverized. The sky which receives pleasant clouds carries a string of cranes which form a beautiful girdle to the forest (on the raised mountain).

रस‍इ रसा‍अलं दल‍इ मेइणी णिसुब्भन्ति जल‍अणिवहा परी‍इ ग‍अणङ्गणे कविअणो ओसुब्भन्ति महिहरा महिहराहिहओ सा‍अरो वि सुइरं धलम्मि घ्फ्ल‍इ अमुक्कविअणो ।
कुसुमपसा‍हणं मिव समुद्धपल्लवं सा‍अरम्मि पडिआण विडवलग्गं दुमावलीणं जा‍अं भिण्णसिप्पिउडमज्झणिग्ग‍अत्थोरधवलमोत्ताविहूसणं विदुमावलीणम् ॥ ७-६१ ॥

रसति रसातलं दलति मेदिनी निपात्यन्ते जलदनिवहाः पर्येति गगनाङ्गने कपिजनोऽवपात्यन्ते महीधरा महीधराभिहतः सागरोऽपि सुचिरं स्थलं घूर्णतेऽमुक्तवेदनः ।
कुसुमप्रसाधनमिव समुग्धपल्लवं सागरे पतितानां विटपलग्नं द्रुमावलीनां जातं भिन्नशुक्तिपुटमध्यनिर्गतस्थूलधवलमुक्तविभूषणं विद्रुमावलीनम् ॥

The netherworld groans; the Earth gets shattered; groups of clouds are being dislodged (from falling mountains); monkeys scatter in the sky; mountains are getting displaced; even the ocean swivels around hurt by the falling mountains; a white pearl which has fallen out of a split open pearl-oyster and which is embedded in the corals gets stuck in a branch of a tree falling into the ocean and appears like an ornamental flower with tender shoots.

अस्तमितानां महीधराणां समत्सरैः
परिमृदितानि वनगजैः सममप्सरोभिः ।
शास्ति कुसुमरेणुमयो ध्वजो वनानि
अविरतनिर्यन्मधुगन्धयौवनानि ॥

A plume full of pollen of flowers indicates the presence of forests which are ever fresh due to the incessant fragrance of honey. These forests are on mountains which are submerged along with the divine nymphs and which are trampled by wild elephants.

वह‍इ पवंगमलोओ पहुप्प‍इ णहङ्घणं पडिच्छ‍इ उअही ।
देइ मही वि महिहरे तह वि हु दूरविअडोअरं पा‍आलम् ॥ ७-६३ ॥

वहति प्लवङ्घमलोकः प्रभवति नभोऽङ्गणं प्रतीष्टे उदधिः ।
ददाति मह्यपि महीधरांस्तथापि खलु दूरविकटोदरं पातालम् ॥

The monkeys carry the load; the sky provides space for the load; the ocean offers the load; even the Earth contributes mountains( which form the load); even then the netherworld’s hollows remain unfilled.

इअ खोएन्ति पवंगा थोअविरा‍अगिरिपङ्कणिव्वुअमहिसम् ।
दुममिलिअविद्दुमवणं थलसाव‍अमिलिअजल‍अरं म‍अरहरम् ॥ ७-६४ ॥

इति क्षोभयन्ति प्लवङ्गाः स्तोकविशीर्णगिरिपङ्कनिर्वृतमहिषम् ।
द्रुममिलितविद्रुमवनं स्थलश्वापदमिलितजलचरं मकरगृहम् ॥

The extent of agitation caused in the ocean by the monkeys is such that the buffaloes (on the mountain) are serenely resting on the slush caused by the mountains thrown and slightly dispersed in the ocean, the trees on the mountain have mingled with coral trees in the ocean and land animals have mixed with marine animals.

वणग‍अगन्धारोसिअजम्भा‍अन्तपडिउद्धकेशरिम‍अरम् ।
समुहपडन्तधराहरभीअवलन्तभुअ‍इन्दजणिआवत्तम् ॥ ७-६५ ॥

वनगजगन्धारोपितजृम्भायमाणप्रतिबुद्धकेशरिमकरम् ।
सम्मुखपतद्धराधरभीतवलमानभुजगेन्द्रजनितावर्तम् ॥

Sea-lions wake up yawning and stretching the limbs angered by the smell of rutting elephants; huge snakes create whirlpools by turning their body, afraid of being hit by the mountains falling in front of them.

अत्था‍अन्तवणत्थलिपरिणामॊलुग्गपण्डुवत्तत्थ‍इअम् ।
म‍अणदुमभङ्गणिग्ग‍अकसा‍अरसम‍इअविहलघोलिरमच्छम् ॥ ७-६६ ॥

अस्तायमानवनस्थलीपरिणामावरुग्णपाण्डुपत्रस्थगितम् ।
मदनद्रुमभङ्गनिर्गतकषायरसमत्तविह्वलघूर्णमानमत्स्यम् ॥

The dry leaves of trees that had partially sunk under the water covered the surface of the ocean; the fish were rolling over perturbed by the astringent juice of broken Dhattura plants.

धरणिहरभारवेल्लिअपल्लवदलमुद्धवेल्लिअल‍आजालम् ।
धिसवण्णवा‍अह‍अपव्वा‍अन्तविसवण्णवा‍अवकुसुमम् ॥ ७-६७ ॥

धरणिधरभारप्रेरितपल्लवदलमुग्धवेल्लितलताजालम् ।
विषवन्नवातपाहतप्रवायद्विसवर्णपादपकुसुमम् ॥

A mass of creepers floated on the ocean undulating due to the weight of the sinking trees with their sprouts getting broken; touched by the heat of poisonous snakes, flowers of trees had become pale in colour like a lotus stalk.

आवत्तभमिरमहिहरसिहरोज्झरसीहरन्ध‍आरिअग‍अणम् ।
पडिओसहिगन्धाह‍अपा‍आलसमुच्छलन्तविहलविसहरम् ॥ ७-६८ ॥

आवर्तभ्रमणशीलमहीधरशिखरनिर्झरशीकरान्धकारितगगनम् ।
पतितौषधिगन्धाहतपातालसमुच्छलद्विह्वलविषधरम् ॥

The sky was overcast as it were, due to the spray of streams on the peaks of mountains which were revolving in whirlpools; the serpents were rising from the netherworld getting distressed by the scent of medicinal plants which had fallen into the ocean.

आवत्तमण्डलोअरवलन्तसेलकड‍अप्पहामिज्जन्तम् ।
णिन्तरसा‍अलविसहरवित्थिण्णफणामणिप्पहामिज्जन्तम् ॥ ७-६९ ॥

आवर्तमण्डलोदरवलमानशैलकटकप्रभ्राम्यमाणम् ।
निर्यद्रसातलविषधरविस्तीर्णफणामणिप्रभामीयमानम् ॥

The ocean was getting twisted by the rotating mountain ridges which got caught in the whirlpools; the sparkle of the gems in the wide hoods of serpents which were coming out of the netherworld shone over the ocean making it visible.

अव्वोच्छिण्णविसज्जिअणिअन्तरा‍आममिलिअपव्व‍अपडिओ ।
दीस‍इ णहणिम्माओ णास‍इ उअहिम्मि णिवडिओ सेउवहो ॥ ७-७० ॥

अव्यवच्छिन्नविसृष्टनिरन्तरायाममिलितपर्वतघटितः ।
दृश्यते नभोनिर्मितो नश्यत्युदधौ निपतितः सेतुपथः ॥

The bridge which apparently looks like having been made in the sky with mountains thrown continuously one after the other gets lost in the ocean after falling down.

तो घेप्पिउं प‍उत्ता थोअत्थोअं परिस्समेण पवंगा ।
अणुराए व्व विराए लङ्काणत्थघडणक्खमे सेउवहे ॥ ७-७१ ॥

ततो ग्रहीतुं प्रवृत्ताः स्तोकस्तोकं परिश्रमेण प्लवंगाः ।
अनुराग इव विशीर्णे लङ्कानर्थघटनक्षमे सेतुपथे ॥

Along with the shattering of the bridge which could have lessened the tragedy of Laṅkā, monkeys’ love for work also got shattered; but they regained it little by little as they gained experience in their work.

इति श्रीप्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्ये सप्तम आश्वासकः

Thus ends the seventh canto in the great epic, “Killing of the ten-headed” written by Pravarasena and composed by Kālidāsa.

८

इअ जाहे णिवडन्ता सिहरोज्झरधोअसुरविमाणध‍अवडा ।
अत्था‍अन्ति समुद्दे वित्थारत्थमिअणह‍अला वि महिहरा ॥ ८-१ ॥

इति यदा निपतन्तः शिखरनिर्झरधौतसुरविमानध्वजपटाः ।
अस्तायन्ते समुद्रे विस्तारास्तमितनभस्तला अपि महीधराः ॥

When thus, even the mountains which were so high that the streams at their peaks washed the flags of air-planes of the divine beings and which were so broad that they covered the sky, were falling into the ocean and disappearing,-

ताहे णिसुद्धसेसा वेवन्तुव्वत्तकरलोसरिअ‍अडा ।
ठविआ वेलामूले खणलक्खिअगारवा कईहि महिहरा ॥ ८-२ ॥(जुग्ग‍अम्)

तदा निपातितशेषा वेपमानोद्वृत्तकरतलापसृततटाः ।
स्थापिता वेलामूले क्षणलक्षितगौरवाः कपिभिर्महीधराः ॥ (युग्मकम्)

गिरिसंखोहविमुक्का झीणा अप्पत्तपढमगमणोआसा ।
मन्दन्दोलणम‍उआ ग‍आग‍अ च्चिअ समुद्दसलिलुप्पीडा ॥ ८-३ ॥

गिरिसंक्षोभविमुक्ताः क्षीणा अप्राप्तप्रथमगमनावकाशाः ।
मन्दान्दोलनमृदुका गतागता एव समुद्रसलिलोत्पीडाः ॥

Waves of the ocean freed from the disturbance caused by the mountains became weak and therefore did not get any opportunity for a primary movement and therefore disappeared for ever with a mild undulation.

भिण्णघडन्तावत्तो आवत्तन्तरभमन्तभिण्णमहिहरो ।
महिहरसंभमविहुओ विहुअणिअत्तसलिलो णिअत्त‍इ उअही ॥ ८-४ ॥

भिन्नघटमानावर्त आवर्तान्तरभ्रमद्भिन्नमहीधरः ।
महीधरसंभ्रमविधुतो विधुतनिवृत्तसलिलो निवर्तत उदधिः ॥

Waves break and again assemble; broken mountains rotate between waves; the ocean gets back to its original state after being shaken by the disturbance caused by the sinking mountains.

वोच्छिज्झन्तकल‍अलं जहोइअट्ठाणदरप‍अत्तावत्तम् ।
दीस‍इ खणदुल्लक्खं तं चिअ थिमिअसलिलत्तणं जलणिहिणो ॥ ८-५ ॥

व्यवच्छिद्यमानकलकलं यथोचितस्थानदरप्रवृत्तावर्तम् ।
दृश्यते क्षणदुर्लक्ष्यं तदेव स्तिमितसलिलत्वं जलनिधेः ॥

The ocean recovers its calmness after momentarily losing it (while disturbed due to falling mountains) with the noise of (falling mountains) having subsided and the waves slowly resuming their positions.

मोत्ताघडन्तकुसुमं सममरगभवत्तभङ्गभरिआवत्तम् ।
विद्दुममिलिअकिसल‍अं ससङ्खधवलकमलं पसम्म‍इ सलिलम् ॥ ८-६ ॥

मुक्ताघटमानकुसुमं सममरकतपत्त्रभङ्गभृतावर्तम् ।
विद्रुममिलितकिसलयं सशङ्खधवलकमलं प्रशाम्यति सलिलम् ॥

Waters of the ocean become calm; flowers (of fallen trees) mix with pearls; waves are full of emerald-like leaves; sprouts (of trees) join with corals.

दीस‍इ समोसिअन्ती खणणिव्वलिउत्तरन्तविलुलिअकुसुमा ।
झिज्जन्तारुण‍अम्बा समुद्दवट्ठम्मि दा‍उपङ्कच्छा‍आ ॥ ८-७ ॥

दृश्यते समवसीदन्ती क्षणनिर्वलितोत्तरद्विलुलितकुसुमा ।
क्षीयमाणारुणताम्रा समुद्रपृष्ठे धातुपङ्कच्छाया ॥

On the shores of the ocean are seen the outlines of muddy ores (of sinking mountains) with their coppery colour gradually weakening and the flowers (of sinking trees) momentarily turned down but again getting tossed up.

बणग‍अगन्धुत्तिण्णा पुणो णिअत्तन्ति आ‍अवाह‍अविहला ।
णिअ‍अकरसीहरोल्लिअणिव्वा‍अन्तमुहमण्डला करिम‍अरा ॥ ८- ८ ॥

वनगजगन्धोत्तीर्णाः पुनर्निवर्तन्त आतपाहतविह्वलाः ।
निजककरशीकरार्द्रितनिर्वाप्यमाणमुखमण्डलाः करिमकराः ॥

The sea-elephants which came up seeking the smell of forest elephants were exhausted by the heat of the Sun and returned to the ocean wetting their faces with the spray (of ocean water) from their trunks.

दुमभङ्गकलुसिआइं कसा‍अरसभिण्णपण्डुरप्फेना‍इं ।
जा‍आइञ् णिण्ण‍आणं उत्थलवलणर‍अधूसरा‍इञ् मुहा‍इं ॥ ८-९ ॥

द्रुमभङ्गकलुषितानि कषायरसभिन्नपाण्डुरफेनानि ।
जातानि निम्नगानामुत्स्थलवलनरजोधूसराणि मुखानि ॥

The mouths of rivers which had become turbid due to the broken trees (floating) with white foam mixed with the acrid juices (of the trees) became gray in colour due to their meandering routes (while entering the ocean).

खुहिओअहिविच्छूडा महिन्दकडएसु मल‍अभित्तिच्छेआ ।
घडिआ मलिअग‍अवुला मल‍अ‍अडेसु अ महिन्दखेलद्धन्ता ॥ ८-१० ॥

क्षुभितोदधिविक्षिप्ता महेन्द्रकटकेषु मलयभित्तिच्छेदाः ।
घटिता मृदितगजकुला मलयतटेषु च महेन्द्रशैलार्धान्ताः ॥

Thrown up due to the disturbed ocean, parts of slopes of Malaya Mountain got entangled with the slopes of Mahendra Mountain and (similarly) the parts of Mahendra Mountain got stuck with the slopes of Malaya Mountain resulting in elephants there getting crushed.

दीसन्ति विअडधवला थिमिअणिअत्तन्तजलतरङ्गिअवट्टा ।
वासुइणिम्मोअणिहा णिरन्तरालग्नमोत्तिआ पुलिणवहा ॥ ८-११ ॥

दृश्यन्ते विकटधवलाः स्तिमितनिवर्तमानजलतरङ्गितपृष्टाः ।
वासुकिनिर्मोकनिभा निरन्तरालग्नमौक्तिकाः पुलिनपथाः ॥

Paths made of sand which are zig-zag and white and which have the impressions of water coming up and receding and with pearls stuck to them appear like the cast off skin of snake Vāsuki.

खोहेन्ति खुहिअणिहुअं उअहिं णहबन्धपडिणि‍अत्तोव‍इआ ।
पव्व‍अघावुक्खित्ता चिर‍आलालोइआ सलितसंघा‍आ ॥ ८-१२ ॥

क्षोभयन्ति क्षुभितनिभृतमुदधिं नभःपथप्रतिनिवृत्तावपतिताः ।
पर्वतघातोत्क्षिप्ताश्चिरकालालोकिताः सलिलसङ्घाताः ॥

Jets of water which had been thrown up due to the mountains being dumped into the ocean and which returned to the initially disturbed but now calm ocean are disturbing the ocean and they are being looked upon (by onlookers) for a long time.

अह णलवि‍इण्ण‍अणो जम्प‍इ विहडन्तमणिसिलासणवट्ठो ।
उव्वत्तिआ‍अ‍अट्टिअवाम‍अरारुहिअतिअभरो पव‍अव‍ई ॥ ८-१३ ॥

अथ नलवितीर्णनयनो जल्पति विघटमानमणिशिलासनपृष्टः ।
उद्वर्तितायतस्थितवामकरारोपितत्रिकभरः प्लवगपतिः ॥

Sugrīva, king of monkeys, seated on a slab of precious stone which was breaking up casts his eyes on Nala and speaks, laying the weight of his hips on his left hand.

खविओ वाणरलोओ दूरट्ठिअविरलपव्व‍अं महिवेढम् ।
ण अ दीस‍इ खेउवहो मा हु णमेज्ज गरुअं पुणो रामधणुम् ॥ ८-१४ ॥

क्षपितो वानरलोको दूरस्थितविरलपर्वतं महीवेष्टम् ।
न च दृश्यते सेतुपथो मा खलु नमेद्गुरुकं पुना रामधनुः ॥

The monkey clan is decreasing; mountains remaining on the Earth are few and far off; there is no sight of the bridge; let not the bow of Rāma again get bent.

म‍इरा मुद्धमिअङ्को अम‍अं लच्छी सकोत्थुहं दुमर‍अणम् ।
किं सेउलबन्धलहुअं जं वोत्तूण र‍अणा‍अरेण ण दिण्णम् ॥ ८-१५॥

मदिरा मुग्धमृगाङ्कोऽमृतं लक्ष्मीः सकौस्तुभं द्रुमरत्नम् ।
किं सेतुबन्धलघुकं यदुक्त्वा रत्नाकरेण न दत्तम् ॥

Liquor, the innocent Moon, ambrosia, Goddess Lakṣmī, the gem among trees along with Kaustubha jewel, all these were granted by the ocean without being asked. Were any of these less weighty than the construction of the bridge?

धूमा‍अन्ति बिअ से अज्ज वि पा‍आलदेहदूरालग्गा ।
आ‍अट्टन्तजलाह‍अससद्दविज्झविअहुअवहा रामसरा ॥ ८-१६ ॥

धूमायन्त इवास्याद्यापि पातालदेहदूरालग्नाः ।
आवर्त्यमानजलाहतसशब्दविध्यापितहुतवहा रामशराः ॥

The arrows of Rāma look like emitting smoke even now, stuck deep into the body of the netherworld where the whirling waters of the ocean smothered the fire of the arrows noisily.

तं बन्धसु धीर तुमं सेउं अज्जेअ जाव दूरन्तरिआ ।
एकं मल‍असुवेला होन्तु दुहा अ विअडा समुद्दद्धन्ता ॥ ८-१७ ॥

ततो बधान धीरत्वं सेतुमद्यैव यावद्दूरान्तरितौ ।
एकं मलयसुवेलौ भवतां द्विधा च विकटौ समुद्रार्धान्तौ ॥

O brave one, therefore today only build the bridge such that the presently distant mountains Malaya and Suvela become one and the ocean becomes divided (left and right of the bridge).

तो पव‍अबलाहि फुडं विण्णाणासङ्घणिव्वलन्तच्छाओ ।
पव‍अव‍इसंभमुम्मुहवि‍इण्णभ‍अहित्थलोअणो भण‍इ णलो ॥ ८-१८ ॥

ततः प्लवगबलात्स्फुटं विज्ञानाध्यवसायनिर्बलच्छायः ।
प्लवगपतिसम्भ्रमोन्मुखवितीर्णभयोद्विग्नलोचनो भणति नलः ॥

Then Nala who looked distinguished from other monkeys because of his special knowledge speaks clearly with his eyes betraying anxiety having conquered fear in facing the chief of monkeys, Sugrīva.

भण्ण‍इ पवंगपुर‍ओ रहुणाहस्स अ पवंगव‍इ वीसत्थम् ।
तुह सेउबन्धजणिआ ममम्मि संभावणा ण होहि‍इ अलिआ ॥ ८-१९ ॥

भणति प्लवंगपुरतो रघुनाथस्य च प्लवंगपते विश्वस्तम् ।
तव सेतुबन्धजनिता मयि सम्भावना न भविष्यत्यलीका ॥

He speaks in front of the monkeys in such a manner that makes Rāma and Sugrīva feel confident, “ O Chief of monkeys! Your confidence in my building the bridge will not be falsified.”

खविओ पव्व‍अणिवहो दलिअञ् व रसा‍अलं धुवो व्व समुद्दो ।
जीअं व परिच्चत्तं अज्ज व संभावणा तुहं णिव्वूढा ॥ ८-२० ॥

क्षपितः पर्वतनिवहो दलितं वा रसातलं धुतो वा समुद्रः ।
जीवो वा परित्यक्तोऽद्य वा सम्भावना तव निर्व्यूढा ॥

Let groups of mountains be destroyed, let the netherworld be dug up, let the ocean be shaken, let lives be lost, but your objective will be accomplished.

तं पेक्खसु महिविअलं महिवट्टम्मि व महं महोअहिवट्ठे।
घडिअं घडन्तमहिहरघडिअसुवेलमल‍अन्तरं सेउवहम् ॥ ८-२१ ॥

तत्प्रेक्षस्व महीविकटं महीपृष्ट इव मम महोदधिमध्ये(पृष्टे) ।
घटितं घटमानमहीधरघटितसुवेलमलयान्तरं सेतुपथम् ॥

You will see the bridge coming up in the middle of the ocean, broad like the Earth and the ground levelled up between Suvela and Malaya mountains.

किं उत्तर‍उ णिरन्तरघडन्तधरणिहरसंकमेण समुद्दम् ।
ओ बोलेउ धुओअहिथोउत्तिण्णमहिमण्डलेण क‍इबलम् ॥ ८-२२ ॥

किमुत्तरतु निरन्तरघटमानधरणिधरसंक्रमेण समुद्रम् ।
उत् व्यतिक्रामतु धुतोदधिस्तोकोत्तीर्णमहीमण्डलेन कपिबलम् ॥

Should the army of monkeys cross the ocean over mountains continuously brought together or should it cross over pieces of land which rise up due to the ocean getting scattered?

तंपेच्छह मल‍ओ च्चिअ पत्थन्तो पडिग‍अं ग‍ओ व्व सुवेलम् ।
मह मुअदढसंरुद्धो आ‍इद्धं धुण‍उ मुहवडं व समुद्दम् ॥ ८-२३ ॥

तत्पश्यत मलय एव प्रार्थयमानः प्रतिगजं गज इव सुवेलम् ।
मम भुजदृढसंरुद्ध आविद्धं धुनोतु मुखपटमिव समुद्रम् ॥

Let Malaya Mountain, restrained by (my) strong shoulders challenge Suvela mountain and blow away the ocean like an elephant restrained by the strong shoulders (of the rider) blows away the covering cloth while challenging an opposing elephant.

ओ विरएमि णह‍अले तुरिअपहाविअपवंगसंचरणसहम् ।
अणुपरिवाडिपरिट्ठिअघणकूडघडन्तमहिहरं सेउवहम् ॥ ८-२४ ॥

उत विरचयामि नभस्तले त्वरितप्रधावितप्लवंगसंचरणसहम् ।
अनुपरिपाटीपरिस्थितघनकूटघटमानमहीधरं सेतुपथम् ॥

Or shall I construct in the sky a bridge which is made up of serially laid mountains through the clouds and which is able to take the fast movements of monkeys over it?

ओ सा‍अरो अरब्भन्तराणिओवरिपरिट्ठविअणिप्फन्दा ।
जलहर‍लम्बिअवक्खा घडेन्तु लङ्कावहं रसा‍अलसेला ॥ ८-२५ ॥

उत सागरोदराभ्यन्तरानीतोपरिस्थापितनिःस्पन्दाः ।
जलधरलम्बितपक्षा घटयन्तु लङ्कापथं रसातलशैलाः ॥

Or should the mountains inside the ocean be lifted up and aligned motionless with their wings supported by clouds to make the road to Laṅkā?

तं मह मग्गलग्गा विर‍एह जहाणिओअमुक्कम्हिहरा ।
अणुवा‍अदिट्ठदोसं अ‍इराहोन्तसुहबधणं सेउवहम् ॥ ८-२६ ॥

तन्मम मार्गलग्ना विरचयत यथानियोगमुक्तमहीधराः ।
अनुपायदृष्टदोषमचिराद्भवसुखबन्धनं सेतुपथम् ॥

Now then, O monkeys, construct the bridge laying the mountains as per (my) command which will quickly be easily built with its only flaw being the difficulty of understanding how it was built.

इअ णलव‍अणहरिसिअं गलिअपरिस्समणिरा‍अमुक्ककल‍अलम् ।
चलिअं तुलिअधराहरक‍अणिब्भरदसदिसं पवंगमसेण्णम् ॥ ८-२७ ॥

इति नलवचनहर्षितं गलितपरिश्रमनिरायतमुक्तकलकलम् ।
चलितं तुलितधराधरकृतनिर्भरदशदिक्प्लवंगमसैन्यम् ॥

The army of monkeys moved, feeling happy after hearing Nala, and feeling relieved of the stress murmured for long while throwing away mountains, so far carried, in all directions and feeling carefree.

अह णेण सुहप्फरिसे पिउणो सलिलम्मि मज्झिऊण सणिअमम् ।
रामचरणाण पढमं पच्छा काऊण रविसुअस्स पणामम् ॥ ८-२८ ॥

अथानेन सुखस्पर्शे पितुः सलिले मङ्क्त्वा सनियमम् ।
रामचरणयोः प्रथमं पश्चात् कृत्वा रविसुतस्य प्रणामम् ॥

After ritually bathing in the ocean which was pleasant to touch and then bowing to his father (Viśvakarma, the divine architect), feet of Rāma and then Sugrīva,

तो क‍अणधा‍उअम्बो सपल्लवासोअविडवभरिअदरिमुहो ।
पढमं णलेण णिमिओ मङ्गलकलसो व्व जलणिहिम्मि महिहरो ॥ ८-२९ ॥

ततः कनकधात्वाताम्रः सपल्लवाशोकविटपभृतदरीमुखः ।
प्रथमं नलेन नियोजितो मङ्गलकलश इव जलनिधौ महीधरः ॥

Nala at first placed in the ocean a mountain which had a golden hue and which had an Aśoka tree with its sprouts at the mouth of a cave and which looked like an auspicious pitcher.

तह पडमं विअ मुक्को वेला‍अडसंटिओ णलेण महिहरो ।
जह दीसिउं प‍उत्तं लङ्काणत्थस्स सेउबन्धस्स मुहम् ॥ ८-३० ॥

तथा प्रथममेव मुक्तो वेलातटसंस्थितो नलेन महीधरः ।
यथा द्रष्टुं प्रवृत्तं लङ्कानर्थस्य सेतुबन्धस्य मुखम् ॥

Right at the beginning itself, Nala threw a mountain (into the ocean) in such a manner that the monkeys could see the face of the bridge construction which was, as it were, the harbinger of the catastrophe that would befall Laṅkā.

भमिओ अ तह धराहरपहरुच्छित्तसलिलो णहम्मि समुद्दो ।
महिहरर‍अम‍इला‍इं जह धोआ‍इ सम‍अं दिसाण मुहा‍इं ॥ ८-३१ ॥

भ्रमितश्च तथा धराधरप्रहारोत्क्षिप्तसलिलो नभसि समुद्रः ।
महीधररजोमलिनानि यथा धौतानि समं दिशां मुखानि ॥

The waters of the ocean which got scattered due to the throwing of the mountain cleaned the skies which had got dirty on account of the dust rising from the mountain.

जलतण्णा‍अघडन्ता अविभाविज्जन्तवडणमग्गोआसा ।
ण मुअन्ति एक्कमेक्कं खुहिअसमुद्दविसमाह‍आ वि महिहरा ॥ ८-३२ ॥

जलार्द्रघटमाना अविभाव्यमानघटनमार्गावकाशाः ।
न मुह्यन्ति एकैकं क्षुभितसमुद्रविषमाहता अपि महीधराः ॥

The mountains (so thrown) although severely jolted by the agitated ocean, cling to each other after getting wet by water in such a way that no intervening space can be seen between them.

पडिवहपत्थिअसलिला वेला‍अडपडिअहमहिहरसमक्कान्ता ।
जे च्चिअ अहिगममग्गा जा‍आ ते च्चेअणिग्गमा वि ण‍ईणम् ॥ ८-३३ ॥

प्रतिपथप्रस्थितसलिला वेलातटपतितमहीधरसमाक्रान्ताः ।
य एवाभिगममार्गा जातास्त एव निर्गमा अपि नदीनाम् ॥

The inlet routes of rivers (flowing into the ocean) blocked by the fallen mountains became their exit routes also.

णिवडन्ति तुङ्घसिहरा पवलविमुक्का अहोमुहा वि णलवहे ।
भमिऊण मूलगरुआ जहेअ उम्मूलिआ तहेअ महिहरा ॥ ८-३४ ॥

निपतन्ति तुङ्गशिखराः प्लवगविमुक्ता अधोमुखा अपि नलपथे ।
भ्रमित्वा मूलगुरुका यथैवोन्मूलिता तथैव महीधराः ॥

Mountains which were having tall peaks and which were heavy at the bottom fall into the ocean upright just as they were when uprooted, although they were flung bottom up.

विहुणेन्ति विहुव्वन्ता करिअम‍अरमुहा‍इ थिरणिहित्तणहमुहा ।
मुहपज्जत्तदढुक्ख‍अकुम्भ‍अडभमन्तकेसरा केसरिणो ॥ ८-३५ ॥

विधूनयन्ति विधूयमानाः करिमकरमुखानि स्थिरनिहितनखमुखाः ।
मुखपर्याप्तदृढोत्खातकुम्भतटभ्रमत्केसराः केसरिणः ॥

पडिग‍अगन्धपसारिअकरिम‍अरच्छिण्णगलिअकरपब्भारे ।
जाणन्ति णवर कुविआ लवणजलालिद्धवणमुहे अणहत्थी ॥ ८-३६ ॥

प्रतिगजगन्धप्रसारितकरिमकरच्छिन्नगलितकरप्राग्भारान् ।
जानन्ति केवलं कुपिता लवणजलाश्लिष्टव्रणमुखान् वनहस्तिनः ॥

The forest elephants which stretched their trunks attracted by the scent of the sea-elephants were wounded by the sea-elephants and they got angry when the salty water of the ocean hurt the wounds.

दरघडिअसेउबन्धा उप्प‍इऊण पव‍आ समुद्दुप्प‍इए ।
कड्डन्ति जमलकर‍अलसंदाणिअवक्खसंपुडे धरणिहरे ॥ ८-३७ ॥

दरघटितसेतुबन्धा उत्पत्य प्लवगाः समुद्रोत्पतितान् ।
कर्षन्ति यमलकरतलसंदानितपक्षसंपुटान्धरणीधरान् ॥

When the bridge work had progressed a little, the monkeys jumped up and tried to pull back the mountains which had risen from the ocean by holding the wings of the mountains in their hands.

बन्धर णलो वि तक्खणविसमुच्छलिअचलकेसरसडुग्घाओ ।
तिअवलिकरपसारिअहरिहत्थुक्खित्तमहिहरो सेउवहम् ॥ ८-३८ ॥

बन्ध्नाति नलोऽपि तत्क्षणविषमोच्छलितचलकेसरसटोद्घातः ।
त्रिकवलितकरप्रसारितहरिहस्तोत्क्षिप्तमहीधरः सेतुपथम् ॥

Nala also takes part in the construction of the bridge with his hips bent, hands extended catching and tying the mountain lifted by the monkeys while his manes fly for a moment haphazardly.

जं बहुपव्व‍अजणिअं विच्छूढसमुद्दपा‍अडं महिविवरम् ।
तं एक्को पडिरुभ‍इ वित्थारब्भहिअसंठिओ धरणिहरो ॥ ८-३९ ॥

यद्बहुपर्वतजनितं विक्षिप्तसमुद्रप्रकटं महीविवरम् ।
तदेकः प्रतिरुणद्धि विस्तराभ्यधिकसंवृतो धरणीधरः ॥

One mountain very large in area fills up the abyss created by several mountains. The abyss is rendered visible by the agitated ocean.

सा‍अरलद्धत्थाहं णिमेन्ति जं जं धराहरं क‍इणिवहा ।
वज्ज‍इ पुर‍ओ हुत्तो का‍ऊण प‍अं तहिं तहिं सेतुवहो ॥ ८-४० ॥

सागरलब्धस्थाघं नियोजयन्ति यं यं धराधरं कपिनिवहाः ।
बध्यते पुरतोऽभिमुखः कृत्वा पदं तत्र तत्र सेतुपथः ॥

Nala binds the bridge forward, stepping on the mountains dropped into the ocean by the monkeys and which have hit the ground below the ocean.

सम‍अं पव‍अविमुक्के सेउवहम्मि सम‍अं अभा‍अपडन्ते ।
परिपेल्लेइ र‍एइ अ सम‍अं च णलो पडिच्छिऊण महिहरे ॥ ८-४१ ॥

समकं प्लवगविमुक्तान् सेतुपथे समकमभागपततः ।
प्रतिप्रेरयति रचयति च समकं च नलो प्रतीक्ष्य महीधरान् ॥

As soon as the mountains thrown by the monkeys reach a wrong place, Nala manages to put them at the right place (for construction).

अवलम्ब‍इ णलघडिए अभा‍अवलिआणिए घडेइ महिहरे ।
सेउवहस्स समुद्दो उव्वेलन्तसलिलो पवड्ढ‍इ पुरओ ॥ ८-४२ ॥

अवलम्बते नलघटितानभागवलितान् घटयति महीधरान् ।
सेतुपथस्य समुद्र उद्वेलसलिलः प्रवर्धते पुरतः ॥

As the ocean holds the misplaced mountains joined by Nala it swells along with the growth of the bridge.

जं जं आणेइ गिरिं रहिरहचक्कपरिमट्टसिहरं हणुमा ।
तं तं लीला‍इ णलो वामकरुत्थम्बिअं रएइ समुद्दे ॥ ८-४३ ॥

यं यमानयति गिरिं रविरथचक्रपरिमृष्टं हनुमान् ।
तं तं लीलया नलो वामकरोत्थम्भितं रचयति समुद्रे ॥

Whichever mountain whose peak was rubbed by the wheels of the Sun was brought by Hanumān, Nala placed it with ease in the ocean after balancing it on his left hand.

वित्थ‍असरकमलसिरे सेले दरघडिअसेउसंकमलसिरे ।
जलणिहिसेआलग्गा पा‍आलधरा धरेन्ति सेआलग्गा॥ ८-४४ ॥

विस्तृतसरःकमलशिरसः शैला दरघटितसेतुसंक्रमलसनशीलान् ।
जलनिधिसेवालग्नाः पातालधरा धारयन्ति शैवालाग्राः ॥

The under-ocean mountains, immersed in the service of the ocean and which have their peaks covered with green moss support the mountains which are joined as part of the bridge under construction and whose peaks have lakes with large lotuses.

वेला‍अडसंबद्धा गओणिअत्तन्तजलर‍अविहुव्वन्ती ।
हलन्तकिरणविडवा अन्दोल‍इ मरग‍अप्पहावणराई ॥ ८-४५ ॥

वेलातटसम्बद्धा गतापनिवर्तमानजलरयविधूयमाना ।
लसत्किरणविटपा आन्दोल्यते मरकतप्रभावनराजी ॥

Rows of trees attached to the shores which are being swung by the advancing and receding water waves have the lustre of emerald and their (undulating) branches shimmer due to the rays of the Sun.

दन्तेसु वलिअलग्गा खोहुप्पित्थग‍असंपहारुक्खित्ता ।
करिम‍अराण भुअंगा पडन्ति कालासमण्डलपडिच्छ्न्दा ॥ ८-४६ ॥

दन्तेषु वलितलग्ना क्षोभोद्विग्नगजसंप्रहारोत्क्षिप्ताः ।
करिमकराणां भुजङ्गा पतन्ति कालायसमण्डलप्रतिच्छन्दाः ॥

Serpents thrown up by the onslaught of angry elephants are bent and stuck in the teeth of sea-elephants and fall (into the ocean) like circular pieces of black iron.

पव्व‍अवडना‍इद्धो जो चिअ उअहिस्स पडिणित्त‍इ पडमम् ।
सो चिअ सलिलद्धन्तो अणोहुतविसमं वलेइ णलवहम् ॥ ८-४७ ॥

पर्वतपतनाविद्धो य एवोदधेः प्रतिनिवर्तते प्रथमम् ।
स एव सलिलार्धान्ततोऽन्यतोऽभिमुखविषमं वलयति नलपथम् ॥

The ocean-wave caused by the striking of the falling mountain itself flattens the uneven contour of Nala’s bridge at first (even before Nala does it) on its return.

खुहिअसमुद्दस्थमिआ खुडेन्ति अक्खुडिअम‍अजलॊज्झरपसरा ।
चलणालग्गभुअंगे पासे व्व णिरा‍अकड्ढिए मा‍अङ्गा ॥ ८-४८ ॥

क्षुभितसमुद्रास्तमिताः खण्डयन्त्यखण्डितमदजलनिर्झरप्रसराः ।
चरणालग्नभुजङ्गान् पाशानिव निरायतकृष्टान् मातङ्गाः ॥

The elephants which are partially submerged in water due to the agitation of the ocean and which have ichor continuously flowing, cut into pieces serpents which get entangled on their legs like lengthened ropes.

र‍अणच्छविविमल‍अरा फलरसभरिअदरभिण्णमरग‍अणिवहा ।
ओधुव्वन्ति तरङ्गा चुणीअसङ्ख‍उलपण्डुर‍अरफेणा ॥ ८-४९ ॥

रत्नच्छविविमलतराः फलरसहरितदरभिन्नमरकतनिवहाः ।
अवधूयन्ते तरङ्गाश्चूर्णितशङ्खकुलपाण्डुरतरफेनाः ॥

Waves which have the hue of gems and which contain slightly broken emeralds get scattered. The emeralds are green like the juice of fruits and contain foam whitened by the presence of broken sea-shells.

घडमाणेहि अ सम‍अं झिज्ज‍इ सेलेहि जेत्तिअं चिअ उअही ।
उच्छल‍इ तेत्तिअं चिअ उत्थङ्घिअमूलसलिलपरिपूरन्ती ॥ ८-५० ॥

घट्मानैश्च समं क्षीयते शैलैर्यावन्मात्रमेवोदधिः ।
उच्छलति तावन्मात्रमेवोत्तम्भितमूलसलिलपरिपूर्यमाणः ॥

As soon as the level of the ocean gets reduced while the mountains are being arranged (for the formation of the bridge), water from the sub-oceanic source rises up to fill.

उद्धप्फुडिअण‍इमुहा णीअ‍अट्ठाणसिढिलोसरन्तमहिहरा ।
अन्दोलन्तसमुद्दा अन्दोलन्ति व णहं धरणिसंखोहा ॥ ८-५१ ॥

ऊर्ध्वस्फुटितनदीमुखा निजकस्थानशिथिलापसरन्महीधराः ।
आन्दोलत्समुद्रा आन्दोलयन्तीव नभो धरणिसङ्क्षोभाः ॥

It looks as if the agitations of the Earth are causing the sky to get agitated. River estuaries are blown upwards; mountains having lost their original placements are moving helter- skelter; the ocean is disturbed.

अद्धुट्ठिअसेउवहं होइ खणं अद्धदिण्णहरिहिअ‍असुहम् ।
अद्धोव‍इआहिहरं अद्धोसारिअरसा‍अलं उवहिजलम् ॥ ८-५२ ॥

अर्धोत्थितसेतुपथं भवति क्षणमर्धदत्तहरिहृदयसुखम् ।
अर्धावपातितमहीधरमर्धापसारितरसातलमुदधिजलम् ॥

With a half of the bridge coming up there is partial joy among the monkeys; the ocean has a half of the mountains thrown in hap-hazardly and a half of its bottom cleared.

णिम्माओ त्ति मुणिज्ज‍इ दूरा‍इद्धम्मि सा‍अरे सेतुवहो ।
सो चिअ सलिलभरन्तो थोआरद्धो व्व दीस‍इ णिअत्तन्ते ॥ ८-५३ ॥

निर्मित इति ज्ञायते दूराविद्धे सागरे सेतुपथः ।
स एव सलिलभ्रियमाणः स्तोकारब्ध इव दृश्यते निवर्तमाने ॥

When the water of the ocean recedes, it looks as if the bridge is constructed; when it returns it looks as if the bridge being supported by the water is just coming up.

अवि पूर‍इ पा‍आलं ण अ कुविअदिसाग‍इन्दगमणविहा‍आ ।
उअहिवि‍इण्णोआसा पूरेन्ति महावराहप‍अणिक्खेवा ॥ ८-५४ ॥

अपि पूर्यते पातालं न च कुपितदिग्गजेन्द्रगमनविघाताः ।
उदधिवितीर्णावकाशाः पूर्यन्ते महावराहपदनिक्षेपाः ॥

The mountains are filling up the nether world; but the footprints of the Great Boar which have been accommodated by the ocean and which are causing obstruction to the angry elephants of cardinal directions (diggaja) are not being filled.

जा‍अं महिहरमहिअं धातुअडक्खलणसरसपल्लवरा‍अम् ।
दुमभङ्घतुवरसुरहिं उप्पज्जन्तम‍इरं व सा‍अरसलिलम् ॥ ८-५५ ॥

जातं महीधरमथितं धातुतटस्खलनसरसपल्लवरागम् ।
द्रुमभङ्गतुवरसुरभि उत्पद्य[मान

संचालेइ समुद्दो जह जह विरलट्ठिअं धराहरणिवहम् ।
तह तह विराहसिहरो पूरिअविवरत्थिरो घड‍इ सेउवहो ॥ ८-५६ ॥

संचालयति समुद्रो यथा यथा विरलस्थितं धराधरनिवहम् ।
तथा तथा विशीर्णशिखरः पूरितविवरस्थिरो घटते सेतुपथः ॥

As the ocean moves the loosely placed series of mountains, the bridge gets constructed with the peaks of the mountains falling and filling up the vacant spots.

पड‍इ णु णह‍अलघडिओ कड्डिज्ज‍इ णु मल‍आहि चिरणिम्माओ ।
घड‍इ णु समुद्दसलिले घडिओ णीह रसा‍अलाहि णलवहो ॥ ८-५७ ॥

पतति तु नभस्तलघटितः कृष्यते नु मलयाच्चिरनिर्मितः ।
घटते नु समुद्रसलिले घटितो निरेति नु रसातलान्नलपथः ॥

Does the bridge (path built by Nala) fall from the heavens? Is it being pulled away from Malaya where it was constructed earlier? Does it form (on its own) in the ocean? Does it rise from the netherworld after it is built there? (It is difficult to say how the bridge is getting formed.)

ग‍अणम्मि उअहिसलिलं सलिलविमुक्के रसाअलम्मि णह‍अलम् ।
दीस‍इ तीसु वि सम‍अं णहसलिलरसा‍अलेसु पव्व‍अजालम् ॥ ८-५८ ॥

गगने उदधिसलिलं सलिलविमुक्ते रसातले नभस्तलम् ।
दृश्यते त्रिष्वपि समं नभः सलिलरसातलेषु पर्वतजालम् ॥

Waters of the ocean are seen in the sky; The sky is seen in the netherworld bereft of water; mountain ranges are seen in all the three, the sky, the ocean and the netherworld.

वेलालाणणीअलिओ रसिऊण रसाअलट्ठिअं पि समुद्दो ।
चालेइ सेउबन्धं खम्भं आरण्णकुञ्जरो व्व वलन्तो ॥ ८-५९ ॥

वेलालाननिगलि(डि)तो रसित्वा रसातलस्थितमपि समुद्रः ।
चालयति सेतुबन्धं स्तम्भमारण्यकुञ्जर इव वलन् ॥

The ocean bound to the shore moves the bridge which is firmly placed on the bottom of the ocean, in the manner a wild elephant turns and screams and moves the post to which it is tied.

पेल्लिज्जन्ति दढ‍अरं जह जह पवएहि खुहिअजलतण्णाआ ।
ओहट्टन्ताआमा तह तह एक्कक्कमं अ‍इन्ति महिहरा ॥ ८-६० ॥

प्रेर्यन्ते दृढतरं यत्र यत्र प्लवगैः क्षुभितजलार्द्राः ।
अपसरदायामास्तत्र तत्रैकैकमायान्ति महीधराः ॥

In places where the mountains are being directed by the monkeys, the mountains which are getting wet by the agitated waters of the ocean firmly come one by one with their lengths aligned.

प्लवगभुजगलहसिता विप्रकीर्णरत्ना
धरणिधराः पतन्ति भयचूर्णकिन्नरगणाः ।
क्षुभितः सागरो रसति उन्नतं न दीनं
मोचयन्निव तीव्रभयपूर्णतां नदीनाम् ॥

As the mountains slip into the ocean prodded by the monkeys, gems (of the ocean) get scattered; the Kinnara people (on the mountains) are perplexed due to fear. The agitated ocean roars loudly and not weakly as if providing an outlet to the acute fear of the rivers (flowing into it.)

भर‍इ व दूरा‍इद्धो धुव्व‍इ व पडन्तधरणिहरकहमिओ ।
रुम्भ‍इ व पडिणीअत्तो भिण्णो घड‍इ व मणिप्पहाहि समुद्दो ॥ ८-६२ ॥

भ्रियत इव दूराविद्धो धाव्यत इव पतद्धरणीकर्दमितः ।
रुध्यत इव प्रतिनिवृत्तो भिन्नो घटत इव मणिप्रभाभिः समुद्रः ॥

It looks as if the lustre of gems (in the ocean) is holding up the ocean thrown away to a distance; as if it is washing the ocean gone turbid due to the falling mountains; and as if it is preventing the water from returning after being thrown away and joining the waters that are divided.

करिमकराणां क्षुभितसागरविषाश्रितानां
सेतुपथे पतितगिरिनिवहविशासितानाम् ।
समकं वनगजानां निवहा धरोषितानां
सम्मुखमापतन्ति मदगन्धरोषितानाम् ॥

Sea-crocodiles which reside in the disturbed oceanic waters and which are being struck by the mountains which have fallen into the ocean are directly coming face to face with forest elephants which live on land and which are excited by the smell of their ichor.

उत्थद्धिअदुमणिवहा सुइरं परिमलिअसेउवहपासहा ।
धा‍उकलङ्कख‍उरा दूरं गन्तूण उद्वमन्ति तरङ्गा ॥ ८-६४ ॥

उत्थापितद्रुमनिवहाः सुचिरं परिमृदितसेतुपथपार्श्वाः ।
धातुकलङ्ककलुषा दूरं गत्वा उद्वमन्ति तरङ्गाः ॥

Waves which have become muddy due to the presence of (mountain) ores lift groups of trees, strike against the sides of the bridge and after travelling some distance spend themselves.

दृश्यते मृगकुलैरुदधिर्नलो जनैः
समं शैल(सेतु)पतनभयपूर्णलोचनैः ।
यत्स्खलितमत्येति सलिलं नदीनां पूरं
तदुद्धावति प्लवगकलकलवितीर्णतूर्यम् ॥

People and animals look at Nala and the ocean with fearful eyes afraid that the bridge may fall; the waters of the ocean which flow over the floods of the (joining) rivers swell up due to the bugle-like cacophony of the monkeys.

इअ स‍अलमहिअलुक्ख‍अमहिहरसंघा‍अणिम्मिअमहारम्भम् ।
णिअ‍अच्छा‍आव‍इअरसामल‍इअसा‍अरोअरजलद्धन्तम् ॥ ८-६६ ॥

इति सकलमहीतलोत्खातमहीधरसंघातनिर्मितमहारम्भम् ।
निजकच्छायाव्यतिकरश्यामलितसागरोदरजलार्धान्तम् ॥

The bridge is a great work of construction built out of mountains pulled out from all over the land, the shadow of which has darkened the belly of the ocean.

विसमोसरिअसिला‍अलदढघा‍उक्खित्तमच्छपच्छिमभा‍अम् ।
मज्झच्छिण्णभुअंगमवेड्ढप्पीडणविआरिअसिलावेढम् ॥ ८-६७ ॥

विषमापसृतशिलातलदृढघातोत्कृत्तमत्स्यपश्चिमभागम् ।
मज्झच्छिण्णभुअंगमवेष्टोत्पीडनविदारितशिलावेष्टम् ॥

Rocks which have slipped out of the bridge have cut the tails of fish; Snakes which have been hit at the centre of their body by rocks have coiled around those rocks.

सेलुम्मूलणसंभमगहिअप्फिलिअगअमग्गथाइअसीहम् ।
गिरिसिहरणिसण्णाणिअगिरिपेल्लिअणिन्तमुहलजलहरसलिलम् ॥ ८-६८ ॥

शैलोन्मूलनसंभ्रमगृहीतभ्रष्टगजमार्गधावितसिंहम् ।
गिरिशिखरनिषण्णानीतगिरिप्रेरितनिर्यन्मुखरजलधरसलिलम् ॥

Lions are running after elephants which had been caught but escaped during the commotion of up-rooting the mountains; the clouds which had collected at the tops of mountains and were brought along with mountains are noisily shedding water prompted by (rubbing of other) mountains in the bridge.

पासल्लपडिअवणग‍अरुद्धमहोज्झरदुहापहाविअसलिलम् ।
धरणिहरन्तरिअट्ठिअचन्दणवणमुणीअमल‍असिहरक्खण्डम् ॥ ८-६९ ॥

पार्श्वपतितवनगजरुद्धमहानिर्झरद्विधाप्रधावितसलिलम् ।
धरणिधरान्तरितस्थितचन्दनवनज्ञातमलयशिखरखण्डम् ॥

An elephant which has fallen down on a side obstructs the flow of a river and the river splits into two; the sandalwood trees on the mountains (forming the bridge) indicate that the mountain was a part of Malaya range of mountains.

वी‍ईपडिऊलाह‍अथोउव्वेल्लिअदुमावलम्बन्तल‍अम् ।
विसमसिहरन्तराग‍असंवेल्लिअसा‍अरं घडेन्ति णलवहम् ॥ ८-७० ॥

वीचिप्रतिकूलाहतस्तोकोद्वेल्लितद्रुमावलम्बमानलतम् ।
विषमशिखरान्तरागतसंवेल्लितसागरं घटयन्ति नलपथम् ॥

Creepers hang down from trees which have been slightly shaken by the waves dashing against them; ocean water surrounds and occupies the spaces between peaks of mountains which form the bridge. Monkeys have built such a bridge under the guidance of Nala. [Verses 66-70 form one long sentence.]

वित्थर‍इ सेउबन्धो विहुव्व‍इ धराहराह‍ओ सलिलणिही ।
दिट्ठसुवेलुच्छङ्गं रस‍इ दिसा‍इण्णपडिरवं क‍इसेण्णम् ॥ ८-७१ ॥

विस्तीर्यते सेतुबन्धो विधूयते धराधरहतः सलिलनिधिः ।
दृष्टसुवेलोत्सङ्गं रसति दिक्कीर्णप्रतिरवं कपिसैन्यम् ॥

The bridge is getting extended; the ocean shakes struck by the mountains; having seen the slopes of Suvela Mountain, the army of monkeys roars with the sound getting reverberated all around.

दीसन्ति भिण्णसलिले समुद्दमज्झम्मि सेउबन्धक्कन्ता ।
संभमकड्डणलुग्गा भ‍अचुण्णपला‍असेलपक्खद्वन्ता ॥ ८-७२ ॥

दृश्यते भिन्नसलिले समुद्रमध्ये सेतुबन्धाक्रान्ताः ।
संभ्रमकर्षणावरुग्णा भयचूर्णपलायितपक्षार्धान्ताः ॥

With the ocean getting bifurcated (due to the bridge) the oceanic mountains which have been displaced by the bridge are seen damaged by the sudden pull and their wings are half submerged in the act of running away out of fear.

महिहरपहरक्खोहिअसलिलपरिक्ख‍अविरा‍अमूलमहिहरम् ।
थोअत्थोओसरिअं बन्धेन्ति पवंगमा पुणो वि णलवहम् ॥ ८-७३ ॥

महीधरप्रहारक्षोभितसलिलपरिक्षतविशीर्णमूलमहीधरम् ।
स्तोकस्तोकमपसृतं बध्नन्ति प्लवङ्गमाः पुनरपि नलपथम् ॥

The mountains (already part) of the bridge which are disturbed by the agitated waters are being realigned by the monkeys, little by little, while (new) mountains are thrown into the ocean.

जह जह अच्चासण्णो उअहि जेऊण होई सेउवहवरो ।
उच्छल‍इ धराहिह‍अं दूरं थोअत्तणेण तह तह सलिलम् ॥ ८-७४ ॥

यथा यथात्यासन्न उदधिं जित्वा भवति सेतुपथवरः ।
उच्छलति धराभिहतं दूरस्तोकत्वेन तथा तथा सलिलम् ॥

As the bridge reaches completion winning over the ocean, the water in yet to be built portion struck by the (falling) mountains rises up high in the distance.

महिहरपहरुच्छित्ता उअरिं सेउस्स जे पडन्ति खलन्ता ।
ते चिअ सलिलुप्पीडा होन्ति वलन्तविसमा महाण‍इसोत्ता ॥ ८-७५ ॥

महीधरप्रहारोत्क्षिप्ता उपरि सेतोर्ये पतन्ति स्खलन्तः ।
त एव सलिलोत्पीडा भवन्ति वलद्विषमा महानदीस्रोतांसि ॥

Water streams which burst out thrown up by the striking mountains fall over the bridge and become meandering great rivers.

देइ समत्तच्छा‍अं दरमिलिअसुवेलमहिहरत‍उद्धन्तो ।
बीओआसपहविअतिमिपूरिअसा‍अरन्तरो सेउवहो ॥ ८-७६ ॥

ददाति समाप्तच्छायां दरमिलितसुवेलमहीधरतटार्धान्तः ।
द्वितीयावकाशप्रभाविततिमिपूरितसागरान्तरः सेतुपथः ॥

With a large number of fish occupying the remaining space of water (between the unfinished bridge and Suvela Mountain) and the slopes of Suvela Mountain having been almost reached, it looked as if the bridge is completed.

जाहे सेउणिबद्धं धुण‍इ णलो विसमसंठिअमहासेलम् ।
ताहे चिरेण स‍अलो स‍अलक्कन्तवसुहो णिअत्त‍इ उवहो ॥ ८-७७ ॥

यदा सेतुनिबद्धं धुनोति नलो विषमसंस्थितमहाशैलम् ।
तदा चिरेण सकलो सकलाक्रान्तवसुधो निवर्तते उदधिः ॥

After Nala shakes a mountain unevenly placed in the construction of the bridge, the ocean floods the whole world and returns to its normal state after a long time.

लहुइअपेसणहरिसिअक‍इणिवहणिसुद्धसेलपहरवलन्तो ।
ण‍इसोत्तो व्व समुद्दो सेउसवेलन्तरे मुहुत्तं वूढो ॥ ८-७८ ॥

लघुकृतप्रेषणहर्षितकपिनिवहनिपातितशैलप्रहारवलमानः ।
नदीस्रोत इव समुद्रः सेतुसुवेलान्तरे मुहूर्तं व्यूढः ॥

The ocean which was undulating due to the striking mountains thrown by the monkeys, who were happy that the bridge was almost complete by the Grace of God, for a moment, looked compacted like a river stream between the (almost completed) bridge and Suvela Mountain.

जह जह णिम्माविज्ज‍इ वाणरवसहेहि सेउसंकमसिहरम् ।
तह तह दसमुहहिअ‍अं फाडिज्ज‍इ सा‍अरस्स सलिलेण समम् ॥ ८-७९ ॥

यथा यथा निर्मीयते वानरश्रेष्ठैः सेतुसंक्रमशिखरम् ।
तथा तथा दशमुखहृदयं पाट्यते सागरस्य सलिलेन समम् ॥

As the tower of the landing part of the bridge gets constructed by the monkeys Rāvaṇa’s heart gets broken along with the waters of the ocean.

पा‍आलमिलिअमूलो अव्वोच्छिण्णपसरन्तसरिआसोत्तो ।
ठाणट्ठिओ वि पडिओ मुहम्मि धरणिहरसंकमस्स सुवेलो ॥ ८-८० ॥

पातालमिलितमूलोऽव्यवच्छिन्नप्रसरत्सरित्स्रोताः ।
स्थानस्थितोऽपि पतितो मुखे धरणीधरसंक्रमस्य सुवेलः ॥

Suvela Mountain which stood where it was with its roots going deep and with river streams continuously flowing from it became the front end of the bridge made of mountains.

मल‍उच्छङ्घएण वि रहुव‍इपासट्ठिएण बाणरव‍इणा ।
क‍इकल‍अलेण नाओ णिप्पच्छिमसेलपूरिओ सेउवहो ॥ ८-८१ ॥

मलयोत्सङ्गगतेनापि रघुपतिपार्श्वस्थितेन वानरपतिना ।
कपिकलकलेन ज्ञातो निश्पश्चिमशैलपूरितः सेतुपथः ॥

Sugrīva, the chief of monkeys who was standing beside Rāma on the slopes of Malaya Mountain came to know from the uproar of monkeys that the bridge has been completed by filling up with the last mountain.

आरम्भन्ते स‍अलो तिहा‍अविसमो दरुट्ट्ःइअम्मि णलवहे ।
होइ दुहा अ समत्ते सो चिअ अण्णो पुणो पुणो वि समुद्दो ॥ ८-८२ ॥

आरभ्यमाणे सकलस्त्रिभागविषमो दरोत्थिते नलपथे ।
भवति द्विधा च समासे स एवान्यः पुनः पुनरपि समुद्रः ॥

When the construction of the bridge was just begun the ocean which was one whole became divided into three (one on either side and one in front) when the bridge was partly constructed and became divided into two when the bridge was completed thus becoming different again and again.

मल‍उच्छङ्घप‍उत्तो चलन्तवाणरभरोणओ सेउवहो ।
गरुओ तिऊडगिरिणा पल्हत्थन्तो दुमो दुमेण च धरिओ ॥ ८-८३ ॥

मलयोत्सङ्गप्रवृत्तश्चलद्वानरभरावनतः सेतुपथः ।
गुरुकस्त्रिकूटगिरिणा पर्यस्यमानो द्रुमो द्रुमेणेव धृतः ॥

The bridge starting from the slopes of Malaya got depressed due to the weight of the monkeys and being struck by the waves was supported by the heavy Trikūṭa Mountain (at the southern end) in the manner a tree is supported by another tree.

दीस‍इ सेउमहावहदोहा‍इअपुव्वपच्छिमदिसाभा‍अम् ।
ओव्वत्तोह‍अपासं मज्झुक्कित्तविसमं णमन्तं व णहम् ॥ ८-८४ ॥

दृश्यते सेतुमहापथद्विधायितपूर्वपश्चिमदिग्भागम् ।
अपवृत्तोभयपार्श्वं मध्योत्क्षिप्तविषमं नमदिव नभः ॥

It looks as if the bridge has divided the sky into two parts with the sides lowered and the central portion raised and the sky is bent.

मल‍असुवेलालग्गो पडिट्ठिओ णिहणिहम्मि सागरसलिले ।
उअ‍अत्थमणणिराओ रविरहमग्गो व्व पा‍अडो सेउवहो ॥ ८-८५ ॥

मलयसुवेलालग्नः परिस्थितो नभोनिभे सागरसलिले ।
उदयास्तमननिरायतो रविरथमार्ग इव प्रकटः सेतुपथः ॥

The bridge attached to Malaya and Suvela Mountains (at the two ends) over the sky-like ocean appears like the path of the Sun between the Eastern mountain (where the Sun rises) and the Western mountain (where the Sun sets).

दीस‍इ पवणविहुव्वन्ताअ‍अरोअरपरिट्ठिअमहासिहरो ।
विअडपसारिअवक्खो उप्पवमाणो व्व महिहरो सेउवहो ॥ ८-८६ ॥

दृश्यते पवनविधूयमानसागरोदरपरिस्थितमहाशिखरः ।
विकटप्रसारितपक्ष उत्प्लवमान इव महीधरः सेतुपथः ॥

The bridge consisting of huge mountain peaks in the waters which are being blown up by the wind looks like a flying mountain with its wings spread monstrously.

अर‍ई थोरूसासा णिहाणासो विवण्णदा दौवल्लम् ।
सेउम्मि र‍इज्जन्ते रामादो रावणम्मि संकन्ता‍इं ॥ ८-८७ ॥

अरतिः स्थूलोच्छ्वासा निद्रानाशो विवर्णता दौर्बल्यम् ।
सेतौ रच्यमाने रामाद्रावणे सङ्क्रान्तानि ॥

While the mountain was under construction, (signs such as) disinterestedness, heavy breathing, loss of sleep, paleness, and weakness moved away from Rāma and settled in Rāvaṇa.

अह थोरतुङ्घविअडो णेउं णिहणं सबन्धवं दहव‍अणम् ।
दोहा‍इअसलिलणिही क‍अन्तहत्थो व्व पसरिओ सेउवहो ॥ ८-८८ ॥

अथ स्थूलतुङ्गविकटो नेतुं निधनं सबान्धवं दशवदनम् ।
द्विधायितसलिलनिधिः कृतान्तहस्त इव प्रसृतः सेतुपथः ॥

The bridge which bisected the ocean looked like an extended heavy, tall and monstrous hand of Yama, the God of death wanting to kill Rāvaṇa the ten-headed along with his relatives.

विसमेण प‍अ‍इविसमं महिहरगरुएण समरसाहसगरुअम् ।
दूरत्थेण वि भिण्णं सूलेण व सेउणा दसाणणहिअ‍अम् ॥ ८-८९ ॥

विषमेन प्रकृतिविषमं महीधरगुरुकेण समरसाहसगुरुकम् ।
दूरस्थेनापि भिन्नं शूलेनेव सेतुना दशाननहृदयम् ॥

The heart of Rāvaṇa which was by nature hard and which was unrelenting due to his exploits in battles looked like having been spiked by the bridge which was hard and heavy due to being made up of mountains although being at a distance.

दीसन्ति खुहिअसा‍अरसलिलोल्लिअकुसुमणिवहलग्गमहुअरा ।
सेतुस्स पासमहिहरप‍अडन्तोव्वत्तकिसल‍आ कड‍अदुमा ॥ ८-९० ॥

दृश्यन्ते क्षुभितसागरसलिलार्द्रितकुसुमलग्ननिवहमधुकराः ।
सेतोः पार्श्वमहीधरप्रकट्यमानोद्वृत्तकिसलयाः कटकद्रुमाः ॥

Swarms of bees attached to the flowers wetted by the agitated ocean are seen on trees on the ridges of mountains (forming the bridge) and upturned sprouts of the trees can be seen on the sides of such mountains.

थिमिओअहिसच्छाया कत्थ वि दीसन्ति महिहरन्तरवडिआ ।
फलिहसिला‍अलवडिआ मज्झच्छिण्ण व्व सेउबन्धोआसा ॥ ८-९१ ॥

स्तिमितोदधिसच्छायाः कुत्रापि दृश्यन्ते महीधरान्तरपतिताः ।
स्फटिकशिलातलघटिता मध्यच्छिन्ना इव सेतुबन्धावकाशाः

At places on the bridge where white marble portions resembling a calm ocean are in between mountains, it looks as if the bridge has discontinuities.

हिमपडनौत्थ‍इआ‍इं घडिआ‍इं वि णलवहम्मि णज्जन्ति फुडम् ।
सिहरा‍इं सिहरिव‍इणो मल‍अस्स अ मलिअचन्दणसुअन्धा‍इं ॥ ८-९२ ॥

हिमपतनावस्थगितानि घटितान्यपि नलपथे ज्ञायन्ते स्फुटम् ।
शिखराणि शिखरिपतेर्मलयस्य च मृदितचन्दनसुगन्धानि ॥

The peaks of Himālaya and Malaya used for the bridge can be clearly made out as the former are covered with snow and the latter are fragrant due to the sandal wood trees (on them) trampled upon.

जा‍आ फुडवित्थारा गओणिअत्तन्तजलर‍अविहुव्वन्ता ।
पक्करगाहसमग्गा सेउम्मि वि सा‍अरस्य वेलामग्गा ॥ ८-९३ ॥

जाताः स्फुटविस्तारा गतापनिवर्तमानजलरयविधूयमानाः ।
प्रग्राहसमग्राः सेतावपि सागरस्य वेलामार्गाः ॥

The paths of the tides of the ocean which are undulating due to the ebb and flow of water that carries sea-lions, are wide and clear on the bridge.

सेला‍इञ्छणपडिआ सलिलोल्लिअगरुअकेसरभरक्कन्ता ।
दीसन्ति दरुत्तिण्णा संकमपासल्लसंठिआ केसरिणो ॥ ८-९४ ॥

शैलातिक्रमपतिताः सलिलार्द्रितगुरुककेसरभराक्रान्ताः ।
दृश्यन्ते दरोत्तीर्णाः संक्रमपार्श्वसंस्थिताः केसरिणः ॥

Lions which have fallen off from shifted mountains and which are burdened by the wetted and hence heavy manes and which have raised themselves slightly from water can be seen to be standing on the sides of the bridge.

पुव्वावरोअहिग‍आ दहुं पुव्वावरोअहिसमुप्पणा ।
सेउपडिसिद्धपसरा पुणो ण पेच्छन्ति कुलहरा‍इं जलहरा ॥ ८-९५ ॥

पूर्वापरोदधिगता द्रष्टुं पूर्वापरोदधिसमुत्पन्नाः ।
सेतुप्रतिषिद्धप्रसरा पुनर्न पश्यन्ति कुलगृहाणि जलचराः ॥

Marine-creatures born in Eastern and Western parts of the ocean which then travel to Western and Eastern parts are unable to return to their home waters obstructed by the (sudden rise of) the bridge.

दीसन्ति धा‍उअम्बा मारुअविहुअधवलोज्झरपडद्धन्ता ।
सेउस्स तुङ्घसिहरा उह‍अतलपरिट्ठिआ ध‍अ व्व महिहरा ॥ ८-९६ ॥

दृश्येते धातुताम्रौ मारुतविधुतधवलनिर्झरपटार्धान्तौ ।
सेतोस्तुङ्गशिखरावुभयतटपरिस्थितौ ध्वजाविव महीधरौ ॥

The two mountains (Malaya and Suvela) with tall peaks at the two ends look like flags erected with their mineral ores looking red and their mountain streams looking like fluttering white cloth.

अह णिम्मिअसेउवहं सेउवहब्भहिअथलप‍इण्णमहिहरम् ।
चलिअं चलन्तराहवहिअ‍अणिहिप्पन्तरणसुहं क‍इसेणम् ॥ ८-९७ ॥

अथ निर्मितसेतुपथं सेतुपथाभ्यधिकस्थलप्रकीर्णमहीधरम् ।
चलितं चलद्राघवहृदयनिधीयमानरणसुखं कपिसैन्यम् ॥

With the bridge having been built, the army of monkeys moved on; there were mountains scattered all over beyond the bridge; the pleasure of fighting lay hidden in the heart of Rāma who also moved.

पेच्छन्ति अ वोलन्ता संकमदोहा‍इअक्खविअवित्थारम् ।
वल‍आमुहणिट्ठविएक्कपासवोच्छिण्णपाणिअं म‍अरहरम् ॥ ८-९८ ॥

प्रेक्षन्ते च व्यतिक्रामन्तः संक्रमद्विधायितक्षपितविस्तारम् ।
वडवामुखनिष्ठापितैकपार्श्वव्यवच्छिन्नपानीयं मकरगृहम् ॥

Monkeys moving on the bridge see that the ocean has dwindled in its extent because of bifurcation and water on one side is reduced due to the presence of the submarine fire (on that side).

सङ्ख‍उलधवलकमले फुडमरग‍अहरिअवत्तभङ्गणिहाए ।
विद्दुममिलिअकिसलए उह‍अतडाबद्धसंकमम्मि णलवहे ॥ ८-९९ ॥

संचर‍इ वाणरबलं णिम‍इ विसट्टन्तमहिहरो सेउवहो ।
ओआहिअपा‍आलं सव्वत्थामगरुअं धरेइ समुद्दो ॥ ८-१०० ॥

शङ्खकुलधवलकमले स्फुटमरकतहरितपत्त्रभङ्गनिघाते ।
विद्रुममिलितकिसलये उभयतटाबद्धसंक्रमे नलपथे ॥

सञ्चरति वानरबलं नमति विशीर्यमाणमहीधरः सेतुपथः ।
अवगाहितपातालं सर्वस्थामगुरुकं धारयति समुद्रः ॥

On the bridge joining the two shores, lotuses look white due to the proximity of conch shells; clear emeralds have struck green leaves; sprouts of trees are mixed with corals. On such a bridge moves the army of monkeys. At places on the bridge the mountains are giving way. The ocean bears the bridge, which extends deep into the netherworld, with tremendous force.

संचालेइ णिअम्बं धारेइ उअरि तरङ्गकरपब्भारम् ।
सम्भम्मि वणगओ विअ आबद्धो सेतुसंकमम्मि समुद्दो ॥ ८-१०१ ॥

संचालयति नितम्बं धारयत्युपरि तरङ्गकरप्राग्भारम् ।
स्तम्भे वनगज इवाबद्धः सेतुसंक्रमे समुद्रः ॥

In the manner a wild elephant held on to a pole holds the pole at the top and shakes the bottom of the pole, the ocean subdued by the bridge holds on to the bridge at the top with its trunk-like waves and shakes the bottom of the bridge.

उत्तिण्णा अ पवङ्गा सेलभरुव्वहणजणिअसेअतुसारा ।
धा‍उम‍इले कर‍अले पासट्टिअमहिहरोज्झरेसु धुवन्ता ॥ ८-१०२ ॥

उत्तीर्णाश्च प्लवङ्गाः शैलभरोद्वहनजनितस्वेदतुषाराः ।
धातुमलिनानि करतलानि पार्श्वस्थितमहीधरझरेषु धावयन्तः ॥

Having crossed the ocean, the monkeys who are cold with sweat produced as a result of carrying the mountains wash their hands which have been soiled by mountain-ores, in the streams of nearby mountains.

पत्ता अ दहमुहाणिअणन्दणवणपा‍अवोइअवणुद्देसम् ।
अलभरणिसण्णजलहरभरमोडिअवणल‍अं सुवेलुच्छङ्गम् ॥ ८-१०३ ॥

प्राप्ताश्च दशमुखानीतनन्दनवनपादपोचितवनोद्देशम् ।
जलभरनिषण्णजलधरभरमोटितवनलतं सुवेलोत्सङ्गम् ॥

The monkeys reached the slopes of Suvela which was a fit place for planting of trees of Nandana garden brought by Rāvaṇa and where creepers were sagging due to the weight of the water-laden clouds which had parked there.

सोऊण समुत्तिण्णं उअहिमविद्दविअविक्कमं क‍इसेण्णम् ।
जाओ रक्खसलोओ रक्खसणाहस्स पेलवाणत्तिअरो ॥ ८-१०४ ॥

श्रुत्वा समुत्तीर्णमुदधिमविद्रावितविक्रमं कपिसैन्यम् ।
जातो राक्षसलोको राक्षसनाथस्य पेलवाज्ञप्तिकरः ॥

People of Laṅkā were ready to carry out the unsteady orders of Rāvaṇa after having heard that monkeys had crossed the ocean without any hindrance.

जाव अ महोअहिअडे आवासग्गहणवावडम् क‍इसेण्णम् ।
ताव क‍अन्तेण कओ रावणसीसम्मि वामहत्थप्फंसो ॥ ८-१०५ ॥

यावच्च महोदधितटे आवासग्रहणव्यापृतं कपिसैन्यम् ।
तावत्कृतान्तेन कृतो रावणशीर्षे वामहस्तस्पर्शः

As soon as the army of monkeys spread itself on the (Northern) shores of the ocean the God of destruction placed his left hand on the head of Rāvaṇa.

रामस्स रावणस्स अ लोआलोअन्तरालसरिसामण्णे ।
वड्डन्तणिव्व‍अन्ते पा‍आरन्तरदहा‍इअम्मि प‍आवे ॥ ८-१०६ ॥

रामस्य रावणस्य च लोकालोकान्तरालनिस्सामान्ये ।
वर्धमाननिवर्तमाने प्राकारान्तरद्विधायिते प्रतापे ॥

While the valours of Rāma and Rāvaṇa were separated by the fort of Laṅkā , the former shone and increased and the latter darkened and decreased in an extraordinary manner.

जा‍आ लच्छीअ समं सोहा महिअस्स सामरस्स पसण्णा ।
तिअसजणिआणुराए उत्तिण्णम्मि म‍अलच्छणम्मि व रामे ॥ ८-१०७ ॥

जाता लक्ष्म्या समं शोभा मथितस्य सागरस्य प्रसन्ना ।
त्रिदशजनितानुरागे उत्तीर्णे मृगलाञ्छ्न इव रामे ॥

While Rāma crossed the ocean, the lustre of the disturbed ocean became tranquil in the manner of Lakṣmī’s appearance after the rising of the Moon when the ocean was churned.

इअ सिरिपवरसेणविर‍इए कालिदासकए दहमुहवहे महाकव्वे अट्ट्ःअमो आसासओ ।

इति श्रीप्रवरसेनविरचिते कालिदासकृते दशमुखवधे महाकाव्येऽष्टम आश्वासकः

Thus ends the eighth canto in the great epic, “Killing of the ten-headed” written by Pravarasena and composed by Kālidāsa.