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वागर्थाविव संपृक्तौ वागर्थ प्रतिपत्तये |
जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ || 1-1

1-1. वाक्=शब्द=sound - what is or may be heard; अर्थ= its meaning, import; इव= like; संपृक्तौ=नित्य सम्बन्ध=indissolubly cleaved together, ever embodied two-in-one entity पार्वती-परमेश्वर; वाक्= of speech, idiom; अर्थ= its meaning - import, the process of forming and relating ideas from listened sound; प्रतिपत्तये=संयक् ज्ञान अर्थम्= to derive pertinent idiom and ideation, language and paralanguage ; जगतः= of universe; पितरौ= parents; वन्दे= I adore; पार्वती=पार्वति; परम ईश्वरौ= supreme, lord - shiva.

To derive the pertinent idiom and its ideation I adore the Parents of Universe, पार्वति - परमेश्वर, who are indissolubly cleaved together like sound and sense...

An epic always bases itself on ideas, idioms, and their ideation. Though Goddess सरस्वति is the presiding deity of words, speech etc. the poet is reverently praying Shiva and [Arvati for more choice for pertinent words and their perfect meaning, as the poet कालिदास is a deemed goddess सरस्वति in male form पुम्भाव सरस्वति... And according to the tenets of vAyu पुराण, शिव and पार्वति are the deities for according exemplary meanings/words. शब्दजातम् अशेषन्तु धत्ते शर्वस्य वल्लभा | artha rUpam yadakhilam dhatte mugdhendndu shekharaH ||; शिव शक्तयोः विशिष्ट शब्द अर्थ अधि देवताः;

The translation used here for Sanskrit poetics is not precise. If elaborate accounts are wanted, the works of AcArya Sushil Kumar De and others may please be consulted. However, only main outlines are given here for a bird's eye view of poetics.

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Endnote of this page contains abbreviations used in here.

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Here the first metaphor or a condensed simile is placed in वागर्थाविव संपृक्तौ wherein the u.ma 1] vAk, 2] artha; sound and sense; u.me 1] pArvati, 2] parameshvara ; objects compared: शिव- पार्वति; sAdhAraNa dharma, underlying qualities or factors sampriktau - inseparability; sAdhAraNa vAcaka, general word: - इव, like, as with, hence it is केवल निरवयव श्रौति पूर्ण उपम.

The genders should be the same of the objects, and objects compared. पार्वति - speech, are in fem. while शिव in masc. The inseparability of speech and its meaning is compared with the inseparability of name and form of any object in this universe नाम रूपाभ्याम् इदम् जगत्... Thus, though उपम, say condensed simile or metaphor is there right from Vedic literature, as in त्र्यम्बकम् यजामहे... उर्वारुकम् इव बन्धनात् मुक्तो... 'like a cucumber that separates itself from stalk, I aspire release...' etc., but कालिदास pleasantly plays with it.

Many authorities have rendered magnificent commentaries on this particular verse, a jewel among all poetic works of कालिदास, but here, at the very outset of such a work for a complicated poetry, this much is said.

For the right understanding (or the proper knowledge) of words, and their meanings, I bow down to pArvati and parameshvara, the greatest of the gods, who are the parents of the universe ( or creation ) and the perpetual relation ( or constant union) between whom is as close as the one subsisting between words and their meanings. - nandArgIkar.

For the correct grasping of words and their sense I bow to pArvati and parameshvara who are the parents of the universe and are connected togther like words and their meaning. - Joglekar.

क्व सूर्य प्रभवो वंशः क्व च अल्प विषया मतिः |
तितीर्षुः दुस्तरम् मोहात् उडुपेनास्मि सागरम् || 1-2

1-2. सूर्य= Sun; प्रभवः [इयम्] वंशः= originated, [this] dynasty ; क्व= where; अल्प= meagre; विषया= subjects, learning; मतिः च= [my] intellect, even; क्व= where; दुः तरम्= un, navigable; सागरम्= ocean; मोहात्= by folly, inanely; उडुपेन=by a small barque; तितीर्षुः अस्मि= wish to go across, I am.

Where the dynasty originated from Sun... where the meagre intellect of mine...with an intellect yet to be edified, am I inanely wishing to go across this unnavigable ocean called the solar dynasty by a small barque called my ersatz education? [1-2]

Even today the poetic aestheticians have kept their debate pending on the poetic aesthetics used in this verse. Some say that काव्यार्थ निदर्शन अलन्कार is there in this verse, while others say it is ललिथ अलन्कार, while some more say it has दृष्टान्त अलन्कार.

अलन्कारिक-स् like मुम्मटाचार्य long before said that 'going across the ocean called Solar dynasty in a small barque...' is असम्भवन्= अनुपद्यमानाः तात्पर्य विषय इति यावत्; वस्तुनो=वाक्यार्थयोः; सम्बन्धः= अन्वयः; उपमाम् परिकल्पयतीति - उपमा परिकल्पकः; but this is contradicted in बाल बोधिनी व्याख्य; न अत्र दृष्टान्ता अलन्कार बुद्धिः न कार्याः; उपमायाम् पर्यवसानात् वाक्यार्थ निदर्शनेयम्... बिम्ब प्रति बिम्बत्वे दृष्टानः Another treatise कुवलयानन्द says that ललिता अलन्कार is there and रसगन्गाधर contradicts this saying ललित अलन्कार is an ingredient of निदर्शन अलन्कार - केवलम् तत्र तात्पर्य्स्य गंयमानत्वात्... उडुपेन सागरम् तितीर्षुरस्मि... So, firstly let them resolve this, to name names. उडुप is a very small boat built with cane, and a leather hull for one or two navigators, still in use, esp., in South India.

Where is the race sprung from the sun (the race which tmces its origfr to the sub ) ? and where my scanty powers of mind ? Methinks! from sheer folly I am bent upon crossing the ocean, though difficult to be passed over, by means of a small raft ( or a boat). - nandArgIkar

The page containing these lines in Joglekar's work are mutilated in our copy. Hence not presented.

मन्दः कवि यशः प्रार्थी गमिष्यामि अपहास्यताम् |
प्रांशु लभ्ये फले लोभात् उद् बाहुः इव वामनः || 1-3

1-3. मन्दः= dunce [like me] - u.me ; कवि यशः=कवीनाम् यद्यशः काव्य निर्माणेन तद् प्राथना शीलः [like vAlmIki, vyAsa]=[hence eminent] poet's, celebrity; प्रार्थी= desirous [fanciful] - bimba ; प्रांशु - उन्नत पुरुषेन= by tall one; लभ्ये फले= obtainable, fruit; लोभात्= covetously; उद् बाहुः= up, raised [elevating,] arms prati-bimba ; वामनः= ह्रस्व = short one - - u.mA ; इव= as with a - sA.vA ; अपहास्यताम्= mockery - sA.dha ; गमिष्यामि= go in will I be subjected to; [ किम्=or, what - make a fool of myself, or what...]

Will I become the butt of ridicule if I were to covet the celebrity of an eminent poet, like a short fellow overstretching his arms for a fruit obtainable only by the tall, because I am still a dunce in this subject matter...? [1-3]

The object 'fancy for poet's celebrity' is mirrored in 'covetous elevation of short man's arms' for an otherwise unobtainable fruit for both, with concomitant result of both landing in a laughable situation. The compound मन्दः कविः यशः प्रर्थी... if cleaved as मन्दः कविः; यशः प्रर्थि it becomes - dunce poet, renown seeker, then the topic of old poets will not be touched. Here upama is: anugAmitva, bimba prati bimba upama alankAra, with mixture in commonalities.

अथवा कृत वाक् द्वारे वंशे अस्मिन् पूर्व सूरिभिः |
मणौ वज्र समुत्कीर्णे सूत्रस्य इव अस्ति मे गतिः || 1-4

1-4. अथवा [पक्षान्तरे]=ओर् एल्से; पूर्व सूरिभिः= by earlier, poets; कृत वाक् द्वारे= रामायणादि प्रबन्थ रूपा या वाक् सैव द्वारम्= made , idiomatic speech, entrance पूर्व क्ऱित वआग्द्वारम् bimba ; अस्मिन् वंशे= in this [depiction,] of dynasty; वज्र [मणि वेधक सूची विशेषेण]= by diamond [edged tool for boring a diamond]; समुत्कीर्णे= drill-holed वज्र समुत्कीर्णम् - pratibimba; मणौ= in diamond; सूत्रस्य= for thread sUtram - u.mA ; इव= as with a [ thread in jewels] - sA.vA ; मृ=to me - kAlidAsa - u.me; गतिः=प्रवेशम्= [easy] entrance - sA.dha; अस्ति= will be there - वर्णनीये रघुवंशे मम वाक् प्रसारो अस्ति इति अर्थः; सूर्य वंशम् bimbam; मणि prati bimbam; hence alankAram - anugAmitva-bimba-prati-bimba-bhAva mishraNa .

Or else, my course in depicting this dynasty might as well be easy through the idiomatic gateway already crafted by the earlier poets, like a diamond boreholed by a diamond-edged tool for an easy passage of thread. [1-4]

'Though dunce, I have a way in through the epics already rendered by vAlmIki, vyAsa et al, which will hold the thread of my narration tight, like the thread that easily moves in and out of the bored diamonds, tightly holding many diamonds...' whereby my work will not be स्व कपोल कल्पितम्... not concocted by me... This indicates that the threads and strings of his narrations are drawn from the earlier poets, but they are not his whims or fancies, hence they are authentic. And Joglekar sys, 'Ramayana is the main store out of which कालिदास drew material for his रघुवंश...' of course, apart from 'wholesale' lifting from numerous पुराण-स्, mythologies, so disputing that is a waste.

Or rather in this royal dynasty, where the door for poetical description has been opened by ancient ( or preceding) poets, there is also a way for me to enter; just as there is a passage for the thread, in the precious stone, ( previously ) bored through by means of a diamond-pin. - nandArgIkar.

Or, perhaps there will be an ingress for me [in the narration of] this race wherein a passage has been constructed in the form of poetical composition by the learned of bygone days like the passage of aa thread in a diamond previously bored. -KMJ

सः अहम् आजन्म शुद्धानाम् आफलोदय कर्मणाम् |
आसमुद्र क्षिति ईशानाम् आनाक रथ वर्त्मनाम् || 1-5

1-5. सः अहम् [मन्दो अपि, रघुवंशे लब्ध प्रवेशे, प्रतिजानीते]= such as I am [though dunce, I who entered the entrance made by earlier poets, and having known about raghu vamsham]; आ-जन्म शुद्धानाम्= right from birth, impeccable ones; आ-फलोदय कर्मणाम्= until fruition, deed-doers - those who have undertaken efforts till their frution; आ-समुद्र क्षिति ईशानाम्= unto ocean, lands, lords of; आ-नाक रथ वर्त्मनाम् [इन्द्र सहकारिणाम्]= up to heavens, chariots, pathway [as cooperants of इन्द्र]; this is ekAnvayam रघूणाम् अन्व्यम् वक्षे...= I poetise about the dynasts of raghu...' this refrain is to be tagged up to verse 8.

Such as I am, perhaps a dunce, an account of रघु's dynasty is somewhat known to me through earlier poets; as such, I poetise about those dynasts who are impeccable right from their birth; who have undertaken effortful deeds till their fruition; who lorded lands unto oceans and who, as cooperants of , had driveways up to heavens for their chariots... [1-5]

यथा विधि हुत अग्नीनाम् यथा काम अर्चित अर्थिनाम् |
यथा अपराथ दण्डानाम् यथा काल प्रबोधिनाम् || 1-6

1-6. यथा विधि= as, ordained - विधिम् अन्-अतिक्रंय= without transgressing religious duty; हुत अग्नीनाम्= who oblated,who alwys maintined ritual-fires with proper oblations ; यथा काम= as, desired by the seekers - अभिलाषाम् अन्-अतिक्रंय = without overlooking the desires of supplicants; अर्चित अर्थिनाम् =who had gratified, supplicants; यथा= as to how - अपराथान् अन्-अतिक्रंय - without tresspassing limits with offenders - without third degree measures; अपराथान्= to offenders; दण्डानाम्= who became punishers; यथा काल= कालम् अन्-अतिक्रंय = without lapsing time; प्रबोधिनाम्= समय जागरूकता=who were awaking - having time-sense, vigilant in governance - चतुर्भिः विशेषनैः देवताय जन अतिथि सत्कार यथा अर्ह दन्ड-धरत्वम्, प्रजा पालन समय जागरूक्त्वानि विवक्षितानि.

About those kings who ever had ever-lit propitiatory ritual-fires with un-transgressed religious duty; generous towards their supplicants gratifying all their appeals un-condescendingly; punishers of offenders according to offence, but un-aggressively; vigilant in governance, un-inadvertently... hence, they are the worthiest kings in kingcraft... [1-6]

त्यागाय संभृत अर्थानाम् सत्याय मित भाषिणाम् |
यशशे विजिगीषूणाम् प्रजायै गृह मेधिनाम् || 1-7

1-7. त्यागाय= for munificence; संभृत अर्थानाम्= सन्कलित धनानाम्= amassed, riches; सत्याय= for truth [speaking]; मित भाषिणाम्= those that have controlled, speech - reticent; यशशे= for pre-eminence, upper hand; विजिगीषूणाम्= ambitious conquerors; प्रजायै= for progeny; गृह मेधिनाम्= gR^haiH dAraiH medahnate - sangacChata iti gR^iha medinaH=get married to wives - एभिः विशेषणैः परोपकारत्वम्, सत्य वचन तात्पर्यम्, यशः परत्वम्, पितॄ उणाम् अनृण्य स्रद्धा च विवक्षितः.

About those kings who amass riches only for the sake of munificence; reticent only for the sake of veraciousness; ambitious to campaign only for the sake of their upper hand and those that get married only for the sake of meetly progeny... hence, they are the conscientious kings... [1-7]

Here महा महोपाध्याय मल्लिनाथ सूरि says वचन तात्पर्यम्= whatever is said in sentences is some meaning of an indiscernible thought. It may expand or contract, or at time nonexistent. In presenting these Sanskrit classics, the Indian scholars of yester years did not give any gist, synopsis, or translation for certain verses after giving elaborate word-to-word meanings. श्री ज़ोग्लेकर् has not given any translation here for verses from 5 to 9 as early as in 1916, and श्री काळे was also reluctant to put more sentences in his summation, though his notes were superb. Later it has become a fashion to omit, or place the original text as appendices, then to go on writing one's own words, calling translations. If a particular reader wishes to read the original word and translated word, then he/she had to sift through hundreds of pages. Therefore, we are bringing word for word separation right from Ramayana, and request the readers to go by the word for word section प्रति-पद-अर्थम् - more than this generalised, emphasised, detailed or reduced section called gist, synopsis or translation तात्पर्य. We also implore upon you to make some of your personal ideation in understanding, so that you also may come up with some new thoughts, called bottles, for these oldest possible wines, called Sanskrit classics, because translations are always approximations.

शशवे अभ्यस्थ विद्यानाअम् यौवने विषय एषिणाम् |
वार्थके मुनि वृत्तीनाम् योगेन अन्ते तनु त्यजताम् || 1-8

1-8. शशवे= in adolescence; अभ्यस्थ विद्यानाअम्= brahma carya AshramaH=studied in-depth, studies; यौवने=गृहस्त आश्रम=in adulthood; विषय एषिणाम्= material pleasures, desirers of [have a penchant]; वार्थके= वानप्रस्थ आश्रमे=in old-age; मुनि वृत्तीनाम्= saints, saintlike, in their activities gravitating towards those activities of sages and saints; योगेन=परमात्म ध्यानेन=when minds yoked to the Absolute; अन्ते= at end; तनु त्यजताम्= body, those that evict the soul from body like house; एतेन मोक्ष भावो विवक्षितः.

About those who in their adolescence are masterly in studies; in adulthood predisposed for material pleasures; in old-age gravitating towards saintlike activities, and at end-time yoking their minds with the Absolute and ultimately evicting their souls from their bodies to attain मोक्ष... [1-8]

रघूणाम् अन्वयम् वक्ष्ये तनु वाक् विभवो अपि सन् |
तद् गुणैः कर्णम् आगत्य चापलाय प्रचोदितः || 1-9

1-9. तनु= a little; वाक्= alpa vANI prasAro api=expressive diction ; विभवः= glory; अपि सन्= even though, it is [it may be]; तत्= that [of their]; गुणैः= by merits; [ मदीय] कर्णम् आगत्य=[to my] ears, they came - I have an excellent ear, appreciation, taste; चापलाय=चापल कर्म, अविमृश्य करण रूपम्=not thinking back and forth, inadvertently, spontaneously regarding 1] literary style, etc., gracefully natural and unconstrained; 2] involuntary, not due to conscious volition of my poetic expertise; प्रचोदितः= [by such merits] motivated; रघूणाम् अन्वयम् वक्ष्ये= about raghu, dynasty, I am going to tell.

I am going to spontaneously narrate about such-and-such kings in the lineage of raghu , because I have an excellent ear for the merits of those kings and I am motivated by those very merits, even if the glory of expressive diction is scanty with me... [1-9]

तम् सन्तः श्रोतुम् अर्हन्ति सत् असत् व्यक्ति हेतवः
हेम्नः संलक्ष्यते हि अग्नौ विशुद्धिः श्यामिका अपि वा || 1-10

1-10. तम्= of that epic; सत् असत् व्यक्ति हेतवः= merit, demerit, clarifying, causers [resolvers]; सन्तः= sagacious people; श्रोतुम् अर्हन्ति= to listen, apt; हेम्नः= of gold; विशुद्धिः= purity; श्यामिका अपि वा= lohAntara sansarga Adi doSo api vA=discoloured, [impurity owing to alloying with other metals,] even or; अग्नौ= in fire; संलक्ष्यते हि= marked [distinguished,] indeed.

Sagacious people who are the resolvers in clarifying merit and demerit are apt to listen this, as fire indeed can distinguish whether the gold is pure or impure. [1-10]

This is अर्धान्तर न्यास अलन्कार; सामान्येन विशेषस्य, विशेषेण सामान्यस वा यत् समर्धनम् तत् अर्थान्त न्यासम् justifying a common thing with uncommon, or an uncommon with a common factor - a kind of allusion.

वैवस्वतो मनुः नाम माननीयो मनीषिणाम् |
आसीत् महीक्षिताम् आद्यः प्रणवः चन्दसाम् इव || 1-11

1-11. मनीषिणाम्=मनस ईषिणो, धीराः, विद्वांस= for sensible people; माननीयः=आद्यः= an estimable one manISiNAm mAnanIyaH ubhava anvayi; चन्दसाम् [आद्यः]= for prosody - Veda-s; an adorable syllable प्रणवः= Om - u.mA; prati-bimba; इव= like - sA.vA; मही क्षिताम् आद्यः= among kings, first one [unexcelled] - bimba; वैवस्वतः=विवस्वत सूर्यस्य आपत्यम् पुमान्= man birthed from Sun vaivasvata manu - u.me; nAma=named; मनुः आसीत्= manu, was there.

Firstly there was an unexcelled king among kings, namely वैवस्वत्-मनु, an estimable one for all sensible people, like the unexcelled mystic syllable ओम् for Veda-s. [1-11]

The first Manu, the king of mankind, originated from the Sun. 'whatever least Manu says, that shall be good like medicine...' तैत्तरीय 2-2-10.

महीक्षिताम् आद्यः - bimba - o; चन्दसाम् आद्यः prati-bimba, om; मनीषिणाम् माननीय - ubhaya anvyi; then this has shleSa, bimba pratibimba bhAva - ष्लिष्त प्रयोग when आद्य is ellipted to ओम्. 'The syllable ओम् and the sound अथ came out splitting the throat of brahma; hence those two are auspicious...' Hence the object and mirrored object share the commonality in उपम, condensed simile.

तत् अन्वये शुद्धिमति प्रसूतः शुद्धिमत् तरः |
दिलीप इति राजेन्दु इन्दुः क्षीर निधौ इव || 1-12

1-12. शुद्धिमति= immaculate [white]; तत् अन्वये= in that, lineage ; शुद्धिमत्= nirdoSe=with immaculacy [very white]; तरः= to the nth degree, highly; दिलीप इति=दिलीप, thus [known as]; राज इन्दु= king, [like] the moon - - u.me; क्षीर निधौ= from milk, ocean; इन्दुः=मोओन् -u.mA; इव= as with - sA.vA; प्रसूतः= took birth - anugAmitva sA.dha .

In that immaculate linage a moonlike king, know as दिलीप, took birth with highest immaculacy, like the moon taking his birth from Milky Ocean. [1-12]

Like the whitest moon born out of white Milky Ocean, irreproachable दिलीप took birth in a dynasty that which is beyond reproach - meaning a befitting king from Manu dynasty, and a pleasant one for one and all, like moon. Hence, moon is attached to both the solar dynasty and Milky Ocean.

Hence this is अनुगामित्व, श्लेष, बिम्ब-प्रति बिम्ब मिश्रण अलन्कार. The dynasty is object, Milky Ocean mirrored object, and both mixed with the communality of प्रसूतः= taking birth. Here, शुद्धि=१] पवित्रत= holiness, purity; २] स्वच्छत्व= निर्दोषत्व= immaculacy; श्वेतत्व= whiteness etc are reflected.

व्यूढ उरस्को वृषः स्कन्धः साल प्रांशुः महाभुजः |
आत्म कर्म क्षमम् देहम् क्षात्रो धर्म इव आश्रितः || 1-13

1-13. व्यूढ उरस्कः= one with sizable, chest; वृषः स्कन्धः= bullish, scapulary muscle, say shoulder blade; साल प्रांशुः= unnata sAla prAnshuH=like sala tree, tallish one [in stature]; महा भुजः= mahA bAhuH=great arms [arms dexterous]; आत्म= his own; कर्म= for deeds [for kingship]; क्षमम्= befitting; देहम्= with physique; आश्रितः= assuming; क्षात्रः धर्म इव= kshatriya, duty, devoir, like [ मूर्तिमान् पराक्रम इव स्तितः=abided like the personification of valour; इति उत्प्रेख=hyperbole .]

He who has a befitting physique for his heroic deeds in kingship, with a sizable chest, bullish shoulders, tallish stature like a सल tree, and with dextrous arms, abided as a personification of the devoir and valour of क्षत्रिय-s. [1-13]

Here the first word in first stanza व्यूढोरक्सो is directly lifted from Valmiki Ramayana, bAla kANDa, 1-1-10. To prove the maxim that 'good poets steal, while the bad poets borrow...' in Ramayana it will be महा उरस्कः - गूढ जत्रुः. Here the poet changes thus making it as an impossible word for detection.

सर्व अतिरिक्त सारेण सर्व तेजो अभिभावना |
स्थितः सर्व उन्नतेन उर्वीम् क्रन्त्वा मेरुः इव आत्मना || 1-14

1-14. [सः दिलीप= he, that दिलीप]; सर्व अतिरिक्त सारेण [बलेन]= over everything, superlative to, in might; सर्व तेजः अभिभावना= anything, by resplendence, that looks down on spurns anything that is self-resplendent; सर्व उन्नतेन आत्मना= on all, imposing, by himself [with such a physique]; उर्वीम्= earth; क्रन्त्वा [आक्रंय]= having pervaded; मेरुः इव स्थितः= Mt. meru, like, he was there.

He whose might is superlative over everything, whose resplendence spurns anything that is self-resplendent, whose physique is imposing among all physical bodies, that king दिलीप stood out pervading whole of the earth like all-superlative, all-resplendent, all-imposing Mt. मेरु that stands pervading all the earth ... [1-14]

He is said to be self-resplendent because he emerged from the self-resplendent Sun, and any other thing is a lamp before sun, and hence like father like son. Though there is no physical comparability between a man and a mountain, their attributes compare one another, as a mountain lessens in a mirror. This is an allusion with object and mirrored-object with the communality clause pervading. श्लेष मूलक बिम्ब प्रतिबिम्ब भावोपम; u.mA/o - Mt. meru; u.me/oc - दिलीप; sA.dha - commonality - besetting the earth; sA.vA/cw like; loftiness=commonality; king bimba ; mountain= prati-bimba .

आकार सदृश प्रज्ञः प्रज्ञया सदृश आगमः |
आगमैः सदृश आरम्भ आरम्भ सडृशो उदयः || 1-15

1-15. आकार= [ उन्नत आकार =lofty, personality - like the towerng Mt . मेरु]; सदृश= conformable to [similar to]; [ उन्नत] प्रज्ञः=his [lofty] brilliance; सदृश= conformable with [consistent with]; आगमः= [ प्रज्ञा रूप शास्त्र परिश्रम]=scripturally majestic enterprises [set of formularies for kingcraft, and performing sacrifices etc]; आगमैः= enterprises; सदृश= conformable to [consistently]; आरम्भ= initiation; आरम्भ=[resolute] initiations; सदृशः= similar to; उदयः= phala siddhiH=yielding fructified results.

His towering personality is conformable to his lofty brilliance, and that lofty brilliance is conformable with his scripturally majestic enterprises, and those enterprises are conformable to his resolute initiations, and his initiations conformably yield fructified results. [1-15]

The upameya, oc, used in the first उपम अलन्कार, simile, becoming the upama, o, in the succeeding simile, and thus chaining similes in the same manner is known as रशन उपम, where रशन in Sanskrit means - a multi-stringed girdle chain, whose chains will be like festoons at waist.

In the first simile, आकारम्=towering personality - u.ma/o ; प्रज्ञ= lofty brilliance - u.me/oc;

In the second, प्रज्ञ=brilliance - - u.ma/o ; आगमम्= scriptural enterprises - u.me/oc ;

In third simile, आगमम्=enterprises - u.ma/o ; आरम्भम्= endeavours - u.me/oc ;

In fourth, आरम्भम्=endeavours - u.ma/o ; फल-सिद्धि= fructification - u.me/oc ;

In all the similes common word - sA.vA is unsaid, but subsituted with उपम वाचक - सदृश, yet commonality - sA.dha - is unsaid. Hence all these are धर्म लुप्त - अर्थि उपम-स्, put togethr all becoming one - रशन उपम अलन्कार.

भीम कान्तैः नृप गुणैः स बभूव उपजीविनाम् |
अधृष्यः च अभिगंयः च यादो रत्नैः इव अर्णवः || 1-16

1-16. भीम= dreadful [traits - tejasa, प्रभाव, प्रताप आदि गुणाः=resplendence, valour, victorious disposition]; कान्तैः= shIla dAkshiNyAdi guNaiH=desirable [grace, favour, generosity traits]; नृप गुणैः= king's, traits - bimba ; उपजीविनाम्= for dependants; यादः च रत्नैः च= with crocodiles, sharks like capturers, also , with gemstones, also both prati-bimbA-s and anugAmi dharmA-s ; इव= as with - sA.vA; अर्णवः= ocean - u.mA; सः= he, dilIpa - u.me; बभूव= became; अधृष्यः च= unassailable - inaccessible, steely - also - sA.dha ; अभिगंयः च= accessible, also - sA.dha .

With his kingly traits of dreadfulness in his resplendence, valour, victories etc he became inaccessible like an inaccessible ocean containing capturers like crocodiles, sharks etc for seafaring warriors or pirates, and yet with his desirable traits in grace, favour, and generosity he became accessible to his dependents, like the very same ocean that contains gemstones pearls, seafood etc becoming accessible for the pearl-divers, fisherfolk etc that depend on that ocean. [1-16]

Apart from simile there is यथा सन्ख्य अलन्कार. Objects and mirrored objects said in seriatim. The traits required of a king are mainly two: अधृष्य गुणाः - inaccessibilty : तेजो बलंसत्त्ववत्त प्रथानः प्राप कालता | अधृष्य गुणान् एतान् नृपस्य मुनयो विदुः ||; and the other अभिगंय गुणाः accessiblity : कुलम् शीलम् दया दानम् धरमः सत्यम् कृतज्ञता | इति आदयो अभिगंयस्य नृपस्य कथता गुणाः || इति स्मृति. Though there are discussions about gender differences in simile, they are adjusted by bringing some subtle rules.

रेखा मात्रम् अपि क्षुण्णात् आमनोः वर्त्मनम् परम् |
न व्यतीयः प्रजाः तस्य नियन्तुः नेमि वृत्तयः || 1-17

1-17. नियन्तुः= shikshka, sArathi=helmsman [expert charioteer,] wheelman; तस्य= his [ दिलीप's]; प्रजाः= subjects ; नेमि= rim [of wheel]; वृत्तयः= चक्र धाराणाम् वृत्तयः=rotations moving in beaten tracks; आमनोः= from [time of] मनु; क्षुण्णात्= अभ्यस्तात्, प्रहताच्च=practised course of conduct / beaten track wheel grooves; वर्त्मनः= AcAra paddhateH= conducting themselves in traditional customs, traditionalists; परम्= adhikam=more; रेखा मात्रम् अपि= line, at least, even [even by hairbreadth]; न व्यतीयः= not, overstepped [out of line - failing to conform to a rule or convention, behaving inappropriately.]

दिलीप being the wheelman, his subjects being the traditionalists, they have never gone out of the line of their traditional course of conduct practiced from the time of मनु-प्रजापति even by a hairbreadth, as with the rotating wheels of a chariot that do not veer out of the beaten track of wheel-grooves on roadway when steered by an expert charioteer. [1-17]

Here rotations वृत्तयः are to be ellipted to people also - नेमीनाम् वृत्तयः - नेमि वृत्तयः; नेमि वृत्तयः इव वृत्तयः यासाम् ताः 'those that have beaten-track conduct and those that are not off the beaten track of tradition...' Then rotations o, u.mA; cyclic traditionary conduct of citizens oc, u.me; moving in beaten tracks - in 1] grooves of wheels, 2] grooves of tradition, unswervingly - c, sA.dha; as with, or like - cw, sA.vA. Then in this श्लेष अनु- प्राणित उपमान-वाचक-लुप्त-उपम is imbibed.

प्रजानाम् एव भूति अर्थम् स ताभ्यो बलिम् अग्रहीत् |
सहस्र गुणम् उत् षृष्टुम् आदत्ते हि रसम् रविः || 1-18

1-18. सः= he, दिलीप; प्रजानाम्= for people; भूति अर्थम् एव= for wellbeing, for welfare state or works, for the sake of, only; ताभ्यः= from them; बलिम्= SaSTa amsha rUpam karam=tax in one sixth part of produce; अग्रहीत्= taken; हि= indeed, reasonably; रविः= sun; सहस्र गुणम्= thousands, multiples of; उत् षृष्टुम्=utsarjana kriyA visheSa=to pour forth [rains, raindrops]; रसम्= essence [of waterdrops]; आदत्ते= takes.

That king दिलीप takes only one sixth part of people's income as tax, that too for the sake of a welfare state, indeed, like the sun taking earthly water-drops only to indemnify her with multiples of raindrops thereof. [1-18]

Justifying present activity with a remote activity अर्थान्तर न्यास somewhat transferred epithet.

सेना परिच्छदः तस्य द्वयम् एव अर्थ साधनम् |
शास्तेषु अकुण्ठिता बुद्धिः मौर्वी धनुषि च आतता || 1-19

1-19. तस्य= his; सेना= army; परिच्छदः= entourage [handling parasols, royal fans etc.] अर्थ साधनम्= purpose, achieving [aspects]; द्वयम् एव= two, only; शास्तेषु अकुण्ठिता बुद्धिः= in sciences [like political science, or economics etc., say kingcraft] unswerving, a mind [one aspect]; धनुषि आतता [आरोपिता] मौर्वी च= on bow, tautened, bowstring, also; [ नीति पुरस्सरम् एव शौर्यम् तस्य आभूत् इति भावः.]

His army is just an entourage on par with those that handle the royal parasols and fans, while the real achievers of his purpose are but two; one is his unswerving mind in the sciences of kingcraft; while the other is his bow, ever tautened with bowstring. [1-19]

तस्य संवृत मंत्रस्य गूढ आकार इन्गितस्य च |
फल अनुमेयाः प्रारंभाः संस्काराः प्राक्तना इव || 1-20

1-20. संवृत मंत्रस्य= गुप्त विचार्यस्य=abstruse concepts; गूढ= invisible ; आकार= bhrUkuTI mukha rAgAdi AkAraH=body language; इन्गितस्य च= हृद्गत भावो=mind language, also; तस्य= his; प्रारंभाः= साम आदि उपाय प्रयोगा=tactical manoeuvring of kingcraft; प्राक्तना संस्काराः= पूर्व जन्म वासना=repercussions from past life - the recovery of things known to the soul in previous existences; इव= like; फल= kAryeNa=by fruits of action; अनुमेयाः= inferable.

His tactical manoeuvres in kingcraft are inferable only by their fruition, just like the repercussions in this life are implied from past life, since his concepts, body-language or orientation are abstruse. [1-20]

The repercussions from past life o, - u.mA; manoeuvres in kingcraft oc, u.me; like - c, sA.vA ; inference commonality, sA.dha; अनुगामि सहितोपम a simile with underlying quality.

जुगोप आत्मानम् अत्रस्तः भेजे धर्मम् अनातुरः |
अगृध्नुः आददे सः अर्थम् असक्तः सुखम् अन्वभूत् || 1-21

1-21. सः= he, दिलीप; अ त्रस्तः= without, consternation; आत्मानम् जुगोप= his own self, [his body,] conserved; अन् आतुरः= without, illness [even if he is with ill health, he felt like a healthy person to performe dutiful deeds]; धर्मम्= dutiful deeds; भेजे= ArjitavA=served, performed; अ गृध्नुः= without, avarice; अर्थम् आददे= riches, recouped; अ सक्तः= without, attachment [succumbing to temptation]; सुखम् अन्वभूत्= comforts, enjoyed.

दिलीप conserved his body not out of his self-consternation, but to perform dutiful deeds, even if he were to be with ill health he performed dutiful deeds for duty's sake, he recouped riches without any personal avarice, and he enjoyed physical comforts without succumbing to temptations. [1-21]

ज्ञाने मौनम् क्षमा शकतौ त्यागे श्लाघा विपर्ययः |
गुणाः गुण अनुबंधित्वात् तस्य स प्रसवा इव || 1-22

1-22. ज्ञाने= para vR^ittanta parij~nAbe satyapi= even if he is aware of others' misdeeds; मौनम्= vA~NiyamaH=tongue-tied; शकतौ= even capable enough to retaliate, rebuke etc; क्षमा= apakAra sahanam=patience to bear animosity [ शक्तानाम् भूषणम् क्षम - चाणक्य]; त्यागे= while endowing munificence; श्लाघा= exaltation; विपर्ययः= abhAvaH=apathetic; तस्य गुणाः= his, attributes [like awareness, capability, munificence]; गुण= attributes [like silence, patience, apathy and other contradictory]; अनुबंधित्वात्= saha cAritvAt= coexistent factors; स प्रसवा इव= sodarAa iva=along with, born ones, like [ परस्प विरुद्धा अपि गुणाः तस्मिन् न विरोधेन एव स्थिता= like the children of same mother, they coexisted in him.]

Though he is aware of others misdeeds he is tongue-tied, though capable enough to retaliate, rebuke etc he is patient with them, though he is highly exalted while endowing munificence he is apathetic to any magnification... thus his attributes like awareness, capability, munificence are coexistent in him along with mutually contradictory attributes like silence, patience, apathy, as though they all are the children of the same mother. [1-22]

अनाकृष्यस्य विषयैः विद्यानाम् प्रार दृश्वनः |
तस्य धर्म रतेः आसीत् वृद्धत्वम् जरसा विना || 1-23

1-23. विषयैः अन् आकृष्यस्य= by sensory subjects, not, attracted [dispassionate]; विद्यानाम्= veda veda angAnAm=in scriptures; प्रार दृश्वनः= up to end, one who has seen [knew scriptures in-depth, knowledgeable]; धर्म रतेः= in duty, delights in; तस्य= to him; विना जरसा= without, aging; वृद्धत्वम् आसीत्= old age, bechanced; [ तस्य राज्ञः ज्ञान वृद्धत्वम् आह.]

As sensory subjects have not attracted him he is dispassionate, as a knowledgeable person he took delight only in duty... to such a person bechanced is senescent look without actual aging, as if he is an oldster wisdom-wise. [1-23]

प्रजानाम् विनय आधानात् रक्षणात् भरणात् अपि |
स पिता पितरः तासाम् केवलम् जन्म हेतवः || 1-24

1-24. प्रजानाम्= for people; विनय= sikshayAH=by training; आधानात्= by giving [orienting subjects in good conduct]; रक्षणात् भरणात् अपि= by protecting [from the factors of fear or danger,] by succouring [with welfare facilities,] even; सः= he; [ आभूत्] pitA=[became] father; पितरः तासाम्= parents, theirs [subjects]; केवलम्= just; जन्म हेतवः= for birthing, factors [AbhUt=became.]

Orienting his subjects in good conduct, protecting them from fears or dangers, according succour with welfare facilities, king दिलीप became their de facto father while their actual parents remained parents de jure. [1-24]

स्थितै दण्डयतः दण्ड्यान् परिणेतुः प्रसूतये |
अपि अर्थ कामौ तस्य आस्ताम् धर्माय एव मनीषिणः || 1-25

1-25. दण्ड्यान्= those that are punishable; स्थितै= loka pratiSThAyai=for maintenance of system [of law and order]; दण्डयतः= he punished; प्रसूतये परिणेतुः= for progeny, he marries; मनीषिणः तस्य= viduSaH tasya=being a scholar, his; अर्थ कामौ अपि= purposes, pleasures, even; धर्माय एव आस्ताम्= in propriety, alone, abiding, maintained [ अर्थ कामयो अपि धर्म विशेषताम् आपादयन्.]

Punishing the punishable only for the sake of law and order, wives only for the sake of proper progeny, that scholarly king maintained his own purposes and pleasures in propriety alone. [1-25]

दुदोह गाम् स यज्ञाय सस्याय मघवा दिवम् |
संपत् विनियमेन उभौ दधतुः भुवन द्वयम् || 1-26

1-26. सः= he, दिलीप; यज्ञाय= for Vedic-rituals; गाम्= bhuvam= earth; दुदोह= milked, - idiomatic English has this 'milking' - taxman is milking me dry - कर ग्रहणे रिक्ताम् चकार=milked earth for levies to conduct rituals]; मघवा= Indra; सस्याय= for crops; दिवम्= heaven; [dudoha=milked]; उभौ= both; संपत्= wealth; विनियमेन= paraspara AdAna prati dAnAbhyAm=reciprocally; भुवन द्वयम् दधतुः= nourished, two, realms; [ राजा यज्ञैः लोकम्, ः च वृष्टौ भूलोकम् पुपोषे]

दिलीप milked the earth for levies only to conduct Vedic-rituals in order to appease indra, while indra milked heaven for causing rains on earth for crops in order to appease the king दिलीप and his subjects, thus both reciprocally exchanged prosperities in order to nourish a pair of realms, earth and heaven. [1-26]

न किल अनुनयुः तस्य राजानो रक्षितुः यशः |
व्यावृत्ता यत् परस्वेभ्यः श्रुतौ तस्करता स्थिता || 1-27

1-27. राजानः= [other] kings; रक्षितुः= being protector; [ दिलीप's]; तस्य यशः= his renown; न किल अनुनयुः= not, indeed, emulate; यत्= why because; तस्करता= thievery; परस्वेभ्यः= from others [riches]; व्यावृत्ता [वि आ वृत्]= made an about turn; श्रुतौ स्थिता= in listening, remained; न्यायेन शब्दे स्फुरिता न स्व रूपो अस्ति इति अर्थः= thievery remained in rulebooks as a name minus its functionality.

Indeed the other kings could not emulate the fame of दिलीप, why because the name 'thievery' took an about-turn from the 'other men's riches...' and remained in all but a name, that too in rulebooks of law. [1-27]

This verse is said to contain कालिदास's knowledge in grammar, logic, dialectics etc., in projecting an idea in unusual method. None of his subjects said Give me not poverty lest I steal... because there is plenty.

द्वेष्यः अपि सम्मतः शिष्टः तस्य आर्तस्य यथा औषधम् |
त्याज्यो दुष्टः प्रियो अपि असीत् अंगुली इव उरग क्षता || 1-28

1-28. शिष्टः= one with righteous conduct [principled person]; द्वेष्यः अपि= despicable, even if; यथा आर्तस्य औषधम्= as with, to a patient, [pungent] medicine ; तस्य सम्मतः असीत्= to him [to दिलीप,] agreeable, became; दुष्टः प्रियः अपि= unprincipled one, dearer, even if; उरग क्षता अंगुली इव= snake, fanged, finger, as with; त्याज्यः= discardable one; [ आसीत्=became.]

Even if someone is despicable he becomes agreeable to दिलीप, in case if he were to be a principled person, as with a pungent medicine somehow agreeable to a patient; and even if someone is dearer to him he becomes discardable to him in case if he were to be an unprincipled person, as with a finger fanged by a snake, severable for anyone. [1-28]

There are two sets of similes are there in this verse:

1] medicine- ओ, उंआ; principled person oc, u.me ; as with cw, sA.vA; agreeability c, sA.dha ; pungency o ; despicability - mo ; to दिलीप - o ; to a patient mo .

2] finger - o; unprincipled one - mo; discarding - commonality; cw - as with; dearer one - o; snake-fanged - mo; to दिलीप - o; to anyone discarding finger - mo.

Thus there vis a mixture of undelying qualities, o and mo. Snake bitten parts, if possible, will be amputated immedietly.

तम् वेधा विदधे नूनम् महाभूत समाधिना |
तथा हि सर्वे तस्य आसन् पर अर्थ एक फला गुणाः || 1-29

1-29. वेधा= god Brahma; महाभूत समाधिना= five subtle elements, causative factors; नूनम्= must have; तम् विदधे= him [ दिलीप,] created; तथा हि= yes, indeed; सर्वे तस्य= all, his ; गुणाः= rUpa rasa Adi mahAbUta guNavat eva=elemental attributes, essential traits [of दिलीप]; पर अर्थ= catering to others, purpose; एक फला आसन्= one, fruit, becoming [yielding one fruit, called social welfare.]

Creator-brahma must have created दिलीप with all the selfless five subtle elements... yes indeed! Because all his essential traits like रूप, रस, गन्ध form, essence, and scent - are unselfishly catering to others' purposes yielding only one fruit, called social welfare. [1-29]

स वेला वप्र वलयाम् परिखी कृत सागराम् |
अनन्य शासनाम् उर्वीम् शशास एक पुरीम् इव || 1-30

1-30. सः= he दिलीप; वेला= seashore; वप्र वलयाम्= प्राकार वेष्टा=[like] ramparts, surrounded; सागराम् परिखी कृत= ocean, as moat, on making; अन् अन्य शासनाम्= not, by others, ruled monorchial rule [monarch - from from Gr. मोनोस् 'अलोने' अर्खो 'तो रुले']; उर्वीम्= earth u.me ; शशास= ruled; एक पुरीम्= one, city - u.mA ; इव= like - - sA.vA .

That दिलीप monarchised entire earth, hitherto un-umbrellaed under a single umbrella by any one king, as if she is his single capital bulwarked with seashores and moated with oceans... [1-30]

The seashores as the surrounding rampart, oceans as moat, unruled by other kings - - these three factors relate to capital, while the earth is compared with a capital. वेला इव वप्र वलयाः यस्याः ताम् - on city's side; वेला एव वप्रवलया यस्याः ताम् - on earth's side; समास भेद आश्रयन and this 'unruled by others' belongs both to earth and capital - श्लेष - allusion.

तस्य दाक्षिण्य रूढेन नाम्ना मगध वंश जा |
पत्नी सुदक्षिण इति आसीत् अध्वरस्य इव दक्षिणा || 1-31

1-31. तस्य= his; मगध वंश जा= in magadha, dynasty, born in; दाक्षिण्य= दाक्षिण्यम्= पर च्छन्दा अनुवर्तनम्=one who deportst according to the wishes of those on whom she is dependent, and convincingly make others to accept her opinions, as her opinions will always be right those that have such दाक्षिण्यम् - sA.dha, anugAmi dharma ; रूढेन= प्रसिद्धम्=renowned one for such amicable conduct; नाम्ना सुदक्षिण= by name, सुदक्षिण - u.me ; इति= thus known as; अध्वरस्य= R^itvik, one who conducts Vedic- ritual and takes munificence for the culmination of that ritual, but now personified as Vedic-ritual itself; इव= like - sA.vA ; दक्षिणा= munificence - u.mA ; पत्नी= wife; आसीत्= [ सुदक्षिण, सार्थक नामधेयी] is there.

A princess from मगध dynasty renowned for her amiable deportment and comportment is the inseparable wife of king दिलीप, like the ever wedded consort of यज्ञ-पुरुष, namely lady दक्षिण... hence, she is celebrated by her name lady सु-दक्षिण... meaning: an honorable beneficence chanced on king dilIpa... [1-31]

A Vedic-ritual minus munificence and/or a wife is a mere farce. Charitableness and Vedic rituals are inseparably wedded together. दक्षिण is the name for the munificence given profusely in Vedic rituals, or even in household ceremonies, to priests, relative and/or friends. Hence that दक्षिण, the munificence, is now anthropomorphised goddess as Lady Munificence, and made as the consort of personified vedic-ritual - यज्ञ-पुरुष. The munificence given at the end of Vedic rituals, or even in ordinary ceremonies, is not the fees paid to the priest. It is to prove that the officiator desires higher worlds, at the munificence of all of his property, even his wife/wives. Please see Ramayana, Bala Kanda as to how dasharatha gives up everything to the priests that conduct अश्वमेध यज्ञ. Here, dilIpa- ओ; orchestrator of vedic-ritual - मो; wifehood and munificence - उक़्; objects are mirrored and mixed.

कलत्रवन्तम् आत्मानम् अवरोधे महति अपि |
तया मेने मनस्विन्या लक्ष्ंया च वसुध अधिपः || 1-32

1-32. वसुध अधिपः= land, lord [king]; अवरोधे= into which entry to others is prohibited=antaHpura=palace chamber of queens; महति अपि= greater, even if [many more better beauties are there as queens]; मनस्विन्या तया= one with heartiness [by सुदक्षिण]; लक्ष्ंया च= by Fortunate-Lady-of-Kingdom, also; आत्मानम्= himself; कलत्रवन्तम् मेने= having wife [really married to,] deemed.

Though many better beauties are there as his queens in the palace-chambers of queens, he deemed himself to have a really wedded wife in this hearty lady सुदक्षिण, and obviously even with राज्य-लक्ष्मि, Fortunate-Lady-of-Kingdom. [1-32]

As indicated by poet with the word लक्ष्ंया च= राज्य-लक्ष्ंया च.

तस्याम् आत्मा अनुरूपायाम् अत्मम् जन्म समुत्सुकः |
विल्ंबित फलैः कालम् स निनाय मनोरथैः || 1-33

1-33. सः= he [ दिलीप]; आत्म अनुरूपायाम्= self, in harmony with [similar]; तस्याम्= in her, in सुदक्षिण; अत्मम् जन्म= AtmanaH janmani putra rUpeNa utpattau=selfsame son; समुत्सुकः= enthusiastic to get; विल्म्बित फलैः= delayed, with fruition; मनोरथैः= kadA me putro bhavet iti AshAbhiH=with ambition as to when a son chances; कालम् निनाय= time, led off.

Enthusiastic to get a selfsame son in self-similar wife सुदक्षिण, दिलीप frittered his time away while the fruition of his ambition is delayed. [1-33]

संतान अर्थाय विधये स्व भुजात् अवतारिता |
तेन धूः जगतः गुर्वी सचिवेषु निचिक्षपे || 1-34

1-34. तेन= by him [by दिलीप]; संतान= for progeny; अर्थाय= for the purpose of [begetting]; विधये= vidhi anuSThAnAya=for [performing] sacred duties; स्व भुजात्= from his own, shoulders; अव तारिता= down, loaded; जगतः= world's [the world of his kingdom] ; गुर्वी धूः= weighty, weight; सचिवेषु निचिक्षपे= among ministers, consigned.

For the purpose of betting progeny by performing sacred duties king दिलीप downloaded the weighty weight of his worldly kingdom from his shoulders and consigned it to his ministers. [1-34]

अथ अभ्यर्च विधातरम् प्रतौ पुत्र कांयया |
तौ दंपती वशिष्टस्य गुरोः जग्मतुः आश्रमम् || 1-35

1-35. अथ= then; तौ दंपती= twosome, couple; अभ्यर्च विधातरम्= on worshipping, Creator [Brahma]; प्र यतौ= very, effortfully; पुत्र कांयया= son, yearning for; गुरोः वशिष्टस्य= mentor, वशिष्ठ's; अश्रमम् जग्मतुः= to hermitage, proceeded - this is refrain to every verse till they reach hermitage.

Then that couple, king दिलीप and सुदक्षिण, on worshipping creator-brahma very effortfully, yearning for a son as they are, proceeded towards the hermitage of their mentor, sage वशिष्ठ. [1-35]

स्निग्ध गंभीर निर्घोषम् एक स्यन्दनम् आस्थितौ |
प्रावृषेण्यम् पयो वाहम् विद्युत् ऐरारवा इव || 1-36

1-36. स्निग्ध= madhura=nice; गभीर= booming; निर्घोषम्= having blare; एक स्यन्दनम्= in single, chariot; प्रावृषेण्यम्= in rainy season; पयः वाहम्= water, carrier - rainy black cloud; विद्युत्= lighting - u.mA ; ऐरारवा= elephant of Indra - u.mA ; इव= like [chariot] - sA.vA ; आस्थितौ= on settling [on mounting]; [from here up to verse 45 this refrain is to be annexed: तौ दंपती= that couple दिलीप, सुदक्षिण - u.me ; वशिष्टस्य गुरोः जग्मतुः आश्रमम्= that couple proceeded towards the hermitage of their mentor वशिष्ठ.

Encharioted on a single chariot that is blaring boomingly but nicely like a rain-cloud, both dilIpa and sudakshiNa proceeded towards the hermitage of their mentor वशिष्ठ, as if both, a इरावती अन्द् ऐराव्त, i.e., a flash of lightning and ऐरावत, the majestic elephant of, are mounted on a single cloud in rainy season. [1-36]

Indra's elephant airAvata is always associated with the flashes of lightning as they two are inseparable male-female-duo, while airavata is male and airAvatI, the flash, is female. ऐरावतो ऽभ्रो नाग तस्य स्त्री ऐरावती... they both ride on a raincloud at the same time.

In this, lighting and elephant are - o; दिलीप and सुदक्षिण - oc; in that - सुदक्षिण is compared to the flash of lightning for her lightning-like beauty, and दिलीप to the silvern and elephantine majesty, where this ऐरवत of is a four tusked white skinned majestic elephant of इन्द्र, unlike black elephants of earth. The resonant sound of chariot is - o; cloud's thunder is - oc; both mounting on a single chariot -o; both elephant and lightning ascending on cloud mo.

There is no separate state carriage to this queen. Both are in the same chariot means that both are with a single aim.

मा भूत् आश्रम पीडा इति परिमेय पुरस्सरौ |
अनुभाव विशेषात् तु सेना परिवृता इव || 1-37

1-37. मा भूत्= not, let there be; आश्रम पीडा= hermitage, perturbation ; इति [हेतोः]= that way, [for the reason of, thinking so]; परिमेय= minimal entourage; पुरस्सरौ= keeping in van; अनुभाव विशेषात् तु= tejo visheSAt tu=by their resplendence, hallmark of; सेना परिवृता = by [entire] army, surrounded by; इव= as though; [ जग्मतुः= proceeded.]

While proceeding to hermitage they thought, Let there be less escort lest the hermitage is perturbed... and proceeded with a minimal entourage in their van; but owing to the hallmark of the resplendence even of that minimal entourage it appeared like an entire army. [1-37]

सेव्यमानौ सुख स्पर्शैः साल निर्यास गन्धिभिः |
पुष्प रेणु उत्किर्णैः वातैः आधूत वन राजिभिः || 1-38

1-38. सुख स्पर्शैः= comfortable, with touch; साल निर्यास गन्धिभिः= sala trees, trickling sap, with fragrances; पुष्प रेणु उत्किर्णैः= flowers, pollen, up-heaved [hence sightly]; आधूत= lightly winnowing; वन राजिभिः= forest, ranges ; वातैः सेव्यमानौ= by breezes, being adored; [jagmatuH=proceeded.]

They proceeded while they are adored by the comfortable touch of the breezes that are balmy for they are wafting fragrance from the trickling sap of सल trees; sightly for they are whiffing the pollen upheaved from flowers, and lovely for they are lightly winnowing the ranges of forest trees. [1-38]

मनोभिरामाः श्रुण्वन्तौ रथ नेमि स्वनो उन्मुखैः |
सड्ज संवादिनीः केक्का द्विधा भिन्नाः शिखंडिभिः || 1-39

1-39. रथ नेमि स्वन= chariot's, wheel's, by sounds [rattles]; उत् मुखैः= up, faced [ शिखन्डिभिः]=by those that have crests [- peacocks]; द्विधा भिन्नाः= two way, split; षड्ज= SaDja - first of seven Indian music notes, as in octave - u.mA ; सवादिनीः= resembling in sound equality this सम्वादिनी is a उपमावाचक - sA.vA ; अनः अभिरामाः= heart, pleasing ones - sA.dha ; केका= screams of peacocks - u.me; श्रुण्वन्तौ= on listening; [jagmatuH=proceeded.] This verse has an अर्थि-पूर्ण उपम.

They have travelled on and on listening to the heart-pleasing screams of peacocks that have raised their faces on listening to the rhythmic rattles of chariot wheelspin and started to scream in two split-pitches, exactly like the षड्ज musical notes that will be split into two pitches called च्युत broken; and अच्युत unbroken. [1-39]

If an octave contains eight notes, its Indian counterpart also contains eight, but leaving the last one, they are called सप्त स्वर-स् - स, रि, ग, म, प, द, नि , but by adding one more स in next pitch, they total to an octave. These are musically called षड्जम, ऋषभ, गान्धार, मध्यम, पन्चम, धैवत, निषाद plus one more षड्ज in next scale. Then these peacocks and peahens are said to be screaming in two scales/pitches. On this single verse मल्लिनाथ सूरि comments one full A4 page commentary to establish कालिदास's knowledge in music.

परस्पर अक्षि सादृश्यम् अदूरो उज्झित वर्त्मसु |
मृग द्वन्देषु पश्यंतौ स्यन्दन आबद्ध दृष्टिषु || 1-40

1-40. मृग द्वन्देषु= deer, couples; वर्त्मसु= [those that have sidestepped from] pathway; अ दूर= not, far; उज्झित= left of; स्यन्दन आबद्ध दृष्टिषु= on chariot, fixatedly, having their look; परस्पर= each to each; अक्षि सादृश्यम्= eyes, similarity; पश्यंतौ= on seeing; [ जग्मतुः= proceeded.]

The pairs of deer that have sidestepped from pathway to give way to the cruising chariot stood not far-flung on roadside, and started to look fixatedly at the chariot and at the chariot-farers; then each one from the pairs looked at the other admiring the similarity in each others eyes, viz. a male deer looked at सुदक्षिण's eyes to compare them with his helpmate's eyes; while a female deer looked at दिलीप's eyes to check with her helpmate's eyes; सुदक्षिण looked at male deer and compared it with the eyes of दिलीप, while दिलीप looked at a female deer and compared its eyes with the eyes of सुदक्षिण... then both दिलीप and सुदक्षिण laughed it off and proceeded further. [1-40]

Pair of eyes of deer couple o , u.mA ; eyes of सुदक्षिण, दिलीप oc, u.me ; दैर्घ्य नैल्य अरुण चान्चल्यादिकम् - broadness, blackness, a little redness, nimbleness of eyes c, sA.dha - unsaid; and उपम वाचकम् - सादृश्यम् - similarity - c, sA.vA; then this is श्रौति - धर्म लुप्त उपम. If words like - alike, akin to, are not used, but words like सादृश, सांय, सम etc., are used it is श्रौति उपम. आ kind of hendiadys if two nouns or adjectives of similar or contingent meaning are used.

श्रेणी बन्धात् वितन्वधिः स्थंभाम् तोरण स्रजम् |
सारसैः कल निर्हार्द्रैः क्वचित् उन्नमित आननौ || 1-41

1-41. श्रेणी बन्धात्= in series, stringed [cranes in sky]; अ स्थभाम्= without, pillars piers, posts; तोरण स्रजम्= welcome-arch, festoons of flower; वितन्वधिः= [as though] arranging; कल निर्हार्द्रैः= avyakta madhura dhvanibhiH=having undecipherable yet melodious trills; सारसैः= [at such] cranes; क्वचित्= somewhere; उन्नमित आननौ= a little up raised, with faces; [ जग्मतुः=proceeded.]

Serially stringed are the cranes on the sky as though they are the arranged festoons on a pierless welcomearch; seeing at such cranes that have undecipherable yet melodious trills that couple on chariot proceeded with their faces a little upraised. [1-41]

पवनस्य अनुकूलत्वात् प्रर्धना सिद्धि शंशिनः |
रजोभिः तुरग उत्कीर्णैः अस्पृष्ट अलक वेष्टनौ || 1-42

1-42. प्रर्धना सिद्धि शशिनः= prayer, fruition, denoting; पवनस्य अनुकूलत्वात्= gantavya dik abhimukhAt=[course of] wind, by propitiousness; तुरग उत्कीर्णैः= by horses, up-strewn ; रजोभिः= by dust; अ स्पृष्ट= un, touched; अलक= hair-locks [of queen]; वेष्टनौ= headgear [of king]; [ इति जग्मतुः=thus they proceeded.]

The wind is denoting the fruition of their prayer for it's current is aslant their goal, thus the hair-locks of the queen or the headgear of the king are not in wild disarray with the dust up-strewn by the hieing hooves of galloping horses. [1-42]

सरसीषु अरविन्दानाम् वीचि विक्षोभ शीतलम् |
आमोदम् उपजिघ्रन्तौ स्व निश्श्वास अनुकारिणम् || 1-43

1-43. सरसीषु= in lakes; वीचि= by ripples; वि क्षोभ= by much, ruffling; शीतलम्= cooled; [ ऊर्मि सम्घटन शीतलम्]; अरविन्दानाम्= of lotuses; आमोदम्= parimalam=fragrance; स्व= their own; निश्श्वास= suspirations; अनुकारिणम्= imitative [akin to]; उपजिघ्रन्तौ= ghrANena gR^ihNantau=while smelling; [ इति जग्मतुः= thus they proceeded.]

With much ruffled ripples the lotuses in lakes are muchly cooled, and the royal couple proceeded while smelling such a fragrance that is akin to the fragrance of their own suspires. [1-43]

The longer a lotus wets itself in waves more abundant will be its fragrance even at a long-distance. There will be some fragrance in exhalations of anyone, but if that is on par with lotus's fragrance, that person belongs to उत्तम जाति लक्षण best pedigree.

ग्रामेषु आत्म विसृष्टेषु यूप चिह्नेषु यज्वनाम् |
अमोघाः प्रति गृह्णन्तौ अर्घ्य अनुपदम् आशिषः || 1-44

1-44. आत्म= by themselves; विसृष्टेषु= sva datteSu=endowed, beneficed by themselves to those villagers; यूप= yaj~nI pashu bandhana dAru visheSaH=sacrificial posts to which sacrificial animals are tied; चिह्नेषु= as landmarks of; ग्रामेषु= in such villages; अमोघाः= sa-phalAH=fruitful; आशिषः= blessings; यज्वनाम्= of orchestrators of Vedic-rituals in a scripturally correct manner - authorities on Vedic-rituals; अर्घ्य= pujAvidhiH, तदर्थम् द्रव्यम् अर्घ्यम्=oblatory waters, blest waters; अनुपदम्= anupadamanvak - anantaram= after [taking]; प्रति गृह्णन्तौ= in their turn, on receiving; [ तौ जग्मतुः=thus they proceeded.]

On seeing sacrificial posts here and there, which are the landmarks of those villages, and which they themselves have previously beneficed to those villages for regular Vedic-rituals, they paused here and there at those ritual places to receive blest waters and fruitful blessings from the authorities on Vedic-rituals, as they two proceeded further. [1-44]

हैयंग-वीनम् आदाय घोष वृद्धान् उपस्थितान् |
नामधेयानि पृच्छन्तौ वन्यानाम् मार्ग शाखीनाम् || 1-45

1-45. हैयन्गवीनम्= sadyo ghR^itam=fresh butter resulting from milk, milked just yesterday; आदाय= on taking, on bringing; घोष वृद्धान्= villages of cowherds, village elders; उपस्थितान्= prAptAn= who chanced to come; वन्यानाम्= forest born, wild trees; मार्ग= on pathway; शाखीनाम्= spreading branches; नामधेयानि पृच्छन्तौ= names, on asking; [ तौ जग्मतुः= thus they proceeded.]

Giving an audience to village elders who came there from nearby villages of cowherds bringing fresh butter as a royal present, and who gathered hither and thither on roadside, that royal couple interacted with them by asking about the names of wild trees that are growing on roadside shading the pathway with their branches, and thus they proceeded further. [1-45]

This word हैयन्गवीनम् is said to be a peculiar word. ह्यः=only yesterday; स्तन गो दोह उद्भवम् - नवनीतम्; the butter that has come from milk milked just yesterday fresh and sweeter than the old stock.

का अपि अभिभ्या तयोः आसीत् व्रजतोः शुद्ध वेषयोः |
हिम निर्मुक्तयोः योगे चित्रा चन्द्रमसौः इव || 1-46

1-46. व्रजतोः= those who are journeying; शुद्ध वेषयोः= ujjvala naipathyayoH=with brilliant, [royal] costume; तयोः= for those two; हिम निर्मुक्तयोः= fog, released from; चित्रा चन्द्रमसौः इव= Star Citra, Moon, as with; योगे= when in togetherness [sati=while being so]; का अपि= kA pai nir vAcyA=something, even - that cannot be told apart, ineffable; अभिभ्या= shobhA= resplendence; आसीत्= bechanced.

Then an ineffable resplendence has chanced on them who are journeying dressed in brilliant royal costumes like that of star chitra in togetherness with the moon when released from fog. [1-46]

Star chitra, moon o, u.mA; सुदक्षिण, दिलीप oc, u.me; like - c, sA.vA ; chancing of resplendence commonality, sA.dha; brilliant royal attire - o; release from fog - mo; hence the metaphor contains underlying quality of the object analogous to the mirrored object.

तत् तत् भूमि पतिः पत्नैः दर्शयन् प्रिय दर्शनः |
अपि लन्घितम् अध्वान बुबुधे न बुध उपमः || 1-47

1-47. प्रिय दर्शनः= pleasant, in looks; भूमि पतिः= land, lord - king; तत् तत्= that, and that [objects of virtu]; पत्नैः दर्शयन्= to wife, while showing; लन्घितम् अपि [सुदूरम्] अध्वान= carried on [travelled,] even, [far-way-off] route; न बुबुधे= not, aware; [though he is] बुधः उपमः=बुधः सौमयम् उपम=to बुध, the Jupiter, similar to [in his awareness, cognisance and gentleness etc.]

That pleasant looking king दिलीप travelled a long way showing this and that object of nature available on roadsides to his wife; though they travelled a long-way-off route like this, he is unaware as to how much they moved past their route, though he is similar to Jupiter in full-awareness of such itineraries, because he lost himself in thought while appreciating and describing those and those objects of nature to his queen. [1-47]

स दुष्प्राप यशाः प्रापत् आश्रमम् श्रान्त वाहनः |
सायम् संयमिनः तस्य मरर्षेः महिषी सखः || 1-48

1-48. दुष् प्राप= impossible [for others,] to attain; यशाः= renown ; श्रान्त वाहनः= on with overtired, vehicles [rather, horses]; महिषी सखः= queen, accompanied by; सः= he - दिलीप; सायम्= in evening; संयमिनः= niyamavat=conscientious sage; तस्य मरर्षेः= such an, eminent saint's; आश्रमम् प्रापत्= at hermitage, arrived.

King दिलीप whose renown is unattainable by others has arrived at the hermitage of eminent and conscientious sage वशिष्ठ accompanied by his wife and overtired horses by the end of the day. [1-48]

वन अन्तरात् उपावृत्तैः समित् कुश फल आहारैः |
पूर्यमाणम् अदृश्य अग्नि प्रत्युदात्यैः तपस्विभिः || 1-49

1-49. वन अन्तरात्= from forest, another one, [rather fro nearby woods]; उप अवृत्तैः= nigh of, drawing; समित् कुश फल= fire-sticks for Fire Altar, sacred grass, fruits; आहारैः= bringing ones, on collecting; अदृश्य= invisible ; अग्नि= fire [Ritual fire, vaitAgni]; प्रतियुदात्यैः [प्रति उत् यात= towards them, getting up, going - Ritual Fires are getting up and going towards them in a greeting manner]; तपस्विभिः पूर्यमाणम्= by Vedic ascetics, being filled; [Ashramam prApat=at such a hermitage, they arrived.]

A hermitage that is being now filled with Vedic ascetics returning from nearby woods on collecting ritual material sticks of firewood, sacred grass, and fruits etc for that day, while the ritual-fires situated in the threshold of hermitage are welcomingly ushering them in by getting up from their altars and rushing towards them, albeit in an invisible form, as with children rushing towards their father coming home... that royal couple approached such a hermitage where the affinity of father and son is maintained... [1-49]

At times कालिदास explains intricate points of Veda-s. कामम् पितरम् पुत्राः प्रोषितवन्तम् प्रत्या धावन्ति - एवम् एतम् अग्नयः प्रत्या धावन्ति... 'as with the children rushing towards their homecoming father, the children-like Ritual-fires rush towards their fatherly Vedic ascetics, as they nourish them with fire...'

आकीर्णम् ऋषि पत्नीनाम् उटज द्वार रोधिभिः |
अपत्यैः इव नीवार भागधेय उचितैः मृगैः || 1-50

1-50. नीवार भागधेय उचितैः= nIvAra grain [wild rice,] wanting a part of, habituated to seek so ; उटज द्वार रोधिभिः= cottages, door of, blocking; मृगैः= with such a deer; ऋषि पत्नीनाम् अपत्यैः इव= sages', wives, [own] children, like; आकीर्णम्= overspread with; [ आश्रमम् प्रापत्=at such a hermitage, they arrived.]

A hermitage overspread with deer habituated for seeking their part of wild-rice feed when the wives of sages come under the awnings of their cottages winnowing rice, and which deer block and do not leave the doorways until they are fed with handfuls of grain, as though they are the own children of the wives of sages thronging around their mothers... towards such a hermitage alive to motherly affection the royal couple has proceeded. [1-50]

In this, the children - o; deer - oc; overspreading - uq; like, or as though - c, sA.vA ; and the blocking of doors and children clinging to the legs of their mothers - is an analogous action seeking their share of eatables. Motherly love of wives of sages for deer, and filial love of deer towards those motherly women is suggestive here.

सेक अन्ते मुनि कन्याभिः तत् क्षण उज्झित वृक्षकम् |
विसंभ्राय विहन्गानाम् आलवाल अंबु पायिनम् || 1-51

1-51. सेक अन्ते= watering the saplings, at the end of; मुनि कन्याभिः= by hermit's, young ladies; आलवाल= at base [in troughs]; अम्बु पायिनम्= water, swillers; विहन्गानाम्= for birds; विसम्भ्राय= for believability, to inculcate fearlessness; तत् क्षण= that, moment [as soon as]; उज्झित= left off [departed from]; वृक्षकम्= having trees [saplings.]

A hermitage where young ladies quickly retraced their steps on watering plants, just to inculcate fearlessness from humankind in birds that are ready to swoop to swill fresh water from troughs of plants, towards such a hermitage that royal couple traced their steps. [1-51]

The love shown at the birds and trees is indicated. There are many accounts of this in कालिदास's Shakuntala, showing gratitude and love to trees and birds. Sir William Jones puts it as: let us give water to those which have passed their flowering time; for our virtue will be the greater when it is wholly disinterested where virtue is primary.

आतप अत्यय संक्षिप्त निवारासु निषादिभिः |
मृगैः वर्तित रोमन्धम् उटज अंगण भूमिषु || 1-52

1-52. आतप= scorching [of sun]; अत्यय= apagame=when backed down, abated; संक्षिप्त= rAshikR^ita=heaped, collected; निवारासु= in wild grain [stockpiles]; उटज अन्गण भूमिषु= cottage, forefront, on grounds; निषादिभिः= on squatting down; मृगैः= by deer [on their arrival]; वर्तित= niSpAdita= make happen [start]; रो-मन्धम्= carvita caraNam= munching, chewing.

That royal couple started towards a hermitage where deer, squatting nearby the heaps of wild grain collected and heaped up in the frontages of cottages, leisurely started to ruminate cud when the sun's scorch has abated. [1-52]

In another way, the word निष्पादित also means grain winnowed and readied for use. Then the deer must be munching the readymade grain, instead of cud. C.f. Shakuntala: See under yon trees the hallowed grains which have been scattered on the ground, while the tender female parrots were feeding their unfledged young ill their pendent nest... so sayest SWJ.

अभ्युत्थित अग्नि पिशुनैः अतिथीन् आश्रम उन्मुखान् |
पुनानम् पवन उद्धूतैः धूमैः आहुति गंधिभिः || 1-53

1-53. धूमैः= by fumes; पवन उद्धूतैः आहुति गन्धिभिः= by wind, upheaved, of oblational items, fragrances [wafting]; अभ्युत्थित= upraised [flaring up]; अग्नि= fire from Altars; पिशुनैः= sUcakaiH=indicating [that they are ever flaring]; आश्रम उन्मुखान् अतिथीन्= hermitage, towards [incoming,] guests; पुनानम्= pavitrI kurvANam= tjey are sanctifying.

Wafted by the wind fumes outgoing from that hermitage are wafting the fragrances of oblational items indicating that ritual-fires are ever ablaze in altars of fire, and those fumes are on the go, as if they are the emissaries of those sacred-fires, just to extend a hallowed welcome to incoming guests, on behalf of those holy fires. [1-53]

अथ यंतारम् आदिश्य धुर्यान् विश्रामय इति सः |
ताम् अवारोप्यत् पत्नीम् रथात् अवततार च || 1-54

1-54. अथ सः= then, he that दिलीप; धुर्यान्= dhuram vahati iti dhuryAH=those that carry swiftly - horses; विश्रामय इति= give rest, thus; आदिश्य यंतारम्= on directing; सारथिम्= charioteer; ताम् पत्नीम्= she, his wife; रथात् अवारोप्यत्= from chariot, alighted; अवततार च= [he] dismounted, too.

On reaching the hermitage king dilIpa on alighting and helping the queen to alight from the chariot directed the charioteer to give rest to those fleetly horses. [1-54]

तस्मै सभ्याः स भार्याय गोप्त्रे गुप्ततम इन्द्रियाः |
अर्हणाम् अर्हते च चक्रुः मुनयो नय चक्षुषे || 1-55

1-55. सभ्याः= courteous, hospitable; गुप्त तम इन्द्रियाः= atyanta niyatam indriyAH=highly self-controlled; मुनयः= saints [of that hermitage]; स भार्याय= with, wife [who arrived]; गोप्त्रे= [their] protector ; नय चक्षुषे= shAstram eva chakshuH= having scriptures - rather ethics, for his eyes - vision ; तस्मै= to him, to दिलीप; अर्हते= prashaste=an exemplary one; अर्हणाम्= pUjAm= adorations; च चक्रुः= also, made [reverently welcomed.]

The courteous and highly self-controlled saints of that hermitage have reverently welcomed दिलीप, because he is their protector, an exemplary king, one who has ethics for his vision and who has now come with his wife. [1-55]

विधेः सायन्तनस्य अन्ते स ददर्श तपो निधिम् |
अन्वासितम् अरुन्धत्या स्वाहाया इव हविर् भुजम् || 1-56

1-56. सः= he, दिलीप; अरुन्धत्या= lady अरुन्धति - वशिष्ठ's wife; अन्वासितम्= pashchAt upaveshanena, upAsitam=because she is seated alongside वशिष्ठ, attending to him; तपः निधिम्= asceticism, a treasure house for; स्वाहाया [अन्वासितम्]= with lady स्वाह देवि, [at his side]; हविः भुजम् इव= oblations, eater, like like firegod ; सायन्तनस्य विधेः अन्ते= evening [sunset time,] rituals, at the conclusion of rituals; ददर्श= seen/met.

At that time, the treasure house of asceticism, sage वशिष्ठ, is sitting before ritual-fire performing evening rituals and appeared doubly brilliant, as with firegod whose brilliance will be doubled when in the close proximity of his consort, lady स्वाहा देवि, partaking of her brilliance; because the wife of that sage वशिष्ठ, lady अरुन्धति, is sitting in his close proximity who seemed to enrich that sage's brilliance with her own... then king dilIpa and his wife waited for the conclusion of eventide rituals and met the sage and his wife. [1-56]

This is said to be the way of कालिदास, saying something connected to some rule, without referencing it. The rulebook says that any Vedic ritualist is not to be greeted while he is in performance, as his chain of chanting or attention will be broken. The visitors or others have to wait for the completion of his session. जपम् होमम् च कुर्वाणो न अभिवाद्यो द्विजो भवेत्... This lady स्वाह is not exactly the consort of firegod, but a suffix to Vedic hymns used at the time of offering each oblation into altar, saying इन्द्राय स्वाहा... मित्राय स्वाहा... वरुणाय स्वाहा... called स्वाहा कार. Each time when clarified butter is poured into fire with this suffix, स्वाहा, the tongues of fire will be ablaze, like a flashy bridegroom with his fashionable wife. So the firegod is said to have married to this hymnal suffix, lady स्वाहा देवि. Here firegod -o; वशिष्ठ - oc; like -cw; वशिष्ठ joined by अरुन्धति - o; firegod joined by स्वाह देवि - mo. Thereby their combined resplendence etc. are indicated.

तयोः जगृहतुः पादौ राजा राज्ञी च मागधी |
तौ गुरुः गुरु पत्नी च प्रीत्या प्रति नंदतु || 1-57

1-57. मागधी राज्ञी=मगध, princes from - सुदक्षिण; राजा च= king दिलीप, too; तयोः= their - वशिष्ठ, अरुन्धति; पादौ जगृहतुः= feet, taken - venerated at feet; गुरु पत्नी= mentor's, wife; गुरुः च= mentor, also; तौ= them two - venerators; प्रीत्या= affectionately; प्रति नन्दतु= in turn, gladdened sage and his wife blessed the venerators.

Lady सुदक्षिण, the princes from मगध and her husband king दिलीप jointly touched the feet of both वशिष्ठ and lady अरुन्धति, then both the mentor and his wife in their turn affectionately blessed the venerators. [1-57]

तम् आतिथ्य क्रिया शान्त रथ क्षोभ परिश्रमम् |
प्रपच्छ कुशलम् राज्ये राज्य आश्रमम् मुनिम् मुनिः || 1-58

1-58. आतिथ्य क्रिया= guestship, formalities - with reception and hospitality; शान्त= lessened; रथ क्षोभ परिश्रमम्= by chariot, jolting travel, one who is tired - farigued after a long joggling drive; राज्य आश्रमम् मुनिम्=राज्यम् एव आश्रमम, तत्र मुनिम्, मुनि तुल्य इति अर्थः=in empire, [called a] hermitage, saintlike [king]; तम्= him, with दिलीप; मुनिः= saint वशिष्ठ; राज्ये कुशलम् प्रपच्छ= in kingdom, wellbeing, asked after.

When दिलीप's tiredness caused by the long jolting ride of chariot is lessened with hospitalities, then saint वशिष्ठ asked after that saintlike king for a hermitage-like empire, about the wellbeing in kingdom. [1-58]

अथ अधर्व निधेः तस्य विजित अरि पुरः पुरः |
अर्थ्याम् अर्थ पतिः वाचम् आददे वदताम् वरः || 1-59

1-59. अथ= then; विजित अरि पुरः= one who conquered, enemies, citadels ; वदताम् वरः= among [sensible] speakers, the best one; अर्थ पतिः= riches, lord of - the king; अधर्व निधेः= adharva veda, a treasure trove of - वशिष्ठ; तस्य् पुरः= his, before - in the audience of saint; अर्थ्याम् वाचम्= meaningful, words; आददे= taken up - began to speak.

Then that conqueror of the citadels of enemies and a best one among sensible speakers, namely king दिलीप, began to speak taking up meaningful words in the audience of the treasure trove of अथर्व वेद, namely वशिष्ठ. [1-59]

अथर्व वेद'स् results are said to be instantaneous, while sage वशिष्ठ is regarded as the composer of some sections in it. Rama took birth only when Sage Rishyasringa conducted a ritual as contained in that Veda.

उपपन्नम् ननु शिवम् सप्तसु अंगेषु यस्य मे |
दैवीनाम् मानुषीणाम् च प्रतिकर्ता त्वम् आपदाम् || 1-60

1-60. सप्तसु अन्गेषु= in seven, limbs - sevenfold system of empire; शिवम् उपपन्नम्= serenity, is prevalent; ननु=अवधारणे= affirmatory expression=Indeed! Yes; यस्य= to whom, such like me; मृ= mine; दैवीनाम्= devebhya AgatanAm durbhiksha AdinAm=god decreed [calamities like earthquakes, famines etc]; मानुषीणाम् च= done by humans [like thievery, unrest etc]; आप्दाम्= suchlike problems; [ हृ गोरोः=oh, my mentor]; त्वम् प्रति-कर्ता= you are, counteracting agent - forestaller.

"Yes! My mentor, when you are there as forestaller of calamities either decreed by gods or done by humans and suchlike, prevalence of serenity in the sevenfold system of my empire is quiet natural... [1-60]

The divisions in sevenfold system of an empire are 1] king 2] ministry 3] allies 4] treasury 5] state 6] citadel 7] army

तव मंत्र कृतो मन्त्रैः दूरात् प्रशमित अरिभिः |
प्रत्यादिश्यन्ते इव मे दृष्ट लक्ष्य भिदः शराः || 1-61

1-61. दूरात्= from distance out of range [for unseen enemies]; प्रशमित अरिभिः= subdued, enemies; मन्त्र कृतः=मन्त्रान् कृतवान्=hymns, one who has composed [hymnologist] ; तव मन्त्रैः= with your, hymns [you can]; दृष्ट लक्ष्य भिदः= seen, target, cleavers; मे शराः= my, arrows; प्रति आदिश्यन्ते इव= return, comes back taking U-turn [rendered frivolous,] as though.

"When your holiness remaining in an out of range area are subduing even unseen enemies of mine with missile-like vedic-hymns you have composed, my arrows seem to be taking a u-turn and rendered frivolous, because they can cleave only the seen targets that too within the range... then why serenity should not prevail in my kingdom... [1-61]

A touch of उत्प्रेख a ' मग्निलोक़ुइ ओर् गस्चोनदेद्' exaggeration and the suffix statement of earlier verse can be suffixed here and to later statements of दिलीप, if need be.

हविः आवर्जितम् होतः त्वया विधिवत् अग्निषु |
वृष्टिः भवति सस्यानाम् अवग्रह विशोषिणाम् || 1-62

1-62. होतः= oh, kindler of ritual-fire; त्वया= [when] by you; विधिवत्= canonically; अग्निषु= in fire; आवर्जितम् हविः= placed suitably [disposing,] oblation; अव-ग्रह=वर्ष प्रतिबन्धः=stoppage of rains famine; वि-शोषिणाम्=highly drying up one - famine; सस्यानाम्= for crops a ghastly famine for crops is averted; वृष्टिः भवति= rainfall, they are becoming oblations are becoming rain.

"Oh, kindler of ritual-fire, when you are disposing oblations into ritual-fire canonically, they are well disposed to become rainfalls on crops, lest ghastly famines would have dried them up... [1-62]

पुरुष आयुष जीविन्यो निरान्तका निरीतयः |
यत् मदीयाः प्रजाः तस्य हेतुः त्वत् ब्रह्म वर्चसम् || 1-63

1-63. मदीयाः प्रजाः= my, subjects; पुरुष आयुष जीविन्यः= man's, span of life, living 100 years in कलि युग; निर् ईतयः= without, blights; निर् आन्तका= not, hindered - fearlessly; इति यत्= this factor, that which is there; तस्य= for that; त्वत्= your; ब्रह्म [व्रत अध्यन संपत्ति]= brahma's, [owing to practise of scriptural injunctions]; वर्चसम्= resplendence ; हेतुः= is the reason.

"That which factor of my subjects' living to the full span of man's life, that too, unaffected by blights and fears etc is there, that is just by the dint of your resplendent scriptural practices... [1-63]

The blights - any obscure force that is harmful or destructive, and they are six - 1] heavy rainfall, 2] no rainfall causing famines, 3] rodents, 4] swarms of grasshoppers, 5] migratory parrots, and a most peculiar blight - 6] king's continued interference .

त्वया एवम् चिंतमानस्य गुरुणा ब्रह्म योनिना |
सानुबन्धाः कथम् न स्युः संपदो मे निरापदः || 1-64

1-64. ब्रह्म योनिना= from brahma, took birth [you, the brainchild of brahma]; गुरुणा= by mentor; त्वया= suchlike you; एवम् चिन्तमानस्य= this way, while you are thinking [good for me]; निर् आपदः= untroubled one ; मे संपदः= my, riches; स अनुबन्धाः= with, continuity [unvarying] ; कथम्= how; न स्युः=विल्ल् not, be there.

"When the brainchild of brahma is my mentor who always thinks about my wellbeing, why should I become a troubled person or my fortunes vary? [1-64]

किंतु वध्वाम् तव वै तस्याम् अदृष्ट सदृश प्रजम् |
न माम् अवति सत् द्वीपा रत्न सूः अपि मेदिनी || 1-65

1-65. किंतु= however; तव वध्वाम्= your, daughter-in-law [ सुदक्षिण]; तस्याम्= in her; अ दृष्ट= un, seen [unforeseeable]; सदृश= selfsame; प्रजम्= offspring; माम्= to me; सत्= even if; द्वीपा= with continents; रत्न सूः अपि= jewels, spawning, though; मेदिनी= earth ; न= not; अवति= प्रीणाति=gladdens - me; वै= really.

Though I husband whole of the earth, राज्य-लक्ष्मि, and though she spawned various continents and numerous gemstones under my sovereignty, I am not able to glory in her... because this daughter-in-law of yours and गृह-लक्ष्मि of mine, namely this queen सुदक्षिण, has not yet spawned any selfsame offspring of mine... [1-65]

नूनम् मत्तः परम् वंश्याः पिण्ड विछेद दर्शिनः |
न प्रकाम भुज श्राद्धे स्वधा सम्ग्रह तत्पराः || 1-66

1-66. परम् मत्तः= later, to me; पिण्ड= obsequial offerings; विछेद= discontinuity; दर्शिनः= on foreseeing; वंश्याः= lineage's [manes]; स्वधा= a suffix used in hymns while offerings are made to manes, indicative of obsequial eatables; सम्ग्रह तत्पराः= to store up, interested in [ अपि=even if]; श्राद्धे= in annual obsequies; प्रकाम भुज= to satiety, feasters; न= not; [ भवन्ति= they are becoming]; नूनम्= definitely.

Simultaneously, my manes without faring sumptuously might be garnering something for a rainy day out of the offerings I make in the annual ceremonies of their beatification... definitely, because they must have foreseen a discontinuity in the obsequial offerings later to me as I am issueless... [1-66]

मत् परम् दुर्लभम् मत्त्वा नूनम् आवर्जितम् मया |
पयः पूर्वैः स्व निश्श्वासैः कवोष्णम् उपभुज्यते || 1-67

1-67. मत् परम्= to me, later; दुर्लभम् मत्त्वा= impossible, on thinking so; मया आवर्जितम्= by me, doled out; पयः= [libation of] water; पूर्वैः= by manes; स्व= their own; निश्श्वासैः= with sighs [of despair]; कवोष्णम्= a little tepid [on becoming]; उपभुज्यते= being sipped; नूनम्= definitely.

Likewise, though my libation is just with ordinary water, thinking about the impossibility of getting at least water-oblation later to me, my manes must be sipping water warmed up with their sighs of despair... definite is that... [1-67]

सः अहम् इज्या विशुद्ध आत्मा प्रजा लोप निमीलितः |
प्रकाशः च अप्रकाशः च लोक-अलोकः इव अचलः || 1-68

1-68. इज्या विशुद्ध आत्मा= by Vedic-rituals, hallowed, soul [I have]; प्रजा लोप निमीलितः= offspring, lack of, shrunk into myself [beclouded]; सः अहम्= such as I am; प्रकाशः च अ-प्रकाशः च= luminous, also, non-luminous, also; लोक-अ-लोकः अचलः इव= Mt. लोकालोक , mountain, as with.

"Though my soul is in a brightly lit aureole as my indebtedness towards gods is discharged on my performing prescribed Vedic-rituals, yet, it is in the midst of gloom since I am still in debt towards my manes owing to the lack of an offspring... such as I am I am both luminous and non-luminous like Mt. लोक-अलोक... [1-68]

लोक-अ-लोक is the name of a mythical mountain, dividing the visible world from the region of darkness. The Mt. लोकलोक is called also Mt. चक्रवाल is really the wall of clouds that bounds our horizon, all around us. The word literally means ' that which has the world of beings and also the world of no beings. The name has reference to the mythical conception that the लोकलोक is a 'round chain of mountains surrounding like a wall, the earth conceived to be flat like a disk, within which wall the sun and all the heavenly bodies move about, and beyond which pervades entire darkness. Cf. मत्स्य-पुरन नन्दार्गीकर्.

This लोक-अलोक is a visualised mountain-like structure in which this solar system is moving and illuminated by sun or moon. Outside the circular wall of this mountain it will be pitch dark. Inside this mountain-like body one's soul will be radiant as he has performed five great sacrifices, namely १] ब्रह्म यज्ञ, २] पित्रि यज्ञ, ३] देव यज्ञ, ४] भूत यज्ञ, ५] मनुष्य यज्ञ - - sacrifices for the prosperity of 1] Brahma, 2] manes, 3] gods, 4] spirits, 5] humankind. Outside his body everything of king dilIpa has fallen into oblivion, as he is not seeing the possibility of progeny to continue the rituals to manes. बिम्ब, प्रतिबिम्ब भाव - श्लेष मिश्रोपम. The mountain -o; दिलीप - mo; radiance inside and out - c, sA.dha; like - c, sA.vA; .

लोकान्तर सुखम् पुण्यम् तपो दान समुद्भवम् |
संततिः शुद्ध वंश्या हि परत्र इह च शर्मणे || 1-69

1-69. तपः दान समुद्भवम्= from ascesis, endowments, emerging; पुण्यम्= merit; लोक अन्तर सुखम् हि= world, another, bliss causing, indeed; शुद्ध वंश्या संततिः तु= immaculate, from lineage, offspring, but; परत्र इह च= otherwhere, here, also; शर्मणे [भवति]= in complacency, [results in.]

"The merit emerging from out of ascesis and endowments will indeed cause bliss only in other world, but an offspring from an immaculate lineage will result in complacency both here and otherwhere... [1-69]

तया हीनम् विधातः माम् कथम् पश्यन् न दूयसे |
सिक्त्वम् स्वयम् इव स्नेहात् वन्ध्यम् आश्रम् वृक्षकम् || 1-70

1-70. हृ विधातः= oh, ordainer; तया= by that [offspring]; हीनम्= lacking in; स्नेहात् स्वयम् सिक्त्वम्= with affection, yourself, watered; वन्ध्यम्= unfruitful; आश्रम् वृक्षकम् इव= hermitage, plant, like; माम्= me; पश्यन्- on seeing; कथम् न दूयसे= how, [you are] not, worried.

How is that, oh, ordainer, you are impassive to see me issueless, as you would surely be when you behold a young plant of this hermitage that has been personally and affectionately watered by you fails to bear fruit in a proper season...? [1-70]

Here the plant in hermitage - o; दिलीप - oc; worrying - c, sA.dha; like - c, sA.vA; . The lacking part - o; fruitlessness - mo; by you watered - plant, on plant's side; by you nurtured - myself, on दिलीप'स् side; hence the parison [parallel constructions] is in commonality obtaining in the object and mirrored object.

असह्य पीडम् भगवन् ऋणम् अन्त्यम् अवेहि मे |
अरुंतुदम् अलानम् इव अनिर्वाणस्य दन्तिनः || 1-71

1-71. हृ भगवन्= oh, god; मे अन्त्यम् ऋणम्= my, last, debt; अ निर्वाणस्य= on who has not taken a plunge dive, bathless; दन्तिनः= for elephant; अरुन्तुदम्=अरुन्=व्रणम्=wound; तुदम्= lacerating; अलानम्= tie-post; इव= like; अ सह्य पीडम्= not, tolerable, agony; अवेहि= you please know, consider.

"Oh, god, please consider the intolerable agony galling my soul continuously owing to the last uncleared debt of mine, namely the progeny, that which is standing firm like the tie-post of a tusker not only restraining that tied elephant to take bath but continuously galling it... [1-71]

Every one that is born has three debts to pay off. He, who learns the Vedas, pays off the debt to sages; he, who conducts vedic rituals, pays off the debt to gods; and he, who begets a son, pays off the debt to the manes. The same applies to the king also, as both the king and elephant have three bounden duties; निर्वाण उथ्थान शयनानि त्रीणि गज कर्माणि; वेदाध्ययन, याजन, पुत्रोत्पत्ति - मनुष्य कर्माणि; for elephant - bathing, moving, sleeping; for a man - study of scriptures, performance of rituals, progeny. The word used for tie-post actually means a rope or chain by which elephants are tied to a post. But its eagerness to take a bath overlooks the object of binding, but to what it is bound.

Here tusker -o; king - oc; like - c, sA.vA; ; childless king - o; bathless elephant - mo; pained by shackle of last debt - o; pained by the shackle of rope/chain to post - mo, and the pain is indicated in two different words.

तस्मात् मुच्ये यथा तात संविधातुम् त्वम् अर्हसि |
इक्ष्वाकूणाम् दुरापे अर्थे त्वत् अधीना हि सिद्धयः || 1-72

1-72. हृ तात= oh, sire; तस्मात्= therefore; यथा= as to how; मुच्ये= you get me released [from my last debt]; [ तथा= tht way]; संविधातुम्= effectuation; त्वम् अर्हसि= you are, apt to do; इक्ष्वाकूणाम्= for ikshvaku-s; दुरापे=दुष्प्रापे=unattainable ; अर्थे= purposes, objectives; सिद्धयः= [their] achievements; त्वत् अधीना हि=अरे in your, wardship, indeed.

"Therefore, oh, sire, it will be apt of you to make happen that which whereby I will be cleared of my debt towards my manes, namely obviating childlessness, since the achievement of unachievable objectives by the dynasts of इक्ष्वकु-s is indeed under your wardship..." Thus king दिलीप entreated sage वशिष्ठ. [1-72]

इति विज्ञापितो राज्ञा ध्यानम् स्तिमित लोचनः |
क्षण मात्रम् ऋषिः तस्थौ सुप्त मीन इव ह्रदः || 1-73

73. इति राज्ञा विज्ञापितः= this way, by king, when entreated; ऋषिः= sage वशिष्ठ; ध्यान स्तिमित लोचनः= by thought, quieted, eyes; क्षण मात्रम्= for a moment, only; तस्थौ= became still; सुप्त मीन इव ह्रदः= slept, fish, like, lake.

When the king entreated the sage वशिष्ठ in this way, the eyes of that sage are quieted meditatively and remained still for a moment like a stilly lake with slept fish. [1-73]

This construct is an extolled one, as both the sleeping of fish and stupor to the thoughts in the lake like mind of sage - are inconceivable. Then, lake - o; sage - oc, mo; quietness - c, sA.dha; like - c, sA.vA; .

सोऽपश्यत् प्रणिधाने संतति स्थम्भ कारणम् |
भावित आत्मा भ्वो भर्तुः अथ एनम् प्रत्यक् बोधयत् || 1-74

74. सः= he, वशिष्ठ; प्रणिधानेन= contemplatively; भावित आत्मा= one with sanctified, soul; भ्वः भर्तुः= earth's, lord - for king; संतति स्थम्भ कारणम्= progeny, impediment, cause of; अपश्यत्= has discerned; अथ एनम् प्रति बोधयत्= then, to him [king,] in turn, made known.

Then that sage वशिष्ठ with a sanctified soul contemplatively discerned the cause of impediment in the progeny to king and made it known to the king in his turn. [1-74]

पुरा शक्रम् उपस्थाय तव उर्वीम् प्रति यास्यतः |
असीत् कल्प तरु च्छायम् आश्रिता सुरभिः पथि || 1-75

1-75. पुरा= once; शक्रम् उपस्थाय= indra, on serving; उर्वीम्= to earth; प्रति यास्यतः= in turn, journeyed [returning] ; तव पथि= your, on way; कल्प तरु च्छायम्= all-giving, tree, in shade of; आश्रिता= taking shelter; सुरभिः असीत्= all-bountiful cow, was there.

"Once, when you were returning from heaven on serving इन्द्र, there was the All- bountiful divine cow, namely सुरभि, on your way reposing under the shade of All-giving divine tree, namely कल्प-तरु... so sage vashiShTa started to narrate to dilIpa. [1-75]

धर्म लोप भयात् राज्ञीम् ऋतु स्नाताम् अनुस्मरन् |
प्रदक्षिण क्रिय अर्हायाम् तस्याम् त्वम् साधु न आचरः || 1-76

1-76. ऋतु स्नाताम्= after menstrual, bath; राज्ञीम्= about queen ; धर्म लोप भयात्= sacred obligation, faulting, from fear [fearing whether sacred obligation may be faulty, if he were to meet her on homecoming]; अनुस्मरन्= on thinking [whether to meet her or not, and engrossed in such a thought]; प्रदक्षिण क्रिय अर्हायाम्= circumambulation, deed of - one who is worthy to revererntly circumabulate; तस्याम्= in her [divine cow] regard; त्वम् साधु न आचरः= you, respectfully, not, performed.

But you were engrossed in thinking while on way back to home, pondering, 'whether to meet the queen on homecoming, or whether any faulting of sacred obligation will occur in doing so, for she took her bath after menstruation...' and engrossed in such thoughts you did not deport yourself respectfully towards that divine cow, सुरभि, in circumambulating her, though she is worthy to be circumabulated by anyone... [1-76]

The poet is suggesting good living in the subtext of one word, 'after the bath of periods.' The concept of this saying will be less explained to students as it contains info about the sacred obligation in husband's meeting her wife after menstruation. Even if she is one's own wife, she should be met on certain days after her monthly periods. Otherwise a blemish occurs, called रजो दोष; ऋतु काल अभिगामी स्यात् इति नियम इहिः... परिसन्ख्या विधिः, अत्र सर्वत्र पर्व वर्जम् - अमावास्यादीनि पर्वाणि वर्जयित्वा - इत्येतत् सम्बध्यते - कल्लूक भट्. The period is from day one to sixteenth day. First four days - out of question. In the remaining eleventh and thirteenth tabooed. In remaining ten - festive days, including no moon and full moon, are to be left out. During the other days, if met on even numbered days, sons take birth, and if on odd numbered days, it is daughters. This is the then family planning and the present day so-called safe, unsafe, and disgusting periods.

अवजानासि माम् यस्मात् अतः ते न भविष्यति |
मत् प्रसूतिम् अनाराध्य प्रजा इति त्वाम् शशाप सा || 1-77

1-77. यस्मात्= whereby; माम् अवजानासि= me, you disregard; अतः= thereby; मत् प्रसूतिम्= my, daughter; अन् आराध्य= without, reverencing; ते प्रजा न भविष्यति= to you, offspring, not, be there; इति सा त्वाम् शशाप= thus, she, you, cursed.

Then that sacred cow सुरभि cursed you saying, Because you are neglectful of a mother-like me, you will be distanced from filial affection... and unless you hold my daughter नन्दिनि in reverence as reparation for this neglect, your offspring too will be in limbo... [1-77]

स शापो न त्वया राजन् न च सारथिना श्रुतः |
नदति आकाश गंगायाः स्रोतसि उद्दम दिग्गजे || 1-78

1-78. हृ राजन्= oh, king; उद्दम दिग्गजे= by ruttish, cardinal elephants ; आकाश गन्गायाः स्रोतसि= celestial, Ganga, torrents; नदति [सति]= strident [being so]; स शापः= that, curse; त्वया न श्रुतः= by you, not, heard; न सारथिना च= not, by charioteer, also.

"Oh, king, while the ruttish cardinal elephants were uproarious in the strident torrents of celestial River गन्ग that curse became inaudible either to you or to your charioteer... thus, sage vashiShTa continued to narrate to dilIpa. [1-78]

ईप्सितम् तत् अवज्ञानात् विद्धि सार्गलम् आत्मनः |
प्रतिबध्नाति हि श्रेयः पूज्य पूजा व्यतिक्रमः || 1-79

1-79. तत् अवज्ञानात्= her, by disregarding; आत्मनः ईप्सितम्= by you, your ambition; सार्गलम् =प्रति-बन्धम्=deterrent; विद्धि= know thus; पूज्य= venerable ones; पूजा= venerating; व्यतिक्रमः= transgression; श्रेयः= for prosperity; प्रतिबध्नाति हि= deters, indeed.

"Know that your disregarding her is the only deterrent of your ambition... transgression in venerating the venerable ones indeed deters one's own prosperity... [1-79]

हविषे दीर्घ सत्रस्य सा च इदानीम् प्रचेतसः |
भुजंग पिहित द्वारम् पातालम् अधितिष्टति || 1-80

1-80. सा च इदानीम्= she, too, presently; दीर्घ सत्रस्य= for a long running, Vedic ritual; प्रचेतसः हविषे= Rain-god's, for oblatory items [to provide ghee, milk etc]; भुजंग पिहित द्वारम्= by serpents, closed [guarded,] having door; पातालम्= netherworld; अधितिष्टति= abiding in.

"Providing offertories to a long-lasting Vedic-ritual of raingod, वरुण, that divine cow सुरभि is presently abiding in the netherworld where huge pack of guarding serpents stopple its entrance,... [1-80]

सुताम् तदीयाम् सुरभेः कृत्वा प्रतिनिधिम् शुचिः |
आराधय सपत्नीकः प्रीता कामदुघा हि सा || 1-81

1-81. तदीयाम् सुताम् सुरभेः= of her, of divine cow, daughter [namely नन्दिनि], of सुरभि'स् aka कामधेनु's; कृत्वा प्रतिनिधिम्=on making, as substitute; शुचिः=सुद्ध चित्त सन्=hallowed at heart; आराधय सपत्नीकः [पत्न्या सह वर्तत]= worship, together with your wife; हि=यस्मात् कारणात्=why because ; सा= she [that divine cow kAmadhenu]; प्रीता= on gladdening; काम दुघा= [your] wishes, milks [through her daughter नन्दिनि.]

Make then the daughter of सुरभि, namely नन्दिनि, her mother's representative and worship her conjointly with your queen with a devout heart... why because, she that सुरभि gladdens that way and milks all your wishes through her daughter नन्दिनि..." Thus sage वशिष्ठ advised king दिलीप. [1-81]

इति वादिन एव अस्य होतुः आहुति साधनम् |
अनिन्द्या नंदिनी नाम धेनुः अववृते वनात् || 1-82

1-82. इति वादिन एव= thus, while discoursing, even; होतुः= havana shIlaH=ritual-minded; अस्य= his, वशिष्ठ's; आहुति साधनम्= oblatory items, means of; नंदिनी नाम= nandini, named; अ-निन्द्या धेनुः= inviolable [sacrosanct,] cow; धेनुः ववृते वनात् - such a cow returned from woods will be refrain up to verse 85.

Even while he is discoursing thus, that ritual-minded वशिष्ठ's main asset for offertory items, the sacrosanct cow namely नन्दिनि, the daughter of सुरभि, returned from woods. [1-82]

ललात उदयम् आभुग्नम् पल्लव स्निग्ध पाटला |
बिभ्रति श्वेत रोम अंकम् संध्य इव शशिनम् नवम् || 1-83

1-83. पल्लव= tender coppery leaflets like; स्निग्ध= satiny; पाटला= light brownish red coloured [tawny complexion]; ललात उदयम्= on forehead, born; आभुग्नम्=ईषत् वक्रम्=a little crescent; श्वेत रोम अंकम्= whitish, hair, mark; बिभ्रति= bearing; नवम् शशिनम् संध्य इव= with new, moon, vespertine [colour of sky]; अववृते वनात्= returned, from woods.

With light tawny and satiny complexion akin to the lightish and softish tawny tender leaflets for a touch, and with a little crescentic mark of whitish hair on her forehead, that sacred cow नन्दिनि that looked like the vespertine sky wearing the crescentic new-moon, returned from woods. [1-83]

The sunset time sky -o; cow - co; like - c, sA.vA; ; bearing white crescentic mark - o; new crescent moon - mo. Though a cow and sky do not look similar in form, the complexions of both cow and sky do resemble. The ochry colour of evening sky, white mark on forehead etc indicate the poetic physique of sky. So are the softish tender leaves, tawniness colour etc are the comparable complexions. This has one full simile and two more with unsaid cw.

भुवम् कोष्णेन कुण्डोध्नी मेध्येन अवभृथा अपि |
प्रसवेण अभिवर्षन्ती वस्त आलोक प्रवर्तिना || 1-84

1-84. वस्त आलोक प्रवर्तिना= child [calf,] on seeing, issued forth; प्रसवेण= emitted [milk from udder]; कोष्णेन=किन्चित् उष्णेन= a little lukewarm; अवभृथा अपि= holy bath, ablution after completing a ritual, even than that; मेध्येन= पवित्रेण= sanctifying; भुवम् अभिवर्षन्ती=on earth, showeing [as if anointing with milk]; कुण्डोध्नी=कुण्डम् इव ऊधः=whose udder is pot-like.

The warmish milk issuing forth from her pot-like udder at the very sight of her calf is as if anointing the earth and seeing at it is holier than the holy bath taken on completion of a Vedic-ritual, call अवब्ऱिथ स्नानम्, such an efficacious cow नन्दिनि returned from woods. [1-54]

अवब्ऱिथ is a ceremony performed by a sacrificer with sixteen officiating priests at the end of a सोम sacrifice. The ceremony consists in collecting together all the remnants of the main sacrifice and throwing them into water after having given oblations to वरुण, raingod. This is the time when the sacrificer and his धर्मपत्नि bathe for the first time after the commencement of Vedic ritual. Sacrificers coming out of the river etc after अवब्ऱिथ bath are considered holy and any blessings given by them at this time, [or, just catching a sight of them] are believed to be peculiarly efficacious. C.f. बोधयन अग्नि ष्टोम सूत्र. - KMJ

रजः कणैः खुर उद्धूतैः स्पृशद्भिः गात्रम् अन्तिकात् |
तीर्थ अभिषेक जाम् शुद्धिम् आदधाना महीक्षितः || 1-85

1-85. खुर उद्धूतैः= by hooves, upheaved; अन्तिकात् गात्रम् स्पृशद्भिः= nearby - at hand, body [of king,] while [dust is] touching; रजः कणैः= with dust particles; महीक्षितः= for king; तीर्थ अभिषेक जाम् शुद्धिम्= in holy rivers, taking holy bath, resulting from , depuration; आदधाना=कुर्वाणम्=bringing about.

When dust particles upheaved by her hooves are sprinkled on the body of the king available close by, it looked as if she is depurating him with that dust-bath which is as good as taking depurative bath in holy rivers, such an efficacious cow नन्दिनि returned from woods. [1-85]

ताम् पुण्य दर्शनाम् दृष्ट्वा निमित्तज्ञः तपोनिधिः |
याज्यम् आशंशित अवंध्य प्रार्थनम् पुनः अब्रवीत् || 1-86

1-86. निमित्त ज्ञः= portents, knower of one who can ken into future; तपोनिधिः= ascesis, cache of; पुण्य दर्शनाम्= sanctifying, whose look is cow nandini with an auspicious aura around her; ताम् दृष्ट्वा= her [cow], on seeing; आशंशित= [king] expected to be; अ वंध्य प्रार्थनम्= not, to be childless , one praying for that; याज्यम्=तो the one who can make happen Vedic-rituals - to the king; पुनः अब्रवीत्= further, said.

On seeing the cow नन्दिनि with an auspicious aura around her, that cache of ascesis sage वशिष्ठ who can ken into future, further said to the administrator of Vedic rituals who is now praying for the obliteration of his childlessness. [1-86]

अदूर वर्तिनीम् सिद्धिम् राजन् विगणय आत्मनः |
उपस्थिता इयम् कल्याणी नाम्नि कीर्तित एव यत् || 1-87

1-87. हृ राजन्= oh, king; यत्= by which reason; इयम् कल्याणी= this, propitious cow; नाम्नि कीर्तित एव= by name, when being extolled, only; उपस्थिता= drew nigh; [ तत्=thereby]; आत्मनः= to you; सिद्धिम्= fruition; अ दूर वर्तिनीम्= not, distantly moving ahead [it is also drawing nigh]; विगणय= count upon - deem it.

Wherefore this propitious cow drew nigh of us just at the very mention of her name, oh, king, therefore you may count that the fruition of your desire is also drawing nigh of you, but not very faraway... [1-87]

वन्य वृत्तिः इमाम् शश्वत् आत्म अनुगमनेन गाम् |
विद्याम् अभ्यसनेन इव प्रसादयितुम् अर्हसि || 1-88

1-88. वन्य वृत्तिः= of woods, mode of life [becoming a woodlander]; इमाम् गाम्= this, cow be; शश्वत्= steadily; आत्म अनुगमनेन= by your, following [occupying yourself]; अभ्यसनेन विद्याम् इव= pursuantly, [learning] education, like ; प्रसादयितुम् अर्हसि= to gain her grace, apt of you.

"On becoming a woodlander you occupy yourself in steadily tending her, like gaining education by pursuant learning, and then it will be apt of you to gain her grace in this way... [1-88]

प्रस्थितायाम् प्रतिष्टेथाः स्थितायाम् स्थितिम् आचरेः |
निषिण्णायाम् निषीद अस्याम् पीत अंभसि पिबेः अपः || 1-89

1-89. अस्याम्= of her; प्रस्थितायाम् [सत्याम्]= starting out [becoming true]; प्रतिष्टेथाः= you start off; स्थितायाम् स्थितिम् आचरेः= on her stopping, stoppage, you do [you stop over, don't hasten her like an animal]; निषिण्णायाम् निषीद= on her sitting [reclining,] you recline; पीत अंभसि= on drinking, water; अपः पिबेः= water, you drink.

"If she starts out you too shall start off, but don't restrain her, if she stops you too shall stop over, but don't hasten her, if she reclines you too shall recline, but don't chasten her, and you shall drink water only after her drinking water is over... [1-89]

वधूः भक्तिमती च एनाम् अर्चिताम् आतपोवनात् |
प्रयता प्रातः अन्वेतु सायम् प्रत्युद् व्रजेत् अपि || 1-90

1-90. वधूः= [our] daughter-in-law [or, your wife]; च= too; भक्ति मती= devout, minded [devoutly]; प्रयताब्= observantly; अर्चिताम् एनाम्= let her worship the cow first, then follow it; प्रातः= in mornings; आतपोवनात्= all hermitage woodlands; अन्वेतु= anu yetu=follow her; सायम् अपि= in evenings, even; प्रत्युद् व्रजेत् [प्रति उत् व्रजेत्]= go in front of her and lead her welcomingly.

"Let our daughter-in-law, say your wife lady सुदक्षिण too, worship this cow devoutly and observantly; let her follow the cow wherever she goes in all the woodlands of hermitage in mornings; and in evenings let her go forward towards cow to lead her home welcomingly... [1-90]

इति आप्रसादात् अस्याः त्वम् परिचर्यापरो भव |
अविघ्नमस्तु ते स्थेया पिता इव धुरि पुत्रिणाम् || 1-91

1-91. इति= this way; त्वम्= you; आप्रसादात्= until [you get her] grace; अस्याः परि चर्या परः भव= in her, overall, services, dedicate yourself ; ते अ विघ्नम् अस्तु= for you, no, h इन्द्रnce, let there be; पिता इव= father, like [your father like, or like any father]; पुत्रिणाम्= having good sons; धुरि स्थेया= in van, you abide.

"This way, you dedicate yourself in her overall services until you get her grace... may there be no obstacles to you, and may you like a worthy father stand in the forefront of those mortals that are blessed with worthy sons... Thus sage वशिष्ठ advised king दिलीप. [1-91]

तथा इति प्रतिजग्राह प्रीतिमान् स परिग्रहः |
आदेशम् देश कालज्ञः शिष्यः शाशितुः आनतः || 1-92

1-92. देश काल ज्ञः= place, time, knower [pragmatic one]; प्रीतिमान्= pleased at heart; शिष्यः=as a true disciple [of वशिष्ठ]; स परिग्रहः=स पत्नीक सन्=along with, wife; आनतः= head bent [reverently] ; शाशितुः आदेशम्= ordering sage's, order; तथा इति= [saying] so, be it; प्रतिजग्राह= received [accepted.]

दिलीप being a pragmatic king and a true disciple of वशिष्ठ is pleased at heart, and he along with his wife reverently accepted the order of sage saying, So be it... [1-92]

अथ प्रदोषे दोषज्ञः संवेशाय विशाम् पतिम् |
सूनुः सूनृतवाक् स्रष्टुः विससर्ज ऊर्जित श्रियम् || 1-93

1-93. अथ= then; प्रदोषे= in late evening; दोष ज्ञः= wrongs, knower - scholar; सूनृत वाक्=सत्य प्रिय वाक्= who speaks truthful, pleasant words; स्रष्टुः सूनुः= Creator's, son - brainchild of brahma, वशिष्ठ; ऊर्जित श्रियम्= one on whom fortune is going to dawn - दिलीप; विशाम् पतिम्= peoples, lord - king ; संवेशाय विससर्ज= to have sleep, bade.

Then in late evening that scholarly brainchild of brahma who always speaks truthful and pleasant words, namely वशिष्ट, bade king दिलीप on whom fortune is going dawn, to retire for the night. [1-93]

सत्याम् अपि तपः सिद्धौ नियम अपेक्षया मुनिः |
कल्पवित् कल्पयामास वन्याम् एव अस्य संविधानम् || 1-94

1-94. कल्पवित्=व्रत चर्या प्रयोग अभिज्ञ= one who knows the practising of vows; मुनिः= saint; तपः सिद्धौ= by ascesis, realized [powers to give royal accommodation to king and queen]; सत्याम् अपि= true, even; नियम अपेक्षया= regulations [of vow,] keeping in view; अस्य= to this [ दिलीप]; वन्याम् एव= forest produce, only; संविधानम्= mode of living; कल्पयामास= started to arrange.

Himself being the knower of ways and means of vows, besides being a saint, and even though his possessing powers to create anything by virtue of his ascesis is true in creating royal palaces to palanquins from thin air, but by keeping the regulations of vows to be undertaken by दिलीप in view, वशिष्ट arranged only for the bare necessities from the forest produce even to this royal couple, like mats, pots, and jute outfits essential for the hermitic mode of living henceforth. [1-94]

निर्दिष्टाम् कुलपतिना स पर्णशालाम्
अध्यास्य प्रयतः परिग्रह द्वितीयः |
तच्छिष्याध्यननिवेदितावसानाम्
संविष्टः कुश शयने निशाअम् निनाय || 1-95

1-95. सः= he that दिलीप; कुलपतिना=मुनि कुल ईश्वरेण=vice-chancellor of saints community, वशिष्ठ [where God Brahma is the Chancellor, and where कुलपति is still the title given to Vice-chancellors of Indian Univ. baptised by kAlidAsa]; निर्दिष्टाम् पर्णशालाम्= determined, in cottage; अध्यास्य= on occupying ; प्रयतः= niyataH= rule bound; परिग्रह= wife; द्वितीयः= as his companion; कुश शयने= on grass, bed - on pallet; संविष्टः= suptaH san=on sleeping [reposing]; तत्= his, वशिष्ठ's; शिष्य अध्यन= by disciples, practising [अप रात्र वेद पठनम्- Vedic hymns at night]; निवेदित= made known; अवसानाम् निशाअम्= lateness, of night; निनाय= गमयामास=started to spend the rest of nightly hours.

On occupying a cottage determined by वशिष्ठ along with his pious wife as his only companion, king दिलीप reposed on a pallet, wither the lateness of that night is made known through the Vedic chants chanted by the disciples of वशिष्ठ in their practise at the end-session of that day; thus king दिलीप spent the rest of the hours of that night agog for next dawn. [1-95]

This verse suggests as to how कालिदास is called a साक्षात्च्छिष्य 'an evident disciple of Valmiki. This verse has a bearing on the verse in Ramayana, where boys Rama and Lakshmana had to sleep on grass-beds, when travelling with Vishvamitra at Ramayana 1-22-24. तृण शयने अनुचिते तदा उषिताभ्याम्... There Valmiki says that though the boys are 'undeserving to recline on the grass...' they had to. There, Vishvamitra tells some bedtime stories to boys as lullaby, and here the young scholars are chanting Vedic hymns as lulling blessings. This verse has the contrasting depiction of princes and paupers, in अनुक्त अन्यापदेश somewhat 'an unsaid transfer of epithets.' Here a king is sleeping on a pallet, instead of his royal cushion bed, and he has but one companion, instead of scores of insiders in palace-chambers, and he is listening harsh notes of Vedic chants, instead of lilting background music in those palace-chambers. The only difference is that the queen is with him, instead of retiring to her own palace chambers, which she would do, if she were to be in palace. Humble living makes people to be united.

--o)0(o--

इति महाकवि कालिदास कृतौ रघुवंशे महाकाव्ये प्रथमः सर्गः

Thus this is 1st chapter in raghuvamsham of kAlidAsa the outstanding poem of India

--o)0(o--

--o)0(o--

abbreviations, words used - explained

• Gopala Raghunath Nandargikar, 1897 GRN, or N

• Krishnarao Mahadeva Joglekar, 1916 - KMJ, or simply J

उपम is roughly said as metaphor, transferred epithet, or condensed simile, or expanded simile, or whatever, but not stabilised, as with अतिशयोक्ति and उत्प्रेक्ष both made to fall under the category of a hyperbole.

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

• u.me oc : उपमेय - object compared.
  

• sA.dha c: साधारण धर्म: commonality in sharing attributes.
  

• sA. vA cw: साधरण वाचक: coupula, conjunctional word used.
  

• anu.dha uq : अनुगामि धर्म : underlying quality of factors.
  

• बिम्ब ओम्: object to be mirrored.
  

• प्रति-बिम्ब मो: reflected object with mirror symmetry, mirrored object.
  

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

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

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

• अतिशयोक्ति- hybo: hyperbole.

• उत्प्रेक्ष - mglq: magniloqui, gasconade.

Out of many mind-boggling Sanskrit poetics, उपम is one, and only 23 of its shades are presented here as illustration. Please construe that hero is telling them to his heroine.

• 1] चन्द्र इव मुखम् मनोज्ञम्=Like moon your face is heart-pleasing - उपम अलन्कार.

• 2] चन्द्र इव मुखम् मुखम् इव चन्द्रः - That moon is like your face, and your face is like that moon - उपमेय उपमा अलन्कार.

• 3] मुखम् इव मुखम्=face is face - अनन्वय अलन्कार.

• 4] मुखम् इव चन्द्रः - moon is like your face - प्रतीप अलन्कार

• 5] चन्द्रम् दृष्ट्वा मुखम् स्मरामि - on seeing I reminisce your face - स्मरण अलन्कार

• 6] मुखम् एव चन्द्रः - your face is moon alone - रूपक अलन्कार

• 7] मुख चन्द्रेण तापः शामयति - on seeing moonlike face of yours, fervidity is lessening - परिणाम अलन्कार

• 8] किम् इदम् मुखम्? उत अहो! चन्द्रः - is this your face or that moon? - सन्देह अलन्कार.

• 9] चन्द्र इति चकोराः त्वत् मुखम् अनुधावन्ति - thinking your face is moon songbirds are after it - भ्रान्तिमत् अलन्कार

• 10] चन्द्र इति चकोराः, कमल इति भ्रमराः त्वत् मुखे रञ्जन्ति - thinking your face to be moon, songbirds and bees [wish to take] delight in it.

• 11] चम्द्रो अयम्, न मुखम् - this is moon, but not a face - अपह्नव

• 12] इदम् नूनम् चन्द्रः - this is definitely the moon - उत्प्रेक्ष

• 13] चन्द्रो अयम् भूपतिः - this king is the moon - अतिशयोक्ति

• 14] मुखेन चन्द्र कमले निर्जिते - moon or lotus is conquered by your face - तुल्य योगिता अलन्कार

• 15] निशि चन्द्रः त्वत् मुखम् च हृष्यति - night's moon delights your face - दीपक अलन्कार

• 16] त्वत् मुख एव अहम् रज्यामि, चन्द्र एव चकोरो रज्यते - I take delight in your face, while songbirds take delight in that moon - प्रति वस्तु उपम

• 17] दिवि चन्द्रो यथा, भुवि तथा त्वत् मुखम् भाति - as to how the moon shines in the sky, thus your face shines forth on the earth - दृष्टान्त अलन्कार

• 18] मुखम् चन्द्र श्रियम् भिभर्ति - your face is bearing the shine of that moon - निदर्शन अलन्कार

• 19] निष्कलन्कम् मुखम् चन्द्रात् अतिरिच्यते - immaculate face of yours is surpassing that moon - व्यतिरेक अलन्कार

• 20] त्वत् मुखेव सह निशासु चन्द्रो हृष्यति - along with your face, moon is also delightful in nights - सह उक्ति अलन्कार

• 21] मुखम् नेत्र अंक रुचिरम्, स्मित ज्योस्त्नो उपशोभितम् - your face is delightful with eyes called its embellishments, and with moonshine like smiles - समास उक्ति अलन्कार

• 22] अब्जेन त्वत् मुखम् तुल्यम् हरिणा हितसक्तिना - your face vies with moon who has a deer in him, [or, your face vies with rising sun with lotus...] अभन्ग सभन्ग श्लेष अलन्कार

• 23] मुखस्य पुइरतः चन्द्रो निष्प्रभः - before your face moon is loosing his shine अ प्रस्तुत प्रशंश.