०२८ प्रावृड्वर्णनम्

**Book IV

Kishkindha Kanda - The Empire of Holy Monkeys**

Rama eulogises the rainy season for a heavenly elixir is showered for all the living beings. This is one among the other eulogies to seasons. On this narration about rainy season, there are extensive commentaries by the ancient commentators as rainy season occupies a prime ordeal status among other seasons, and some of them are included here.

स्रोतः: valmikiramayan.net

28. श्रीरामके द्वारा वर्षा-ऋतुका वर्णन

स तदा वालिनं हत्वा सुग्रीवमभिषिच्य च ।
वसन् माल्यवतः पृष्ठे रामो लक्ष्मणमब्रवीत् ॥ १ ॥

स तदा वालिनं हत्या सुग्रीवमभिषिच्य च ।
वसन्माल्यवतः पृष्ठे रामो लक्ष्मणमब्रवीत् ॥

स तदा वालिनम् हत्वा सुग्रीवम् अभिषिच्य च । वसन् माल्यवतः पृष्टे रामो लक्ष्मणम् अब्रवीत् ॥ ३-२८-१

इस प्रकार वालीका वध और सुग्रीवका राज्याभिषेक करनेके अनन्तर माल्यवान् पर्वतके पृष्ठभागमें निवास करते हुए श्रीरामचन्द्रजी लक्ष्मणसे कहने लगे— ॥ १ ॥

ई प्रकार वालिय वधॆ मत्तु सुग्रीवन पट्टाभिषेकद बळिक माल्यवन्त पर्वतद तप्पलिनल्लि वासिसुत्ता श्रीरामचन्द्रनु लक्ष्मणनल्लि हेळिदनु .॥1॥

पदच्छेदः

1. vaalinam hatvaa = Vali, on eliminating; sugriivam abhiSicya ca = Sugreeva, anointment, also; tadaa = ensuing; maalyavataH pR^iSTe = Mt. Malayavata - Prasavana, on upland of - mountainside; vasan = while residing; saH raamaH lakSmaNam abraviit = he, Rama, to Lakshmana, spoke.

अनुवादः

Rama spoke to Lakshmana while residing on the mountainside of Mt. Malayavata, also known as Mt. Prasavana, ensuing the elimination of Vali and enthronement of Sugreeva. [3-28-1]

स्रोतः: valmikiramayan.net

अयं स कालः सम्प्राप्तः समयोऽद्य जलागमः ।
सम्पश्य त्वं नभो मेघैः संवृतं गिरिसन्निभैः ॥ २ ॥

अयम् स कालः संप्राप्तः समयो अद्य जल आगमः । संपश्य त्वम् नभो मेघैः संवृतम् गिरि संनिभैः ॥ ३-२८-२

‘सुमित्रानन्दन! अब यह जलकी प्राप्ति करानेवाला वह प्रसिद्ध वर्षाकाल आ गया । देखो, पर्वतके समान प्रतीत होनेवाले मेघोंसे आकाशमण्डल आच्छन्न हो गया है ॥ २ ॥

सुमित्रानन्दन! ईग नीरन्नु कॊडुव प्रसिद्ध वर्षाकाल बन्दिदॆ. नोडु, पर्वतदन्तॆ कण्डु बरुव मेघगळिन्द आकाशवु मुच्चिहोगिदॆ.॥2॥

पदच्छेदः

2. saH = that - time, of which we thought; ayam = is this; kaalaH = time; sam praaptaH = has come to pass; adya jala aagamaH samayaH = now, waters, coming [rains,] season; giri sannibhaiH = mountain, similar; meghaiH = with clouds; samvR^itam = fully covered; nabhaH = sky; tvam sampashya = you, see.

अनुवादः

“This is that time of which we thought and it has come to pass. Now it is rainy season. You see the sky fully covered with mountainous clouds. [3-28-2]

स्रोतः: valmikiramayan.net

Bearing for 9 months the embryo fertilized by the sun’s rays, having drunk the juice of the seas, the heaven births the elixir [of life]

नवमासधृतं गर्भं भास्करस्य गभस्तिभिः ।
पीत्वा रसं समुद्राणां द्यौः प्रसूते रसायनम् ॥ ३ ॥

नव मास धृतम् गर्भम् भास्कारस्य गभस्तिभिः । पीत्वा रसम् समुद्राणाम् द्यौः प्रसूते रसायनम् ॥ ३-२८-३

‘यह आकाशस्वरूपा तरुणी सूर्यकी किरणोंद्वारा समुद्रोंका रस पीकर कार्तिक आदि नौ मासोंतक धारण किये हुए गर्भके रूपमें जलरूपी रसायनको जन्म दे रही है ॥ ३ ॥

ई आकाशरूपी तरुणियु सूर्यन किरणगळिन्द समुद्रगळ नीरन्नु कुडिदु कार्तिकादि ऒम्भत्तु तिङ्गळवरॆगॆ धरिसिद गर्भरूपदल्लि जलरूपी रसायनक्कॆ जन्मनीडुत्तिदॆ.॥3॥

पदच्छेदः

3. dyauH = heaven - sky; bhaaskaarasya gabhastibhiH = with sun’s, sunrays; samudraaNaam rasam piitvaa = of oceans, essence, on guzzling; nava maasa dhR^itam = nine, months, after sustaining; rasaayanam garbham = of elixir [of life,] to the pregnancy; prasuute = is giving birth.

अनुवादः

“Sustaining a nine-month pregnancy, impregnated through the Sun with his sunrays guzzling the essence of oceans, the heaven is giving birth to the elixir of life. [3-28-3]

टिप्पनी

The atmosphere bears pregnancy of rain water drawing through the sunrays, keeping that essence in air consolidating them to become watery clouds for a nine month period from the month of kaartiika to aaSaaDha. That is roughly from November to July. Then it delivers rainwater, the elixir of life, in the month of shraavaNa. It is an extract of six rasa-s elixirs, for the utilisation of various crops.

टिप्पनी

atra meghaaH suurya rashmi marut aadibhiH samudram udakam gR^ihiitvaa garbhavt kaartiika maasa prabhR^iti nava maasa dhR^itam sasyaanaam ShaD rasa sampatti hetu bhuutam shuddham udakam shraavaNe maasi muncati it suucitam – dharmaakuutam

स्रोतः: valmikiramayan.net

शक्यमम्बरमारुह्य मेघसोपानपङ्क्तिभिः ।
कुटजार्जुनमालाभिरलङ्कर्तुं दिवाकरः ॥ ४ ॥

शक्यम् अंबरम् आरुह्य मेघ सोपान पंक्तिभिः । कुटज अर्जुन मालाभिः अलंकर्तुम् दिवाकरम् ॥ ३-२८-४

‘इस समय मेघरूपी सोपानपंक्तियों (सीढ़ियों) द्वारा आकाशमें चढ़कर गिरिमल्लिका और अर्जुनपुष्पकी मालाओंसे सूर्यदेवको अलंकृत करना सरल-सा हो गया है ॥ ४ ॥

ई समयदल्लि मेघरूपी सोपानपङ्क्ति (मॆट्टिलु)गळिन्द आकाशक्कॆ हत्ति गिरिमल्लिका मत्तु अर्जुन पुष्पगळिन्द सूर्यदेवनन्नु अलङ्करिसुवुदु सुलभवादन्तागिदॆ.॥4॥

पदच्छेदः

4. megha sopaana panktibhiH = with cloud’s, stairs, flight of; ambaram aaruhya = sky, climbing up; divaa karam = day, maker - sun can be; kuTaja arjuna maalaabhiH = with wild-jasmines, Arjuna-flowers, garlands; alankartum shakyam = to adorn, it is possible - in these days.

अनुवादः

“It is very likely to climb up the flight of stairs of clouds to bedeck the sun with the garlands of white wild-jasmines, and red Arjuna flowers, in these days. [3-28-4]

टिप्पनी

Vishnu or Narayana is located in the solar orb in the aspect of sun, calle suurya naarayaNa and he is to be adored in these days of rain before any bodily activity like eating or drinking is undertaken. dhyeyaH sadaa savitR^i maNDala madhya vartii naaraayaNam and this Vishnu is a ‘decoration-happy’ deity alankaara priyo vishNuH and thus He can easily be reached by the stepladder formation of clouds and he can be garlanded easily. To do so a wife must be at his side sa patnyaa vishaalaakshyaa naaraayanam upaagamat ‘adore that Narayana along with your wife…’ and now if Rama were to adore that Supreme, Seetha is not at his side. Govindaraja.

स्रोतः: valmikiramayan.net

सन्ध्यारागोत्थितैस्ताम्रैरन्तेष्वपि च पाण्डुभिः ।
स्निग्धैरभ्रपटच्छेदैर्बद्धव्रणमिवाम्बरम् ॥ ५ ॥

संध्या राग उत्थितैः ताम्रैः अंतेषु अधिक पाण्डुरैः । स्निग्धैः अभ्र पट च्छेदैः बद्ध व्रणम् इव अंबरम् ॥ ३-२८-५

‘संध्याकालकी लाली प्रकट होनेसे बीचमें लाल तथा किनारेके भागोंमें श्वेत एवं स्निग्ध प्रतीत होनेवाले मेघखण्डोंसे आच्छादित हुआ आकाश ऐसा जान पड़ता है, मानो उसने अपने घावमें रक्तरञ्जित सफेद कपड़ोंकी पट्टी बाँध रखी हो ॥ ५ ॥

सन्ध्याकालदल्लि प्रकटवाद कॆम्पाद बण्णद नडुवॆ किरणगळ श्वेत-स्निग्धवागि कण्डुबरुव मेघगळिन्द आच्छादितवाद आकाशवु तन्न गायक्कॆ रक्तरञ्जित बिळिय बट्टॆय पट्टि कट्टिदन्तॆ अनिसुत्तिदॆ.॥5॥

पदच्छेदः

5. sandhyaa raaga utthitaiH = sunset time, with the hue of, extending - mottled with; taamraiH = with redness; anteSu adhika paaNDuraiH = at edges, much, whitish - pure white; snigdhaiH = with soft; abhra paTa cChedaiH = cloud, [called] cloth, pieces - bandages; ambaram = sky; baddha vraNam iva = bandaged, gash, like.

अनुवादः

“Those clouds with pure white edges, and with reddish hue of sunset extending on them, look like soft pieces of cloth bandaged on the gashes of sky. [3-28-5]

टिप्पनी

The sky’s parturition in the form of rain is just over and she is bandaged with cotton-like whitish and softish clouds, while the colour of spilt blood is still appearing on those dressings borrowed from the colour of sunset.

स्रोतः: valmikiramayan.net

मन्दमारुतिनिःश्वासं सन्ध्याचन्दनरञ्जितम् ।
आपाण्डुजलदं भाति कामातुरमिवाम्बरम् ॥ ६ ॥

मन्दमारुतनिःश्वासं सन्ध्याचन्दनरञ्जितम् ।
आपाण्डुजलदं भाति कामातुरमिवाम्बरम् ॥

मन्द मारुत निःश्वासम् संध्या चंदन रंजितम् । आपाण्डु जलदम् भाति काम आतुरम् इव अंबरम् ॥ ३-२८-६

‘मन्द-मन्द हवा निःश्वास-सी प्रतीत होती है, संध्याकालकी लाली लाल चन्दन बनकर ललाट आदि अङ्गोंको अनुरञ्जित कर रही है तथा मेघरूपी कपोल कुछ-कुछ पाण्डुवर्णका प्रतीत होता है । इस तरह यह आकाश कामातुर पुरुषके समान जान पड़ता है ॥ ६ ॥

मन्द-मन्दवाद गाळियु निःश्वासदन्तॆ काणुत्तिदॆ, सन्ध्यारागवॆम्ब कॆम्पुचन्दनदिन्द तिलकविट्टु, मेघरूपी कपोलगळु स्वल्प बॆळ्ळगागि काणुत्तिदॆ. हीगॆ ई आकाशवु कामातुर पुरुषनन्तॆ अनिसुत्तिदॆ.॥6॥

पदच्छेदः

6. manda maaruta niH shvaasam = slothful, breezes, out, breathing - as sighs; sandhyaa candana ranjitam = sunset, sandal-paste, tinged with; aapaaNDu = with very white - blanched; jaladam = clouds; floating on her face; ambaram = sky is; kaama aaturam iva = one with - love, longing, as if; bhaati = appearing.

अनुवादः

“Slothful breezes as her sighs, sunset tingeing her as sandal paste, the sky with blanched clouds on her face appears like the one sighing for love. [3-28-6]

टिप्पनी

The birthing of rain is over and to give next birth to next rain, the sky is ready as a wooable female with sighs and daubing of sandal pastes to cool off her yearning for love.

स्रोतः: valmikiramayan.net

एषा घर्मपरिक्लिष्टा नववारिपरिप्लुता ।
सीतेव शोकसन्तप्ता मही बाष्पं विमुञ्चति ॥ ७ ॥

एषा घर्मपरिक्लिष्टा नववारिपरिप्लुता ।
सीतेव शोकसन्तप्ता मही भाष्पं विमुञ्चति ॥

एषा घर्म परिक्लिष्टा नव वारि परिप्लुता । सीता इव शोक संतप्ता मही बाष्पम् विमुंचति ॥ ३-२८-७

‘जो ग्रीष्म-ऋतुमें घामसे तप गयी थी, वह पृथ्वी वर्षाकालमें नूतन जलसे भीगकर (सूर्य-किरणोंसे तपी और आँसुओंसे भीगी हुई) शोकसंतप्त सीताकी भाँति बाष्प विमोचन (उष्णताका त्याग अथवा अश्रुपात) कर रही है ॥ ७ ॥

ग्रीष्मऋतुविन सॆकॆयिन्द कादिरुव ई भूमियु वर्षाकालदल्लि नूतन जलदिन्द नॆनॆदु (सूर्य किरणगळिन्द काद, कण्णीरिनिन्द नॆनॆद) शोकसन्तप्त सीतॆयन्तॆ भाष्पविमोचन (उष्णतॆय त्याग अथवा अश्रुपात) माडुत्तिदॆ.॥7॥

पदच्छेदः

7. gharma pari kliSTaa = by searing-summer, overly, agonised; nava vaari pari plutaa = by new, waters, thoroughly, flooded - wetted; eSaa mahii = this, earth; shoka santaptaa = by grief, fully, searing; siitaa iva = Seetha, like; baaSpam vi muncati = earth, tears, verily - implacably, outpouring.

अनुवादः

“Overly agonised with the searing-summer, but thoroughly wetted with new waters, this earth looks like Seetha, both implacably outpouring tears. [3-28-7]

टिप्पनी

The earth that becomes heated in summer vents out hot vapours on the fall of first rains releasing its agony of heat. The first act of humans to vent out agony is to shed tears. Now the earth is shedding humid tears and she is like Seetha who is also in the same predicament of earth, as the heat called the atrocity of Ravana sears Seetha.

स्रोतः: valmikiramayan.net

मेघोदरविनिर्मुक्ताः कर्पूरदलशीतलाः ।
शक्यमञ्जलिभिः पातुं वाताः केतकगन्धिनः ॥ ८ ॥

मेघ उदर विनिर्मुक्ताः कर्पूर दल शीतलाः । शक्यम् अंजलिभिः पातुम् वाताः केतकि गन्धिनः ॥ ३-२८-८

‘मेघके उदरसे निकली, कपूरकी डलीके समान ठंडी तथा केवड़ेकी सुगन्धसे भरी हुई इस बरसाती वायुको मानो अञ्जलियोंमें भरकर पीया जा सकता है ॥

मेघगळ मध्यदिन्द हॊरट कर्पूरद दारदन्तॆ तण्णगिरुव हागू केदिगॆय सुगन्धदिन्द कूडिद ई मळॆगालद गाळियन्नु बॊगसॆयिन्द कुडियबहुदेनो अनिसुत्तदॆ.॥8॥

पदच्छेदः

8. megha udara vinirmuktaaH [vi nir muktaH - vaataaH] = from cloud’s, womb, verily, out, freed [breezes; karpuura [kalhaara] dala shiitalaaH = minty-camphor [yellow camphor,] [or, red-lotuses] leaves, with coolness of; ketaki gandhinaH = Ketaki plant [Pandanus odora tissimus, Mogra,] with perfume of; vaataaH = breezes; anjalibhiH paatum shakyam = with palms-bowl, to draught, possible to.

अनुवादः

“Freed from the wombs of clouds, cool as the leaves of minty-camphor, perfumed with the fragrance of Mogra plants, such as these breezes are it is possible to have a draught of them with the bowl of palms. [3-28-8]

स्रोतः: valmikiramayan.net

एष फुल्लार्जुनः शैलः केतकैरभिवासितः ।
सुग्रीव इव शान्तारिर्धाराभिरभिषिच्यते ॥ ९ ॥

एष फुल्ल अर्जुनः शैलः केतकैः अधिवासितः । सुग्रीव इव शान्त अरिः धाराभिः अभिषिच्यते ॥ ३-२८-९

‘यह पर्वत, जिसपर अर्जुनके वृक्ष खिले हुए हैं तथा जो केवड़ोंसे सुवासित हो रहा है, शान्त हुए शत्रुवाले सुग्रीवकी भाँति जलकी धाराओंसे अभिषिक्त हो रहा है ॥ ९ ॥

अरळिद अर्जुन वृक्षगळिन्द कूडिद, केदगॆय परिमळदिन्द सुवासितवाद, शत्रुगळु शान्तराद सुग्रीवनन्तॆ ई पर्वतवु जलधारॆगळिन्द अभिषिक्तवागुत्ता इदॆ.॥9॥

पदच्छेदः

9. phulla arjunaH = fully bloomed, with Arjuna trees’ flowers; ketakaiH = with Ketaka trees’ flowers; abhi vaasitaH = further, fragranced; eSa shailaH = this, mountain; shaanta ariH = is silenced, whose enemy; sugriiva iva = Sugreeva, like; dhaaraabhiH abhiSicyate = downpours, anointing.

अनुवादः

“This mountain with fully bloomed Arjuna flowers, further fragranced by Ketaka flowers is being anointed with downpours on a par with Sugreeva, who is anointed when his enemy is silenced. [3-28-9]

टिप्पनी

This Mountain Prasavana is full with its blooming Arjuna flowers, like the colourful garlands on the chest of Sugreeva. It is further fragranced with Ketaka flowers, like the fragrant items brought for Sugreeva’s anointment. As with Sugreeva who after silencing his enemy Vali is anointed on time with the pouring down of all kinds of waters from golden flasks, this is mountain after silencing its enemy called sun-sear, is also being anointed by rainy downpours.

स्रोतः: valmikiramayan.net

Wearing the black-antelope skin of [monsoon] clouds, the ritual thread of [rainfed] streams, with caves [resounding] with the winds, the mountains are like students.

मेघकृष्णाजिनधरा धारायज्ञोपवीतिनः ।
मारुतापूरितगुहाः प्राधीता इव पर्वताः ॥ १० ॥

मेघ कृष्ण अजिन धरा धारा यज्ञ उपवीतिनः । मारुत आपूरित गुहाः प्राधीता इव पर्वताः ॥ ३-२८-१०

मेघरूपी काले मृगचर्म तथा वर्षाकी धारारूप यज्ञोपवीत धारण किये वायुसे पूरित गुफा (या हृदय) वाले ये पर्वत ब्रह्मचारियोंकी भाँति मानो वेदाध्ययन आरम्भ कर रहे हैं ॥ १० ॥

मेघरूपी कृष्णमृग चर्म हागू मळॆय धारॆयन्तॆ यज्ञोपवीत धरिसिद, वायुवु तुम्बिद गुहॆ (हृदय)गळुळ्ळ ई पर्वतवु ब्रह्मचारियन्तॆ वेदाध्ययन प्रारम्भिसिदन्तिदॆ.॥10॥

पदच्छेदः

10. megha kR^iSNa ajina dharaa = clouds, black, deerskin, donning; dhaaraa yaj~na upaviitinaH = showers, ritual, mantled with - wearing sacred thread; maaruta aapuurita guhaaH = by breeze, replete with, caves; parvataaH = mountains; pra adhiitaa iva = well, studying - reciting ones [young-scholars,] are like.

अनुवादः

“Donning clouds as black deer skins, torrents as sacred-threads, and caves replete with breezes as vocals, the mountains look like young-scholars reciting Veda-s. [3-28-10]

टिप्पनी

The duty of young scholars of Vedic studies is to wear black deerskin and sacred thread as their initiation into Vedic studies. In these rainy days, there will be no other activity to them than sitting tight to recite their texts. The caves of mountains are its own mouths and they are replete with air and air gives out a din, and even the Vedic recitation gives out a din of its own kind. Thus, the mountains appear to be like humble young-scholars of Veda-s, voicing out their chanting like the hum of the air in caves.

टिप्पनी

atra parvataanaam kR^iShNa ajina yajnopaviita aadi dharma kalpena adhyetR^iu saadR^ishya pratipaadanaat adhyetR^iuuNaam brahmacaariNaam kR^iShNa ajina yajnopaviita aadi dhaaraNam dharma iti uktam - dk.

स्रोतः: valmikiramayan.net

कशाभिरिव हैमीभिर्विद्युद्भिरभिताडितम् ।
अन्तःस्तनितनिर्घोषं सवेदनमिवाम्बरम् ॥ ११ ॥

कशाभिरिव हैमीभिर्विद्युद्भिरभिताडितम् ।
अन्तःस्तनितर्घोषं सवेदनमिवाम्बरम् ॥

कशाभिः इव हैमीभिः विद्युद्भिः इव ताडितम् । अन्तः स्तनित निर्घोषम् सवेदनम् इव अंबरम् ॥ ३-२८-११

‘ये बिजलियाँ सोनेके बने हुए कोड़ोंके समान जान पड़ती हैं । इनकी मार खाकर मानो व्यथित हुआ आकाश अपने भीतर व्यक्त हुई मेघोंकी गम्भीर गर्जनाके रूपमें आर्तनाद-सा कर रहा है ॥ ११ ॥

आकाशवु मिञ्चुगळॆम्ब चावटिगॆय एटुतिन्दु गम्भीर मेघध्वनिरूपदल्लि रोदिसुत्ता अन्तरङ्गद वेदनॆयिन्द कूडिरुवन्तिदॆ.॥11॥

पदच्छेदः

12. haimiibhiH kashaabhiH iva = with golden, whips, as if; vidyudbhiH = by flashes of lightening; [ambaram] taaDitam iva = [sky is] whipped, as though; stanita = rattle of thunder; nir ghoSam = out letting; ambaram = sky is; antaH sa vedanam iva = internally, with, throes, as though having - internally suffering with them.

अनुवादः

“While the flashes of lightning are whipping the sky as if they are the golden whips, it is letting out rattle of thunders holding out against its inly throes. [3-28-11]

स्रोतः: valmikiramayan.net

नीलमेघाश्रिता विद्युत् स्फुरन्ती प्रतिभाति मे ।
स्फुरन्ती रावणस्याङ्के वैदेहीव तपस्विनी ॥ १२ ॥

नीलमेघाश्रिता विद्युत् स्फ्फुरन्ती प्रतिभाति मे ।
स्फुरन्ती रावणस्याङ्के वैदेहीव तपस्विनी ॥

नील मेघ आश्रिता विद्युत् स्फुरंती प्रतिभाति मे । स्फुरंती रावणस्य अंके वैदेही इव तपस्विनी ॥ ३-२८-१२

‘नील मेघका आश्रय लेकर प्रकाशित होती हुई यह विद्युत् मुझे रावणके अङ्कमें छटपटाती हुई तपस्विनी सीताके समान प्रतीत होती है ॥ १२ ॥

नीलमेघवन्नु आश्रयिसि प्रकाशितवाद ई विद्युल्लतॆयु रावणन अङ्कदल्लि ऒद्दाडुत्तिरुव तपस्विनी सीतॆयन्तॆ ननगॆ कण्डु बरुत्तिदॆ.॥12॥

पदच्छेदः

12. niila megha aashritaa = blue, cloud, hingeing on; sphurantii vidyut = squirming, lightening; raavaNasya anke sphurantii = in Ravana’s, grasp, squirming; tapasvinii vaidehii iva = penitent

• sorry state, Vaidehi, as if; pratibhaati me = appears to be, to me.

अनुवादः

“That lightning hingeing on the blue cloud is squirmy, to me it appears like woeful Vaidehi squirming in the grasp of Ravana. [3-28-12]

स्रोतः: valmikiramayan.net

इमास्ता मन्मथवतां हिताः प्रतिहता दिशः ।
अनुलिप्ता इव घनैर्नष्टग्रहनिशाकराः ॥ १३ ॥

इमाः ता मन्मथवताम् हिताः प्रतिहता दिशः । अनुलिप्ता इव घनैः नष्ट ग्रह निशा कराः ॥ ३-२८-१३

‘बादलोंका लेप लग जानेसे जिनमें ग्रह, नक्षत्र और चन्द्रमा अदृश्य हो गये हैं, अतएव जो नष्ट-सी हो गयी है—जिनके पूर्व, पश्चिम आदि भेदोंका विवेक लुप्त-सा हो गया है, वे दिशाएँ, उन कामियोंको, जिन्हें प्रेयसीका संयोगसुख सुलभ है, हितकर प्रतीत होती हैं ॥ १३ ॥

मोडगळ लेपदिन्द ग्रह, नक्षत्र मत्तु चन्द्रनु अदृश्यवागि नाशवादन्तागिदॆ, पूर्व, पश्चिम मॊदलाद भेदगळे लुप्तवादन्ताद दिक्कुगळु - प्रेयसिय संयोग सुखवु हितकरवागि काणुव कामिगळन्तॆ कण्डु बरुत्तिदॆ.॥13॥

पदच्छेदः

13. manmathavataam hitaaH = for lovers having beloveds, [the precincts are] advantageous; pratihataa = [precincts are] marred [unclear]; naSTa graha nishaa karaaH = lost, planets, night, maker - moon; imaaH taaH dishaH = these, they, directions; ghanaiH anuliptaa iva = with clouds, begrimed, as though.

अनुवादः

“For those who are with their beloveds these precincts are advantageous, as their directions, as to which east and which is west, are unclear; and to loverless ones like me they are disadvantageous, because the same precincts have their planets and even their moon lost, and they look as though begrimed with dark-clouds. [3-28-13]

स्रोतः: valmikiramayan.net

क्वचिद् बाष्पाभिसंरुद्धान् वर्षागमसमुत्सुकान् ।
कुटजान् पश्य सौमित्रे पुष्पितान् गिरिसानुषु ।
मम शोकाभिभूतस्य कामसन्दीपनान् स्थितान् ॥ १४ ॥

क्वचिद्भाष्पाभिसंरुद्धान् वर्षागमसमुत्सुकान् ।
कुटजान्पश्य सौमित्रे पुष्टितान् गिरिसानुषु ।
मम शोकाभिभूतस्य कामसन्दीपनान्स्थ्थितान् ॥

क्वचित् बाष्प अभिसंरुद्धान् वर्ष आगम समुत्सुकान् । कुटजान् पश्य सौमित्रे पुष्टितान् गिरि सानुषु । मम शोक अभिभूतस्य काम संदीपनान् स्थितान् ॥ ३-२८-१४

‘सुमित्रानन्दन! देखो, इस पर्वतके शिखरोंपर खिले हुए कुटज कैसी शोभा पाते हैं? कहीं तो पहली बार वर्षा होनेपर भूमिसे निकले हुए भापसे ये व्याप्त हो रहे हैं और कहीं वर्षाके आगमनसे अत्यन्त उत्सुक (हर्षोत्फुल्ल) दिखायी देते हैं । मैं तो प्रिया-विरहके शोकसे पीड़ित हूँ और ये कुटज पुष्प मेरी प्रेमाग्निको उद्दीप्त कर रहे हैं ॥ १४ ॥

सुमित्रानन्दन! ई पर्वत शिखरदल्लि अरळिद कुटजपुष्पगळु हेगॆ शोभिसुत्तिवॆ नोडु. कॆलवॆडॆ मॊदल सल मळॆयिन्दागि भूमियिन्द हॊरट आवियिन्द व्याप्तवागिदॆ, कॆलवॆडॆ मळॆय आगमनदिन्द अत्यन्त उत्सुक (हर्षोत्फुल्ल)वागि कण्डु बरुत्तिदॆ. नानादरो प्रियॆय विरहशोकदिन्द पीडितनागिद्देनॆ मत्तु ई कुटजपुष्पगळु नन्न प्रेमाग्नियन्नु उद्दीपिसुत्तिवॆ.॥14॥

पदच्छेदः

14. saumitre = oh, Soumitri; kvacit = somewhere; baaSpa = tears / droplets of vapour; abhisamruddhaan [abhi sam ruddhaan] = thickly, covered; varSa aagama samutsukaan = of rainy season, by arrival of, feeling happy; giri saanuSu sthitaan = on mountain, terraces, standing; puSTitaan = flowered ones; mama shoka abhibhuutasya = my, sorrow, verily, one who is let down; kaama samdiipanaan = passion, inciters [plants on mountain]; such plants; kuTajaan pashya = wild-jasmines, you see.

अनुवादः

“Feeling happy with the arrival of rain wild jasmine plants standing somewhere on the terraces of mountain are flowered, and they are thickly covered with droplets of vapour, as if they are the tears of happiness hovering round the flower like faces of ladyloves at the arrival of their lovers, and such plants are becoming inciters of passion in me, who am let down by my sorrow for my ladylove. [3-28-14]

टिप्पनी

While some natural beings are enthused to take delight in the process of nature, brahma anubhava santuSTha, or Supreme Self, some others are refuting it. Thus my passion is increasing to bring back those perverts onto correct path.

स्रोतः: valmikiramayan.net

रजः प्रशान्तं सहिमोऽद्य वायु-
र्निदाघदोषप्रसराः प्रशान्ताः ।
स्थिता हि यात्रा वसुधाधिपानां
प्रवासिनो यान्ति नराः स्वदेशान् ॥ १५ ॥

रजः प्रशांतम् स हिमो अद्य वायुः निदाघ दोष प्रसराः प्रशांताः । स्थिता हि यात्रा वसुधा अधिपानाम् प्रवासिनो यांति नराः स्व देशान् ॥ ३-२८-१५

‘धरतीकी धूल शान्त हो गयी । अब वायुमें शीतलता आ गयी । गर्मीके दोषोंका प्रसार बंद हो गया । भूपालोंकी युद्धयात्रा रुक गयी और परदेशी मनुष्य अपने-अपने देशको लौट रहे हैं ॥ १५ ॥

भूमिय धूळु शान्तवायितु. ईग वायुविनल्लि शीतलतॆ बन्दिदॆ. सॆकॆय दोषगळ प्रसार निन्तुहोयितु. राजर युद्धयात्रॆ निन्तुहोयितु. परदेशि जनरु तम्म-तम्म ऊरिगॆ मरळुत्तिद्दारॆ.॥15॥

पदच्छेदः

15. adya = now; rajaH prashaantam = dust, is quietened; vaayuH sa himaH = breeze, together with, chill; nidaagha doSa prasaraaH = summer’s, vile, pervasions; prashaantaaH = quietened; vasudhaa adhipaanaam = of land, lords- kings; yaatraa = expeditions - conquests; sthitaa hi = came to a halt, indeed; pravaasinaH naraaH sva deshaan yaanti = in outstation, those men who are, one’s, own, to countries, they are going - returning.

अनुवादः

“In these days the dust is quietened, breeze is chilly, vile pervasions of summer are also quietened, conquests of kings indeed came to a halt, and the people in outstation are returning to their own countries. [3-28-15]

टिप्पनी

This verse speaks about the one who is blessed by the Supreme Being by way of His beneficence in the form of rain. For such a blessed soul rajaH which also means rajo guNa, ‘over-activism…’ apart from the meaning of ‘dust..’ is silenced. This is one among the three attributes sattva, rajaH, tamo guNaa-s ‘purity, activity, stolidity…’ and thus rajaH prashaantam ’the quality of over-activity is quietened, along with the quality of stolidity…’ thus, only ‘purity’ is evident in him in his worldly activities. sa himo vaayuH ‘with, coldness, is air…’ the word ‘air’ denotes ‘breathing humans’ and those blest human’s heart breaths a cool breeze, rather than fumes and fires, that which is the attitude of a person who is dominated by rajo guna ‘attribute of over-activity…’ Thus, they the blessed souls have no evil effects of searing or scorching of summer. The compound nigadha doSa… prashantaaH means worldly affairs, are silenced, where vile of summer is the personified vile of worldly affairs. And even their worldly expeditions to conquer, to possess, and to become significant etc., are stalled for the blessed souls sthitaaH… adhipaanaam. They have nothing to do here on earth because they are immigrants onto earth. So, they are returning to their own country, quarters, or abode, pravaasino… sva deshaan. Their own place sva desha is vaikunTha. Thus the divine rain blesses them with salvation.

स्रोतः: valmikiramayan.net

सम्प्रस्थिता मानसवासलुब्धाः
प्रियान्विताः सम्प्रति चक्रवाकाः ।
अभीक्ष्णवर्षोदकविक्षतेषु
यानानि मार्गेषु न सम्पतन्ति ॥ १६ ॥

संप्रस्थिता मानस वास लुब्धाः प्रिय अन्विताः संप्रति चक्रवाकः । अभीक्ष्ण वर्ष उदक विक्षतेषु यानानि मार्गेषु न संपतन्ति ॥ ३-२८-१६

‘मानसरोवरमें निवासके लोभी हंस वहाँके लिये प्रस्थित हो गये । इस समय चकवे अपनी प्रियाओंसे मिल रहे हैं । निरन्तर होनेवाली वर्षाके जलसे मार्ग टूट-फूट गये हैं, इसलिये उनपर रथ आदि नहीं चल रहे हैं ॥ १६ ॥

मानस सरोवरदल्लि वासिसुव लोभिहंसगळु अल्लिगॆ होगुत्तिद्दारॆ. ईग चक्रवाकगळु तन्न प्रियॆ यॊन्दिगॆ सेरुत्तिवॆ. निरन्तर मळॆयिन्दागि मार्गगळु हाळागि अदरल्लि रथगळु ओडाडुवुदिल्ल.॥16॥

पदच्छेदः

16. samprati = presently; [hamsaaH = swans]; maanasa vaasa lubdhaaH = at Lake Maanasa, to live, eager to; sam prasthitaa = readily, started to journey; cakravaakaH priya anvitaaH = Cakravaka [ruddy gees,] with beloved one, conjoined with; abhiikSNa varSa udaka vikSateSu = oftentimes, by rainy, waters, verily battered; maargeSu = in roadways; yaanaani = vehicles; na sam patanti = not, verily, falling - not moving ahead.

अनुवादः

“Presently swans have started journey to Lake Manasa eager to live there, but the Cakravaka birds, ruddy gees, that are together with their beloveds are not departing, and vehicles are not taking to road as the rainwater has battered the roadways oftentimes. [3-28-16]

टिप्पनी

The swans do not like muddy waters so they aspire the clear waters of Lake Maanasa in Himalayas. The great sages, averse to muddy worldly affairs, are also called ‘swans, supreme swans’ hamsa, parama hamsa for they wander all over acquiring and disseminating spirituality to world. But they take break in rainy season in a vow called caatur maasyam and contemplate in their own manas ‘mind’ about the Supreme Being. If the swans tend to go to Himalayan Maanasa Lake, these sagely-swans tend to gain entry into their own mind in search of Supreme. And, like swans that can search and separate milk from water to drink milk alone, the sages can search for their being. The compound sam prasthitaa, indicates a journey towards Supreme. And priya anvitaa indicates involvement in worldly affairs, nominally indicated here as ’together with their lovers’. Contrarily, those ruddy gees bound by attachments do not flee away, but they will stick to their worldly interests. Thus, this rainy season is sagely, to enable the seekers to seek the Supreme, without any bickerings due from the world.

स्रोतः: valmikiramayan.net

क्वचित् प्रकाशं क्वचिदप्रकाशं
नभः प्रकीर्णाम्बुधरं विभाति ।
क्वचित् क्वचित् पर्वतसन्निरुद्धं
रूपं यथा शान्तमहार्णवस्य ॥ १७ ॥

क्वचित् प्रकाशम् क्वचिद् अप्रकाशम् नभः प्रकीर्णा अंबु धरम् विभाति । क्वचित् क्वचित् पर्वत संनिरुद्धम् रूपम् यथा शान्त महार्णवस्य ॥ ३-२८-१७

‘आकाशमें सब ओर बादल छिटके हुए हैं । कहीं तो उन बादलोंसे ढक जानेके कारण आकाश दिखायी नहीं देता है और कहीं उनके फट जानेपर वह स्पष्ट दिखायी देने लगता है । ठीक उसी तरह जैसे जिसकी तरङ्गमालाएँ शान्त हो गयी हों, उस महासागरका रूप कहीं तो पर्वतमालाओंसे छिप जानेके कारण नहीं दिखायी देता है और कहीं पर्वतोंका आवरण न होनेसे दिखायी देता है ॥ १७ ॥

तरङ्गमालॆगळु शान्तवाद महासागरवु कॆलवॆडॆ तोरुवन्तॆ, कॆलवॆडॆ पर्वत पङ्क्तिगळिन्द काणदिरुवन्तॆ, कॆलवु कडॆ पर्वतगळ आवरण इल्लद्दरिन्द कण्डुबरुवन्तॆ, आकाशदल्लि मोडगळु ऎल्लॆडॆ हरडिकॊण्डिवॆ. कॆलवॆडॆ मोडगळु मुच्चि होगिद्दरिन्द आकाशवे काणुवुदिल्ल, कॆलवु कडॆ अवु सरिदुदरिन्द अदु स्पष्टवागि काणुत्तिदॆ.॥17॥

पदच्छेदः

17. pra kiirNaa ambu dharam = widely bestrewn with, water, carriers - clouds; kvacit = somewhere; prakaasham = bright; kvacit = somewhere else; a prakaasham = not, bright; nabhaH = sky; kvacit kvacit = somewhere, somewhere else - hear and there; parvata sam niruddham = with mountains, verily, dammed up; shaanta mahaa arNavasya = peaceful [tideless,] vast, of ocean; ruupam yathaa = in aspect, as with; vi bhaati = well, gleaming.

अनुवादः

“Widely bestrewn with clouds the sky is bright somewhere, and not so bright somewhere else, thus it is gleaming well with an aspect of vast but tideless ocean that is by far dammed up with cloudlike mountains. [3-28-17]

टिप्पनी

The sky, or heaven, is also called Supreme Being, according to the saying *kham brahma * ‘Sky is Brahman.’ This is apparently shiny at places where the clouds of ignorance are not hovering on the minds of the discerners, and it is unshiny and unapparent at other places because of the gloom in the mind of the beholder about the disposition of that sky, or Supreme Being.

स्रोतः: valmikiramayan.net

व्यामिश्रितं सर्जकदम्बपुष्पै-
र्नवं जलं पर्वतधातुताम्रम् ।
मयूरकेकाभिरनुप्रयातं
शैलापगाः शीघ्रतरं वहन्ति ॥ १८ ॥

व्यामिश्रितम् सर्ज कदंब पुष्पैः नवम् जलम् पर्वत धातु ताम्रम् । मयूर केकाभिः अनुप्रयातम् शैल अपगाः शीघ्रतरम् वहन्ति ॥ ३-२८-१८

‘इस समय पहाड़ी नदियाँ वर्षाके नूतन जलको बड़े वेगसे बहा रही हैं । वह जल सर्ज और कदम्बके फूलोंसे मिश्रित है, पर्वतके गेरू आदि धातुओंसे लाल रंगका हो गया है तथा मयूरोंकी केकाध्वनि उस जलके कलकलनादका अनुसरण कर रही है ॥ १८ ॥

ईग बॆट्टद नदिगळु मळॆय हॊस नीरिनिन्द वेगवागि हरियुत्तिवॆ. आ नीरु बिळिमत्तिय हूवुगळिन्द मत्तु कदम्ब पुष्पगळिन्द मिश्रितवागि, पर्वतद गैरिकादि धातुगळिन्द कॆम्पागिहोगिदॆ. नविलुगळ केकारव ध्वनियु आ नीरिन कल-कल निनादवु अनुसरिसुत्तिदॆ.॥18॥

पदच्छेदः

18. shaila apa gaaH = from mountains, water, goings - mountain rapids; sarja kadamba puSpaiH = with Sarja, with wild-jasmine, flowers; vyaa mishritam = well, coalesced; parvata dhaatu taamram = with mountain’s, ores, became coppery; mayuura kekaabhiH = with peacock’s, screeches; anu prayaatam = at behind, transiting; such a; navam jalam = new, water; shiighra taram vahanti = swiftly, in higher degree, carrying away - flowing.

अनुवादः

“Coalesced with Sarja and Wild-jasmine flowers, and also with the coppery ores of the mountain, the new waters are swiftly transiting towards ocean, while screams of peacocks haunting them. [3-28-18]

टिप्पनी

The flowers and mineral ores are mingling in waters and flowing as one with the waters. This is indicative of purposeful devotion, saatvika guNa prathaana bhakti ‘devotion in its pureness.’ The sattva guNa from the standpoint of mind is sukha ‘devotion in pleasure….’ and the rajo guNa is ‘pain…’ thus that sort of devotion is rajo guNa prathaana bhakti is ‘devotion in pain…’ Thus in pleasure or pain devoutness is evident. Apart from these two, there are some simple devotees. They do not have any higher values/purposes in view, except to extol, praise, and sing for the Ultimate. Thus, the screaming and screeching peacocks indicate such simple devotees. Govindaraja.

स्रोतः: valmikiramayan.net

रसाकुलं षट्पदसन्निकाशं
प्रभुज्यते जम्बुफलं प्रकामम् ।
अनेकवर्णं पवनावधूतं
भूमौ पतत्याम्रफलं विपक्वम् ॥ १९ ॥

रस आकुलम् षट्पद संनिकाशम् प्रभुज्यते जंबु फलम् प्रकामम् । अनेक वर्णम् पवन अवधूतम् भूमौ पतति आम्र फलम् विपक्वम् ॥ ३-२८-१९

‘काले-काले भौंरोंके समान प्रतीत होनेवाले जामुनके सरस फल आजकल लोग जी भरकर खाते हैं और हवाके वेगसे हिले हुए आमके पके हुए बहुरंगी फल पृथ्वीपर गिरते रहते है ॥ १९ ॥

कप्पु-कप्पाद भृङ्गगळन्तॆ तोरुव नेरळॆय सरस फलगळन्नु इन्दु जनरु मनमॆच्चि तिन्नुत्तिरुवरु. गाळिय हॊडॆतक्कॆ अलुगाडि हण्णाद, अनेक बण्णद माविनहण्णुगळु नॆलक्कॆ बीळुत्तिवॆ.॥19॥

पदच्छेदः

19. rasa aakulam = lusciousness, full of; SaT pada sam nikaasham = six, footed [honeybee,] nearly, equalling - that resemble; jambu phalam = Jambu tree’s, fruit - rose-apple; pra kaamam = much, delightedly; pra bhujyate = well, devoured aneka varNam = diversely, coloured - discoloured; vi pakvam = verily, ripened - over-ripe, putrefied; aamra phalam = mango, fruit; pavana ava dhuutam = by wind, down, heaved; bhuumau patati = on ground, falling;.

अनुवादः

“The fruits of rose-apple that resemble honeybees are delightedly devoured as they are highly luscious, but the mango fruits that are discoloured and putrefied are falling to ground heaved down by wind. [3-28-19]

टिप्पनी

The falling of fruits on their own by the gusts of wind is indicative of the fall of fruits for a true devotee, and to him the ripened fruit is made available. Though Rose apple is an insignificant fruit it is consumed. It has a medicinal property in this rainy season. And though mango is a rich fruit it is not the season to consume it. So it is not picked now. Thus it is becoming a wasted fruit. Fruits of actions are therefore according to actions but not according to their richness or otherwise.

स्रोतः: valmikiramayan.net

विद्युत्पताकाः सबलाकमालाः
शैलेन्द्रकूटाकृतिसन्निकाशाः ।
गर्जन्ति मेघाः समुदीर्णनादा
मत्ता गजेन्द्रा इव संयुगस्थाः ॥ २० ॥

विद्युत् पताकाः स बलाक मालाः शैलेन्द्र कूट आकृति संनिकाशाः । गर्जन्ति मेघाः समुदीर्ण नादा मत्त गजेन्द्रा इव संयुगस्थाः ॥ ३-२८-२०

‘जैसे युद्धस्थलमें खड़े हुए मतवाले गजराज उच्चस्वरसे चिग्घाड़ते हैं, उसी प्रकार गिरिराजके शिखरोंकी-सी आकृतिवाले मेघ जोर-जोरसे गर्जना कर रहे हैं । चमकती हुई बिजलियाँ इन मेघरूपी गजराजोंपर पताकाओंके समान फहरा रही हैं और बगुलोंकी पंक्तियाँ मालाके समान शोभा देती हैं ॥ २० ॥

युद्धरङ्गदल्लि निन्तिरुव मत्तगजराजनु गट्टियागि घीळिडुवन्तॆ, गिरिराजन शिखरदन्तॆ आकृतियुळ्ळ मेघगळु जोरागि गर्जिसुत्तिवॆ. हॊळॆयुव मिञ्चुगळु ई मेघरूपी आनॆगळ मेलॆ पताकॆगळन्तॆ हाराडुत्तिवॆ मत्तु बॆळ्ळक्किगळ सालुगळु मालॆगळन्तॆ शोभिसुत्तिवॆ.॥20॥

पदच्छेदः

20. vidyut pataakaaH = electric-charges, as [fluttering] flags; sa balaaka maalaaH = with, cranes, as garlands; shaila indra kuuTa aakR^iti sam nikaashaaH = mountain, lordly, pinnacles, in build, very, similar to; such; meghaaH = clouds; samyuga sthaaH = in a fight, standing up to; matta = vigorous; gaja indraa iva = elephant, lordly ones; as with; sam udiirNa naadaa = with verily, high-pitched, voice; garjanti = are thundering.

अनुवादः

“Electric-charges as their fluttering flags of war, flights of cranes as their garlands of gallantry, those clouds very similar in their build to the pinnacles of lordly mountains are thundering with very high pitched voices like invigorated lordly elephants standing up to a fight. [3-28-20]

टिप्पनी

The towering mountains, or the haughty elephants stand tall among all, and their thunderous grumblings are akin to the rumblings of Vedic scholars who stand tall to establish Vedic tenets, though they come to fistfights with opponents.

स्रोतः: valmikiramayan.net

वर्षोदकाप्यायितशाद्वलानि
प्रवृत्तनृत्तोत्सवबर्हिणानि ।
वनानि निर्वृष्टबलाहकानि
पश्यापराह्णेष्वधिकं विभान्ति ॥ २१ ॥

वर्ष उदक आअप्यायित शाद्वलानि प्रवृत्त नृत्त उत्सव बर्हिणानि । वनानि निर्वृष्ट बलाहकानि पश्य अपराह्णेषु अधिकम् विभान्ति ॥ ३-२८-२१

‘देखो, अपराह्णकालमें इन वनोंकी शोभा अधिक बढ़ जाती है । वर्षाके जलसे इनमें हरी-हरी घासें बढ़ गयी हैं । झुंड-के-झुंड मोरोंने अपना नृत्योत्सव आरम्भ कर दिया है और मेघोंने इनमें निरन्तर जल बरसाया है ॥

नोडु, अपराह्णकालदल्लि ई वनद शोभॆयु हॆच्चुत्तदॆ. मळॆय नीरिनिन्दागि हसुराद हुल्लु बॆळॆदिदॆ. तण्ड-तण्डवागि नविलुगळु तम्म नृत्योत्सववन्नु प्रारम्भिसिवॆ मत्तु मेघगळु वनदल्लि निरन्तरवागि नीरु सुरिसुत्तिवॆ.॥21॥

पदच्छेदः

21. varSa udaka aaapyaayita shaadvalaani = by rain, water, satiated, pasturelands; pravR^itta nR^itta utsava barhiNaani = stimulated, for dance, carnivals, of peacocks; nir vR^iSTa balaahakaani = completely, rained, by clouds; vanaani = woodlands; aparaahNeSu = in afternoons; adhikam vi bhaanti = extremely, well, splendorous; pashya = you behold them.

अनुवादः

“When clouds have completely rained on the greenery pasturelands are satiated with rainwater and peacocks are stimulated to dancing carnivals, thus it is extremely splendorous in afternoons, behold it. [3-28-21]

टिप्पनी

The Divine couple Lakshmi and Narayana have grown this garden called earth, watering each of its plant with their Divine hands. Thus, due to the divine beneficence of that couple in the form of rain, that which is sprinkled on that garden, the desires of living beings and their means are fulfilled. Govindaraja. The aparaahNa is the fourth part of daytime, among the five, and they are: *praataH, sangavaH, madhyaahna, aparaahNa, saayaahna *early morning, morning, noon, afternoon, and evening.

स्रोतः: valmikiramayan.net

समुद्वहन्तः सलिलातिभारं
बलाकिनो वारिधरा नदन्तः ।
महत्सु शृङ्गेषु महीधराणां
विश्रम्य विश्रम्य पुनः प्रयान्ति ॥ २२ ॥

सम् उद् वहन्तः सलिल अति भारम् बलाकिनो वारि धरा नदन्तः । महत्सु शृंगेषु मही धराणाम् विश्रम्य विश्रम्य पुनः प्रयान्ति ॥ ३-२८-२२

‘बक-पंक्तियोंसे सुशोभित ये जलधर मेघ जलका अधिक भार ढोते और गर्जते हुए बड़े-बड़े पर्वतशिखरोंपर मानो विश्राम ले-लेकर आगे बढ़ते हैं ॥ २२ ॥

बॆळ्ळक्किगळ सालुगळिन्द शोभिसुत्तिरुव ई मोडगळु नीरिन भारवन्नु हॊरुत्ता, गर्जिसुत्ता दॊड्ड-दॊड्ड पर्वतगळ शिखरगळल्लि विश्रमिसिकॊण्डु मुन्दरियुवन्तिदॆ.॥22॥

पदच्छेदः

22. salila ati bhaaram = with water, much, weighty - contained inside the wombs of clouds; sam ud vahantaH = well, up, carrying - transporting; balaakinaH = clouds adorned with - cranes; vaari dharaa = water, carriers - clouds; nadantaH = while rumbling; mahii dharaaNaam = by earth, born ones - of mountains; mahatsu shR^ingeSu = loftiest, on peaks; vishramya vishramya = reposing, and reposing; punaH prayaanti = again, journeying; like pregnant women.

अनुवादः

“Clouds adorned with cranes around them are rumbling to transport them, and the weighty water contained inside their wombs, and reposing on the loftiest mountain peaks they are moving, moving and again reposing, like pregnant women. [3-28-22]

टिप्पनी

The saintly persons and pregnant mothers are indicated by these clouds. hR^idayena ud vahan harim ‘The Supreme is to be carried along by one’s own heart…’ thus with their complete knowledge about that Supreme the saintly persons are repeatedly reposing at a sinful situation, and proceeding further when that sin is absolved. Thus they journey further towards total salvation. A pregnant woman also moves haltingly like a cloud carrying water. The clouds are pregnant not only by the weighty water but also by carrying the weight of cranes. The cranes fly high up to the clouds to mate. Thus, the clouds are loaded down with their own water and even with the flying cranes, both trying to carry the seed, the Supreme Being, in their wombs.

स्रोतः: valmikiramayan.net

मेघाभिकामा परिसम्पतन्ती
सम्मोदिता भाति बलाकपङ्क्तिः ।
वातावधूता वरपौण्डरीकी
लम्बेव माला रुचिराम्बरस्य ॥ २३ ॥

मेघाभिकामा परिसम्पतन्ती
सम्मोदिता भाति बलाकपङ्क्तिः ।
वातावधूता वरपौण्डरीकी
लम्बेव माला रचिताम्बरस्य॥

मेघ अभिकामा परिसंपतन्ती सम्मोदिता भाति बलाक पंक्तिः । वात अवधूता वर पौण्डरीकी लंब इव माला रुचिर अंबरस्य ॥ ३-२८-२३

‘गर्भ धारणके लिये मेघोंकी कामना रखकर आकाशमें उड़ती हुई आनन्दमग्न बलाकाओंकी पंक्ति ऐसी जान पड़ती है, मानो आकाशके गलेमें हवासे हिलती हुई श्वेत कमलोंकी सुन्दर माला लटक रही हो ॥ २३ ॥

गर्भधारणॆगागि मेघगळन्नु अपेक्षिसुत्ता, आनन्दमग्नवागि आकाशदल्लि हारुत्तिरुव बॆळ्ळक्किगळ सालु आकाशद कॊरळल्लि गाळिगॆ अलुगाडुत्तिरुव बिळिय कमलगळ सुन्दरमालॆयु नेताडुत्तिरुवन्तॆ अनिसुत्तिदॆ.॥23॥

पदच्छेदः

23. megha abhi kaamaa = cloud, much, desirous of; pari sam patantii = above, well, falling - flying all over; sammoditaa = highly delightful; balaaka panktiH = cranes, row of; ambarasya = of sky; vaata avadhuutaa vara pauNDariikii = by wind, upheaved, best, white-lotuses; ruciraa lamba maalaa iva = dangling, lovely, flowery-tassel, as with; bhaati = shining forth.

अनुवादः

“Highly delighted cranes are flying all over in rows highly desirous of the clouds, and they are shining forth like the best and lovely festoons of white lotus flowers as if wind has upheaved and dangled them on the sky. [3-28-23]

टिप्पनी

The white flying cranes desire black clouds for their mating. It indicates that the pure white conscious is desiring the Supreme abiding beyond the dark/obscured quarters and thus this pure white conscious of the true devotee is flying up above the normal planes to merge into that unknown, dark, or obscured zone to have a glimpse of that Supreme, whose body colour is said to be ‘blue’ or ‘blue-black’ kaala megha shyaama, niila megha shyaama like that of the colourless sky.

स्रोतः: valmikiramayan.net

बालेन्द्रगोपान्तरचित्रितेन
विभाति भूमिर्नवशाद्वलेन ।
गात्रानुपृक्तेन शुकप्रभेण
नारीव लाक्षोक्षितकम्बलेन ॥ २४ ॥

बाल इन्द्रगोप्ता अंतर चित्रितेन विभाति भूमिः नव शाद्वलेन । गात्र अनुपृक्तेन शुक प्रभेण नारी इव लाक्ष उक्षित कंबलेन ॥ ३-२८-२४

‘छोटे-छोटे इन्द्रगोप (वीरबहूटी) नामक कीड़ोंसे बीच-बीचमें चित्रित हुई नूतन घाससे आच्छादित भूमि उस नारीके समान शोभा पाती है, जिसने अपने अङ्गोंपर तोतेके समान रंगवाला एक ऐसा कम्बल ओढ रखा हो, जिसको बीच-बीचमें महावरके रंगसे रँगकर विचित्र शोभासे सम्पन्न कर दिया गया हो ॥ २४ ॥

चिक्क-चिक्क मिणुकु हुळगळिन्द चित्रितवागि काणुव हच्चहसुराद गरिकॆ हुल्लिनिन्द कूडिद भूमियु गिळियन्तॆ हसिरु बण्णवुळ्ळ, नडु-नडुवॆ लाक्षारसद बण्णदिन्द (कॆम्पु बण्णदिन्द) युक्तवाद कम्बळियन्नु हॊद्दिकॊण्डिरुव नारियन्तॆ प्रकाशिसुत्तिदॆ.॥24॥

पदच्छेदः

24. baala indragoptaa = by young, Indragopa - red-beetles; antara citritena = innerly, painted

• dappled; nava shaadvalena = with new, meadows; bhuumiH = meadowland; gaatra anu pR^iktena = body, around, wrapped; shuka prabheNa = parrot-green, in shine; laaksha ukshita kambalena = lac-red, besprinkled - embroidered, with shawl - with wraparound; naarii iva = woman, as if; vi bhaati = verily, shining.

अनुवादः

“The meadowland is with its new meadows which are medially dappled with young and small red-beetles, and it is shining forth as if she is a woman wearing a parrot-green wraparound on which lac-red spots are embroidered. [3-28-24]

टिप्पनी

It is usual for the insects to swarm on the new pasturelands by which the earth is appearing to be wearing a parrot-green colour sari embroidered with exotic red spots. The red colour is indicative of mercy of Supreme Being appearing opportunely, and the green pastures are His fertile kindness that reveal after humanly suffering, say summer heat.

स्रोतः: valmikiramayan.net

निद्रा शनैः केशवमभ्युपैति
द्रुतं नदी सागरमभ्युपैति ।
हृष्टा बलाका घनमभ्युपैति
कान्ता सकामा प्रियमभ्युपैति ॥ २५ ॥

निद्रा शनैः केशवम् अभ्युपैति द्रुतम् नदी सागरम् अभ्युपैति । हृष्टा बलाका घनम् अभ्युपैति कान्ता स कामा प्रियम् अभ्युपैति ॥ ३-२८-२५

‘चौमासेके इस आरम्भकालमें निद्रा धीरे-धीरे भगवान् केशवके समीप जा रही है । नदी तीव्र वेगसे समुद्रके निकट पहुँच रही है । हर्षभरी बलाका उड़कर मेघकी ओर जा रही है और प्रियतमा सकामभावसे अपने प्रियतमकी सेवामें उपस्थित हो रही है ॥ २५ ॥

चातुर्मास्यद ई प्रारम्भदल्लि निद्रादेवियु निधानवागि भगवान् विष्णुविन बळिगॆ होगुत्तिदॆ. नदियु वेगवागि समुद्रद कडॆगॆ धाविसुत्तिदॆ. सन्तोषगॊण्ड बॆळ्ळक्किगळु मोडगळ कडॆगॆ हारुत्तिवॆ. प्रेयसियु कामासक्तळागि प्रियकरन बळिगॆ सागुत्तिद्दाळॆ.॥25॥

पदच्छेदः

25. [iha = now, these days]; nidraa shanaiH keshavam abhi upaiti = sleep, slowly, to Keshava [Vishnu,] closely, getting at; nadii drutam saagaram abhyupaiti = river, rapidly, to ocean, closer, getting at; hR^iSTaa balaakaa ghanam abhyupaiti = gleefully, female crane, to cloud, closely, getting at; * sa kaamaa kaantaa priyam abhyupaiti* = with, passion, woman, to beloved, closely, getting at.

अनुवादः

“These days sleep is slowly getting closer to Vishnu, rivers are rapidly getting closer to oceans, cranes are gleefully getting closer to clouds, and women are passionately getting closer to their beloveds. [3-28-25]

टिप्पनी

Vishnu goes into yogic trance from aaSaaDha ekaadashii to kaartiika shuddha ekaadashi thus He concentrates on the sustenance of the Universe, as an expression of His satisfaction liila. He is sheshin ’lord’ and all other beings are shesha ‘servants.’ Thus, all the servants are eager to get in touch with the master. Govindaraja. Dharmaakuutam put this as:

टिप्पनी

atra caturShvapi paadeShu nidraa nadii balaakaa kaantaanaam sva sva priyataan keshava samudra ghana patiinaan prati svata eva abhisaraNa kathanaat patim pratyabhisaraNashiilaa abhisaarikaa suucitam - - varShaa kaale striiNaam kaamodreka uktaH – balaakaanaam garbha dhaaraNaartham sajalam ghanam prati gamamanam uktam – dk

टिप्पनी

Further he quotes from Kalidasa’s megha sandesha :

टिप्पनी

garbhaadhaan kShaNa paricayaan nuunam aabaddha maalaaH | sevante nayana subhagam khe bhavantam balaakaaH || meghasandesha.

स्रोतः: valmikiramayan.net

जाता वनान्ताः शिखिसुप्रनृत्ता
जाताः कदम्बाः सकदम्बशाखाः ।
जाता वृषा गोषु समानकामा
जाता मही सस्यवनाभिरामा ॥ २६ ॥

जाता वनान्ताः शिखिसुप्रनृत्ता
जाताः कदम्बाः सकदम्बशाखाः ।
जाताः वृषा गोषु समानकामा
जाता मही सस्यवनाभिरामा ॥

जाता वनान्ताः शिखि सुप्रनृत्ता जाताः कदंबाः स कदंब शाखाः । जाता वृषा गोषु समान कामा जाता मही सस्य वन अभिरामा ॥ ३-२८-२६

‘वनप्रान्त मोरोंके सुन्दर नृत्यसे सुशोभित हो गये हैं । कदम्बवृक्ष फूलों और शाखाओंसे सम्पन्न हो गये हैं । साँड़ गौओंके प्रति उन्हींके समान कामभावसे आसक्त हैं और पृथ्वी हरी-हरी खेती तथा हरे-भरे वनोंसे अत्यन्त रमणीय प्रतीत होने लगी है ॥ २६ ॥

वनप्रान्तगळु नविलुगळ सुन्दर दृश्यगळिन्द सुशोभितवागिदॆ. कदम्ब वृक्षगळु कुसुमगळिन्दयुक्तवाद रॆम्बॆगळिन्द कङ्गॊळिसुत्तिवॆ. होरिगळु हसुगळन्तॆ कामासक्तवागिवॆ हागू पृथिवियु सस्यगळिन्दलू, वनश्रीयन्दलू कूडिद्दु सुमनोहरवागि काणुत्तिदॆ.॥26॥

पदच्छेदः

26. vana antaaH = forest, interiors; shikhi su pra nR^ittaa = for peacocks, very, well, to dance; jaataa = became - meetly; kadambaaH = Kadamba trees; sa kadamba shaakhaaH = with, Kadamba, branches of; jaataaH = adaptive; vR^iSaa goSu samaana kaamaa jaataa = bulls, in cows, matching, in sensualities, adaptive; mahii sasya vana abhiraamaa = earth, with crops, orchards, enrapturing; jaataa = became adaptive.

अनुवादः

“Interiors of forests have become adaptive for the peacocks to dance very well, Kadamba trees have become adaptive to their branches and bouquets, bulls with matching sensualities became adaptive to cows, and adaptive is this earth with its enrapturing crops and orchards, and all are adaptive to the season’s gaiety. [3-28-26]

स्रोतः: valmikiramayan.net

वहन्ति वर्षन्ति नदन्ति भान्ति
ध्यायन्ति नृत्यन्ति समाश्वसन्ति ।
नद्यो घना मत्तगजा वनान्ताः
प्रियाविहीनाः शिखिनः प्लवङ्गमाः ॥ २७ ॥

वहन्ति वर्षन्ति नदन्ति भान्ति ध्यायन्ति नृत्यन्ति समाश्वसन्ति । नद्यो घना मत्त गजा वन अन्ताः प्रिया विहीनाः शिखिनः प्लवंगाः ॥ ३-२८-२७

‘नदियाँ बह रही हैं, बादल पानी बरसा रहे हैं, मतवाले हाथी चिग्घाड़ रहे हैं, वनप्रान्त शोभा पा रहे हैं, प्रियतमाके संयोगसे वञ्चित हुए वियोगी प्राणी चिन्तामग्न हो रहे हैं, मोर नाच रहे हैं और वानर निश्चिन्त एवं सुखी हो रहे हैं ॥ २७ ॥

नदिगळु तुम्बि हरियुत्तिवॆ, मोडगळु मळॆ सुरिसुत्तिवॆ, मदिसिद आनॆगळु घीळिडुत्तिवॆ. अरण्यप्रान्त्यवु शोभासम्पन्न वागिदॆ. प्रियतमॆय संयोगदिन्द वञ्चितराद वियोगिगळु चिन्तामग्नरागिवॆ. नविलुगळु कुणियुत्तिवॆ, वानररु निश्चिन्तरागि सुखिगळागिद्दारॆ.॥27॥

पदच्छेदः

27. vahanti nadyaa = surging, rivers; varshanti ghanaa = showering, clouds; nadanti matta gajaa = trumpeting, ruttish, elephants; bhaanti vana antaaH = shining, forests, interiors; dhyaayanti priyaa vihiinaa = reminiscing, beloved, without; nR^ityanti shikhinii = dancing, peacocks; aashvasanti plavamgamaaH = resolved to, monkeys.

अनुवादः

“Rivers are surging, clouds are showering, rutty elephants are shrilling, forest interiors are shining, loverless are speculating, and peacocks are rocking, monkeys are resolving to stay at one place, for this is the rainy season. [3-28-27]

टिप्पनी

The monkeys have resolved to stay at one place without hopping hither and thither as the fruits for them are abundant at any one place.

स्रोतः: valmikiramayan.net

प्रहर्षिताः केतकिपुष्पगन्ध-
माघ्राय मत्ता वननिर्झरेषु ।
प्रपातशब्दाकुलिता गजेन्द्राः
सार्धं मयूरैः समदा नदन्ति ॥ २८ ॥

प्रहर्षिताः केतकिपुष्पगन्ध-
माघ्राय मत्ता वननिर्झरेषु ।
प्रपातशब्धाकुलिता गजेन्द्राः
सार्धम्मयूरैः समदा नदन्ति ॥

प्रहर्षिताः केतक पुष्प गन्धम् आघ्राय मत्ता वन निर्झरेषु । प्रपात शब्द आकुलिता गजेन्द्राः सार्धम् मयूरैः स मदा नदन्ति ॥ ३-२८-२८

‘वनके झरनोंके समीप क्रीडासे उल्लसित हुए मदवर्षी गजराज केवड़ेके फूलकी सुगन्धको सूँघकर मतवाले हो उठे हैं और झरनेके जलके गिरनेसे जो शब्द होता है, उससे आकुल हो ये मोरोंके बोलनेके साथ-साथ स्वयं भी गर्जना करते हैं ॥ २८ ॥

केदगॆ हूवुगळ वासनॆयन्नु आघ्राणिसि प्रहृष्टराद मदगजगळु अरण्यद जलपातगळ शब्ददिन्द व्याकुल गॊण्डु मददिन्द नृत्यमाडुव नविलुगळॊडनॆ गर्जिसुत्तिवॆ.॥28॥

पदच्छेदः

28. ketaka puSpa gandham = Ketaka [Mogra,] flower, fragrance; aaghraaya = = on whiffing; * pra harSitaaH* = highly, gladdened; gajendraaH = lordly elephants; mattaa = becoming excited; vana nirjhareSu = in forest, in streams; pra paata shabda aakulitaa = well, falling, by sounds, baffled; sa madaa = with, rut - elephants; mayuuraiH saardham = = peacocks, together with; nadanti = blaring.

अनुवादः

“On whiffing the fragrance of new Ketaka flowers the lordly elephants are highly joyous and became excited, but they are baffled at the sounds made by the fall of water in the streamlets of forest, and those best ruttish elephants are blaring along with screaming peacocks. [3-28-28]

टिप्पनी

The elephants are confused at the sounds of mountain rapids falling to form brooklets in the forest and they construe those sounds are from an attacking elephant, thus they are giving out their challenge trumpeting. The peacocks are also screaming at the same sounds of rapids thinking them to be rainfall, as they welcome the rainfall to start dancing in the rain.

स्रोतः: valmikiramayan.net

धारानिपातैरभिहन्यमानाः
कदम्बशाखासु विलम्बमानाः ।
क्षणार्जितं पुष्परसावगाढं
शनैर्मदं षट्चरणास्त्यजन्ति ॥ २९ ॥

धारा निपातैः अभिहन्यमानाः कदंब शाखासु विलंबमानाः । क्षण अर्जितम् पुष्प रस अवगाढम् शनैर् मदम् षट् चरणाः त्यजन्ति ॥ ३-२८-२९

‘जलकी धारा गिरनेसे आहत होते और कदम्बकी डालियोंपर लटकते हुए भ्रमर तत्काल ग्रहण किये पुष्परससे उत्पन्न गाढ़ मदको धीरे-धीरे त्याग रहे हैं ॥

कदम्बवृक्षगळ रॆम्बॆगळल्लि जोतु बिद्दिरुव दुम्बिगळु धाराकारवाद मळॆय हॊडॆतदिन्द आग ताने कुडिद पुष्परसदिन्द उण्टाद मदवन्नु मॆल्ल-मॆल्लनॆ त्यजिसुत्तिवॆ.॥29॥

पदच्छेदः

29. dhaaraa nipaataiH = streams, by falling down - by downpours of rain; abhihanyamaanaaH = being knocked down; kadamba shaakhaasu vilambamaanaaH = Kadamba trees, branches of, drooping [languishing]; SaT caraNaaH = six, footed ones - hexapods, honeybees; kSaNa arjitam = in a moment, acquired

• which is acquired in a trice; that; puSpa rasa avagaaDham = in flower’s, nectar, plunged into; * madam* = intemperance; shanaiH tyajanti = slowly, forfeiting.

अनुवादः

“Honeybees languishing on the branches of Kadamba trees are knocked down by the downpour of rain, thereby they are slowly forfeiting the intemperance which they acquired in a trice by plunging themselves into the nectar of flowers. [3-28-29]

स्रोतः: valmikiramayan.net

अङ्गारचूर्णोत्करसन्निकाशैः
फलैः सुपर्याप्तरसैः समृद्धैः ।
जम्बूद्रुमाणां प्रविभान्ति शाखा
निपीयमाना इव षट्पदौघैः ॥ ३० ॥

अंगार चूर्ण उत्कर संनिकाशैः फलैः सुपर्याप्त रसैः समृद्धैः । जंबू द्रुमाणाम् प्रविभान्ति शाखा निपीयमाना इव षट्पद ओघैः ॥ ३-२८-३०

‘कोयलोंकी चूर्णराशिके समान काले और प्रचुर रससे भरे हुए बड़े-बड़े फलोंसे लदी हुई जामुन-वृक्षकी शाखाएँ ऐसी जान पड़ती हैं, मानो भ्रमरोंके समुदाय उनमें सटकर उनके रस पी रहे हैं ॥ ३० ॥

इद्दलु पुडिय राशियन्तॆ कप्पाद, रसदिन्द तुम्बिरुव नेरळॆहण्णिन भारदिन्द बग्गिरुव रॆम्बॆगळु भ्रमरगळ समुदायवु अदरल्लि अण्टिकॊण्डु रस कुडियुवन्तॆ अनिसुत्तदॆ.॥30॥

पदच्छेदः

30. angaara cuurNa utkara samnikaashaiH = coal, powder, heap [globes,] equalling in aspect; suparyaapta rasaiH = with profuse, juice; with such; samR^iddhaiH phalaiH = in abundance, fruits; jambuu drumaaNaam shaakhaaH = Jambu [Rose-apple] trees, branches of; SaTpada oghaiH = by honeybees, multitude of - hives of; nipiiyamaanaa [niliiyamaana] iva = swilling, as though; pra vibhaanti = highly, shining forth.

अनुवादः

“Rose-apple trees contain abundant fruits with profuse juice which look like the globated coal powder, with them the branches of those trees shine forth as though swilled by hives of honeybees. [3-28-30]

स्रोतः: valmikiramayan.net

तडित्पताकाभिरलङ्कृताना-
मुदीर्णगम्भीरमहारवाणाम् ।
विभान्ति रूपाणि बलाहकानां
रणोत्सुकानामिव वारणानाम् ॥ ३१ ॥

तडित्पताकाभिरङ्कृताना-
मुदीर्ण गम्भीरमहारवाणाम् ।
विभान्ति रूपाणि बलाहकानां
रणोत्सुकानामिव वारणानाम् ॥

तडित् पताकाभिः अलंकृतानाम् उदीर्ण गंभीर महा रवाणाम् । विभान्ति रूपाणि बलाहकानाम् रण उत्सुकानाम् इव वारणानाम् ॥ ३-२८-३१

‘विद्युत्-रूपी पताकाओंसे अलंकृत एवं जोर-जोरसे गम्भीर गर्जना करनेवाले इन बादलोंके रूपयुद्धके लिये उत्सुक हुए गजराजोंके समान प्रतीत होते हैं ॥ ३१ ॥

विद्युल्लतॆय पताकॆगळन्तॆ समलङ्कृतवाद, गर्वयुक्त गम्भीरवागि गर्जिसुत्तिरुव महामेघगळु युद्धक्कॆ हॊरटिरुव मदगजगळन्तॆ काणुत्तिवॆ.॥31॥

पदच्छेदः

31. taDit pataakaabhiH alankR^itaanaam = lightning, with flags, ornamented; udiirNa gambhiira mahaa ravaaNaam = having whooping, profound, great, having sounds - booms; balaahakaanaam = of clouds; ruupaaNi = appearances; raNa utsukaanaam = war, enthusiasts; vaaraNaanaam [vaanaraaNaam] iva = elephants, [vanara-s,] like; vi bhaanti = verily, shining.

अनुवादः

“Ornamented with the flags of lightning, and that have whooping, profound and blaring booms, those clouds by their appearances are verily shining forth like the elephants enthusiastic for a war. [3-28-31]

स्रोतः: valmikiramayan.net

मार्गानुगः शैलवनानुसारी
सम्प्रस्थितो मेघरवं निशम्य ।
युद्धाभिकामः प्रतिनादशङ्की
मत्तो गजेन्द्रः प्रतिसन्निवृत्तः ॥ ३२ ॥

मार्गानुगः शैलवनानुसारी
सम्प्रस्थितो मेघवरं निशम्य ।
युद्धाभिकामः प्रतिनादशङ्की
मत्तो गजेन्द्रः प्रतिसन्निवृत्तः ॥

मार्ग अनुगः शैल वन अनुसारी संप्रस्थितो मेघ रवम् निशम्य । युद्ध अभिकामः प्रतिनाद शन्की मत्तो गजेन्द्रः प्रतिसंनिवृत्तः ॥ ३-२८-३२

‘पर्वतीय वनोंमें विचरण करनेवाला तथा अपने प्रतिद्वन्द्वीके साथ युद्धकी इच्छा रखनेवाला मदमत्त गजराज, जो अपने मार्गका अनुसरण करके आगे बढ़ा जा रहा था, पीछेसे मेघकी गर्जना सुनकर प्रतिपक्षी हाथीके गर्जनेकी आशङ्का करके सहसा पीछेको लौट पड़ा ॥ ३२ ॥

पर्वत तप्पलुगळल्लि सञ्चरिसुव मदमत्त गजराजनु तन्न प्रतिद्वन्द्वियॊन्दिगॆ युद्धद इच्छॆ यिन्द मुन्दरियुत्तिरुवाग, हिन्दिनिन्द मेघ गर्जनॆयन्नु केळि प्रतिस्पर्धि आनॆय गर्जनॆयो ऎन्दु तिळिदु हिन्दिरुगि नोडतॊडगितु.॥32॥

पदच्छेदः

32. megha ravam nishamya = cloud’s, thundering, on listening; prati naada shankii = return, shout [challenge of another elephant,] doubting; yuddha abhikaamaH = for a fight, interested towards

• for a head-on collison; sam prasthitaH = readily started for; shaila maarga anugaH = mountain, way, follower - minding the track of mountain; vana anusaarii = forest, going towards; mattaH gajendraH = energetic, lordly, an elephant; sam ni vR^ittaH = well, not, proceeding - turning around.

अनुवादः

“That energetic and lordly elephant which readily started going towards the forest minding the track of that mountain, heard the thundering of the cloud, and doubting it a the war-whoop of another elephant took a right about turn wishing for a head-on collision with it. [3-28-32]

टिप्पनी

The ‘warring elephant’ is indicative of Vedic proponent, where any such scholar on hearing the profound and uproarious challenge of his opponent, he will re-echo the same in order to retain his stand in the war of blaring words. Thus, he takes an elephantine U-turn to colloid headlong with his opponent to establish the Vedic dharma.

स्रोतः: valmikiramayan.net

क्वचित् प्रगीता इव षट्पदौघैः
क्वचित् प्रनृत्ता इव नीलकण्ठैः ।
क्वचित् प्रमत्ता इव वारणेन्द्रै-
र्विभान्त्यनेकाश्रयिणो वनान्ताः ॥ ३३ ॥

क्वचित् प्रगीता इव षट्पद ओघैः क्वचित् प्रवृत्ता इव नील कण्ठैः । क्वचित् प्रमत्ता इव वारण इन्द्रैः विभाति अनेक आश्रयिणो वनान्ता ॥ ३-२८-३३

‘कहीं भ्रमरोंके समूह गीत गा रहे हैं, कहीं मोर नाच रहे हैं और कहीं गजराज मदमत्त होकर विचर रहे हैं । इस प्रकार ये वनप्रान्त अनेक भावोंके आश्रय बनकर शोभा पा रहे हैं ॥ ३३ ॥

कॆलवॆडॆ भ्रमरगळु गुञ्जारव माडुत्तिवॆ, कॆलवॆडॆ नविलुगळु कुणियुत्तिवॆ. कॆलवॆडॆ गजराजरु मत्तरागि सञ्चरिसुत्तिवॆ, हीगॆ ई अरण्यप्रान्तवु अनेक भावगळ आश्रयवागि शोभिसुत्तिदॆ.॥33॥

पदच्छेदः

33. aneka aashrayiNaH = to many, a retreat - to birds, animals etc; vana antaa = forest, interiors of; kvachit SaTpada oghaiH pra giitaa iva = = somewhere, with hexapods - honeybees, by swarms of, well, sung, as if; kvacit niila kaNThaiH pra vR^ittaa [nR^ittaa] iva = elsewhere, purple colour, necked ones

• peacocks, pleasantly, bestirring [well danced,] as if; kvacit vaaraNa indraiH pra mattaa iva = somewhere else, with elephants, lordly, highly, excited, as if; vi bhaati = verily, beaming forth.

अनुवादः

“Somewhere the interiors of forests are finely singing, in affect, as they have swarms of singing honeybees; elsewhere, they are richly dancing, practically, as the purple-necked peacocks are bestirring; somewhere else, they are highly excited, virtually, as lordly elephants are highly excited, thus the interiors of forests are beaming forth as retreats to many bees, birds and animals. [3-28-33]

स्रोतः: valmikiramayan.net

कदम्बसर्जार्जुनकन्दलाढ्या
वनान्तभूमिर्मधुवारिपूर्णा ।
मयूरमत्ताभिरुतप्रनृत्तै-
रापानभूमिप्रतिमा विभाति ॥ ३४ ॥

कदंब सर्जा अर्जुन कंदल आढ्या वनान्त भूमि मधु वारि पूर्णा । मयूर मत्ता अभिरुत प्रवृत्तैः अपान भूमि प्रतिमा विभाति ॥ ३-२८-३४

‘कदम्ब, सर्ज, अर्जुन और स्थल-कमलसे सम्पन्न वनके भीतरकी भूमि मधु-जलसे परिपूर्ण हो मोरोंके मदयुक्त कलरवों और नृत्योंसे उपलक्षित होकर आपानभूमि (मधुशाला) के समान प्रतीत होती है ॥ ३४ ॥

ईचलु, हॊन्नॆ, अर्जुन वृक्षगळ हूवुगळिन्द, नॆलतावरॆगळिन्द सम्पन्न वाद वनद आ प्रान्तवु मधुजलदिन्द तुम्बिद्दु, मदयुक्त नविलुगळ कलरव मत्तु नृत्यगळिन्द कूडिद्दु मधुशालॆयन्तॆ कण्डु बरुत्तिदॆ.॥34॥

पदच्छेदः

34. kadamba sarjaa arjuna kandala aaDhyaa = with Kadamba, Sarja, Arjuna, Kandala trees, plentiful in; madhu vaari puurNaa = nectar, water, aplenty; vana anta bhuumi = forest’s, interior, land; mayuura mattaa abhi ruta pravR^ittaiH = with peacocks, excited, well, by screaming, by stirring up [dancing]; apaana bhuumi pratimaa vibhaati = liquor, land [alehouses,] similar to, impressive.

अनुवादः

“Plentiful in Kadamba, Sarja, Arjuna, Kandala trees and with the heaps of their reddish flowers fallen on ground, and well-excited peacocks screaming and dancing like the tipplers of that liquor like nectar, thus the interiors of forest are aplenty with nectar of those fallen flowers flowing like water, thus they are impressively similar to the lands of liquor, say watering-holes. [3-28-34]

टिप्पनी

The ancient Indian liquor lounges are rather open spaces with palm/toddy trees in and around. The boozers used to wear flowery garlands and flowery armlets and they used to drink in the pinkish buds of banana flowers, which served mostly like the present day ‘use and throw’ plastic mugs. The screaming and dancing of nectar-drunk peacocks is metaphoric with the liquor-drunk boozers, or, say cabaret artists, and the land itself is boozy.

स्रोतः: valmikiramayan.net

मुक्तासमाभं सलिलं पतद् वै
सुनिर्मलं पत्रपुटेषु लग्नम् ।
हृष्टा विवर्णच्छदना विहङ्गाः
सुरेन्द्रदत्तं तृषिताः पिबन्ति ॥ ३५ ॥

मुक्ता समाभम् सलिलम् पतत् वै सुनिर्मलम् पत्र पुटेषु लग्नम् । हृष्टा विवर्ण च्छदना विहंगाः सुरेन्द्र दत्तम् तृषिताः पिबन्ति ॥ ३-२८-३५

‘आकाशसे गिरता हुआ मोतीके समान स्वच्छ एवं निर्मल जल पत्तोंके दोनोंमें संचित हुआ देख प्यासे पक्षी पपीहे हर्षसे भरकर देवराज इन्द्रके दिये हुए उस जलको पीते हैं । वर्षासे भीग जानेके कारण उनकी पाँखें विविध रंगकी दिखायी देती हैं ॥ ३५ ॥

आकाशदिन्द बीळुव मुत्तिनन्तॆ स्वच्छ हागू निर्मल नीरु ऎलॆगळ दॊन्नॆगळल्लि सञ्चितवागिरुवुदन्नु नोडि बायारिद पक्षिगळु हर्षगॊण्डु देवेन्द्रनु कॊट्टिरुव आ नीरन्नु कुडियुत्तिवॆ. मळॆयिन्द नॆनॆद कारण अवुगळ रॆक्कॆगळु बेरॆ-बेरॆ बण्णगळिन्द कङ्गॊळिसुत्तिवॆ.॥35॥

पदच्छेदः

35. sura indra dattam = gods, king - Indra, given - gift of; muktaa sama aabham = pearls, similar, in shine; patat = that which is falling; su nir malam = verily - pure, without, dirt - extremely clear; patra puTeSu = leaf, in hallows of; lagnam = clinching on; such; salilam = water rainwater; tR^iShitaa = thirsty; vi varNa cChadanaa = verily, altered, coloured [discoloured,] having wings; vihangaaH = birds; hR^iSTaa = delightedly; pibanti = guzzling down.

अनुवादः

“Extremely clear, pure, pearl-similar rainwater given as a gift by Indra is falling down and clinching the hallows of leaves, such as it is, it is heartily guzzled down by the thirsty birds whose wings are discoloured by the same water. [3-28-35]

टिप्पनी

Indra is the administrative authority to accord rain through the presiding deity of Rain, namely varuNa, the Rain-God. So also, all the other aspects of nature like air, fire, thunders, thunderbolts, crops, famines, earthquakes, and the whole of natural happenings are at Indra’s behest.

स्रोतः: valmikiramayan.net

The sweet sounds of the six-legged string musicians, the frogs+++(5)+++ croaking the rhythms with their throats, revealed through the मृदङ्ग of the clouds,
It is as if an orchestra has commenced in the forest.

षट्पादतन्त्रीमधुराभिधानं
प्लवङ्गमोदीरितकण्ठतालम् ।
आविष्कृतं मेघमृदङ्गनादै-
र्वनेषु सङ्गीतमिव प्रवृत्तम् ॥ ३६ ॥

षत्पद तंत्री मधुर अभिधानम् प्लवंगम् उदीरित कण्ठ तालम् । आविष्कृतम् मेघ मृदंग नादैः वनेषु संगीतम् इव प्रवृत्तम् ॥ ३-२८-३६

‘भ्रमररूप वीणाकी मधुर झंकार हो रही है । मेढकोंकी आवाज कण्ठताल-सी जान पड़ती है । मेघोंकी गर्जनाके रूपमें मृदङ्ग बज रहे हैं । इस प्रकार वनोंमें संगीतोत्सवका आरम्भ-सा हो रहा है ॥ ३६ ॥

भ्रमररूपी वीणॆयु मधुरवागि झेङ्करिसुत्तिदॆ. कप्पॆगळ ध्वनिगळु कण्ठताळगळन्तॆ अनिसुत्तदॆ. मेघगळ गर्जनॆ रूपदल्लि मृदङ्ग नुडियुत्तिदॆ. ई प्रकार वनगळल्लि सङ्गीतोत्सववु प्रारम्भवादन्तिदॆ.॥36॥

पदच्छेदः

36. vaneSu = in forests; Satpada tantrii madhura abhidhaanam = honeybee’s, string bass, melodious, stringendo; plavangam udiirita kaNTha taalam = by frogs, croaked, vocal, rhythm; megha mR^idanga naadaiH = with cloud’s, drum, beats; aaviSkR^itam = commenced; sangiitam pravR^ittam iva = music, programmed, as though - the environs filled with such music.

अनुवादः

“Melodious string bass of honeybees as stringendo, frogs crocking as vocal rhythm, fortissimos of clouds as drumbeats, music has commenced in the forest as though programmed. [3-28-36]

टिप्पनी

On this and next verses that contain the aspect of ‘Nature’s Music’ dharmaakuutam records extensive commentary with reference to the ‘Art of Music’ sangiita shaastra Here only three instruments, namely sting instrument viiNa percussion instrument mR^iida~Nga and vocalised rhythm beat taala are suggested. But these do not exclude the other components of music. The commentator says that the dancing and singing are also inclusive of it, as contained in the next verse: *atra viiNaa taala mR^idaNga vaadya maatram pratipaadya sangiitam pravrittam iti uktvaa vakShyamaanam nR^itta giita api abhipretam - giitam vaadyam tathaa nR^ityam trayaH sangiitam uccyate – shaaraNga deva… *Then the commentator proceeds to say that whole of the epic is replete with music for it is rendered as singable poetry:

टिप्पनी

tathaa ca bhagavataa vaalmiiki maharShiNaa svasya parama puruSha ruupa abhidhyaana artham giiti ruupam raama caritam varNitam | gaana arthatayaa raama nikaTe kusha lavayoH preShaNam tu.

स्रोतः: valmikiramayan.net

क्वचित् प्रनृत्तैः क्वचिदुन्नदद्भिः
क्वचिच्च वृक्षाग्रनिषण्णकायैः ।
व्यालम्बबर्हाभरणैर्मयूरै-
र्वनेषु सङ्गीतमिव प्रवृत्तम् ॥ ३७ ॥

क्वचित् प्रनृत्तैः क्वचित् उन् नदद्भिः क्वचित् च वृक्ष अग्र निषण्ण कायैः । व्यालंब बर्ह आभरणैः मयूरैः वनेषु संगितम् इव प्रवृत्तम् ॥ ३-२८-३७

‘विशाल पंखरूपी आभूषणोंसे विभूषित मोर वनोंमें कहीं नाच रहे हैं, कहीं जोर-जोरसे मीठी बोली बोल रहे हैं और कहीं वृक्षोंकी शाखाओंपर अपने सारे शरीरका बोझ डालकर बैठे हुए हैं । इस प्रकार उन्होंने संगीत (नाच-गान) का आयोजन-सा कर रखा है ॥ ३७ ॥

कॆलवॆडॆ विशाल पङ्खगळ आभूषणगळिन्द विभूषित नविलुगळु वनगळल्लि कुणियुत्तिवॆ. कॆलवॆडॆ जोरागि कूगुत्तिवॆ, कॆलवॆडॆ मरगळ टॊङ्गॆगळ मेलॆ शरीरद भारवन्नु हाकि कुळितिरुववु. हीगॆ अवुगळु सङ्गीत-नृत्यद आयोजन माडिदन्तिदॆ.॥37॥

पदच्छेदः

37. kvacit pra nR^ittaiH = somewhere, those that are dancing well; kvachit ud nadadbhiH = elsewhere, high, pitched voicing; kvacit vR^iksha agra niSaNNa kaayaiH ca = somewhere else, of tree, on high, seated, with bodies, also; vyaalamba barha aabharaNaiH = dangling, plumaged-tail, as decoration; with such; mayuuraiH = with peacocks; vaneSu sangitam pravR^ittam iva = in forest, music [and dance,] commenced, as though.

अनुवादः

“Somewhere dancing well, elsewhere voicing in high pitch, and somewhere else seated high on the trees are the peacocks with plumaged tails as their dangling decorations, and it appears as the music and dance have commenced in the forests as programmed. [3-28-37]

स्रोतः: valmikiramayan.net

By the sounds of the dense clouds, the frogs are awakened, casting off the confinement of their long hibernation, of many sizes, shapes, colors & calls, struck by the fresh [monsoonal] streams the resound.

Thus, we can see vAlmIki himself uses frog similes/metaphors. The second triShTubh hearkens to the long hibernation also mentioned by vasiShTha maitrAvaruNi in the shruti (aMvatsaraM shashayAnA |).

स्वनैर्घनानां प्लवगाः प्रबुद्धा
विहाय निद्रां चिरसन्निरुद्धाम् ।
अनेकरूपाकृतिवर्णनादा
नवाम्बुधाराभिहता नदन्ति ॥ ३८ ॥

स्वनैर्घनानां प्लवगाः प्रबुद्धा
विहाय निद्रां चिरसं निरुद्धाम् ।
अनेकरूपाकृतिवर्णनादा
नवाम्बुुधाराभिहता नदन्ति ॥

स्वनैः घनानाम् प्लवगाः प्रबुद्धा विहाय निद्राम् चिर संनिरुद्धाम् । अनेक रूपा आकृति वर्ण नादा नव अंबु धारा अभिहता नदन्ति ॥ ३-२८-३८

‘मेघोंकी गर्जना सुनकर चिरकालसे रोकी हुई निद्राको त्यागकर जागे हुए अनेक प्रकारके रूप, आकार, वर्ण और बोलीवाले मेढक नूतन जलकी धारासे अभिहत होकर जोर-जोरसे बोल रहे हैं ॥ ३८ ॥

मेघगळ गर्जनॆ केळि चिरकालदिन्द तडॆदिरुव निद्दॆयन्नु त्यजिसि, ऎच्चरगॊण्डु अनेक प्रकारद रूप, आकार, वर्ण मत्तु ध्वनिगळिद्द कप्पॆगळु नूतन जलदिन्द नॆनॆदु जोरुजोरागि कूगुत्तिवॆ.॥38॥

पदच्छेदः

39. ghanaanaam svanaiH = of clouds, by thunders; pra buddhaa = well, awakened - called up; aneka ruupaa aakR^iti varNa naadaa = of various, cast, carve, colour, with crocks; plavagaaH = frogs; cira sam niruddhaam = for a long, verily, obstructed; nidraam = sleep; vihaaya = casting off; nava ambu dhaaraa abhi hataa = by new, water, streams, verily, scourged; nadanti = crocking.

अनुवादः

“Thunders of clouds called up the frogs, and casting off their long-time captivity in sleep, frogs of various casts, carves, colours and crocks are crocking scourged heavily by the streams of new waters. [3-28-38]

टिप्पनी

Frogs are the foretellers of rain and they quickly respond to the rainfall because they cherish water and land alike, as amphibians, for their happy dwelling.

स्रोतः: valmikiramayan.net

नद्यः समुद्वाहितचक्रवाका-
स्तटानि शीर्णान्यपवाहयित्वा ।
दृप्ता नवप्रावृतपूर्णभोगा-
दृतं स्वभर्तारमुपोपयान्ति ॥ ३९ ॥

नद्यः समुद्वाहितचक्रवाका-
स्तटानि शीर्णान्यपवाहयित्वा ।
दृप्ता वनप्रावृतपूर्णभोगा-
दृतं स्वभर्तारमुपोपयान्ति ॥

नद्यः समुद्वाहित चक्रवाका तटानि शीर्णानि अपवाहयित्वा । दृप्ता नव प्राभृत पूर्ण भोगा द्रुतम् स्व भर्तारम् उपोप यान्ति ॥ ३-२८-३९

(कामातुर युवतियोंकी भाँति) दर्पभरी नदियाँ अपने वक्षपर (उरोजोंके स्थानमें) चक्रवाकोंको वहन करती हैं और मर्यादामें रखनेवाले जीर्ण-शीर्ण कूलकगारोंको तोड़-फोड़ एवं दूर बहाकर नूतन पुष्प आदिके उपहारसे पूर्ण भोगके लिये सादर स्वीकृत अपने स्वामी समुद्रके समीप वेगपूर्वक चली जा रही हैं ॥ ३९ ॥

कामातुर युवतियरन्तॆ दर्प तुम्बिद नदिगळु तम्म वृक्षद मेलॆ सुळिगळन्नु हॊत्तुकॊण्डिवॆ. नूतनवागि बन्द नीरिन पूर्ण प्रवाहवॆम्ब कुप्पसगळिन्द आवृतवाद देहदिन्द, जीर्णवागिद्द तीरप्रदेशवन्नु कॊच्चिकॊण्डु पतियाद समुद्रराजन कडॆगॆ रभसदिन्द धाविसुत्तिवॆ.॥39॥

पदच्छेदः

39. sam ud vaahita cakravaakaa = well, up, hauled, Cakravaka - river water is sweeping ruddy gees up and along with its course - seesawing; dR^iptaa = prideful; nadyaH = rivers; shiirNaani taTaani = cleaved, riverbanks; apa vaahayitvaa = remove, carrying - overflowing; nava praa bhR^ita puurNa bhogaa = new, well, lugging, full-fledged, seducible - nubile limbs, pair of breasts, and other fruits and flowers used in meeting lovers, now immersed in the river waters; sva bhartaaram = to one’s own, husband - lover; drutam upa upa yaanti = swiftly, to his near, to his near, surging.

अनुवादः

“Prideful rivers are swiftly surging near and near of their lover-like ocean overflowing their own battered riverbanks, and in doing so they are swinging and seesawing flights of ruddy gees flying on their bosom, where the curvatures of bird-flight look like the new, full-fledged, seducible, nubile breasts of the river, and in doing so the river is also lugging other items of romance, namely flowers and fruits, steeped in their new waters. [3-28-39]

टिप्पनी

The rivers are the nubile girls and the over flying pairs/flights of Cakravaka birds are their heaving breasts. These girls called rivers are rushing towards their beloveds carrying flowers and fragrances etc., and they look like those girls that rush heaving their new breasts, uncaring for the elders of the house, or others in society around them, as though their lust is overflowing the brims of riverbanks, called the society.

स्रोतः: valmikiramayan.net

नीलेषु नीला नववारिपूर्णा
मेघेषु मेघाः प्रतिभान्ति सक्ताः ।
दवाग्निदग्धेषु दवाग्निदग्धाः
शैलेषु शैला इव बद्धमूलाः ॥ ४० ॥

नीलेषु नीला नववारिपूर्णा
मेघेषु मेघाः प्रविभान्ति सक्ताः ।
दवाग्नि दग्धेषु दवाग्निदग्धाः
शैलेषु शैला इव बद्धमूलाः ॥

‘नीले मेघोंमें सटे हुए नूतन जलसे परिपूर्ण नील मेघ ऐसे प्रतीत होते हैं, मानो दावानलसे जले हुए पर्वतोंमें दावानलसे दग्ध हुए दूसरे पर्वत बद्धमूल होकर सट गये हों ॥ ४० ॥

नूतनवाद नीरिनिन्द पूर्णवाद नील मेघगळु नीलवागिरुव इतर मेघगळल्लि सेरिकॊण्डु, काडुगिच्चिनिन्द सुट्टुहोगिरुव इतर पर्वतगळु दृढवागि बन्दु सेरिकॊण्डन्तॆ प्रकाशिसुत्तिवॆ.॥40॥

पदच्छेदः

40. words employed: niileSu - niilaa - nava - vaari - puurNaa - megheSu - meghaaH - pravibhaanti - saktaaH - davaagni

• dagdheSu - davaagni - dagdhaaH - shaileSu - shailaa - iva - baddha - muulaaH; meanings: niileSu megheSu = among swarthy, clouds; saktaa = attached - docked; nava vaari puuNaa = with new, water, full of; niilaH meghaaH = swarthily, clouds; davaagni dagdheSu shaileSu = by forest fire, burnt, among mountains; baddha muulaaH = wedged, at bases; davaagni dagdhaaH shailaaH iva = by forest fire, burnt, mountains, like; prabhaanti = shining forth.

अनुवादः

“When the swarthy clouds full with new waters are docking among swarthily clouds, they are shining forth like mountains burnt by wildfire docking among other mountains that are already burnt by wildfire, both moored at mountain-bases. [3-28-40]

स्रोतः: valmikiramayan.net

प्रमत्तसन्नादितबर्हिणानि
सशक्रगोपाकुलशाद्वलानि ।
चरन्ति नीपार्जुनवासितानि
गजाः सुरम्याणि वनान्तराणि ॥ ४१ ॥

प्रमत्त संनाददित बर्हिणानि स शक्रगोप अकुल शाद्वलानि । चरन्ति नीप अर्जुन वासितानि गजाः सुरम्याणि वन अन्तराणि ॥ ३-२८-४१

‘जहाँ मतवाले मोर कलनाद कर रहे हैं, जहाँकी हरी-हरी घासें वीरबहूटियोंके समुदायसे व्याप्त हो रही हैं तथा जो नीप और अर्जुन-वृक्षोंके फूलोंकी सुगन्धसे सुवासित हैं, उन परम रमणीय वनप्रान्तोंमें बहुत-से हाथी विचरा करते हैं ॥ ४१ ॥

हर्षातिरेकदिन्द ध्वनिमाडुत्तिरुव नविलुगळिन्दलू, वज्रकीटगळिन्द व्याप्तवाद गरिकॆ हुल्लुगळ प्रदेशदिन्दलू, कदम्ब, अर्जुन वृक्षगळ सुवासनॆयिन्द कूडिद सुरम्यवाद अरण्यगळल्लि आनॆगळु स्वेच्छॆयिन्द सञ्चरिसुत्तिवॆ.॥41॥

पदच्छेदः

41. gajaaH = elephants - are moving where; pramatta samnaadadita barhiNaani = voluptuously, well, screaming, peahens; sa shakragopa akula shaadvalaani = with, red-beetles, overspread, pasturelands; niipa arjuna vaasitaani = by Niipa, Arjuna flowers, fragranced; su ramyaaNi vana antaraaNi = in verily, pleasant, forest, interiors; caranti = [elephants are] moving.

अनुवादः

“Elephants are moving about the very pleasant interiors of forests where peahens are voluptuously screaming, pasturelands are overspread with red-beetles, and where they are fragranced with the flowers of Niipa and Arjuna trees. [3-28-41]

स्रोतः: valmikiramayan.net

नवाम्बुधाराहतकेसराणि
द्रुतं परित्यज्य सरोरुहाणि ।
कदम्बपुष्पाणि सकेसराणि
नवानि हृष्टा भ्रमराः पिबन्ति ॥ ४२ ॥

नवाम्बुधाराहतकेसराणि
द्रुतं परित्यज्य सरोरुहाणि ।
कदम्बपुष्पाणि सकेसराणि
नवानु हृष्टा भ्रमराः पिबन्ति ॥

नव अंबु धार आहत केसराणि द्रुतम् परित्यज्य सरोरुहाणि । कदंब पुष्पाणि स केसराणि नवानि हृष्टा भ्रमराः पिबन्ति ॥ ३-२८-४२

‘भ्रमरोंके समुदाय नूतन जलकी धारासे नष्ट हुए केसरवाले कमल-पुष्पोंको तुरंत त्यागकर केसर-शोभित नवीन कदम्ब-पुष्पोंका रस बड़े हर्षके साथ पी रहे हैं ॥ ४२ ॥

दुम्बिगळु नूतन जलधारॆ यिन्द विनाश हॊन्दिद केसरवुळ्ळ कमलपुष्पगळन्नु कूडले त्यजिसि, केसरगळुळ्ळ ईचल हूवुगळ रसवन्नु पानमाडुत्तिवॆ.॥42॥

पदच्छेदः

42. hR^iSTaa bhramaraaH = joyful, honeybees; nava ambu dhaara aahata kesaraaNi = with new, water, streams, lashed, fibrils; saroruhaaNi = lotuses; drutam parityajya = quickly, leaving off; sa kesaraaNi = lotuses that are - with, fibrils; navaani = new ones; kadamba puSpaaNi pibanti = Kadamba, flowers, quaffing.

अनुवादः

“Lashed are the fibrils of lotuses with the downpour of new waters, hence quickly leaving them off the joyful honeybees are quaffing the Kadamba flowers with new fibrils. [3-28-42]

स्रोतः: valmikiramayan.net

मत्ता गजेन्द्रा मुदिता गवेन्द्रा
वनेषु विक्रान्ततरा मृगेन्द्राः ।
रम्या नगेन्द्राः निभृता नरेन्द्राः
प्रक्रीडितो वारिधरैः सुरेन्द्रः ॥ ४३ ॥

मत्ता गजेद्रा मुदिता गवेन्द्रा
वनेषु विक्रान्ततरा मृगेन्द्राः ।
रम्या नगेन्द्रा निभृता नरेन्द्राः
प्रक्रीडितो वारिधरैः सुरेन्द्रः ॥

मत्ता गजेन्द्रा मुदिता गवेन्द्रा वनेषु विक्रांततरा मृगेन्द्राः । रम्या नगेन्द्रा निभृता नरेन्द्राः प्रक्रीडितो वारि धरैः सुरेन्द्रः ॥ ३-२८-४३

‘गजेन्द्र (हाथी) मतवाले हो रहे हैं । गवेन्द्र (वृषभ) आनन्दमें मग्न हैं, मृगेन्द्र (सिंह) वनोंमें अत्यन्त पराक्रम प्रकट करते हैं, नगेन्द्र (बड़े-बड़े पर्वत) रमणीय दिखायी देते हैं, नरेन्द्र (राजालोग) मौन हैं—युद्धविषयक उत्साह छोड़ बैठे हैं और सुरेन्द्र (इन्द्रदेव) जलधरोंके साथ क्रीडा कर रहे हैं ॥ ४३ ॥

ई अरण्यदल्लि गजेन्द्र (आनॆगळु) मत्तरागुत्तिद्दावॆ. गवेन्द्र (गूळिगळु) आनन्दमग्नवागिवॆ, मृगेन्द्र (सिंहगळु अत्यन्त पराक्रम प्रकटिसुत्तिवॆ. नगेन्द्र (दॊड्ड-दॊड्ड पर्वत)गळु रमणीयवागि कण्डु बरुत्तिवॆ. नरेन्द्र (राज)रु युद्धद कुरिताद उत्साह बिट्टु मौनवागि कुळितिद्दारॆ. सुरेन्द्र(इन्द्र)नु मेघगळॊडनॆ क्रीडिसुत्तिरुवनु.॥43॥

पदच्छेदः

43. gaja indraa mattaa = elephants, lordly ones, are ruttish; vaneSu = in forests; gava indraa muditaa = bulls, lordly ones, are delighted; mR^iga indraaH vikraanta taraa = of animals, lordly ones - lions, are triumphant, to a better degree; naga indraa ramyaa = mountains, lordly ones, are heart-pleasing; nara indraaH = peoples, lords of; nibhR^itaa = withdrawing - from conquests; sura indraH = gods, lord; vaari dharaiH pra kriiDitaH = with water, carries [clouds,] well, playing.

अनुवादः

“In forests lordly elephants are ruttish, ideal bulls that are delighted, peerless lions are triumphant to a better degree, lofty mountains are heart-pleasant, lords of people are withdrawing from their campaigns, and the lord of gods, Indra, is playing well with water giving clouds. [3-28-43]

स्रोतः: valmikiramayan.net

मेघाः समुद्भूतसमुद्रनादा
महाजलौघैर्गगनावलम्बाः ।
नदीस्तटाकानि सरांसि वापी-
र्महीं च कृत्स्नामपवाहयन्ति ॥ ४४ ॥

मेघाः समुद् भूत समुद्र नादा महाजल ओघैः गगन अवलंबाः । नदीः तटाकानि सरांसि वापिः महीम् च कृत्स्नाम् अपवाहयन्ति ॥ ३-२८-४४

‘आकाशमें लटके हुए ये मेघ अपनी गर्जनासे समुद्रके कोलाहलको तिरस्कृत करके अपने जलके महान् प्रवाहसे नदी, तालाब, सरोवर, बावली तथा समूची पृथ्वीको आप्लावित कर रहे हैं ॥ ४४ ॥

मेघगळु समुद्रदन्तॆ भोर्गरॆयुत्ता जलराशियन्नु तुम्बिकॊण्डु अन्तरिक्षवन्नु आश्रयिसि नदी-नद-तटाक-सरस्सुगळन्नु, वापी-कूपगळन्नु नीरिनिन्द तुम्बिसि भूमियन्नु नीरिनिन्द मुळुगिसिबिडुत्तिवॆ.॥44॥

पदच्छेदः

44. mahaa jala oghaiH = with great, waters, streams; sam ud dhuuta samudra naadaa = verily, over, thrown - spurning, ocean’s, boom; gagana avalambaaH = on skies, dangling - soaring; such as they are, the; meghaaH = clouds; nadiiH taTaakaani saraamsi vaapiH = rivers, lakes, pools, tanks; kR^itsnaam mahiim ca = entire, earth, also; apa vaahayanti = making to outflow - inundating.

अनुवादः

“The clouds having torrential water are soaring the sky, and spurning the booms of oceans with their rumbles they are inundating rivers, lakes, pools, tanks and even the earth. [3-28-44]

स्रोतः: valmikiramayan.net

वर्षप्रवेगा विपुलाः पतन्ति
प्रवान्ति वाताः समुदीर्णवेगाः ।
प्रणष्टकूलाः प्रवहन्ति शीघ्रं
नद्यो जलं विप्रतिपन्नमार्गाः ॥ ४५ ॥

वर्ष प्रवेगा विपुला पतन्ति प्रवान्ति वाताः समुदीर्ण वेगाः । प्रनष्ट कूलाः प्रवहन्ति शीघ्रम् नद्यो जलम् विप्रतिपन्न मार्गाः ॥ ३-२८-४५

‘बड़े वेगसे वर्षा हो रही है, जोरोंकी हवा चल रही है और नदियाँ अपने कगारोंको काटकर अत्यन्त तीव्र गतिसे जल बहा रही हैं । उन्होंने मार्ग रोक दिये हैं ॥

ईग धाराकार मळॆयागुत्तिदॆ, गाळियु वेगवागि बीसुत्तिदॆ. नदिगळु तम्म दारियन्नु तडॆदिरुव तीरप्रदेशगळन्नु कॊच्चिहाकि अत्यन्त रभसदिन्द हरियुत्तिवॆ.॥45॥

पदच्छेदः

45. vipulaa varSa pravegaa patanti = substantially, rains, speedily, falling; samudiirNa vegaaH vaataaH pravaanti = intensified, in speediness, gales, are blowing; pra naSTa kuulaaH = verily, damaged

• eroded, having riverbanks; vi pratipanna maargaaH = contradictory, having their course - out of ordinary course, far afield; nadyaH = rivers; shiighram jalam pravahanti = speedily, water, conducting.

अनुवादः

“Rains are falling substantially and speedily, gales are blowing intensified in their speediness, while rivers are conducting water speedily over their eroded riverbanks and far afield of their course. [3-28-45]

स्रोतः: valmikiramayan.net

नरैर्नरेन्द्रा इव पर्वतेन्द्राः
सुरेन्द्रदत्तैः पवनोपनीतैः ।
घनाम्बुकुम्भैरभिषिच्यमाना
रूपं श्रियं स्वामिव दर्शयन्ति ॥ ४६ ॥

नरैः नरेन्द्रा इव पर्वतेन्द्राः सुरेन्द्र नीतैः पवन उपनीतैः । घन अंबु कुम्भैः अभिषिच्यमाना रूपम् श्रियम् स्वाम् इव दर्शयन्ति ॥ ३-२८-४६

‘जैसे मनुष्य जलके कलशोंसे नरेशोंका अभिषेक करते हैं, उसी प्रकार इन्द्रके दिये और वायुदेवके द्वारा लाये गये मेघरूपी जल-कलशोंसे जिनका अभिषेक हो रहा है, वे पर्वतराज अपने निर्मल रूप तथा शोभा सम्पत्तिका दर्शन-सा करा रहे हैं ॥ ४६ ॥

मनुष्यरु जलकलशगळिन्द महाराजर अभिषेक माडुवन्तॆये इन्द्रनु कॊट्टिरुव, वायुवु हारिसिकॊण्डु बन्द मेघरूपी कलशगळिन्द अभिषिक्तवाद पर्वतराजनु तन्न निर्मलरूप हागू शोभा सम्पत्तन्नु प्रदर्शिसिदन्तिदॆ.॥46॥

पदच्छेदः

46. parvata indraaH = mountain, lordly; sura indra niitaiH = gods, lord - by Indra, brought

• sent; pavana upa niitaiH = by Air-god, to near, wafted; ghana ambu kumbhaiH = cloud, water, with pots of; naraiH = by people; nara indraa iva = people’s, lord, like; abhiSicyamaanaa = while being anointed; ruupam = aspect [of mountains]; svaam shriyam iva = one’s own, grandeur, as if; darshayanti = showing.

अनुवादः

“Lords of people will be anointed by people with water carried in pots on their shoulders, and then those kings show their propitious aspect of a humanly king with applied divinity, whereas the lords of mountains are being anointed with the water sent directly by Indra and hitherto wafted straight by Air-god in the pots called black-clouds, thus these lordly mountains are standing alone as if showing their grandeur and divinity on earth. [3-28-46]

स्रोतः: valmikiramayan.net

घनोपगूढं गगनं न तारा
न भास्करो दर्शनमभ्युपैति ।
नवैर्जलौघैर्धरणी वितृप्ता
तमोविलिप्ता न दिशः प्रकाशाः ॥ ४७ ॥

घन उपगूढम् गगनम् न तारा न भास्करो दर्शनम् अभ्युपैति । नवैः जल ओघैः धरणी वितृप्ता तमो विलिप्ता न दिशः प्रकाशाः ॥ ३-२८-४७

‘मेघोंकी घटासे समस्त आकाश आच्छादित हो गया है । न रातमें तारे दिखायी देते हैं, न दिनमें सूर्य । नूतन जलराशि पाकर पृथ्वी पूर्ण तृप्त हो गयी है । दिशाएँ अन्धकारसे आच्छन्न हो रही हैं, अतएव प्रकाशित नहीं होती हैं—उनका स्पष्ट ज्ञान नहीं हो पाता है ॥ ४७ ॥

मेघगळिन्द समस्त आकाशवु आच्छादितवागि रात्रॆयल्लि नक्षत्र गळागलि, हगलिनल्लि सूर्यनागली काणुत्तिल्ल. हॊस नीरिनिन्द भूमियु पूर्ण तणिदिदॆ. दिक्कुगळल्लि अन्धकार तुम्बि प्रकाशिसुत्तिल्ल अवुगळ स्पष्टज्ञानवागुवुदिल्ल.॥47॥

पदच्छेदः

47. gaganam ghana upa guuDham = sky is, by clouds, closely, enshrouded; bhaaskaraH darshanam na abhyupaiti = sun, to see, not, getting around - imperceivable; taaraa na = stars, not - seen; dharaNii navaiH jala oghaiH = earth, with new, water, torrents; vi tR^iptaa = fully, satiated; tamaH vi liptaa dishaH na prakaashaaH = by obscurity, verily, swathed, precincts, not, illuminated.

अनुवादः

“Sky is closely enshrouded with clouds, neither sun nor stars are getting around for a glimpse, earth is fully satiated with the torrents of new water, enswathed in obscurity the precincts are unilluminated… [3-28-47]

टिप्पनी

The statement of ‘obscurity and illumination’ is suggestive of the Vedic import tamasomaa jyotirgamaya ‘from darkness lead me unto light…’ When the earth itself is satisfied with the gift of nature the earthlings are still hankering after inaccessible desires, thus they cycle through the karmic cycle.

स्रोतः: valmikiramayan.net

महान्ति कूटानि महीधराणां
धाराविधौतान्यधिकं विभान्ति ।
महाप्रमाणैर्विपुलैः प्रपातै-
र्मुक्ताकलापैरिव लम्बमानैः ॥ ४८ ॥

महान्ति कूटानि मही धराणाम् धारा विधौतानि अधिकम् विभान्ति । महा प्रमाणैः विपुलैः प्रपातैः मुक्त कलापैः इव लंबमानैः ॥ ३-२८-४८

‘जलकी धाराओंसे घुले हुए पर्वतोंके विशाल शिखर मोतियोंके लटकते हुए हारोंकी भाँति एवं बहुसंख्यक झरनोंके कारण अधिक शोभा पाते हैं ॥ ४८ ॥

जलधारॆयिन्द तॊळॆदु होद पर्वतगळ विशाल शिखरगळु अनेक जलपातगळिन्दागि इळिबिट्ट मुत्तिन हारगळन्तॆ हॆच्चु शोभिसुत्तिवॆ.॥48॥

पदच्छेदः

48. mahii dharaaNaam = by earth, born ones - of mountains; dhaaraa vi dhautaani = by torrents, clearly washed; mahaanti kuuTaani = paramount, pinnacles; lambamaanaiH = pendulous; mukta kalaapaiH iva = pearl’s, necklaces, as if; mahaa pramaaNaiH vipulaiH pra paataiH = of large, volume

• voluminous, widespread, that pitches down - torrential rains; adhikam vi bhaanti surpassingly, verily, shining forth.

अनुवादः

“The paramount pinnacles of the mountains are thoroughly washed by the torrential rains and are shining forth surpassingly, and the voluminous and widespread torrents that are pitching down are like the pearly necklaces pendulous on the chests of mountains. [3-28-48]

स्रोतः: valmikiramayan.net

शैलोपलप्रस्खलमानवेगाः
शैलोत्तमानां विपुलाः प्रपाताः ।
गुहासु सन्नादितबर्हिणासु
हारा विकीर्यन्त इवावभान्ति ॥ ४९ ॥

शैलोपल प्रस्खलमान वेगाः शैलोत्तमानाम् विपुलाः प्रपाताः । गुहासु संनादित बर्हिणासु हारा विकीर्यन्त इव अवभान्ति ॥ ३-२८-४९

‘पर्वतीय प्रस्तरखण्डोंपर गिरनेसे जिनका वेग टूट गया है, वे श्रेष्ठ पर्वतोंके बहुतेरे झरने मयूरोंकी बोलीसे गूँजती हुई गुफाओंमें टूटकर बिखरते हुए मोतियोंके हारोंके समान प्रतीत होते हैं ॥ ४९ ॥

पर्वतद बण्डॆगळ मेलॆ बीळुवुदरिन्द वेगवन्नु कळॆदुकॊण्डु, श्रेष्ठपर्वतगळल्लिन अनेक जलपातगळु नविलुगळ कूगिनिन्द निनादितवागि गुहॆगळल्लि मुत्तिन हारगळन्तॆ नीर हनिगळु कण्डु बरुत्तिवॆ.॥49॥

पदच्छेदः

49. shaila upala pra skhalamaana vegaaH = on mountain, stones, verily, falling, speedily; vipulaaH prapaataaH = widespread, torrents; shaila uttamaanaam = on mountain, lofty ones; samnaadita barhiNaasu = that are with - highly screaming, peacocks; in such; guhaasu = caves; haaraa vi kiiryanta iva ava bhaanti = lavalieres, strewn around, like, well, gleaming.

अनुवादः

“Washing the mountain stones speedily the torrents on the lofty mountains are widespread and entering the caves, in which peacocks are highly screaming, and thus they are in the gleam of lavalieres strewn around. [3-28-49]

टिप्पनी

The mountain rapids are running helter-skelter on the mountain washing the boulders speedily. But the boulders according to their nature obstruct these rapids. When obstructed they have the only recourse to enter the nearest cave. The caves by then are already full with screaming and colourful peacocks. Adding to the lustre of those peacock’s variegated colours, the pearly-white water has also entered the caves. Then these three, pearly water, colourful peacocks, blackish caves are giving out sparkles of their own, like necklaces studded with many colourful gems, and if many such pendants are strewn around, each of its studded stone emits its own colour.

स्रोतः: valmikiramayan.net

शीघ्रप्रवेगा विपुलाः प्रपाता
निर्धौतशृङ्गोपतला गिरीणाम् ।
मुक्ताकलापप्रतिमाः पतन्तो
महागुहोत्सङ्गतलैर्ध्रियन्ते ॥ ५० ॥

शीघ्र प्रवेगा विपुलाः प्रपाता निर्धौत शृंग उपतला गिरीणाम् । मुक्ता कलाप प्रतिमाः पतन्तो महा गुह उस्त्संग तलैः ध्रियन्ते ॥ ३-२८-५०

‘जिनके वेग शीघ्रगामी हैं, जिनकी संख्या अधिक है, जिन्होंने पर्वतीय शिखरोंके निम्न प्रदेशोंको धोकर स्वच्छ बना दिया है तथा जो देखनेमें मुक्तामालाओंके समान प्रतीत होते हैं, पर्वतोंके उन झरते हुए झरनोंको बड़ी-बड़ी गुफाएँ अपनी गोदमें धारण कर लेती हैं ॥

नोडलु मुक्तामालॆगळन्तॆ कण्डुबरुव, शीघ्रगामि असङ्ख्य जलधारॆगळु पर्वतद शिखरगळन्नु तॊळॆदु स्वच्छगॊळिसुत्ता जलपातवागि धुमुकुव प्रवाहवन्नु दॊड्ड-दॊड्ड गुहॆगळु तम्म मडिलल्लि धरिसिकॊळ्ळुत्तिवॆ.॥50॥

पदच्छेदः

50. shiighra pravegaa = having high, speed; vipulaaH = wide ones; giriiNaam = of mountains; nir dhauta shR^inga upa talaa = on neatly, washing, on crest of mountains, nearby, planes; muktaa kalaapa pratimaaH = pearly, necklaces, in shape; patantaH = that are falling; prapaataa = waterfalls; mahaa guha utsanga talaiH = cavernous, caves, in recess’s [surfaces,] planes; dhriyante = wearing.

अनुवादः

“On neatly washing the crests of wide mountains and their nearby planes, the high-speeded waterfalls are falling like pearl-necklaces and the mountains are wearing them at the planes of their cavernous caves. [3-28-50]

टिप्पनी

The mountains are noblemen in simile. The mountain rapids are pearly-necklaces firstly falling around their necks, and then drooping onto their chests, thus culminating at their locket-position, i.e., at the caves, on the chest of mountains. Those caves are glittering with the colours of peacocks, pearly water and blackish caves. Thus the

utsanga ‘heart of hearts…’ these noblemen’s hearts of hearts are covered with such necklaces and lockets.

स्रोतः: valmikiramayan.net

सुरतामर्दविच्छिन्नाः
स्वर्ग-स्त्री-हार-मौक्तिकाः ।
पतन्ति चातुला दिक्षु
तोयधाराः समन्ततः ॥ ५१ ॥

सुरतामर्दविच्छिन्नाः स्वर्गस्त्रीहारमौक्तिकाः ।
पतन्ती चातुला दिक्षु तोयधाराः समन्ततः ॥

सुरताम् अर्द विच्छिन्नाः स्वर्ग स्त्री हार मौक्तिकाः । पतन्ति च अतुलाः दिक्षु तोय धाराः समन्ततः ॥ ३-२८-५१

‘सुरत-क्रीडाके समय होनेवाले अङ्गोंके आमर्दनसे टूटे हुए देवाङ्गनाओंके मौक्तिक हारोंके समान प्रतीत होनेवाली जलकी अनुपम धाराएँ सम्पूर्ण दिशाओंमें सब ओर गिर रही हैं ॥ ५१ ॥

सुरत क्रीडॆयल्लि परस्पर सङ्घर्षदिन्द कित्तुहोद स्वर्गद स्त्रीयर मुत्तिन हारगळ मुक्तामणिगळो ऎम्बन्तॆ ऎल्ल दिक्कुगळल्लि व्याप्तवाद जलधारॆगळु सुत्तलू बीळुत्तिवॆ.॥51॥

पदच्छेदः

51. surataam arda vicChinnaaH = in lovemaking, in friction, broke apart; svarga strii haara mauktikaaH = heavenly, females’, strings, of pearls; atulaaH toya dhaaraaH = excellent, water, streams; samantataH dikshu = all over, in directions; patanti = are falling.

अनुवादः

“Like the strings of pearls of heavenly females plopping down when broken in the friction of lovemaking, excellent streams of water are falling all over and in all directions. [3-28-51]

स्रोतः: valmikiramayan.net

विलीयमानैर्विहगैर्निमीलद्भिश्च पङ्कजैः ।
विकसन्त्या च मालत्या गतोऽस्तं ज्ञायते रविः ॥ ५२ ॥

विलीयमानैः विहगैः निमीलद्भिः च पंकजैः । विकसन्त्या च मालत्या गतो अस्तम् ज्ञायते रविः ॥ ३-२८-५२

‘पक्षी अपने घोसलोंमें छिप रहे हैं, कमल संकुचित हो रहे हैं और मालती खिलने लगी है; इससे जान पड़ता है कि सूर्यदेव अस्त हो गये ॥ ५२ ॥

गूडुगळल्लि सेरिकॊळ्ळुत्तिरुव पक्षिगळिन्दलू, मुच्चिकॊळ्ळुत्तिरुव कमलदळिन्दलू, अरळुत्तिरुव मालती कुसुमगळिन्दलू, सूर्यनु अस्तनागुत्तिरुवुदु तिळिदुबरुत्तदॆ.॥52॥

पदच्छेदः

52. viliiyamaanaiH vihagaiH = by crouching in - returning to nests, of birds; nimiiladbhiH pankajaiH ca = doubling up, with lotuses, also; vikasantyaa maalatyaa ca = blooming up, of Jasmine flowers, also with; raviH astam gataH j~naayate = sun, into dusk, gone, known to be.

अनुवादः

“With the return of birds to nests, doubling up of lotuses, and blooming up jasmines, the sun is know to have gone into dusk. [3-28-52]

स्रोतः: valmikiramayan.net

वृत्ता यात्रा नरेन्द्राणां सेना पथ्येव वर्तते ।
वैराणि चैव मार्गाश्च सलिलेन समीकृताः ॥ ५३ ॥

वृत्ता यात्रा नरेन्द्राणाम् सेना पथि एव वर्तते । वैराणि चैव मार्गाः च सलिलेन समीकृताः ॥ ३-२८-५३

‘राजाओंकी युद्ध-यात्रा रुक गयी । प्रस्थित हुई सेना भी रास्तेमें ही पड़ाव डाले पड़ी है । वर्षाके जलने राजाओंके वैर शान्त कर दिये हैं और मार्ग भी रोक दिये हैं । इस प्रकार वैर और मार्ग दोनोंकी एक-सी अवस्था कर दी है ॥ ५३ ॥

राजर युद्धयात्रॆयु निन्तिदॆ, सैन्यवू हिन्दिरुगुत्तिदॆ. मळॆगालद नीरिनिन्दागि राजर वैरवन्नु शान्तवागिसितु मत्तु मार्गवन्नु तडॆदुबिट्टिदॆ. हीगॆ वैर मत्तु मार्ग ऎरडर स्थितियू ऒन्दे रीतियागिसिदॆ.॥53॥

पदच्छेदः

53. nara indraaNaam yaatraa vR^ittaa = people’s, lords - of kings, campaigns, reversed; senaa pathi eva vartate = armies, on path, only, remaining - marooned; salilena = by water; vairaaNi caiva maargaaH ca = conflicts, and also, roadways; samiikR^itaaH = evened out - neutralised.

अनुवादः

“Reversed are the campaigns of kings as the armies are marooned and thus rainwater has neutralised conflicts and roadways. [3-28-53]

स्रोतः: valmikiramayan.net

In the month of prauShTapada there is recitation of the mantra of the v1s. At this time of study the sAman songs are presented.

कुतः प्रौष्ठपद उच्यते?? यदा दक्षिणायनारम्भः, वर्षाकालः, वेदाध्ययनोपाकर्म च पुरा ऽसीद् युगपत्, प्रौष्ठपदासु तु तन्नासीत् ३५०० BCE तः परम् …

मासि प्रौष्ठपदे ब्रह्म ब्राह्मणानां विवक्षताम् ।
अयमध्यायसमयः सामगानामुपस्थितः ॥ ५४ ॥

मासि प्रोष्ठपदे ब्रह्म ब्राह्मणानां विवक्षताम् ।
अयमध्यायसमयः सामगानामुपस्थितः ॥

‘भादोंका महीना आ गया । यह वेदोंके स्वाध्यायकी इच्छा रखनेवाले ब्राह्मणोंके लिये उपाकर्मका समय उपस्थित हुआ है । सामगान करनेवाले विद्वानोंके स्वाध्यायका भी यही समय है ॥ ५४ ॥

भाद्रपदमास बन्दिदॆ, इदु वेदाध्ययनद इच्छॆयुळ्ळ सामब्राह्मणरिगॆ उपक्रमद समय उपस्थितवागिदॆ. वेदाध्ययनक्कॆ इदे समयवागिदॆ.॥54॥

पदच्छेदः

54. prauSThapade maasi = Bhaadrapada, in month; brahma = for Vedic-studies; vivakSataam = having concern; saama gaanaam = Sama Veda, those that sing; braahmaNaanaam = for such Brahmans; ayam adhyaaya samayaH = this one, learnable, time; upasthitaH = has come forth.

अनुवादः

“The month of Bhaadrapada, August-September, is the time for learning the singing of Sama Veda, and this is the time that has come for those Brahmans who concern themselves for learning the singing of Sama Veda. [3-28-54]

टिप्पनी

During this time a vow called caatur maasya vrata will be observed by all adherers of Veda-s, and during this time young celibates are initiated into Vedic studies which commences on bhaadrapada shukla tR^itiiya ’third day in the white-fortnight of this Bhaadrapada month.’

स्रोतः: valmikiramayan.net

निवृत्तकर्मायतनो नूनं सञ्चितसञ्चयः ।
आषाढीमभ्युपगतो भरतः कोसलाधिपः ॥ ५५ ॥

निवृत्त कर्म आयतनो नूनम् संचित संचयः । आषाढीम् अभ्युपगतो भरतः कोसल अधिपः ॥ ३-२८-५५

‘कोसलदेशके राजा भरतने चार महीनेके लिये आवश्यक वस्तुओंका संग्रह करके गत आषाढकी पूर्णिमाको निश्चय ही किसी उत्तम व्रतकी दीक्षा ली होगी ॥ ५५ ॥

कोसलदेशद राजा भरतनु नाल्कु तिङ्गळिगागि आवश्यक वस्तुगळन्नु सङ्ग्रहिसि कळॆद आषाढद पूर्णिमॆगॆ खण्डितवागि यावुदादरू उत्तम व्रतद दीक्षॆ कैगॊण्डिरबहुदु.॥55॥

पदच्छेदः

55. nivR^itta karma aayatanaH = one who has carried out, affairs, domestic; sancita sancayaH = garnering, goods; kosala adhipaH bharataH = Kosala’s, king, Bharata; aaSaaDhiim = full moon day - pertaining to aaSaadha month; abhyupagataH = reached - undertaken; nuunam = definitely.

अनुवादः

“On carrying out all the domestic affairs and completely garnering the goods for rainy season, Bharata, the king of Kosala, might have definitely undertaken the ‘four-month-vow’ on the full moon day of aSaaDha month. [3-28-55]

स्रोतः: valmikiramayan.net

नूनमापूर्यमाणायाः सरय्वा वर्धते रयः ।
मां समीक्ष्य समायान्तमयोध्याया इव स्वनः ॥ ५६ ॥

नूनम् आपूर्यमाणायाः सरय्वा वधते रयः । माम् समीक्ष्य समायान्तम् अयोध्याया इव स्वनः ॥ ३-२८-५६

‘मुझे वनकी ओर आते देख जिस प्रकार अयोध्यापुरीके लोगोंका आर्तनाद बढ़ गया था, उसी प्रकार इस समय वर्षाके जलसे परिपूर्ण होती हुई सरयू नदीका वेग अवश्य ही बढ़ रहा होगा ॥ ५६ ॥

नानु वनक्कॆ बरुवाग अयोध्यॆय जनरु आर्तनाद माडिदन्तॆये ईग मळॆगालद नीरिनिन्द परिपूर्णवाद सरयू नदिय वेगवू अवश्यवागि हॆच्चागिरबहुदु.॥56॥

पदच्छेदः

56. aa puurya maaNaayaaH = with water - being fully filled; sarayvaa = of River Sarayu; * rayaH* = swashing; sam aayaantam = verily, on coming back; maam samiikSya = me, on beholding; ayodhyaayaa svanaH iva = Ayodhya’s, commotion, as with; nuunam vardhate = definitely, must be increasing.

अनुवादः

“Definitely the River Sarayu must be overfilling and its swashing must be mounting as with the commotion of Ayodhya on beholding my returning to city. [3-28-56]

टिप्पनी

Ayodhya and its people used to create hubbubs whenever Rama used to return to city after his short trips to outside. Such is the affection of the inmates of Ayodhya to Rama, and now Rama is reminiscing that hubbub of people and swashing of Sarayu, as both soundalike.

स्रोतः: valmikiramayan.net

इमाः स्फीतगुणा वर्षाः सुग्रीवः सुखमश्नुते ।
विजितारिः सदारश्च राज्ये महति च स्थितः ॥ ५७ ॥

इमाः स्फीत गुणा वर्षाः सुग्रीवः सुखम् अश्नुते । विजित अरिः स दारः च राज्ये महति च स्थितः ॥ ३-२८-५७

‘यह वर्षा अनेक गुणोंसे सम्पन्न है । इस समय सुग्रीव अपने शत्रुको परास्त करके विशाल वानर-राज्यपर प्रतिष्ठित हैं और अपनी स्त्रीके साथ रहकर सुख भोग रहे हैं ॥ ५७ ॥

ई वर्षाऋतु अनेक गुणगळिन्द सम्पन्नवागिदॆ. ईग सुग्रीवनु तन्न शत्रुगळन्नु सोलिसि विशाल वानर राज्यदल्लि पट्टाभिषिक्तनागि, तन्न पत्नियॊन्दिगॆ इद्दु सुख भोगिसुत्तिरबहुदु.॥57॥

पदच्छेदः

57. vi jita ariH = one who has - verily, conquered, enemy - Sugreeva on conquering Vali; sa daaraH ca = with, wife, also; mahati raajye sthitaH ca = in an admirable, kingdom, instituted; such; sugriivaH = Sugreeva; sphiita guNaa imaaH varSaaH = that have - manifold, merits - inbuilt facilities, these, rains - in rainy season; sukham ashnute = luxuries, he partakes - he luxuriate in.

अनुवादः

“This rainy season as such has manifold inbuilt facilities for self-contained entertainment, so Sugreeva must be luxuriating in them, besides, revelling for conquering his enemy, regaining his wife, and instituting himself as a king of an admirable kingdom. [3-28-57]

स्रोतः: valmikiramayan.net

अहं तु हृतदारश्च राज्याच्च महतश्च्युतः ।
नदीकूलमिव क्लिन्नमवसीदामि लक्ष्मण ॥ ५८ ॥

अहम् तु हृत दारः च राज्यात् च महतः च्युतः । नदी कूलम् इव क्लिन्नम् अवसीदामि लक्ष्मण ॥ ३-२८-५८

‘किंतु लक्ष्मण! मैं अपने महान् राज्यसे तो भ्रष्ट हो ही गया हूँ, मेरी स्त्री भी हर ली गयी है; इसलिये पानीसे गले हुए नदीके तटकी भाँति कष्ट पा रहा हूँ ॥

आदरॆ लक्ष्मण! नानु नन्न महाराज्यदिन्द भष्टने आगिरुवॆनु, नन्न पत्नियन्नु कद्दुकॊण्डु होगिरुवनु, इदरिन्द नीरिनिन्द नॆनॆद नदिय दडदन्तॆ कष्टपडुत्तिद्देनॆ.॥58॥

पदच्छेदः

58. lakSmaNa = Lakshmana; hR^ita daaraH ca = with stolen, wife; mahataH raajyaat cyutaH ca = from a great, kingdom, fallen - toppled from; such as I am; aham tu = I am, on my part - as for me; klinnam nadii kuulam iva = wetted - toppled over, river, bank, like; avasiidaami = I am sinking down.

अनुवादः

“As for me, Lakshmana, I am the one who is toppled from a great kingdom, whose wife is stolen, such as I am, I am toppling down like a riverbank that is toppled over. [3-28-58]

स्रोतः: valmikiramayan.net

शोकश्च मम विस्तीर्णो वर्षाश्च भृशदुर्गमाः ।
रावणश्च महाञ्छत्रुरपारः प्रतिभाति मे ॥ ५९ ॥

शोकश्च मम विस्तीर्णो वर्षाश्च भृशदुर्गमाः ।
रावणश्च महान् शत्रुरपारः प्रतिभाति मे ॥

शोकः च मम विस्तीर्णो वर्षाः च भृश दुर्गमाः । रावणः च महान् शत्रुः अपारम् प्रतिभाति मे ॥ ३-२८-५९

‘मेरा शोक बढ़ गया है । मेरे लिये वर्षाके दिनोंको बिताना अत्यन्त कठिन हो गया है और मेरा महान् शत्रु रावण भी मुझे अजेय-सा प्रतीत होता है ॥ ५९ ॥

नन्न शोक हॆच्चागिदॆ. ननगॆ वर्षाकालद दिनगळन्नु कळॆयुवुदु अत्यन्त कठिणवागिदॆ. नन्न महाशत्रु रावणनू कूड आजेयनॆन्दु ननगॆ अनिसुत्तदॆ.॥59॥

पदच्छेदः

59. mama shokaH ca vistiirNaH = my, anguish, is also, boundless; varSaaH ca bhR^isha dur gamaaH = rains, also, definitely, not, passable - pathways are impassable; raavaNaH ca mahaan shatruH = Ravana is, but, formidable, enemy; me = to me; a paaram = not, possible to cross over - not, negotiable

• insurmountable obstacles; pratibhaati = appears, to me.

अनुवादः

“Also my anguish is boundless, the rains have definitely made the pathways impassable, my enemy Ravana is a formidable one, thus these three appear to me as insurmountable obstacles. [3-28-59]

स्रोतः: valmikiramayan.net

अयात्रां चैव दृष्ट्वेमां मार्गांश्च भृशदुर्गमान् ।
प्रणते चैव सुग्रीवे न मया किञ्चिदीरितम् ॥ ६० ॥

अयात्रां चैव दृष्ट्वेमां मागांश्च भृशदुर्गमान् ।
प्रणते चैव सुग्रीवे न मया किञ्चिदीरितम् ॥

अयात्राम् चैव दृष्ट्वा इमाम् मार्गाम् च भृश दुर्गमान् । प्रणते चैव सुग्रीवे न मया किंचित् ईरितम् ॥ ३-२८-६०

‘एक तो यह यात्राका समय नहीं है, दूसरे मार्ग भी अत्यन्त दुर्गम है । इसलिये सुग्रीवके नतमस्तक होनेपर भी मैंने उनसे कुछ कहा नहीं है ॥ ६० ॥

ऒन्दो इदु यात्रॆय समयवल्ल, इन्नॊन्दु दारिगळू अत्यन्त दुर्गमवागिवॆ. अदक्कागि सुग्रीवनु नतमस्तकनागिद्दरू नानु अवनल्लि एनन्नु हेळलिल्ल.॥60॥

पदच्छेदः

60. sugriive praNate caiva = Sugreeva is, very, humble, also thus; imaam = this; a yaatraam = not, possible for a campaign; bhR^isha durgamaan = highly, impassable; maargaam ca = pathways, also; dR^iSTvaa = on visualising; mayaa kimcit na iiritam = by me, anything, not, uttered.

अनुवादः

“Though Sugreeva is very humble to embark on a campaign, visualising the rainy season as an impossible one for any campaign, and even the pathways are rendered highly impassable I have not said anything to him in the affirmative. [3-28-60]

स्रोतः: valmikiramayan.net

अपि चापि परिक्लिष्टं चिराद् दारैः समागतम् ।
आत्मकार्यगरीयस्त्वाद् वक्तुं नेच्छामि वानरम् ॥ ६१ ॥

अपि च अति परिक्लिष्टम् चिरात् दारैः समागतम् । आत्म कार्य गरीयस्त्वात् वक्तुम् न इच्छामि वानरम् ॥ ३-२८-६१

‘वानर सुग्रीव बहुत दिनोंसे कष्ट भोगते थे और दीर्घकालके पश्चात् अब अपनी पत्नीसे मिले हैं । इधर मेरा कार्य बड़ा भारी है (थोड़े दिनोंमें सिद्ध होनेवाला नहीं है); इसलिये मैं इस समय उससे कुछ कहना नहीं चाहता हूँ ॥

वानर सुग्रीवनु बहळ दिनगळिन्द कष्ट अनुभविसुत्तिद्दनु मत्तु दीर्घकालद बळिक ईग तन्न पत्नियॊन्दिगॆ सेरिरुवनु. नन्न कार्यवादरो भारी दॊड्डदागिदॆ (स्वल्प दिनगळल्लि मुगियु वन्तहुदल्ल); अदक्कागि नानु ईग अवनल्लि एनन्नु हेळलु बयसुवुदिल्ल.॥61॥

पदच्छेदः

61. api ca = even, so; ati pari kliSTam = much, entirely, difficulties - that Sugreeva has undergone; ciraat daaraiH samaagatam = after a long while, with wife, united with; vaanaram = to such vanara; aatma kaarya gariiyastvaat = our, work, owing to loftiness of due to magnitude involved in our task; vaktum na icChaami = to speak [insist,] not, I desired.

अनुवादः

“Even Sugreeva has undergone many difficulties in their entirety, after a long while he is united with his wife, and even owing to the magnitude involved in our task of tracking down Ravana I did not desire to insist on that monkey. [3-28-61]

स्रोतः: valmikiramayan.net

स्वयमेव हि विश्रम्य ज्ञात्वा कालमुपागतम् ।
उपकारं च सुग्रीवो वेत्स्यते नात्र संशयः ॥ ६२ ॥

स्वयम् एव हि विश्रम्य ज्ञात्वा कालम् उपागतम् । उपकारम् च सुग्रीवो वेत्स्यते न अत्र संशयः ॥ ३-२८-६२

‘कुछ दिनोंतक विश्राम करके उपयुक्त समय आया हुआ जान वे स्वयं ही मेरे उपकारको समझेंगे; इसमें संशय नहीं है ॥ ६२ ॥

स्वल्पदिन विश्रान्ति पडॆदाग सरियाद समय बन्तॆन्दु तिळिदु अवनु स्वतः नन्न उपकारवन्नु तिळियुवनु; इदरल्लि संशयवे इल्ल.॥62॥

पदच्छेदः

62. sugriivaH = Sugreeva; vishramya = after respite; kaalam upa aagatam j~naatvaa = time’s, closely, coming in, on realising; upakaaram ca = requital, also; svayam eva vetsyate hi = on his own, thus, will know, isn’t it; atra samshayaH na = = in that, doubt, is not there.

अनुवादः

“After a respite Sugreeva will realise on his own that the time has come, and he will also realise the he has something to requite, isn’t it! So, there needn’t be any doubt in that matter. [3-28-62]

स्रोतः: valmikiramayan.net

तस्मात् कालप्रतीक्षोऽहं स्थितोऽस्मि शुभलक्षण ।
सुग्रीवस्य नदीनां च प्रसादमभिकाङ्क्षयन् ॥ ६३ ॥

तस्मात्कालप्रतीक्षोऽहं स्थितोऽस्मि शुभलक्षण ।
सुग्रीवस्य नदीनां च प्रसादभिकाङ्क्षयन् ॥

तस्मात् काल प्रतीक्षो अहम् स्थितो अस्मि शुभ लक्षण । सुग्रीवस्य नदीनाम् च प्रसादम् अभिकांक्षयन् ॥ ३-२८-६३

‘अतः शुभलक्षण लक्ष्मण! मैं सुग्रीवकी प्रसन्नता और नदियोंके जलकी स्वच्छता चाहता हुआ शरत्कालकी प्रतीक्षामें चुपचाप बैठा हुआ हूँ ॥ ६३ ॥

आद्दरिन्द शुभलक्षण लक्ष्मण! सुग्रीवन प्रसन्नतॆयन्नु मत्तु नदिगळ नीरिन स्वच्छतॆयन्नु बयसुत्ता शरत्कालद प्रतीक्षॆयल्लि सुम्मने कुळितिरुवॆनु.॥63॥

पदच्छेदः

63. shubha lakSaNa = oh, one with felicitous aspect, Lakshmana; tasmaat = therefore; aham = I am; sugriivasya nadiinaam ca = of Sugreeva, of rivers, also; prasaadam abhikaankshayan = generosity, expectant of; sthitaH kaala pratiikSaH asmi = abiding, time, looking forward to, I am.

अनुवादः

“I therefore stay abidingly looking forward for the time, oh, Lakshmana with felicitous aspects, expectant of the generosity of Sugreeva and of these rivers. [3-28-63]

स्रोतः: valmikiramayan.net

उपकारेण वीरो हि प्रतीकारेण युज्यते ।
अकृतज्ञोऽप्रतिकृतो हन्ति सत्त्ववतां मनः ॥ ६४ ॥

उपकारेण वीरो हि प्रतिकारेण युज्यते । अकृतज्ञो अप्रतिकृतो हन्ति सत्त्ववताम् मनः ॥ ३-२८-६४

‘जो वीर पुरुष किसीके उपकारसे उपकृत होता है, वह प्रत्युपकार करके उसका बदला अवश्य चुकाता है; किंतु यदि कोई उपकारको न मानकर या भुलाकर प्रत्युपकारसे मुँह मोड़ लेता है, वह शक्तिशाली श्रेष्ठ पुरुषोंके मनको ठेस पहुँचाता है’ ॥ ६४ ॥

यारदादरू उपकारदिन्द उपकृतनाद वीर पुरुषनु प्रत्युपकार माडि अदन्नु अवश्यवागि तीरिसुवनु; आदरॆ यारादरू उपकारवन्नु मन्निसदॆ अथवा मरॆतु प्रत्युपकारदिन्द मुख तिरुगिसिदरॆ अवनु श्रेष्ठ पुरुषर मनस्सिगॆ नोवन्नुण्टुमाडुत्तानॆ.॥64॥

पदच्छेदः

64. upakaareNa = one who extends - succour; viraH tu = valiant one, on his part; pratikaareNa yujyate = with requital, conjoined - indebted with; a kR^itaj~naH = un, faithful one; further; a pratikR^itaH = who does not, requite; satvavataam manaH = those with soft, hearts; hanti = wounds.

अनुवादः

“A valiant one who is succoured will be indebted with some requital on his part, but besides being unfaithful, if one who does not make requital for all the favours done in his interest, he will be wounding the hearts of soft-hearted people.” Rama said so to Lakshmana, keeping Sugreeva in view. [3-28-64]

स्रोतः: valmikiramayan.net

अथैवमुक्तः प्रणिधाय लक्ष्मणः
कृताञ्जलिस्तत् प्रतिपूज्य भाषितम् ।
उवाच रामं स्वभिरामदर्शनं
प्रदर्शयन् दर्शनमात्मनः शुभम् ॥ ६५ ॥

अथ एवम् उक्तः प्रणिधाय लक्ष्मणः कृत अंजलिः तत् प्रतिपूज्य भाषितम् । उवाच रामम् स्वभिराम दर्शनम् प्रदर्शयन् दर्शनम् आत्मनः शुभम् ॥ ३-२८-६५

श्रीरामचन्द्रजीके ऐसा कहनेपर लक्ष्मणने सोच-विचारकर उसकी भूरि-भूरि प्रशंसा की और दोनों हाथ जोड़कर अपनी शुभ दृष्टिका परिचय देते हुए वे नयनाभिराम श्रीरामसे इस प्रकार बोले ॥ ६५ ॥

श्रीरामचन्द्रनु हीगॆ हेळिदाग लक्ष्मणनु विचार माडि अवनन्नु तुम्बा प्रशंसिसिदनु मत्तु कैमुगिदुकॊण्डु तन्न शुभदृष्टिय परिचयवन्नु कॊडुत्ता नयनाभिराम श्रीरामनल्लि इन्तॆन्दनु.॥65॥

पदच्छेदः

65. lakshmaNaH = Lakshmana; tat eva = that, alone - what Rama said about their waiting for cessation of rains; yuktam praNidhaaya = as candid, visualising; kR^ita anjali = making, adjoined-palms; tat bhaaSitam pratipuujaya = that, what is said by Rama, honouring - praisefully; aatmanaH shubham darshanam pradarshayan = his own, opportune, viewpoint, to clarify; sva abhi raama darshanam = one with his - own, best, delightful, aspect - Rama; raamam uvaaca = to Rama, said.

अनुवादः

Visualising what Rama said about their waiting for pre-winter season to be candid, and praisefully making palm-fold at that determination of Rama, and even to clarify his own opportune viewpoint, Lakshmana spoke to Rama who by his own aspect is a delightful one for a ken. [3-28-65]

स्रोतः: valmikiramayan.net

यदुक्तमेतत् तव सर्वमीप्सितं
नरेन्द्र कर्ता नचिराद्धरीश्वरः ।
शरत्प्रतीक्षः क्षमतामिमं भवान्
जलप्रपातं रिपुनिग्रहे धृतः ॥ ६६ ॥

यदुक्तमेतत्तव सर्वमीप्सितं
नरेन्द्र कर्ता न चिराद्धरीश्वरः ।
शरत्प्रतीक्षः क्षमतामिदं भवान्
जलप्रपातं रिपुनिग्रहे धृतः ॥

यत् उक्तम् एतत् तव सर्वम् ईप्सितम् नर इन्द्र कर्ता नचिरा हरि ईश्वरः । शरत् प्रतीक्षः क्षमताम् इमम् भवान् जल प्रपातम् रिपु निग्रहे धृतः ॥ ३-२८-६६

‘नरेश्वर! जैसा कि आपने कहा है, वानरराज सुग्रीव शीघ्र ही आपका यह सारा मनोरथ सिद्ध करेंगे । अतः आप शत्रुके संहार करनेका दृढ़ निश्चय लिये शरत्कालकी प्रतीक्षा कीजिये और इस वर्षाकालके विलम्बको सहन कीजिये’ ॥

नरेश्वर! नीवु हेळिदन्तॆ वानरराज सुग्रीवनु शीघ्रवागि निन्न ई ऎल्ल मनोरथगळन्नु सिद्धगॊळिसुवनु. आद्दरिन्द नीनु शत्रुवन्नु संहरिसुव दृढनिश्चय माडि शरत्कालवन्नु प्रतीक्षॆ माडु हागू वर्षाकालद विळम्बवन्नु सहिसु.॥66॥

पदच्छेदः

66. narendra = oh, lord of people; yathaa uktam = as, said; like that; vaanaraH = vanara

• Sugreeva; na ciraat tu = not, lately, but; tava iipsitam = by you, desired; etat sarvam kartaa = everything, completely, he will be doing; ripu nigrahe = enemy, in disciplining - elimination; dhR^itaH bhavaan = steadfadt, as you are; sharat pratiikshaH = autumn, while awaiting; imam = this; jala pra paatam = waters, heavy, falling - rainy season; kshamataam = you may bear with.

अनुवादः

“Oh, lord of people, Sugreeva will be effectuating everything you have desired and said, not later but soon, hence awaiting autumn you may please bear up these heavy rainfalls, besides bearing with the idea of disciplining the enemy.” So said Lakshmana to Rama. [3-28-66]

टिप्पनी

The last three verses are a repeat of 45, 46, and 47th verses of Ch 27 of this Kishkindha kaanda. Many of the verses in this canto bear the blemish of interpolations.

स्रोतः: valmikiramayan.net

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये किष्किन्धाकाण्डेऽष्टाविंशः सर्गः ॥ २८ ॥
इस प्रकार श्रीवाल्मीकिनिर्मित आर्षरामायण आदिकाव्यके किष्किन्धाकाण्डमें अट्ठाईसवाँ सर्ग पूरा हुआ ॥ २८ ॥

श्री वाल्मीकिविरचित आर्षरामायण आदिकाव्यद किष्किन्धाकाण्डद इप्पत्तॆण्टनॆय सर्ग सम्पूर्णवायितु. ॥28॥