mahAkavi kAlidAsavirachita

raghuvaMshamDynasty of Emperor Raghu

5 chapter -- 76 verses

IntroductionWhile Raghu is in a 'pie-less' condition he is visited by a young sage demanding a large sum of money for the purpose of giving it to hispreceptor with wlhom he has just finished his education, The king, unwilling that any supplicant should go away unsatisfied, prepares to attack Kubera, whop, rather than risk the combat, rains down a shower of gold into the King's treasnry. 'l'his wealth Raghn gives away to the sage who, in gratefulness, uses his spiritual power to cause a son to be born to his benefactor. In course of time a son is born who is named Aja. The poet gives us such an account of this prince that one cannot but look upon him as a kind of secondary hero inferior only to his mighty grandson Rama, To this Aja are devoted the presont canto and the next three. These "Aja-cantos" are the loveliest in the whole poem. Whhen Ajl has grown to be of a marriageable age he journeys to the court of a neighbouring king to be present as a suitor at the swayamvara of his daughter Indumati. In the course of his journey prince Aja encamps by the side of a river. A maddened elephant rushes out of the waters straight towards him. Aja wounds him, whereupon he regains his original form of a demi-god Priyamvada who gives a magic missile to the prince and departs to heaven. Without further adventure Aja reaches the capital of Indumati's father fllther, where he is cordially welcomed and suitably lodged.Notes and commentary of Kishanrao Madhavarao Joglekar on this5th canto is made available here in1. 02 MB pdffor further reading..

| -tamadhvare vivajiti kita nieaviritakoajtamutptavidyo gurudakirth kautsa prapede varatantuiya || 5-1tamadhvare vishvajiti kShitiisha.n niHsheShavishraaNitakoshajaatam |utpaatavidyo gurudakShiNaarthii kautsaH prapede varatantushiShyaH || 5-1

tam adhvare vishvajiti kShiti iisha.m niHsheSha vishraaNita kosha jaatam utpaatta vidyaH guru dakShiNa arthii kautsaH prapede varata.ntu shiShyaH1. vishvajiti adhvare=invishvajitnamed, Vedic-ritual; niHsheSha=without remnant - completely; vishraaNita=donated; kosha jaatam=wealth, heaps - one who has donated all his wealth accumulation; tam=to him - to suchraghu; kShiti iisha.m=to such a land's, lord - lord of the earth -raghu - ; utpaatta=one who obtained; vidyaH=education; varata.ntu shiShyaH=sagevaratantu's, disciple; kautsaH=kautsa- who is named as; guru dakShiNa=preceptor's, dole - to be given to guru; arthii=needing - that money; prapede=reached;this verse is inupajaatimetre.At certain time emperorraghuhas performed a Vedic ritual calledvishvajit-yaj~nain which he gave away all his accumulated wealth in the form of donations and almost remained empty handed. Right at that time, one namedkausta,a pupil of a sagevaratantu,approached the emperorraghuwith an ambition to get some donation from him in order to pay his due to his preceptor because that pupil has completed his education with the sage. [5-1]--o)0(o-- | -sa mmaye vtahiramayatvtptre nidhyrghyamanarghalarutapraka yaas praka pratyujjagmtithimtitheya || 5-2sa mR^iNmaye viitahiraNmayatvaatpaatre nidhaayaarghyamanarghashiilaH |shrutaprakaasha.n yashasaa prakaashaH pratyujjagaamaatithimaatitheyaH || 5-2

saH mR^iNmaye viita hiraNmayatvaat paatre nidhaaya arghyam anargha shiilaH shruta prakaasha.m yashasaa prakaashaH pratyujjagaama atithim aatitheyaH2. anargha shiilaH=of inestimable, conduct -raghu; yashasaa prakaashaH=by glory, who is shining - a celebrated one; aatitheyaH=attentive to guests, hospitable king; saH=such as he is; viita hiraNmayatvaat=gone away, gold - because all of his golden vessels have gone away in the form of ritual donation; arghyam=arghais a respectful offering of rice,duurvagrass, flowers, water etc to a guest; mR^iNmaye paatre nidhaaya=in an earthen, vessel, on keeping; shruta prakaasha.m=one who is enlightened byshruti-s, Veda-s, the pupil who has came to him; atithim=towards that guest; pratyujjagaama [prati ut jagaama=towards, uprose, and gone] gone towards him welcomingly.Then that celebrated kingraghuwho possessed of an inestimable career and of a hospitable nature has kept all the guest-worshipping material like water, sacred grass, flowers etc in an earthen vessel, because all the golden vessels ofraghuhave been donated in the Vedic ritual, and then welcomingly gone forward with that earthen pot to receive that enlightened soul in Veda-s, namely the young guestkausta,. [5-2]--o)0(o--Endnote of this page contains abbreviations used in here.--o)0(o-- | -tamarcayitv vidhivadvidhijastapodhana mnadhangrayyvipatirviarabhjamrtktjali ktyavidityuvca || 5-3tamarcayitvaa vidhivadvidhij~nastapodhana.n maanadhanaagrayaayii |vishaa.npatirviShTarabhaajamaaraatkR^itaa~njaliH kR^ityavidityuvaaca || 5-3

tam arcayitvaa vidhivat vidhij~naH tapodhana.m maana dhana agra yaayii vishaa.m patiH viShTara bhaajam aaraat kR^ita a~njaliH kR^itya vit iti uvaaca3. vidhi j~naH=procedure, knower of; maana dhana agra yaayii=honour, as wealth, in forefront, goer - first and foremost among those who treat self-respect and honour as the only wealth; kR^itya vit=deeds, knower of - versed in duties; vishaa.m patiH=such a - peoples', lord; viShTara bhaajam=on seated, who is seated - the pupil; tam=him; tapodhana.m=whose wealth itself is ascesis; vidhivat=procedurally; arcayitvaa=having revered; aaraat=at his - nearby; kR^ita a~njaliH [san] =making palm-fold;iti uvaaca=this way, said.Then that lord of men,raghu, a well-versed one in duty and procedure, a foremost one among those who regard honour as their only wealth, worshipped that young guest whose sole wealth is his ascesis and who by now is seated; then standing close to him with adjoined palms that king addressed the disciple ofvaratantuin this way. [5-3]--o)0(o-- | -apyagrarmantraktm kugrabuddhe kual gurusteyatastvay jnamaeampta lokena caitanyamivoarame || 5-4apyagraNiirmantrakR^itaamR^iShiiNaa.n kushaagrabuddhe kushalii guruste |yatastvayaa j~naanamasheShamaapta.n lokena caitanyamivoShNarashmeH || 5-4

api agraNiiH mantra kR^itaam R^iShiiNaa.m kusha agra buddhe kushalii guruH te yataH tvayaa j~naanam asheSham aatta.m lokena caitanyam iva uShNa rashmeH4. h kusha agra buddhe=oh, one whose intellect is as sharp as the point of a blade ofkusha, the sacred grass -kusha agram iva buddhiH yasya saH-suuksma buddhi- keen-witted one -u.mA; yataH=as to how,from where;tvayaa=by you; a+ sheSham =not remaining - complete; j~naanam=knowledge [aattam= obtained] -bimbam; [aswith]; lokena=by people -u.mA; uShNa rashmeH=from hot, rayed one - sun with vaporizing sunrays - unlikeshiita rashmi- cold, rayed one - moon with cool beams; caitanyam=state of activity -pratibimbam;iva = as with -sA.vA; aatta.m=obtained -sA.dha; mantra kR^itaam=hymn, seers; R^iShiiNaa.m=among such sages; agraNiiH=topmost one; te guruH=your, preceptor -u.me; api=whether thisapiis used at the beginning of a sentence in asking questions, like whether; kushalii=[whether he is] safe.anugAmitva bimba pratibimba shleSha mishraNa."Oh, thou keen-witted one, is thy preceptor namely sagevaratanu -who is foremost among all the seers of hymns, from whom you have acquired all the knowledge, as all the people will acquire the state of activity from the sun with vaporizing sunrays all hale... [5-4]--o)0(o-- | -kyena vc manasoi avadyatsabhta vsavadhairyalopipdyate na vyayamantaryai kaccinmaharestrividha tapastat || 5-5kaayena vaacaa manasaaoi shashvadyatsa.nbhR^ita.n vaasavadhairyalopi |aapaadyate na vyayamantaraayaiH kaccinmaharShestrividha.n tapastat || 5-5

kaayena vaacaa manasaa api shashvat yat sa.mbhR^ita.m vaasava dhairya lopi apaadyate na vyayam antaraayaiH kaccit maharSheH trividha.m tapaH tat5. kaayena=by bodily rigour - inupavaasa aadi vrata-s; vaacaa=by speech - by VedapaThanapaaTheNaetc; manasaa api=gaayatrii japa aadiinaam api= by regular meditations, even by; vaasava dhairya lopi=indra's, courage, denigrator; yat=which [tapaH= ascesis is there, that ]; shashvat sa.mbhR^ita.m=always, accumulated; maharSheH=of that great sage; tri vidha.m=three, kinds - of penances; tat tapaH=that, ascesis; antaraayaiH=by impediments; vyayam na apaadyate=wastage, not, getting; kaccit=I hope! - asks a question mixed with hope, the expected answer being 'yes' or 'no' according to the form of question and is translated by 'I hope that etc...'"The threefold ascesis of that great sage which has long been accumulated by him by the exercise of his body, speech and mind i.e., by way of bodily rigour, speech function in reciting Veda-s, and by mental contemplation on meditations respectively, and which triad of pertinacity disturbs even the firmness ofindra, does not suffer waste by any kind of impediment - I hope [5-5]--o)0(o-- | -dhrabandhapramukhai prayatnai savardhitn sutanirvieamkaccinna vyvdirupaplavo va ramacchidmramapdapnm || 5-6aadhaarabandhapramukhaiH prayatnaiH sa.nvardhitaanaa.n sutanirvisheSham |kaccinna vaayvaadirupaplavo vaH shramacChidaamaashramapaadapaanaam || 5-6

aadhaara bandha pramukhaiH prayatnaiH sa.mvardhitaanaa.m suta nirvisheSham kaccit na vaayuH aadi upaplavaH vaH shrama cChidaam aashrama paadapaanaam6. aadhaara=firm rooting; bandha=a.mbu ba.ndha= water basins; pramukhaiH=and the like; prayatnaiH=efforts; vaH=your, of you hermits; suta=sons; nirvisheSham=equal to; sa.m vardhita anaa.m =those that are reared up; shrama=strain;cChidaam=beguilers - divert attention pleasantly from toil etc - such trees; aashrama paadapaanaam=hermitage's, for trees; vaayuH aadi=hurricanes, etc; upaplavaH=upadrava- calamity; na=is not there;kaccit=I hope."The trees of your hermitage are the real beguilers of your strain and you saints have reared them just like your children with all your efforts like firm rooting, arranging water-troughs and the like to them there are no natural calamities like hurricanes etc - I hope [5-6]Have storms laid waste the trees / That shade and guard your dwellings, which with care / Ye 've watered, fostered, nurtured from the seed !--o)0(o-- | -kriynimittevapi vatsalatvdabhagnakm munibhi kueutadakaayycyutanbhinl kaccinmgmanagh prasti || 5-7kriyaanimitteshvapi vatsalatvaadabhagnakaamaa munibhiH kusheShu |tada~Nkashayyaachyutanaabhinaalaa kaccinmR^igiiNaamanaghaa prasuutiH || 5-7

kriyaa nimitteshu api vatsalatvaat abhagna kaamaa munibhiH kusheShu tat a~Nka shayyaa chyuta naabhi naalaa kaccit mR^igiiNaam anaghaa prasuutiH7. kriyaa nimitteshu api=in ceremonial rites, being a necessary requisite, even if i.e.,darbhagrass; kusheShu=in [such]darbhagrass; munibhiH=by hermits; vatsalatvaat=through fondness; a + bhagna kaamaa=not, interrupted, in desire [of the deer in eating grass]; tat=that of the sages; a~Nka shayyaa=in laps [of sages,] [called] beds in the laps of sages called the beds of fawns; chyuta naabhi naalaa=dropped down, umbilical, cords fawns that took birth in the laps of sages and umbilical cord is not yet detached; mR^igiiNaam=of female deer; prasuutiH=offspring fawns; anaghaa=without trouble - without accident; kaccit=I hope.Hope the offspring of does is alright thoughkushagrass is a necessary requisite in your ceremonial rites, you sages might be allowing the fawns to browse thekushagrass uninterruptedly, because those fawns themselves took birth and dropped their umbilical cords in the bed-like laps of you hermits [5-7]--o)0(o-- | -nirvatyate yairniyambhieko yebhyo nivpjalaya pitmtnyuchaahkitasaikatni ivni vastrthajalni kaccit || 5-8nirvatyate yairniyamaabhiSheko yebhyo nivaapaa~njalayaH pitR^INaam |taanyu~nChaShaShThaa~Nkitasaikataani shivaani vastiirthajalaani kaccit || 5-8

nirvatyate yaiH niyama abhiShekaH yebhyaH nivaapa a~njalayaH pitR^Inaam taani u~nCha ShaShTha a~Nkita saikataani shivaani vaH tiirtha jalaani kaccit8. yaiH=by which waters of tanks, or rivers; niyama abhiShekaH=regular, holy baths; nirvatyate =being accomplished, performed; yebhyaH=by which waters; pitR^Inaam=for manes or ancestors; nivaapa a~njalayaH=water, salutations libations; [nirvatyante= are being performed]; u~nCha=gleaned, gathered corn; ShaShTha=sixth part; a~Nkita=marked with; saikataani=sandy banks; taani=those; vaH=of yours; tiirtha jalaani=ghaats, with water waters of rivers or tanks at landing places,ghaats; shivaani=are alright; kaccit=I hope.You all are wonted to perform rites like taking regular holy baths, offering libations of handfuls of water to the manes of your ancestors etc at the declivities of tanks or rivers whose banks are marked with gleaned corn in its sixth part I presume the condition of water at such grades is alright [5-8]The sages offer a sixth part of the gleanings in the king's name as their tribute -vallabhaachaarya.-o)0(o-- | -nvrapkdi kaagaryairmyate jnapadairna kaccitklopapanntithikalpyabhga vanya arrasthitisdhana va || 5-9niivaarapaakaadi kaDa.ngariiyairaamR^ishyate jaanapadairna kaccit |kaalopapannaatithikalpyabhaaga.n vanya.n shariirasthitisaadhana.n vaH || 5-9

niivaara paakaadi kaDa.mgariiyaiH aamR^ishyate jaanapadaiH na kaccit kaala upapanna atithi kalpya bhaaga.m vanya.m shariira sthiti saadhana.m vaH9. kaala=on time; upapanna=he who has come; atithi=guest; kalpya=giveable, affordable to such a guest; bhaaga.m =one that has a share the grain of forest that will always have a share which is affordable to the guests whose arrival is untimely; vanya.m=forest produce grain; vaH=your; shariira sthiti=for bodys, upkeep; saadhana.m=an instrument - the grain which is the main instrument required for the upkeep of your bodies; niivaara paakaadi=niivaaraaNaam paakaaH crop, yield; te aadi yasya tat wild rice etc cooking grain;jaanapadaiH=by those from villages bovine animals from nearby villages this shows that the poet does not include deer and other wild herbivorous animals, but only such animals and domestic cattle as are sent out by villagers to graze - KMJ; kaDa.mgariiyaiH=herbivorous animals; na=not; aamR^ishyate=attacked, infested - rather destroyed; kaccit=I hope."Your crops ofniiwaaraand other corn are the sylvan source for the subsistence of your corporeal frames from which lot you allot portions to guests coming to you at times that being so , I hope that the herbivorous animals dispatched from nearby villages are not attacking these crops because they are inured to feed on any husk and straw [5-9]--o)0(o-- | -api prasannena mahari tva samyagvinynumato ghyaklo hyaya sakramitu dvitya sarvopakrakamamrama te || 5-10api prasannena maharShiNaa tva.n samyagviniiyaanumato gR^ihaaya |kaalo hyaya.n sa.nkramitu.n dvitiiya.n sarvopakaarakShamamaashrama.n te || 5-10

api prasannena maharShiNaa tva.m samyak viniiya anumataH gR^ihaaya kaalaH hi aya.m sa.mkramitu.m dvitiiya.m sarva upakaara kShamam aashrama.m te10. tva.m=you; prasannena maharShiNaa=gracious, favourably disposed, by such a sage; samyak viniiya=thoroughly, trained; gR^ihaaya=for householder - to become a householder; api anumataH=even, consented to - by that teacher-sage; te=for you; sarva upakaara kShamam=to all, in doing good, befitting - which gives an opportunity to do good to all others = the stage of life as a householder; dvitiiya.m aashrama.m=second, stage - in life where the four stages are 1]brahmacarya- the period of celibacy and studentship; 2] gR^ihasta- life as a householder;3] vaanaprastha- stage of an anchorite in which one withdraws to a forest with or without his wife;4] sanyaasa=total renunciation in monk hood; sa.mkramitu.m=to enter into - such a stage of householder; aya.m kaalaH hi=time, this is, indeed."Have you been permitted by the great sagevaratantu, after his having thoroughly educated you, and being himself satisfied, to adopt the life of a householder? For, it is now time for you to enter on the second stage of life, namely the stage of householder, which is capable of benefiting all [5-10]--o)0(o-- | -tavrhato nbhigamena tpta mano niyogakriyayotsuka meapyjay siturtman v prpto'si sabhvayitu vannmm || 5-11tavaarhato naabhigamena tR^ipta.n mano niyogakriyayotsuka.n me |apyaaj~nayaa shaasituraatmanaa vaa praapto.asi sa.nbhaavayitu.n vanaanmaam || 5-11

tava arhataH na abhigamena tR^ipta.m manaH niyoga kriyayaa utsuka.m me api aaj~nayaa shaasituH aatmanaa vaa praaptaH asi sa.mbhaavayitu.m vanaat maam11. me manaH=my, heart; arhataH=one who is worthy of honour - your like; tava abhi gamena =by your, arrival; na tR^ipta.m=not, satisfied - my heart is not content just by your arrival, order me what to do to please you; niyoga kriyayaa=by [doing] assigned work, duty; utsuka.m=enthusiastic - my heart is enthusiastic in performing anything assigned by you; shaasituH=by one who commands, by your mentor; aaj~nayaa api=[by that mentor's] order, whether; aatmanaa vaa=for yourself, or; maam sa.mbhaavayitu.m=for me, to do honour; vanaat praaptaH asi=from forest, you have chanced, you are - you might have come from forest."Whether you have come from the forest to grace me either by your mentor's order or on your own accord, my heart is not quiet content just by your arrival and presence, since, my heart is enthusiastic to perform anything assigned by you, " So saidraghuto the disciple of sagevaratantu. [5-11]--o)0(o-- | -ityarghyaptrnumitavyayasya raghorudrmapi g niamyasvrthopapatti prati durbalastamityavocadvaratantuiya || 5-12ityarghyapaatraanumitavyayasya raghorudaaraamapi gaa.n nishamya |svaarthopapatti.n prati durbalaashastamityavocadvaratantushiShyaH || 5-12

iti arghya paatra anumitavya yasya raghoH udaaraam api gaa.m nishamya sva artha upapatti.m prati durbalaashaH tam iti avocat varatantu shiShyaH12. iti=this way; arghya paatra anumitavya yasya=by oblational, vessel, inferable, whose -raghu's fortune - kingraghu's fortune is inferable by now as his vessels of worship used in that Vedic ritual are reduced to earthen pots instead of golden jars by way of his magnanimous donations; raghoH=raghu's; udaaraam api gaa.m nishamya=generous, though, speech, on hearing; sva artha=his own [disciple's]; upapatti.m prati=expectation, towards; durbala aashaH=with enfeebled, hope; tam=to him, toraghu; varatantu shiShyaH=sagevaratantu's, disciple; iti avocat=this way, said.On hearing the generous speech ofraghuwhose fortune is by now inferable from the earthen oblational vessels he is handling instead of golden jars, the disciple of sagevaratantureplied him in this way while his expectation of fulfilment of his own object is enfeebled. [5-12]--o)0(o-- | -sarvatra no vrtamavehi rjannthe kutastvayyaubha prajnmsrye tapatyvaraya de kalpeta lokasya katha tamisr || 5-13sarvatra no vaartamavehi raajannaathe kutastvayyashubha.n prajaanaam |suurye tapatyaavaraNaaya dR^iShTeH kalpeta lokasya katha.n tamisraa || 5-13

sarvatra naH vaartam avehi raajan naathe kutaH tvayi ashubha.m prajaanaam suurye tapati aavaraNaaya dR^iShTeH kalpeta lokasya katha.m tamisraa13. h raajan=oh, king; [tvam= you]; sarvatra=everywhere, in every particular; naH=to us; vaartam=svaasthyam= welfare, wellbeing; avehi=[you] know; tvayi naathe sati=you, lord, while - while you are the protector; prajaanaam=for people; a+shubha.m=not, wellbeing; kutaH=wherefrom; [bhavati= it becomes]; suurye=sun; tapati=while burning, effulgent; tamisraa=pitch blackness; lokasya dR^iShTeH aavaraNaaya=people's, eyesight, to obscure; katha.m kalpeta=how, brings about.arthAntara nyAsa."Oh, king! Know thou that it is well with us in every particular.Whence can there be ill when thou art the protector. How can pitch darkness bring about an obstruction to the eyesight of mankind while the sun is effulgent? [5-13]--o)0(o-- | -bhakti pratkyeu kulocit te prvnmahbhga taytieevyattaklastvahamabhyupetastvmarthibhvditi me vida || 5-14bhaktiH pratiikShyeShu kulocitaa te puurvaanmahaabhaaga tayaatisheShe |vyatiitakaalastvahamabhyupetastvaamarthibhaavaaditi me viShaadaH || 5-14

bhaktiH pratiikShyeShu kula ucitaa te puurvaan mahaa bhaaga tayaa ati sheShe vyatiita kaalaH tu aham abhyupeta tvaam arthi bhaavaat iti me viShaadaH14. pratiikShyeShu=reg.venerable ones - in the matter of paying deference to elders; te bhaktiH=your, devoutness; kula ucitaa=to dynasty, befitting; h mahaa bhaaga=oh, honourable one; tayaa=by it - by your devoutness; puurvaan=[your] forefathers; ati sheShe=you excel; aham vyatiita kaalaH=I have, passed out, time - I lost time; tu=why because; arthi bhaavaat=to supplicate, with a view; tvaam abhyupeta iti=you, I neared, that which topic [of my nearing you] is there, that; me viShaadaH=to me, it is sad."Your devoutness in the matter of paying deference to elders is befitting to your dynasty, and oh, honourable king, you excel your forefathers by that devoutness but, my arrival to thee in the condition of one having an object in view - is belated, because the appropriate moment to seek donations in Vedic ritual is over, hence my regret [5-14]--o)0(o-- | -arramtrea narendra tihannbhsi trthapratipditarddhirayakopttaphalaprasti stambena nvra ivvaia || 5-15shariiramaatreNa narendra tiShThannaabhaasi tiirthapratipaaditarddhiH |aaraNyakopaattaphalaprasuutiH stambena niivaara ivaavashiShTaH || 5-15

shariira maatreNa narendra tiShThan naabhaasi tiirtha pratipaadita R^iddhiH aaraNyaka upaatta phala prasuutiH stambena niivaara iva avashiShTaH15. h narendra=oh, king of men; tiirtha=to worthy recipients; pratipaadita=dedicated; R^iddhiH=wealth - you have wealth that is already donated to the eligible few; shariira maatreNa tiShThan=body, just with, [you are] standing up [you are still standing the test of time]; aaraNyaka upaatta phala prasuutiH=by foresters, taken away [gleaned,] offspring [yield, crop]; stambena avashiShTaH=stalk or culm, remaining; niivaara iva=niivaaracrop, as with; aabhaasi=you appear."Oh, king of men, thou who hast given away all thy wealth to the deserving appearest with only thy body left to thee like a stalk ofniivaara-wild-rice plant in the buff after foresters have gleaned away its grain [5-15]For, clad in glorious fame, / Else thou art bare, thy riches well bestowed, / Stripped as the wild-rice stalk, when savage hands / Have spoiled its fruit.--o)0(o-- | -sthne bhavnekanardhipa sannakicanatva makhaja vyanaktiparyyaptasya surairhimo kalkaya lghyataro hi vddhe || 5-16sthaane bhavaanekanaraadhipaH sannaki.ncanatva.n makhaja.n vyanakti |paryaayapiitasya surairhimaa.nshoH kalaakShayaH shlaaghyataro hi vR^iddheH || 5-16

sthaane bhavaan eka naraadhipaH san aki.mcanatva.m makhaja.m vyanakti paryaaya piitasya suraiH hima ba.mshoH kalaa kShayaH shlaaghya taraH hi vR^iddheH16. bhavaan=you are; eka naraadhipaH san=the only, emperor, being - being a pre-eminent emperor; makha ja.m=Vedic-ritual, born - as a result of that ritual; aki.mcanatva.m=state of being indignant, pennilessness; vyanakti=prakaTayai= you are expressing; sthaane=yuktam= it is appropriate, creditable in you; suraiH=by gods; paryaaya=as a regular course, time after time; piitasya=one who is consumed, piita= because the moon is supposed to be liquid mass; hima a.mshoH=cold, rayed one - the moon; kalaa=digits; kShayaH=deterioration, waning; vR^iddheH=than [moon's] increasing - than waxing moon; shlaaghya=praiseworthy; taraH=comparative degree, indicated with the addition oftara, and iftamasis added it is superlative - therebytara-tama-bheda- degrees of difference, has come into usage; hi=indeed, isn't it."Though thou art a pre-eminent monarch thou showest the condition of destitution caused as a result of this Vedic-ritual, yet, it is creditable in thee even if the gods periodically drink him to wane, the waning moon is more adorable than the waxing moon, isn't it [5-16]--o)0(o-- | -tadanyatastvadananyakryo gurvarthamhartumaha yatiyesvastyastu te nirgalitmbugarbha aradghana nrdati ctako'pi || 5-17tadanyatastaavadananyakaaryo gurvarthamaahartumaha.n yatiShye |svastyastu te nirgalitaambugarbha.n sharadghana.n naardati caatako.api || 5-17

tat anyataH taavat ananya kaaryaH guru artham aahartum aha.m yatiShye svasti astu te nirgalita a.mbu garbha.m sharat ghana.m na ardati caatakaH api17. tat=therefore; taavat ananya kaaryaH=one who has no other business [than gaining tutor's share]; aha.m=I, such as I am; anyataH=otherwhere; guru artham=guroH arthaH= teacher's, wealth - teacher's due; aahartum=to get; yatiShye=I will try; te svasti astu=to you, let good, be there - may you fare well; [tathaa hi= that is appropriate, isn't it]; caatakaH api=achaatakabird, even; nirgalita a.mbu garbha.m=out-poured, water, having in its stomach - an autumnal cloud which is exhausted of its contents during rains; sharat ghana.m=from an autumnal, cloud; na ardati=will not, beg."Therefore, I who have no other business than securing the tuition fee for my preceptor will endeavour to obtain it from some other quarter;may you fare well. Even achaatakabird does not trouble the autumnal cloud for a drop of water when waters in that cloud are completely discharged [5-17]The rain-bird craves not rain from emptied clouds,/ Nor missing grieves !Thechaatakabirds are a class of poetic birds that wait and fly into sky to drench their thirst when they see first clouds. They do not drink any other water excepting rainwater, that too before its falling on earth.--o)0(o-- | -etvaduktv pratiytukma iya maharernpatirniidhyaki vastu vidvangurave pradeya tvay kiyadveti tamanvayukta || 5-18etaavaduktvaa pratiyaatukaama.n shiShya.n maharShernR^ipatirniShidhya |ki.n vastu vidvangurave pradeya.n tvayaa kiyadveti tamanvayu~Nkta || 5-18

etaavat uktvaa pratiyaatu kaama.m shiShya.m maharSheH nR^ipatiH niShidhya ki.m vastu vidvan gurave pradeya.m tvayaa kiyat vaa iti tam anvayu~Nkta5-18. etaavat=up to here; uktvaa=having said; pratiyaatu kaama.m=to return, one who desired to; maharSheH shiShya.m tam=great sage's, that disciple, to him; nR^ipatiH niShidhya=king, on stopping [the disciple]; h vidvan=o, scholar; ki.m vastu=what, item; kiyat vaa=how much [its size etc] either; tvayaa gurave pradeya.m=] by you, to teacher, is to be given; iti anvayu~Nkta=thus, he enquired with the disciple.The disciple of the great sage said this much and was anxious to depart whereupon the king desired him not to do so and enquired with him, "oh, scholar, what is it you wish to give to your preceptor, or how much it should be [5-18]--o)0(o-- | -tato yathvadvihitdhvarya tasmai smayveavivarjityavarram gurave sa var vicakaa prastutamcacake || 5-19tato yathaavadvihitaadhvaraaya tasmai smayaaveshavivarjitaaya |varNaashramaaNaa.n gurave sa varNii vicakShaNaH prastutamaacacakShe || 5-19

tataH yathaavat vihita adhvaraaya tasmai smaya aavesha vivarjitaaya varNa aashramaaNaa.m gurave saH varNii vicakShaNaH prastutam aacacakShe19. tataH=then; yathaavat=as it is, scripturally; vihita adhvaraaya=one who completed, Vedic-ritual; smaya=vanity, haughtiness; aavesha=influence [of vanity]; vivarjitaaya=one who got rid of; varNa=for four castes; aashramaaNaa.m=for four stages of life -brahmacharyaadistages of his subjects; gurave=leader, rulers of - the king; tasmai=to him, toraghu, the king; saH vicakShaNaH varNii=he that, learned, scholar; prastutam=what that is present, pertinent - reg. paying his due to his teacher; aacacakShe=detailed.Then that scholarly brAhmaNa detailed about his immediate concern toraghu, who is the ruler of subjects in four-class system and four-stages of life, who had duly performed the Vedic-ritual and who is entirely free from the influence of vanity. [5-19]--o)0(o-- | -samptavidyena may maharirvijpito'bhdgurudakiyaisa me ciryskhalitopacr t bhaktimevgaayatpurastt || 5-20samaaptavidyena mayaa maharShirvij~naapito.abhuudgurudakShiNaayai |sa me ciraayaaskhalitopacaaraa.n taa.n bhaktimevaagaNayatpurastaat || 5-20

samaapta vidyena mayaa maharShiH vij~naapitaH aabhuut guru dakShiNaayai saH me ciraaya askhalita upacaaraa.m taa.m bhaktim eva agaNayat purastaat20. samaapta vidyena=one who has completed, education - of 14 vidya-s; mayaa=such as I am;by me;guru dakShiNaayai=for teacher's, due; maharShiH=great sage; vij~naapitaH aabhuut=requested, he has been - rather, I have requested my teacher as to what I should give to him; saH=he, the teacher; purastaat=firstly; me ciraaya askhalita upacaaraa.m=my, for a long time, unswerving, adoration; taa.m bhaktim eva=that, devotion, alone; agaNayat=reckoned on."After the completion of fourteen kinds of education from him I have asked my teacher as to what I should give as teacher's due, but my teacher considered my long and unswerving service to him as the first and foremost contribution" thus the student ofvaratantustarted telling. [5-20]--o)0(o-- | -nirbandhasajtarurthakryamacintayitv guruhamuktavittasya vidyparisakhyay me kocatasro daa chareti || 5-21nirbandhasa.njaataruShaarthakaarshyamacintayitvaa guruNaahamuktaH |vittasya vidyaaparisa.nkhyayaa me koTiishcatasro dasha caahareti || 5-21

nirbandha sa.mjaata ruShaa artha kaarshyam acintayitvaa guruNaa aham uktaH vittasya vidyaa parisa.mkhyayaa me koTiiH chatasraH dasha ca aahara iti21. nirbandha sa.mjaata ruShaa =by my repeated importunities, caused, anger - by the irritation caused by my repeated importunities;guruNaa=by such a teacher; artha kaarshyam=money, scantiness - insolvency, pennilessness; a+cintayitvaa=without, thinking; vidyaa pari sa.mkhyayaa=educations, by number of - say 14 numbers of educations; vittasya=of wealth; dasha chatasraH koTiiH=ten, four, crores - fourteen crores; me aahara iti=to me, you get, thus; aham uktaH=I am, said."Irritated by my constant importunities my teacher said to me without taking my insolvency into consideration, 'Get me four and ten crores of money coins corresponding to the fourteen kinds of education you have learnt' [5-21]--o)0(o-- | -so'ha saparyvidhibhjanena matv bhavanta prabhuabdaeamabhyutsahe saprati noparoddhumalpetaratvcchrutanikrayasya || 5-22so.aha.n saparyaavidhibhaajanena matvaa bhavanta.n prabhushabdasheSham |abhyutsahe sa.nprati noparoddhumalpetaratvaacChrutaniShkrayasya || 5-22

saH aha.m saparyaa vidhi bhaajanena matvaa bhavanta.m prabhu shabda sheSham abhyutsahe sa.mprati na uparoddhum alpa itaratvaat shruta niShkrayasya22. saH aha.m=such as I am, I; saparyaa vidhi bhaajanena=by [virtue of] oblation, offering vessel - which is reduced to earthen pot; prabhu shabda sheSham=lord, word, left with - one who is left with the title of lord while everything has gone out; matvaa=deeming; shruta niShkrayasya=for learning, an exchange - an exchange of value for the learning learnt through hearing, say Veda-s; alpa itaratvaat=small, other than - price of my learning is anything but small; sa.mprati=now; bhavanta.m uparoddhum=you, to pester; na abhyutsahe=not, enthusiastic."Under these circumstances I, who have concluded from seeing the earthen-worshipping vessel in your hands that you have only the title of 'sovereign' left to you, am not inclined to press you further in this juncture as the price of exchange fixed by my teacher on my learning is anything but small [5-22]Coming here, full plain I see / The name of King is left thee, not the wealth : / That earthen bowl proclaims it. How dare I / Ask from thee then the boundless meed he claims ?--o)0(o-- | -ittha dvijena dvijarjakntirvedito vedavid vareaenonivttendriyavttirena jagda bhyo jagadekantha || 5-23ittha.n dvijena dvijaraajakaantiraavedito vedavidaa.n vareNa |enonivR^ittendriyavR^ittirena.n jagaada bhuuyo jagadekanaathaH || 5-23

ittha.m dvijena dvija raja kaantiH aaveditaH veda vidaa.m vareNa enaH nivR^itta indriya vR^ittiH ena.m jagaada bhuuyaH jagat eka naathaH23. dvija raja=brAhmaNa-s, king of - moon; kaantiH=one with such lustre - who is as fair as moon -raghu; enaH nivR^itta indriya vR^ittiH =from [the propensities of] sins, restrained, [whose] senses', activities;[saH=he that]; jagat eka naathaH=world's, the only, king; veda vidaa.m vareNa=Vedic, among scholars, the best; dvijena=by that brAhmaNa,kautstha; ittha.m aaveditaH=this way, when reported; ena.m bhuuyaH jagaada=to him [to disciple, again, spoke.Thatsole lord of the world who is as fair as the moon in his lustre, where the moon himself incidentally is the king of brAhmaNa-s, and the king whose propensities of senses are restrained from sins, that kingraghuonce more spoke forth on being thus informed by that best one among Vedic scholars brAhmaNa, namelykausta, the disciple ofvaratantu. [5-23]--o)0(o-- | -gurvarthamarth rutapradv ragho sakdanavpya kmamgato vadnyntaramityaya me m bhtparvdanavvatra || 5-24gurvarthamarthii shrutapaaradR^ishvaa raghoH sakaashaadanavaapya kaamam |gato vadaanyaantaramityaya.n me maa bhuutpariivaadanavaavataaraH || 5-24

gurvartham arthii shruta paara dR^ishvaa raghoH sakaashaat anavaapya kaamam gataH vadaanya antaram iti aya.m me maa bhuut pariivaadanavaavataaraH24. shruta paara dR^ishvaa=scriptures, end of, one who has seen a learned one, that disciple; guroH artham arthii=teachers, dole, one who is requesting; raghoH sakaashaat=fromraghus, presence; kaamam anavaapya=desire, not getting fulfilled; vadaanya=maam yaacayasva iti vadati vadati iti vadaanyaH=donor; antaram=to another [donor]; gataH=has gone; iti=thus; aya.m=that; pariivaada=stigma, ill-repute; navaavataaraH=navascha asau avataarashca= a new beginning; me maa bhuut=to me, not, let there be.Then emperorraghusaid this to the disciple let not the clapping of a stigma for the first time be on my name stigmatising: 'a certain solicitor well-versed in Vedic lore had sought some money from emperorraghuto pay his preceptor's due, but failing to obtain his object from the emperorraghuthat Vedic scholar went to another donor' utterly gratuitous [5-24]--o)0(o-- | -sa tva praaste mahite madye vasacaturtho'gnirivgnigredvitryahnyarhasi sohumarhan yvadyate sdhayitu tvadartham || 5-25sa tva.n prashaste mahite madiiye vasa.nshcaturtho.agnirivaagnigaare |dvitraaNyahaanyarhasi soDhumarhan yaavadyate saadhayitu.n tvadartham || 5-25

saH tva.m prashaste mahite madiiye vasa.n caturthaH agniH iva agniagaare dvi traaNi ahaani arhasi soDhum arhan yaavat yate saadhayitu.m tvat artham25. mahitaH=oh, venerable one; saH tva.m=such as you are; mahite=a well-known one - my ritual house; prashaste=a commendable one my ritual house; madiiye=mama idam madiiyam= mine the possessive pronoun formed by the addition of the affix iiya; agniagaare=- sanctuary of fires; caturthH agniH iva=fourth, fire, like; vasa.n=while [you are] staying, sojourning; dvi traaNi=dve triiNi vaa= two, or three; ahaani=days; soDhum arhasi=to be patient, apt of you; arhan=oh, honourable one; tvat artham=for your, purpose; saadhayitu.m=to achieve; yaavat yate=by then, [I] will try.Oh, venerable one, be pleased, therefore, to sojourn as the fourth sacred fire for two or three days in my well-known and adorable sanctuary of sacred fires, where the three fires, viz.,gaarhapatya, aahavaniiya and dakshiNaare ever on the glow;during which period I will endeavour to fulfil your wishraghusaid so to the young scholar.---o)0(o-- | -tatheti tasyvitatha pratta pratyagrahtsagaramagrajanmgmttasr raghurapyavekya nikraumartha cakame kubert || 5-26tatheti tasyaavitatha.n pratiitaH pratyagrahiitsa.ngaramagrajanmaa |gaamaattasaaraa.n raghurapyavekShya niShkraShTumartha.n cakame kuberaat || 5-26

tathaa iti tasya avitatha.m pratiitaH pratyagrahiit sa.mgaram agra janmaa gaam aatta saaraa.m raghuH api avekShya niShkraShTum artha.m cakame kuberaat26. agra janmaa=of high, birth, that brAhmaNa boy; pratiitaH san=pleased, on becoming; tasya avitatha.m sa.mgaram=of his [ofraghu], not fruitless - unfailing, promise; tathaa iti=so be it on thinking; pratyagrahiit=received, accepted; raghuH api=raghu, even; gaam=accusative singular of the irreg. go the earth; about earth; aatta saaraa.m=extracted, wealth; avekShya=on seeing; kuberaat=fromkubera, IndianPlutus, lord of boundless treasures, ninenidhi-s; artha.m=wealth; niShkraShTum=to seize, extort; cakame= iyeSa= thought to.The brAhmaNa scholar being highly pleased accepted the unfailing promise ofraghuwith the words be it so;whileraghu, on his part, seeing that the earth is stripped of all her wealth thought to extort money from no less than the godkubera, the lord of wealth-management, and hence raghu started on a campaign against thatkubera. [5-26]--o)0(o--| -vasihamantrokaajtprabhvdudanvadkamahdhareumarutsakhasyeva balhakasya gatirvijaghne na hi tadrathasya || 5-27vasiShThamantrokShaNajaatprabhaavaadudanvadaakaashamahiidhareShu |marutsakhasyeva balaahakasya gatirvijaghne na hi tadrathasya || 5-27

vasiShTha mantra ukShaNa ja prabhaavaat udanvat aakaasha mahii dhareShu marut sakhasya iva valaahakasya gatiH vijaghne na hi tat rathasya27. vasiShTha=sagevashiSTas; mantra ukShaNa + ja=by hymns, by sprinkling, born out of owing to the miraculous power born out of the water sprinkled while uttering sacred hymns - done byvashiShTaat the time ofraghus coronation - this is not the miraculous power of sagevashiSTha, but belongs to hymns; prabhaavaat=by its efficacy; udanvat=on ocean; aakaasha=in sky; mahii + dhareShu=on those by earth, borne on mountains; marut sakhasya=windgods, friend - cloud; valaahakasya iva=cloud, as with a; tat rathasya=his -raghus, chariots; gatiH=course of [chariot]; na vijaghne=not, obstructed; hi=herehiis used in the sense ofnishchaya indeed.By virtue of certain miraculous power derived from the water sprinkled to the tune of Vedic chants uttered by sagevashiSHThaat the time of anointing emperorraghu, raghu's emperorship has been firmly seated on throne at that time; the same has come now to succour for the unhindered passage of his chariot, whereby the course ofhis chariot, like the unhindered motion of a cloud impelled by his friendly windgod is now unhindered either on the sea, or in the sky, or on the mountains. [5-27]--o)0(o-- | -athdhiiye prayata pradoe ratha raghu kalpitaastragarbhamsmantasabhvanayaiva dhra kailsantha taras jigu || 5-28athaadhishishye prayataH pradoShe ratha.n raghuH kalpitashastragarbham |saamantasa.nbhaavanayaiva dhiiraH kailaasanaatha.n tarasaa jigiiShuH || 5-28

atha adhishishye prayataH pradoShe ratha.m raghuH kalpitam astra garbham saamanta sa.mbhaavanayaa eva dhiiraH kailaasanaatha.m tarasaa jigiiShuH28. atha=then; pradoShe=rajanii mukhe praarabdhaaH doSaaH yasmin, tasmin the hour in which wrongs such as thefts, house-breakings etc are commenced, the first twoghaTii-s after sunset, at night; prayataH=one who has kept his sense organs in order, pious; dhiiraH raghuH=that valiant one,raghu; saamanta=samyak antaH samantaH frontier,samanto bhava saamantaH a feudatory prince; sa.mbhaavanayaa eva=thinking [thus,] only raghuconsideredkuberano more than a feudatory prince; kailaasanaatha.m=kubera; tarasaa jigiiShuH=by might, to conquer; kalpitam=arranged; astra garbham=weapons, in inside arranged; ratha.m=in such a chariot; adhishishye=took rest, slept for that night.Then in the night that valiant emperorraghuwho is desirous of conqueringkuberaon account of his own prowess, becauseraghuconsideredkuberanot more than a feudatory prince on the hinterlands of his kingdom, slept in his chariot inside which chariot all weapons have been arranged carefully. [5-28]At length, the sedate ( firm-minded ) Raghu, desirous of subduing the lord of Kailisa by force, regarding him merely as a feudatory prince, slept, purified, in the evening, in his chariot with weapons properly arranged inside. - N.Please observe the word sedate used here. It has not lost its clean and neat meaning: sedate1= adj. tranquil and dignified; equable, serious; but acquired its meaning as 'tranquilization' these days. Hence, we would like tolift-irrigatesome words, or sentences, expressions etc from older translations. Also observe the expression 'at length' foratha, later; it is now being used for boring things - like this translation.--o)0(o-- | -prta praybhimukhya tasmai savismay koaghe niyukthiramay koaghasya madhye vi aasu patit nabhasta || 5-29praataH prayaaNaabhimukhaaya tasmai savismayaaH koShagR^ihe niyuktaaH |hiraNmayii.n koShagR^ihasya madhye vR^iShTi.n shasha.nsuH patitaa.n nabhastaH || 5-29

praataH prayaaNa abhimukhaaya tasmai sa vismayaaH koSha gR^ihe niyuktaaH hiraNmayii.m koSha gR^ihasya madhye vR^iShTi.m shasha.msuH patitaa.m nabhastaH29. praataH=in morning; prayaaNa=journey; abhimukhaaya=intending to start; tasmai=to him, toraghu; koSha gR^ihe niyuktaaH=treasury, house, employed officers of treasury; sa vismayaaH =with, amazement - flabbergastedly; koSha gR^ihasya madhye=in treasury, house, in the centre of; nabhastaH patitaa.m=from sky, fallen; hiraNmayii.m vR^iShTi.m=golds, shower; shasha.msuH=informed.Whenraghuis about to restart his wealth offensive on the next dawn, officers of his treasury have flabbergastedly reported to him about a shower of gold fallen from sky in the vaults of treasury they are handling. [5-29]--o)0(o-- | -sa bhpatirbhsurahemari labdha kuberdabhiysyamntdidea kautsya samastameva pda sumeroriva vajrabhinnam || 5-30sa bhuupatirbhaasurahemaraashi.n labdha.n kuberaadabhiyaasyamaanaat |didesha kautsaaya samastameva paada.n sumeroriva vajrabhinnam || 5-30

tam bhuupatiH bhaasura hema raashi.m labdha.m kuberaat abhiyaasyamaanaat didesha kautsaaya samastam eva shR^iNga.m sumeroH iva vajra bhinnam30. bhuu patiH=land, lord kingraghu; abhiyaasyamaanaat=from the one who is going to be attacked -kubera; kuberaat labdha.m =fromkubera,chanced from; vajra bhinnam=by thunderbolt, sheared; sumeroH shR^iNga.m iva=of Mt.sumerus,peak, which is like;tam=that - heap of gold; bhaasura hema raashi.m=glittering, golden, heap; samastam eva=entirely, thus; kautsaaya=tokautsa; didesha=perf. of 'dish' 6th ubha -to give, make over - completely given without make a nick in it.That heap of shining gold showered bykuberawhen he is about to be attacked resembled a peak Mt.sumeruonce struck down byindra'sthunderbolt, and kingraghugave whole lot of it to scholarkautsa,the disciple of sagevaratantu. [5-30]--o)0(o-- | -janasya sketanivsinastau dvvapyabhtnabhinandyasattvaugurupradeydhikanispho'rth npo'rthikmdadhikapradaca || 5-31janasya saaketanivaasinastau dvaavapyabhuutaanabhinandyasattvau |gurupradeyaadhikaniHspR^iho.arthii nR^ipo.arthikaamaadadhikapradashca || 5-31

janasya saaketa nivaasinaH tau dvau api abhuutaam abhinandya sattvau guru pradeya adhika niHspR^ihaH arthii nR^ipaH arthi kaamaat adhika pradaH ca31. tau dvau api=those, two, even - donor and he donee; saaketa nivaasinaH janasya=ayodhya, inhibiting, for people; abhinandya sattvau=whose nobility of nature is being praised - became praiseworthy; abhuutaam=they became;why because;guru pradeya=to teacher, to be given [money]; adhika=more than that; niHspR^ihaH arthii =uninterested, solicitor;arthi kaamaat=solicitor, more than his desire; adhika pradaH=more, wishing to give; nR^ipaH ca=king, also - meaning king and the scholar, both became praiseworthy.Both the donor and donee - the supplicant who has no desire to accept more than what is to be given to his preceptor, and the king who wants to give more than what is solicited by the solicitor - became praiseworthy for the people ofsaaketa, namelyayodhya,owing to the ennobled thinking customary todAta-grahIta, giver and taker. [5-31]--o)0(o-- | -athoravmatavhitrtha prajevara prtaman maharispankarenataprvakya saprasthito vcamuvca kautsa || 5-32athoShTravaamiishatavaahitaartha.n prajeshvara.n priitamanaa maharShiH |spR^ishankareNaanatapuurvakaaya.n sa.nprasthito vaacamuvaaca kautsaH || 5-32

atha uShTra vaamii shata vaahita artha.m praja iishvara.m priitamanaa maharShiH spR^ishan kareNa anata puurva kaaya.m sa.mprasthitaH vaacam uvaaca kautsaH5-32. atha=later; priita manaa=with a gladdened, heart; maharShiH kautsaH =great sage, Kautsa;sa.mprasthitaH=who is ready to travel; uShTra=camels; vaamii=mares, or she-elephants; shata=hundreds of; vaahita=caused to be transported; artha.m=one who has such a wealth; anata puurva kaaya.m=bent, fore, body - one who is bending his trunk - making an obeisance;to such;praja iishvara.m=people's, lord -raghu; kareNa spR^ishan=by hand, touching, by patting; vaacam uvaaca=word, spoke to.Then, at the time of his departure the great sagekautsasaid this patting the kingraghu, who has caused the gifted treasure to be transported by hundreds of camels and she-elephants, and who at present is making an obeisant send-off. [5-32]--o)0(o-- | -kimatra citra yadi kmasrbhrvtte sthitasydhipate prajnmacintanyastu tava prabhvo manita dyaurapi yena dugdh || 5-33kimatra citra.n yadi kaamasuurbhuurvR^itte sthitasyaadhipateH prajaanaam |acintaniiyastu tava prabhaavo maniiShita.n dyaurapi yena dugdhaa || 5-33

kim atra citra.m yadi kaama suuH bhuuH vR^itte sthitasya adhipateH prajaanaamacintaniiyaH tu tava prabhaavaH maniiShita.m dyauH api yena dugdhaa33. vR^itte=well-rounded;hence, one conducting himself in his proper sphere of duties, or conduct of life; raaja vRitte=in kingcraft; sthitasya=staying, abiding; prajaanaam adhipateH=for people's, lord; bhuuH kaama suuH yadi=earth, desires, yielding, if - if the earth yields all his desires; atra citra.m kim=in that, strangeness, what is it; tava prabhaavaH tu=your, power - cogency - compelling nature - but; a + cintaniiyaH=cintitum ashakyaH= incomprehensible; yena=by whom; dyauH api=heaven, even; maniiShita.m=manasaa iiSitam=abhilaSitam= what is bethought, desire; dugdhaa=milked, gave."What is strange if earth yields all the desired objects of a monarch who conducts himself righteously? In your case, even the heaven has been forced by you to give you your desired object incomprehensible is your cogency [5-33]--o)0(o-- | -syamanyatpunaruktabhta reysi sarvyadhijagmuasteputra labhasvtmagunurpa bhavantamya bhavata piteva || 5-34aashaasyamanyatpunaruktabhuuta.n shreyaa.nsi sarvaaNyadhijagmuShaste |putra.n labhasvaatmaguNaanuruupa.n bhavantamiiDya.n bhavataH piteva || 5-34

aashaasyam anyat punar ukta bhuuta.m shreyaa.msi sarvaaNi adhijagmuShaHte putra.m labhasva atma guNa anuruupa.m bhavantam iiDya.m bhavataH piteva34. sarvaaNi shreyaa.msi=all, advantages; adhijagmuShaH=praaptavataH- one who had them; adhijagmuShaHis geni. sing. ofabhijagmivasperf. parti. ofgamwithadhi. A form peculiar to Vedic literature but often used by poets in classic lit. A similar word istasthivas. Such words i.e., participles which have the sense of 'who or what has or has been done' are formed underkastuschaofpANiniIII.II.107 - KMJ; te anyat aashaasyam=to you, another, benediction; punaH ukta bhuuta.m=again, said - repetitious, it becomes; iiDya.m=[your] worthy self; bhavantam=you; bhavataH pita iva=your, father, as with; atma guNa anuruupa.m=your, features [both appearance and disposition,] befitting to; putra.m labhasva=son, may you get."Conferring any other blessing would be repetitious in your case as you have obtained all good things in the life;may you, therefore, obtain a son suited to your virtues just as your father obtained your worthy self..." Thus that scholar blessedraghu. [5-34]--o)0(o-- | -ittha prayujyiamagrajanm rje pratyya guro sakamrjpi lebhe sutamu tasmdlokamarkdiva jvaloka || 5-35ittha.n prayujyaashiShamagrajanmaa raaj~ne pratiiyaaya guroH sakaasham |raajaapi lebhe sutamaashu tasmaadaalokamarkaadiva jiivalokaH || 5-35

ittha.m prayujya aashiSham agra janmaa raaj~ne pratiiyaaya guroH sakaasham raajaa api lebhe sutam aashu tasmaat aalokam arkaat iva jiivalokaH35. agra janmaa=high, born one - scholar; ittha.m=this way; raaj~ne aashiSham prayujya=for king, blessings, on giving; guroH sakaasham pratiiyaaya=to teacher's, presence, returned; raajaa api=king, even; jiiva lokaH=living beings; arkaat=from sun; aalokam=prakaasha,teja,udyota, aaloko, varca, aatapaH - amara= light; iva=as with; tasmaat=by that blessing; aashu sutam lebhe=soon, son,raghugot.After conferring this blessing on the king that brAhmaNa scholar returned to his preceptor, and the king soon after gained a son as a result from the blessing, just as the animal world gets light from the sun. [5-35]--o)0(o-- | -brhme muhrte kila tasya dev kumrakalpa suuve kumramata pit brahmaa eva nmn tamtmajanmnamaja cakra || 5-36braahme muhuurte kila tasya devii kumaarakalpa.n suShuve kumaaram |ataH pitaa brahmaNa eva naamnaa tamaatmajanmaanamaja.n cakaara || 5-36

braahme muhuurte kila tasya devii kumaara kalpa.m suShuve kumaaram ataHpitaa brahmaNa eva naamnaa tam aatma janmaanamaja.m cakaara36. tasya devii=his, crowned queen; braahme muhuurte=at brahma, hour - [a little earlier than the] hour presided over by brahma - at about 3 am or so; kumaara kalpa.m=tokumaara swamy, almost equal to; kumaaram=a son; suShuve=delivered; kila=used generally to impart an idea of certainty or emphasis like - indeed, they say etc; ataH=therefore, on account of the birth during brahma hour; pitaa=father -raghu; brahmaNaH eva naamnaa=brahma's, only, by name; tam=him - to boy; aatma janmaanam =his own, reproduction - his own son; aja.m=asaja - i.e.,a + ja= not, born one, brahma -one who is beyond progenitive birth, the self-born; cakaara=[raghu] made,raghunamed the child asaja.At the brahma hour, the crowned queen ofraghudelivered a son who is almost equal to the younger son of shiva, namelykumAra, and hence the fatherraghunamed his sonaja, after brahma, [5-36]--o)0(o-- | -rpa tadojasvi tadeva vrya tadeva naisargikamunnatatvamna kratsvdbibhide kumra pravartito dpa iva pradpt || 5-37ruupa.n tadojasvi tadeva viirya.n tadeva naisargikamunnatatvam |na kaaraNaatsvaadbibhide kumaaraH pravartito diipa iva pradiipaat || 5-37

ruupa.m tat eva ojasvi tat eva viirya.m tat eva naisargikam unnatatvam na kaaraNaat svaat bibhide kumaaraH pravartitaH diipa iva pradiipaat37. ojasvi ruupa.m= muscular;body build; tadeeva - tat eva=that, alone, the very same of his father -tadeva- the demonstrative pronountatwithevaexpressed or implied is used in the sense of 'the very' 'same'; viirya.m tat eva=mettle, that, alone; naisargikam=natural, inborn sublimity; tat eva=that, alone; unnatatvam=magnanimity; tat eva=that, alone; kumaaraH=that boy; diipa pradiipaat iva=a lamp, from strongly lit lamp, as with; pravartitaH iva=generated, as if; svaat kaaraNaat na bibhide=from his, source, [boy has] not, differed [in features.]Just as a lamp lighted from a full glowing lamp does not differ from its source, that princeajadid not differ in any respect from his cause, his progenitor, since that boy's resplendent form, mettle, sublimity, and magnanimity etc are the same as those of his father. [5-37]--o)0(o-- | -utptavidya vidhivadgurubhyasta yauvanodbhedavieakntamr sbhilpi guroranuj dhreva kany piturcakka || 5-38utpaatavidya.n vidhivadgurubhyasta.n yauvanodbhedavisheShakaantam |shriiH saabhilaaShaapi guroranuj~naa.n dhiireva kanyaa pituraacakaa~NkSha || 5-38

utpaata vidya.m vidhivat gurubhyaH ta.m yauvana udbheda visheSha kaantam shriiH sa abhilaaShaa api guroH anuj~naa.m dhiiraa iva kanyaa pituH aacakaa~NkSha38. gurubhyaH=from mentors; vidhivat=procedurally; utpaata vidyam=he who obtained, his education; yauvana udbheda=on account of youthfulness; visheSha kaantam=one who has particular, resplendence; ta.m=him - princeaja; shriiH=goddess of royalty, gloriousness; sa abhilaaShaa api=with, inclination, even if - though inclined towards him; dhiiraa kanyaa=[like a] deep-minded maiden; pituH iva=from father, as if - as if she is waiting for her father's permission; guroH anuj~naa.m=father's, consent; aacakaa~NkSha=she is waiting for.Though the goddess of royalty,raajyalakshmi, set her heart on princeajawho had duly received his education from his preceptors and looked peculiarly handsome on account of the adolescence of youth, she awaited her master's permission to woo him like a deep-minded maiden waiting for her father's consent. [5-38]--o)0(o-- | -athevarea krathakaiikn svayavarrtha svasurindumatypta kumrnayanotsukena bhojena dto raghave visa || 5-39atheshvareNa krathakaishikaanaa.n svaya.nvaraartha.n svasurindumatyaaH |aaptaH kumaaraanayanotsukena bhojena duuto raghave visR^iShTaH || 5-39

atha iishvareNa kratha kaishikaanaa.m svaya.m vara artha.m svasuH indumatyaaHaaptaH kumaara aanayana utsukena bhojena duutaH raghave visR^iShTaH39. atha=later; svasuH indumatyaaH=sister,indumati's; svaya.m vara=self-selection of bridegroom; artha.m=for the purpose of; kumaara aanayana utsukena=young man, to bring on, interested - he who is interested to fetch princeajafor his sister's choosing a bridegroom; kratha kaishikaanaam=it is a class ofkshatriya-s said to be originally derived fromkrathaandkaishika, the sons ofvidarbha, who ruled on the province of the same name - sovidarbha's; iishvareNa bhojena =the lord of, by kingbhoja;aaptaH duutaH=a faithful, messenger; raghave=toraghu- verbs having the sense of 'sending' generally govern the dative of the person to whom a thing is sent and the accusative of the place to which it is sent - KMJ; visR^iShTaH=released, sent.Later kingbhoja, the lord ofkratha-kaishikaprovince, namelyvidarbhakingdom, has sent an invitation through a devoted messenger toraghu, as that king ofvidarbhais earnestly desirous to get princeajafor theswayamvara, the self-selection of a bridegroom, by his sister princessindumati. [5-39]--o)0(o-- | -ta lghyasabandhamasau vicintya drakriyyogyadaaca putramprasthpaymsa sasainyamenamddh vidarbhdhiparjadhnm || 5-40ta.n shlaaghyasa.nbandhamasau vicintya daarakriyaayogyadashashca putram |prasthaapayaamaasa sasainyamenamR^iddhaa.n vidarbhaadhiparaajadhaaniim || 5-40

ta.m shlaaghya sa.mbandham asau vicintya daara kriyaa yogya dasham ca putram prasthaapayaamaasa sa sainyam enam R^iddhaa.m vidarbha adhipa raajadhaaniim40. asau=he, thatraghu; ta.m=him, kingbhoja; shlaaghya sa.mbandham=as praiseworthy, alliance; vicintya=having thought of; putram=his sonaja; daara kriyaa yogya dasham ca=vivaaha yogya vayasaH- wife-taking, to make, eligible, period, also- also thinking that his sonajahas attained a marriageable age; vicintya=having thought about; sa sainyam=with army; enam=him, princeaja; R^iddhaa.m=to a splendid one - to the capital ofvidarbha; vidarbha adhipa = to vidarbha, king's;raajadhaaniim= raajaH dhaanii = raajadhaanii= the place where the king lives, the capital; prasthaapayaamaasa=started to send.Seeing that this is a praiseworthy alliance and that his sonajatoo has come of a marriageable age, kingraghumade the princeajato go to the splendid capital of the king ofvidarbhaalong with a protocolled army. [5-40]---o)0(o-- | -tasyopakryracitopacr vanyetar jnapadopadbhimrge nivs manujendrasnorbabhvurudynavihrakalp || 5-41tasyopakaaryaaracitopacaaraa vanyetaraa jaanapadopadaabhiH |maarge nivaasaa manujendrasuunorbabhuuvurudyaanavihaarakalpaaH || 5-41

tasya upakaaryaaH racita upacaaraaH vanyetaraaH jaanapada upadaabhiHmaarge nivaasaaH manuja indra suunoH babhuuvuH udyaana vihaara kalpaaH41. upakaaryaa=temporary tents or shelters for the dignitary journeying; racita=made; upacaaraaH=other conveniences; jaanapada upadaabhiH=by villagers, brought presents; vana itaraaH=other than rustic, elegant; tasya=to him; manuja indra suunoH=people's, lord's, son - foraja; maarge nivaasaaH=along the road, haltings; udyaana vihaara kalpaaH=places of sporting, sportings, as good as; babhuuvuH=they became.The halting stations of princeajain which accommodations of all kinds are arranged in tents of royal state, which, therefore, appearing the opposite of rustic ones on account of presents brought forth by villagers, looked almost like places of recreation in gardens. [5-41]--o)0(o-- | -sa narmadrodhasi skarrdrairmarudbhirnartitanaktamleniveaymsa vilaghitdhv klnta rajodhsaraketu sainyam || 5-42sa narmadaarodhasi siikaraardrairmarudbhiraanartitanaktamaale |niveshayaamaasa vila~Nghitaadhvaa klaanta.n rajodhuusaraketu sainyam || 5-42

saH narmadaa rodhasi shiikara aardraiH marudbhiH aanartita nakta maaleniveshayaamaasa vila~Nghita adhvaa klaanta.m rajo dhuusara ketu sainyam42. vila~Nghita adhvaa=who had gone over, [some part of] the road - towardsvidarbha; saH =he,aja; shiikara aardraiH=by sprays, wetted; marudbhiH=with such breezes - on the banks of rivernarmada; aanartita=made to dance; nakta maale=havingcira bilvatrees; narmadaa rodhasi=of R. Narmada,on the banks;klaanta.m=fatigued; rajo dhuusara ketu=with dust, soiled, having banners; sainyam=such an army; niveshayaamaasa=lodged, encamped.He who had gone over some part of the road that princeajaencamped his fatigued army with its banners soiled with dust on the banks of Rivernarmadawhere the breezes loaded with sprays are making thenaktamalatrees to dance. [5-42]---o)0(o-- | -athoparidbhramarairbhramadbhi prkscitntasalilapraveanirdhautadnmalagaabhittirvanya saritto gaja unmamajja || 5-43athopariShTaadbhramarairbhramadbhiH praaksuucitaantaHsalilapraveshaH |nirdhautadaanaamalagaNDabhittirvanyaH saritto gaja unmamajja || 5-43

atha upariShTaat bhramaraiH bhramadbhiH praak suucita antaH salila praveshaHnirdhauta daana amala gaNDabhittiH vanyaH sarittaH gaja unmamajja43. atha=then; upariShTaat=over, upon; bhramaraiH bhramadbhiH=moving [hovering,] by bees; praak suucita=earlier, as indicated - earlier that elephant is indicated to be in the river water only by honeybees hover over that particular spot, because the elephant is hid underwater; antaH salila praveshaH=inside, water, one that has entered; nir+dhauta=completely, washed; daana=ichor; amala=not smeared by; gaNDabhittiH=with such temples; vanyaH gaja=a wild, elephant; sarittaH=from water; unmamajja=got up, surfaced.Just then a wild elephant emerged from the river, whose broad temples have now become clean in consequence of the ichor having been completely washed away by the river water because it is unnoticeably diving underwater so far, yet its disappearance is noticeable by swarms of bees hovering above the spot when it is drowning underwater. [5-43]Thisunmamajjanam= ut+majjanam,coming up from drowned state; is the opposite ofnimamajjanam,of which readers are familiar as withgaNeSh nimajjanam.---o)0(o-- | -nieaviklitadhtunpi vaprakriymkavatastaeunlordhvarekhabalena asandantadvayenmavikuhitena || 5-44niHsheShavikShaalitadhaatunaapi vaprakriyaamR^ikShavatastaTeShu |niilordhvarekhaashabalena sha.nsandantadvayenaashmavikuNThitena || 5-44

niHsheSha vikShaalita dhaatunaa api vaprakriyaam R^ikShavataH taTeShu niila uurdhva rekhaa shabalena sha.msan danta dvayena ashma vikuNThitena44. niH sheSha=without, remains - completely, cleanly; vikShaalita=thoroughly washed; dhaatunaa api=of minerals, even if; niila uurdhva rekhaa=with blue, longitudinal, lines - of mineral colours; shabalena=striped, brindled; ashma vikuNThitena=[which are] by stones, broken - scratched; danta dvayena=with teeth - tusks - two tusks; vaprakriyaam=while sporting against a bank or mountainside; R^ikShavataH taTeShu=at Mt. Rikshavata -one of the sevenkulaparvata-s, at its mountainsides;sha.msan=telling, exhibiting his sports at mountainsides.That elephant bore proofs of his butting-sports on the mountainsides of Mt.Riskhavatwith the pair of his tusks that are scratched by stones, and those tusks although cleanly washed of all mineral powder deposited on them while in butting sport, are now exhibiting some longitudinally striped blue lines of rock-ores on them. [5-44]----o)0(o-- | -sahravikepalaghukriyea hastena trbhimukha saabdambabhau sa bhindanbhatastaragnvryargalbhaga iva pravtta || 5-45sa.nhaaravikShepalaghukriyeNa hastena tiiraabhimukhaH sashabdam |babhau sa bhindanbR^ihatastara.ngaanvaaryargalaabha~Nga iva pravR^ittaH || 5-45

sa.mhaara vikShepa laghu kriyeNa hastena tiira abhimukhaH sa shabdam babhausa bhindan bR^ihat tara.ngaan vaarya argalaa bha~Nga iva pravR^ittaH45. sa.mhaara vikShepa=samkocha vikshepayoH= contracting and straightening out - of proboscis of elephant; laghu kriyeNa=shiighra vyaapaareNa= while quickly, or rapidly doing that; hastena=with such a trunk, proboscis; sa shabdam=with, sound - noisily; bR^ihat tara.ngaan bhindan=big, tides, breaking - slashing high waves of river; tiira abhimukhaH=to bank, towards; saH=gajaH= that elephant; vaari=an elephant's stall; argalaa=pieces of timber cross laid to prevent the animal from its stall, as in loose-boxes of horses; bha~Nga=in braking - such impediments; pravR^ittaH iva=engaged in, as though; babhau=it shone forth.Facing the riverbank that elephant pulled himself out of waters while vigorously contracting and elongating his proboscis as though to break the tiderips around it noisily, and in that take off position it appeared as if it has been engaged in breaking the bolts of its stall. [5-45]More than one stanza having a syntactical connection have particular names in Sanskrit;thus two stanzas for ayugma,three stanza avisheSaka,four stanzas akalaapa,and the number of verses ranging from five to fifteen akulaka.Thus the first sixteen verses inkumaarasambhavaare akulaka. - dvaabhyaam yugmam iti proktam tribhiH shlokaiH visheSakam | kalaapakam caturbhiH syaat taduttaram kulaka smR^itam ||So this and the preceding stanzas form ayugmaand the predicateunmajjawill be found in 43rd stanza. But, they are segregated here.--o)0(o-- | -ailopama aivalamajar jlni karannuras sa pactprva tadutpitavriri saritpravhastaamutsasarpa || 5-46shailopamaH shaivalama~njariiNaa.n jaalaani karShannurasaa sa pashcaat |puurva.n tadutpiiDitavaariraashiH saritpravaahastaTamutsasarpa || 5-46

shaila upamaH shaivala ma~njariiNaa.m jaalaani karShan urasaa sa pashcaatpuurva.m tat utpiiDita toya raashiH sarit pravaahaH taTam utsasarpa46. shaila upamaH=mountain, similar; saH=that - elephant; shaivala ma~njariiNaa.m jaalaani=moss, sprouts or sprigs, clusters of; urasaa karShan=by chest, dragging; pashcaat taTam utsasarpa=then, to riverbank, it reached;which riverbank is;puurva.m=earlier - to elephant's arrival; tat utpiiDita toya raashiH=that, agitated, water, heaps of; sarit pravaahaH=that river's, flow - containing such an agitated water; [repeat]taTam utsasarpa= to bank, came - which water came spattering the riverbank prior to the arrival of the elephant.Then voluminous river water firstly came onto the riverbank prior to the mountainous elephant, why because, that elephant violently agitated the river water around it, so that it is massively spattered on riverbank making it muddy and boggy for the soldiers of princeajaencamped there, and then that mountainous elephant came to the riverbank dragging the clusters of moss along with its chest ready to trample the enmired soldiers. [5-46]--o)0(o-- -tasyaikangasya kapolabhittyorjalvaghakaamekant |vanyetarnekapadaranena punardidpe madadurdinar || 5-47tasyaikanaagasya kapolabhittyorjalaavagaahakShaNamekashaantaa |vanyetaraanekapadarshanena punardidiipe madadurdinashriiH || 5-47

tasya eka naagasya kapola bhittyoH jala avagaaha kShaNa maatra shaantaavanyetara anekapa darshanena punaH didiipe mada durdina shriiH47. tasya eka naagasya=that, unequalled, elephant's; kapola bhittyoH=on temples, flowing - ichor; jala avagaaha=water, by immersing in; kShaNa maatra shaantaa=for a moment, only, ceased; mada durdina shriiH=mada varSa laksmhii= ichor flowing on cheeks; vanyetara=other than wild - tamed elephants of the king; anekapa=anekaabhyaam pibati iti, aneka paH= elephant - which drinks from many; darshanena=on seeing - king's elephants; punaH didiipe=again, shone forth - ichor started to ooze.Though the splendour of the ichor flowing from the extensive temples of that unequalled elephant temporarily ceased when that pachyderm cooled dousing in river water, it has reoccurred afresh on its spacious temple at the very sight of tamed elephants herded in the camp of princeaja. [5-47]--o)0(o-- -saptacchadakrakaupravhamasahyamghrya mada tadyam |vilaghitdhoraatvrayatn sengajendr vimukh babhvu || 5-48saptacChadakShiirakaTupravaahamasahyamaaghraaya mada.n tadiiyam |vila~NghitaadhoraNatiivrayatnaaH senaagajendraa vimukhaa babhuuvuH || 5-48

sapta ncChada kShiira kaTu pravaaham asahyam aaghraaya mada.m tadiiyamvila~Nghita adhoraNa tiivra yatnaaH senaa gajendraaH vimukhaa babhuuvuH48. sapta cChada=seven, covered - seven leaves covered with - of seven leaved banana; kShiira kaTu pravaaham=milky, strong-smelling, exudation - of seven leaved banana; a + sahyam=not, tolerable; tadiiyam=its - of wild elephant; mada.m aaghraaya=ichor, on smelling; senaa gaja indraaH=army's, elephants, best ones; vila~Nghita=set at naught; adhoraNa=mahout, elephant driver, controller; tiivra yatnaaH=his strenuous, efforts - are set at naught; vi mukhaa=away, faced - turned tail; babhuuvuH=they became.Those best trained and powerful elephants ofaja's army too, set the strenuous efforts of their drivers at naught by turning tail to their commands, on scenting the unbearable odour of the rut of this wild elephant, whose flow is as strong-smelling as the milky exudation of the seven-leaved banana plant. [5-48]----o)0(o-- | -sa cchinnabandhadrutayugyanya bhagnakaparyastaratha kaenarmparitravihastayodha senanivea tumula cakra || 5-49sa cChinnabandhadrutayugyashuunya.n bhagnakShaparyastaratha.n kShaNena |raamaaparitraaNavihastayodha.n senanivesha.n tumula.n cakaara || 5-49

sa cChinna bandha druta yugya shuunya.m bhagna akSha paryasta ratha.m kShaNenaraamaa paritraaNa vihasta yodha.m senaa nivesha.m tumula.m cakaara49. saH=that, elephant; cChinna bandha=broken, halters; druta=fleeing; yugya=horse -yugaaya yogyaa iti yugya- those that can be attached to chariots; shuunya.m=emptied; bhagna akSha =broken, axels; paryasta ratha.m=turned upside down, with such chariots; kShaNena=in a trice; raamaa =women of palace-chambers; paritraaNa=in safeguarding; vihasta=perplexed; yodha.m =which has such warriors - has such perplexed guards in that encampment; senaa nivesha.m=army's, encampment; tumula.m =tumultuous; cakaara=it made, elephant made.That wild elephant threw the whole encampment ofajainto disarray: horses fled breaking their halters;chariots somersaulted with broken axels, and the guards of that encampment are quiet perplexed in safeguarding ladies in the camp. [5-49]--o)0(o-- | -tampatanta npateravadhyo vanya karti rutavnkumranirvartayiyanviikhena kumbhe jaghna ntyyatakarga || 5-50tamaapatanta.n nR^ipateravadhyo vanyaH kariiti shrutavaankumaaraH |nirvartayiShyanvishikhena kumbhe jaghaana naatyaayatakR^iShTashaar~NgaH || 5-50

tam aapatanta.m nR^ipateH avadhyaH vanyaH kari iti shrutavaan kumaaraHnirvartayiShyan vishikhena kumbhe jaghaana na ati aayata kR^iShTa shaar~NgaH50. nR^ipateH=to king - to princeaja; vanyaH kari=wild, elephant; a+vadhyaH iti=not, killable, thus as; shrutavaan=having heard - learnt from scriptures; kumaaraH=princeaja; aa + patanta.m =coming, falling - rushing onwards; tam=him - that elephant; nirvartayiShyan=thinking to repel it; na ati aayata kR^iShTa shaar~NgaH =not, very, long, pulled, on a bow - bow not stretched much to dart much impact;vishikhena=with a sharp arrow; kumbhe jaghaana=on its head, struck.The princeajais well aware of the interdict learned from scriptures that a king should not kill a wild elephant, then just struck on the head of onrushing wild elephant with a sharp arrow from his horn-made bow without stretching the bowstring to any considerable length as he only wished to do nothing more but to repel the animal. [5-50]----o)0(o-- | -sa viddhamtra kila ngarpamutsjya tadvismitasainyadasphuratprabhmaalamadhyavarti knta vapurvyomacara prapede || 5-51sa viddhamaatraH kila naagaruupamutsR^ijya tadvismitasainyadR^iShTaH |sphuratprabhaamaNDalamadhyavarti kaanta.n vapurvyomacaraH prapede || 5-51

sa viddhan maatraH kila naagan ruupam utsR^ijya tat vismita sainya dR^iShTaHsphurat prabhaa maNDala madhya varti kaanta.m vapuH vyoma caram prapede51. saH=he, elephant; viddhan maatraH=being struck, just by; kila=for a fact, it is said; naagan ruupam utsR^ijya=elephant's, form, on discarding; tat=by that - episode; vismita sainya=astonished, by army; dR^iShTaH=one who is seen - seeing elephant turned into an angle; sphurat prabhaa maNDala madhya=bright, halo of light, in its midst; varti=one who abiding in that halo; kaanta.m=most desirable; vapuH=body; vyoma caram=of sky, moving beings - of celestials; prapede=he obtained.No sooner that bolt struck the elephant, they say, than that elephant quitted its pachydermatous physique, assumed an exquisite form of a celestial and stood in the sky with a bright halo around him, while whole of the army ofajagazed on that wonderful spectacle with astonishment. [5-51]--o)0(o-- | -atha prabhvopanatai kumra kalpadrumotthairavakrya pupaiuvca vgm daanaprabhbhi savardhitorasthalatrahra || 5-52atha prabhaavopanataiH kumaara.n kalpadrumotthairavakiirya puShpaiH |uvaaca vaagmii dashanaprabhaabhiH sa.nvardhitoraHsthalataarahaaraH || 5-52

atha prabhaava upanataiH kumaara.m kalpa druma utthaiH avakiirya puShpaiHuvaaca vaagmii dashana prabhaabhiH sa.mvardhita uraHsthala taara haaraH52. atha=then; prabhaava upanataiH=by [his] supernatural power; kalpa druma utthaiH=onkalpa, tree, came up - grown on; puShpaiH=with flowers; kumaara.m avakiirya=on young man - princeaja, on showering; dashana prabhaabhiH=with teeth's, sparkle; sa.mvardhita=enhanced; uraH sthala=on chest, place of; taaraa=pure, flawless - pearls; haaraH=with such a pendant; vaagmii=eloquent one; uvaaca=said.Then, showering divine flowers fetched from heavenly trees by his supernatural powers on the young princeaja,that veracious celestial spoke this way while the brilliance of the necklace of pure pearls hanging on his chest is brightening, and while the occasional sparkle of his teeth is glimmering. [5-52]

| -matagapdavalepamldavptavnasmi matagajatvamavehi gandharvapatestanja priyavada m priyadaranasya || 5-53mata~Ngashaapaadavalepamuulaadavaaptavaanasmi mata~Ngajatvam |avehi gandharvapatestanuuja.n priya.nvada.n maa.n priyadarshanasya || 5-53

mata~Nga shaapaat avalepa muulaat avaaptavaan asmi mata~Ngajatvam avehigandharva pateH tanuuja.m priya.mvada.m maa.m priyadarshanasya53. avalepa=avalepastu garve - vishva= pride, arrogance; muulaat=owing to it; mata~Nga shaapaat=sage matanga, by his curse; mata~Ngajatvam=elephant-hood; avaaptavaan asmi= I got;maa.m=me; priyadarshanasya=ofpriyadarshana; gandharva pateH=agandharvaking's; tanuuja.m=as son; priya.mvada.m avehi=aspriyamvada, you may know."You may know me as agandharvacalledpriyamvada, the son of a king ofgandharva-s calledpriyadarshana... I came to be transformed into an elephant in consequence of the curse of sagematanga,of course, incurred by my own arrogance"so the celestial started to speak to princeaja. [5-53]-o)0(o-- | -sa cnunta praatena pacnmay maharirmdutmagacchatuatvamagnytapasaprayogcchaitya hi yats praktirjalasya || 5-54sa caanuniitaH praNatena pashcaanmayaa maharShirmR^idutaamagacChat |uShNatvamagnyaatapasa.nprayogaacChaitya.n hi yatsaa prakR^itirjalasya || 5-54

saH ca anuniitaH praNatena pashcaat mayaa maharShiH mR^idutaam agacChat uShNatvam agneH aatapa sa.mprayogaat shaitya.m hi yat saa prakR^itiH jalasya54. saH maharShiH ca=he, great sage, also; praNatena mayaa anuniitaH=by prostrating, by me, one who is importuning; pashcaat mR^idutaam agacChat=later, softness, he came upon - relented - relax one's severity, become less stern; tathhaa hi =it is like that, indeed; jalasya uShNatvam=water's, humidity; agneH aatapa sa.m+ prayogaat =of fire, of solar heat [bhavati= it will be]; shaitya.m=coolness; iti yat=that which, is there; tat saa prakR^itiH=that is, its, nature."But, when I prostrated before his feet and importuned that great sagematangarelented to modify the curse as above for the heat of water is owing to its contact with either fire or solar heat what is coolness is but the natural property of water isn't it... [5-54]--o)0(o-- | -ikvkuvaaprabhavo yad te bhetsyatyaja kumbhamayomukhenasayokyase svena vapurmahimn tadetyavocatsa taponidhirmm || 5-55ikShvaakuva.nshaprabhavo yadaa te bhetsyatyajaH kumbhamayomukhena |sa.nyokShyase svena vapurmahimnaa tadetyavocatsa taponidhirmaam || 5-55

ikShvaaku va.msha prabhavaH yadaa te bhetsyati ajaH kumbham ayaH mukhena sa.myokShyase svena vapuH mahimnaa tadaa iti avocat sa tapaH nidhiH maam55. ikShvaaku va.msha prabhavaH ajaH=inikshvAku, lineage, born,aja; yadaa=when; te kumbham =your, temple - of elephant's; ayaH mukhena=iron, at face - iron headed arrow; bhetsyati =will tear off; tadaa=then; svena vapuH=with your own, body; mahimnaa=by supernatural power; punaH=again; sa.myokShyase=you will be added - you will regain; iti=so; saH tapaH nidhiH=that, ascetic, treasure of; maam avocat=to me, he said."'Whenaja, the scion ofikshvAkudynasty, will cleave thy temporal sphere with his steel-headed arrow, then shalt thou be reinstated in thy magnificent form' so said that great asceticmatangato me... [5-55]--o)0(o-- | -samocita sattvavat tvayha pcciraprrthitadaranenapratipriya cedbhavato na kury vth hi me sytsvapadopalabdhi || 5-56sa.nmocitaH sattvavataa tvayaaha.n shaapaaccirapraarthitadarshanena |pratipriya.n cedbhavato na kuryaa.n vR^ithaa hi me syaatsvapadopalabdhiH || 5-56

sa.mmocitaH sattvavataa tvayaa aha.m shaapaat cira praarthita darshanenaprati priya.m cet bhavataH na kuryaa.m vR^ithaa hi me syaat sva pada upalabdhiH56. cira praarthita darshanena=for a long-time, prayed, one who has a manifestation - one whose manifest presence is prayed for a long-time by the cursed, namely foraja; sattvavataa=one possessing power; tvayaa aha.m shaapaat sa.mmocitaH=by you, I am, from curse, released; bhavataH =to you; prati priya.m=an agreeable return; na kuryaa.m cet=not, I am going to do, if - if I am requiting it; me sva pada upalabdhiH=my, own, status, getting it; vR^ithaa syaat hi=waste, it ill be, indeed.."I have been rescued from the curse by you who are powerful and the sight of whom had long been earnestly looked for by me. If I do you no good in return then the regaining of my own position is certainly to no purpose.... [5-56]--o)0(o-- | -samohana nma sakhe mamstra prayogasahravibhaktamantramgndharvamdatsva yata prayokturna crihis vijayaca haste || 5-57sa.nmohana.n naama sakhe mamaastra.n prayogasa.nhaaravibhaktamantram |gaandharvamaadatsva yataH prayokturna caarihi.nsaa vijayashca haste || 5-57

sa.mmohana.m naama h sakhe mama astra.m prayoga sa.mhaara vibhakta mantram gaandharvam aadatsva yataH prayoktuH na ca ari hi.msaa vijayaH ca haste57. h sakhe=oh, friend; prayoga=for launching; sa.mhaara=for forestalling; vibhakta=separate; mantram=having incantations; gaandharvam=presided bygandharvadeity; sa.mmohana.m naama=sammohana, known as; mama astra.m=my, missile; aadatsva=you receive; yataH=whereby; prayoktuH=for the one who is launching it; ari hi.msaa=enemy's, torture - destruction of enemies; na ca=not, also; [bhavati= will be there]; vijayaH ca haste=victory, also, in hand; [bhaviSyati= will be there.]["Accept, therefore, oh, friend, this missile of mine calledsammohana-astra, which has separate incantations for launching or stalling; which has agandharvafor its presiding deity, and with which the person launching it has victory within his grasp without destroying his enemies. [5-57]--o)0(o-- | -ala hriy m prati yanmuhrta dayparo'bh praharannapi tvamtasmdupacchandayati prayojya mayi tvay na pratiedharaukyam || 5-58ala.n hriyaa maa.n prati yanmuhuurta.n dayaaparo.abhuuH praharannapi tvam |tasmaadupacChandayati prayojya.n mayi tvayaa na pratiShedharaukShyam || 5-58

ala.m hriyaa maa.m prati yat muhuurta.m dayaa paraH abhuuH praharan apitvam tasmaat upacChandayati prayojya.m mayi tvayaa na pratiShedha raukShyam58. maa.m prati hriyaa ala.m=me, towards, embarrassment, is enough; yat=whereby; maam praharan api =me, on striking, even though - while striking at elephant; tvam=you; muhuurta.m=for a moment; dayaaparaH abhuuH=full of compassion, you became; tasmaat;thereby;upacChandayati mayi=one who is entreating, on me; tvayaa=by you; pratiShedha raukShyam=a refusal, of roughness; na prayojya.m=not, to be done."Enough is your embarrassment for striking me with your arrow, because you were full of compassion, at least for a moment, when you were hitting me.Therefore, let no roughness of a refusal be given to me by you inasmuch as I am making an entreaty... [5-58]--o)0(o-- | -tathetyupaspya paya pavitra somodbhavy sarito nsomaudamukha so'stravidastramantra jagrha tasmnnightapt || 5-59tathetyupaspR^ishya payaH pavitra.n somodbhavaayaaH sarito nR^isomaH |uda~NmukhaH so.astravidastramantra.n jagraaha tasmaannigR^ihiitashaapaat || 5-59

tathaa iti upaspR^ishya payaH pavitra.m soma udbhavaayaaH sarito nR^i somaH uda~N mukhaH saH astra vit astra mantra.m jagraaha tasmaat nigR^ihiita shaapaat59. nR^i + somaH=king, moonlike - moonlike king among kings; astra vit=missiles, knower of; saH=he thataja; tathaa iti=so be it - be it as desired, saying so; soma udbhavaayaaH saritaH =Rivernarmada, so called because a channel was opened to it by a king of Lunar dynasty, or it may besomaH= amR^itam; udbhavati asyaaH- river with nectarine flow; pavitra.m payaH=auspicious, water; upaspR^ishya=having touched; uda~N mukhaH san=to north, facing, he is; nigR^ihiita shaapaat=one from whom the baneful effect of the curse is removed - from celestial; tasmaat=from him; astra mantra.m jagraaha=missile's incantation, received.Thenaja, the moon-like prince who is already most proficient in weapons saying 'be it as desired' hallowed his mouth by sipping the holy water of soma-sprung river, namely Rivernarmada, and with his face turned towards north received the initiation into the use of thatsammohana-astra, the magic missile from thatgandharvawho is presently liberated from the curse. [5-59]--o)0(o-- | -eva tayoradhvani daivayogdseduo sakhyamacintyahetueko yayau caitrarathapradensaurjyaramynaparo vidarbhn || 5-60eva.n tayoradhvani daivayogaadaaseduShoH sakhyamacintyahetu |eko yayau caitrarathapradeshaansauraajyaramyaanaparo vidarbhaan || 5-60

eva.m tayoH adhvani daiva yogaat aaseduShoH sakhyam acintya hetu ekaHyayau caitraratha pradeshaan sauraajya ramyaan aparaH vidarbhaan60. eva.m=this way; adhvani=on path; daiva yogaat=providentially; acintya hetu=not premeditated, origin; sakhyam aaseduShoH=friendship, has happened; tayoH=of two of them; ekaH=one; caitraratha pradeshaan=tochaitraratha, place of - heavens wherekubera'spleasure gardens calledchaitrarathaare there; yayau=went to; aparaH=another one; sauraajya ramyaan=su raajaanaH teSaam bhaavaH saurajyam, tena ramyaan=one which has good kings, so a pleasant and well governed city; vidarbhaan=tovidarbha; yayau=went to.Of those two, who had come together providentially and formed a friendship without a preconceived object, one went to the regions ofchaitraratha, the celestial gardens ofkubera, and the other proceeded to the country ofvidarbhawhich is delightful on account of its being well-governed. [5-60]This namevi darbhais supposed to have been given to the country becausedarbhagrass does not grow there -vi darbha = without, darbhaon account of a curse by a sage. The modernberaarlay to the north ofkuntala, extending from the banks of Krishna to about the banks ofnarmada.kuNDinapurawhich was also calledvidarbhawas its capital. It was at one time divided into two parts - the northern and the southern.amaraavatiwas the capital of northern andpratiSThaanathat of the southern division. - KMJ--o)0(o-- | -ta tasthivsa nagaropakahe tadgamrhagurupraharapratyujjagma krathakaiikendracandra pravddhormirivormiml || 5-61ta.n tasthivaa.nsa.n nagaropakaNThe tadaagamaaruuDhagurupraharShaH |pratyujjagaama krathakaishikendrashcandra.n pravR^iddhormirivormimaalii || 5-61

ta.m tasthivaa.msa.m nagara upakaNThe tat aagama aruuDha guru praharShaH pratyujjagaama kratha kaishika indraH candra.m pravR^iddha uurmiH iva uurmi maalii61. nagara upakaNThe=city's, at neck - at the neck of city, at the outskirts; tasthivaa.msa.m=one who is staying, camping -aja; ta.m=him,aja; tat aagama=his, on arriving; aruuDha=utpnna= caused by his arrival; guru praharShaH=with high, ecstasy; kratha kaishika indraH=kratha kaishika - vidarbha, lord of; pravR^iddha uurmiH=having heightened, waves; uurmi maalii=uiurmiNaam maalaa asya astiiti- one having a [fig.] garland of waves; candra.m iva=towards moon, as with; pratyujjagaama [prati ut jagaama]=went forth.On hearing the news ofaja'sarrival the king ofvidarbhabeing filled with great delight went forth to receive him who had halted on the outskirts of the city, as with a billowy ocean welcomes the moon. [5-61]--o)0(o-- | -praveya caina punaragrayy ncaistathopcaradarpitarmene yath tatra jana sameto vaidarbhamgantumaja gheam || 5-62praveshya caina.n punaragrayaayii niicaistathopaacaradarpitashriiH |mene yathaa tatra janaH sameto vaidarbhamaagantumaja.n gR^ihesham || 5-62

praveshya ca ena.m puram agra yaayii niicaiH tathaa upaacarat arpita shriiHmene yathaa tatra janaH sametaH vaidarbham aagantum aja.m gR^iha iisham62. saH=thatbhoja, king ofvidarbha; ena.m=him, thisaja; agra yaayii=while in front going - bhoja going in front ofaja; niicaiH=lowly, humbly; puram praveshya ca=city, entered, also; arpita shriiH =whose wealth is submitted toaja, by bhoja; tathaa upaacarat=like that, waited uponaja; yathaa=as to how; tatra=there, in that city; sametaH janaH =along with, one and all;vaidarbham =atvidarbha'sking; aagantum=as a new comer; aja.m=ataja; gR^iha iisham=house, lord of; mene=they deemed.Kingbhojaofvidarbhahumbly walked ahead and entered princeajainto city and submitted whatever wealth he has to the prince.And the lord of vidarbha waited upon that prince so respectfully that all the people assembled there thought princeajato be the master, i.e., the host; and the king of vidarbha the guest who just arrived there. [5-62]--o)0(o-- | -tasydhikrapuruai praatai pradiprgdvravediviniveitaprakumbhm|ramy raghupratinidhi sa navopakryblytparmiva da madano'dhyuvsa || 5-63tasyaadhikaarapuruShaiH praNataiH pradiShTaa.npraagdvaaravediviniveshitapuurNakumbhaam|ramyaa.n raghupratinidhiH sa navopakaaryaa.nbaalyaatparaamiva dashaa.n madano.adhyuvaasa || 5-63

tasya adhikaara puruShaiH praNataiH pradiShTaa.m praak dvaara vediviniveshita puurNa kumbhaam ramyaa.m raghu pratinidhiHsaH nava upakaaryaa.m baalyaat paraam iva dashaa.m madanaH adhyuvaasa63. raghu pratinidhiH=raghu tulyaH=raghu's, image, replica of; saH=he thataja; praNataiH =those who are bowing down - respectful ones; tasya=his,Bhoja's; adhikaara puruShaiH =persons appointed on duty - officers; pradiShTaa.m=shown, by the officers - a guest house;in which;praak dvaara vedi=at eastern, entrance, on a platform; viniveshita=kept; puurNa kumbhaam =full, vessel - decorative welcome vessel; ramyaa.m=a beautiful one; nava upakaaryaa.m=in such a - new, guesthouse; madanaH=manmatha, Lovegod; baalyaat paraam dashaa.m=childhood, next, stage - youthfulness; iva=as with; adhyuvaasa=occupied.When the respectful officers of king bhoja have conducted princeajato a charming new guesthouse near whose eastern entrance decorative vessels filled with water and stuffed with leaves etc are placed on raised platform as a welcome sign, then princeajawho is almost a replica of emperorraghu, occupied that guesthouse as the lovegodmanmathawould occupy the phase of youthfulness, the house of appetency, coming after childhood. [5-63]This and the following verses up to 73 are invasanta tilakametre. | -tatra svayavarasamhtarjalokakanylalma kamanyamajasya lipso|bhvvabodhakalu dayiteva rtraunidr cirea nayanbhimukh babhva || 5-64tatra svaya.nvarasamaahR^itaraajaloka.nkanyaalalaama kamaniiyamajasya lipsoH|bhaavaavabodhakaluShaa dayiteva raatraunidraa cireNa nayanaabhimukhii babhuuva || 5-64

tatra svaya.m vara samaahR^ita raaja loka.m kanyaa lalaama kamaniiyam ajasya lipsoH bhaava avabodha kaluShaa dayitaa iva raatrau nidraa cireNa nayana abhimukhii babhuuva64. tatra=there - in that palace; svaya.m vara=for self-selection, of bridegroom - by the bride; samaahR^ita=assembled; raaja loka.m=[which palace has] kings, a host of;and these hosts of kings have come for a damsel, who is;kamaniiyam=highly desired; kanyaa lalaama=gem of a damsel;therefore;lipsoH=labhum icChuH lipsuH= one who is desirous of gaining her; ajasya=of suchaja; bhaava=propensity of mind - of her husband; avabodha=in knowing; kaluShaa=troubled, uncertain - a woman unable to divine the thoughts of her husband; dayitaa=a beloved wife; iva=as with; raatrau=in night; nidraa=sleep; cireNa=after a long time; nayana abhimukhii=eyes, towards; babhuuva=[sleep] became.In that unaccustomed palace-guesthouse the sleep, like a woman unable to divine the sentiments of her husband comes late to bedchamber, came at a late hour of that night upon the eyes ofajawhich eyes are eagerly on the qui vive to gain the captivating gem of a damsel veering her away from a host of kings assembled in that city for her self-selecting bridegroom. [5-64]--o)0(o-- | -ta karabhaanipitapvarsaayyottaracchadavimardakgargamsttmaj savayasa prathitaprabodhaprbodhayannuasi vgbhirudravca || 5-65ta.n karNabhuuShaNanipiiDitapiivaraa.nsa.nshayyottaracChadavimardakR^ishaa~Ngaraagam |suutaatmajaaH savayasaH prathitaprabodha.npraabodhayannuShasi vaagbhirudaaravaacaH || 5-65

ta.m karNa bhuuShaNa nipiiDita piivaraa.msa.m shayya uttara cChadavimarda kR^isha a~Nga raagam suuta aatmajaaH savayasaH prathitaprabodha.m praabodhayan uShasi vaagbhiH udaara vaacaH65. karNa bhuuShaNa=by ear, ornaments; nipiiDita=brushed; piivaraa.msa.m=mighty shoulders' tops; shayya uttaracChada=on cot, spread - bed sheet; vimarda=by its [bed sheet's] rubbing; kR^isha a~Nga raagam=reduced, body's, unguent; prathita prabodha.m=well-known, waking up - whose habit of quick natural waking up with the advent ofuShas, early morning, though clearly known to them - they woke him up according to the protocol; ta.m=him,aja; sa vayasaH=of equal age; udaara vaacaH=who has pleasant, speech; suuta aatmajaaH=suuta's, sons - eulogisers; vaagbhiH=with panegyric songs; uShasi=in morning; praabodhayan=woke him [aja] up.Though his habit of quick natural waking up with the advent ofuShas, early morning, is well known to them, the sons of bards that are of equal age withajaand that have eloquence of speech have conventionally awakened the youth, princeaja,with their panegyric songs on the next dawn with these encomiums, at which wake up the equable personality of aja looked a little out of gear like his ear-ornaments indenting his muscular shoulders, and his bodily scents have been rubbed off by bedsheets, because the felon called restiveness has made him to roll on bed with a wide-eyed-appetency of a suitor during last night indicating his ardency for princessindumati. [5-65]--o)0(o-- | - -rtrirgat matimat vara muca ayydhtr dvidhaiva nanu dhrjagato vibhakttmekatastava bibharti gururvinidra-stasy bhavnaparadhuryapadvalamb || 5-66raatrirgataa matimataa.n vara mu~nca shayyaa.ndhaatraa dvidhaiva nanu dhuurjagato vibhaktaa |taamekatastava bibharti gururvinidra-stasyaa bhavaanaparadhuryapadaavalambii || 5-66

raatriH gataa matimataa.m vara mu~nca shayyaa.m dhaatraa dvidhaa iva nanu dhuuH jagataH vibhaktaa taam ekataH tava bibharti guruH vinidraH tasyaa bhavaan apara dhurya pada avalambii66. matimataa.m vara=oh, best one among the intelligent; raatriH gataa=night, passed away; shayyaa.m mu~nca=bed, you leave off; dhaatraa=by creator; jagataH dhuuH=world's, burdensome yoke; dvidhaa iva vibhaktaa nanu=into two parts, as it were, divided, isn't it; taam [dhuram]= that, burden; ekataH=on one side; tava guruH=your, father; vi+nidraH san=without, sleep - vigilantly; bibharti=he is carrying out; tasyaa=to that burden; bhavaan=you; apara dhurya pada avalambii=another, weight's, end, carrier - you have to carry it on the other end."Oh, best one among the talented youth, night has passed away; leave your bed; the burdensome yoke of the world has been apportioned just into twain by the creator himself, isn't it; your vigilant father bears it at one extremity and you are supposed to be the supporter of the other extremity..." Thus the bards started to sing to awake the prince aja. [5-66]--o)0(o-- | -nidrvaena bhavatpyanavekamparyutsukatvamabal nii khaitevalakmrvinodayati yena digantalambso'pi tvadnanaruci vijahti candra || 5-67nidraavashena bhavataapyanavekShamaaNaaparyutsukatvamabalaa nishi khaNDiteva |lakShmiirvinodayati yena digantalambiiso.api tvadaananaruci.n vijahaati candraH || 5-67

nidraa vashena bhavataa api anavekShamaaNaa paryutsukatvam [gataa] abalaa nishi khaNDitaa iva lakShmiiH vinodayati yena diganta lambii saH api tvat aanana ruci.m vijahaati candraH67. nidraa vashena=by sleep's, influence; bhavataa=in you; paryutsukatvam [gataa] api=interestedness, [she got,] even though -- though she is interested in you, but finding you under the spell of sleep; nishi=during nights; khaNDitaa abalaa iva=neglected, woman, like - like akhaNDita naayika- forsaken heroine;lakShmiiH=goddess of splendour; an + avekShamaaNaa=not, being seen - offended lady; yena=with whom - with which moon; [paryutsukatvam= pari + utsukatvam ] vinodayati= vi + nodayati=she thatLady Spendour[whose pain from separation from her lover -viraha vedana] who is getting rid of her night time romantic pains [of course, NOT rheumatic pains] by dallying with moon in nights; but now that moon too;dik anta lambii=at quarter's, end, dangling - that moon is now dangling in west ready to vanish; saH api candraH =he that, even, moon - even that moon too;tvat aanana ruci.m vijahaati=your, face's, splendour, giving up."lakshmi,the Lady Splendour, diverting hersel