kAlidAsa
रघुवंशम्

Chapter [Sarga] 2

raghuvamsham

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अथ प्रजानाम् अधिपः प्रभाते जाया पत्रिग्राहित गन्ध माल्याम् |
वनाय पीत प्रतिबद्ध वस्ताम् यशो धनो धेनुम् ऋषेः मुमोच || 2-1

2-1 . अथ= then ; यशः धनः=कीर्ति संपन्न= having reputation, as his asset glorious one ; प्रजानाम् अधिपः= peoples, lord - king ; प्रभाते= at sunrise ; जाया= from wife ; पत्रि -ग्राहित= on receiving ; गन्ध माल्याम्= fragrance, garland [for worshipping the cow] ; पीत= on suckling [milk] ; प्रतिबद्ध= tied [to post] ; वस्ताम्= [having such a] calf ; ऋषेः धेनुम्= sage's, cow is ; मुमोच वनाय= released, for woods.

On the next sunrise that glorious king दिलीप released sage vashiSTha's cow नन्दिनि to pasture in the woods, after her calf had suckling and tied to a post, and after the queen सुदक्षिण venerated that cow with fragrances and garlands. [2-1]

तस्याः खुर न्यास पवित्र पांसुम् अपांसुलानाम् धुरि कीर्तनीया |
मार्ग्म् मनुष्य ईश्वर धर्म पत्नी श्रुते इव अर्थाम् स्मृतिः अनुगच्छत् || 2-2

2-2 . अ पांसुलानाम्= पांसवो= दोषा, अ पांसवो=अदोषो=among immaculate ladies ; धुरि= अग्रे=atop ; कीर्तनीया= गणनीय=to be reckoned ; मनुष्य ईश्वर= peoples, lord - king's ; धर्म पत्नी= proper, wife [an appropriate one to bear proper progeny] - उंआ.; खुर न्यास पवित्र पांसुम्= by hooves, while treading, hallowed, with dust ; = तस्याः मार्ग्म्=of cow's, pathway u.mA, om ; अनुगच्छत्= treading behind - c ; श्रुते= of what is traditionally listened - scriptures, Vedic words ; अर्थाम्= meaning givers ; स्मृतिः= reminiscers - canonical treatise, धर्म शास्त्र-स् - scriptural pathway co; mo; इव= like - cw .

That proper wife of the king, queen सुदक्षिण, an estimable one atop the immaculate ladies treaded on the pathway behind that cow as if that pathway is being hallowed with the dust raised by the hooves of cow, like धर्म शास्त्र-स्, canonical treatises, treading the pathway hallowed by वेद-वाक्य-स्, the Vedic precepts. [2-2]

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Endnote of this page contains abbreviations used in here.

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She followed the cow not just physically for the sake of rule laid down by sage, but whole-heartedly as a devout lady.

I] स्म्ऱिति u.ma; सुदक्षिण u.me ; फ़ोल्लोविन्ग् sA.dha - sAdhAraNa dharmam which is anugAmi dharmam also ; iva= लिके =sA.vA - sAdhAraNa vAchakam .

ईई] नन्दिनि'स् way बिम्ब; way of canonical sayings, श्रुत्यर्थम् प्रति बिम्बम्;

ईईई] The adjective - तस्याः खुर न्यास पवित्र पांसुम् gives similarity of नन्दिनि with श्रुति-स्, veda-s; while adj. - अपांसुलानाम् धुरि कीर्तनीया gives similarity of सुदक्षिण with स्म्ऱिति-स्, traditional scriptures.

Hence, there is mixture of अनुगामित्व, बिम्ब, प्रतिबिम्ब मिश्रण उपम Some object that 'the pathway of canons cannot be dusty' and say the extra-adjectival comparison is causing अधिक विशेषणत्वे धर्म गत न्यूनत्वम् पांसुना keeping ms's saying in view: प्रकृति विकार अभावात् पांसुल पद व्यावृत्त्या अपांसुले इति - विरोधालन्कारो ध्वन्यते; and hence it is not upama but something else. And some reject this statement saying 'when that dust itself is sanctified prior to her treading, it is as good as canons told by sages like पराशर, गौतम et al, all born out of the dust of earth and 'thus this can be attributed to both, and hence it is upama...' Come what may, कालिदास uses them all.

निवर्त्य राजा दयिताम् दयालुः ताम् सौरभेयीम् सुरभिः यशोभिः |
पयोधरीभूत चतुः समुद्राम् जुगोप गो रूप धराम् इव उर्वीम् || 2-3

2-3 . दयालुः= gracious one ; यशोभिः= by his renown; सुरभिः= a celebrated one ; राजा= king ; निवर्त्य दयिताम्= on sendin sg off, his wife ; ताम् सौरभेयीम्= her, सुरभि'स् daughter नन्दिनि ; पयोधरी भूत= whose udder is made as if [giving the impression of] ; चतुः समुद्राम्= having four, oceans [in her udder, four sacks are four oceans] ; गो रूप धराम्= cow's, form, assumed [as if earth assumed cow's form] ; जुगोप= [started to] protect ; उर्वीम्= earth o, u.mA ; इव= as if.

On proceeding certain distance after the cow that gracious king celebrated for his renown has sent his wife back to hermitage, and he alone gone ahead to tend that daughter of cow कामधेनु, namely नन्दिनि, deeming her as earth presently morphed as cow with four oceans as her udder-sacs, according as his kingly wont in protecting earth. [2-3]

Here, उर्वी - earth - u.mA; नन्दिनि cow - u.me; and सप्रयत्न रक्षण - protecting dutifully commanality; like coupula, sA. vA.

On earth's side it is: पयोधरीभूतः चतुः समुद्राः यस्य सा 'the earth which made four oceans as her udder/breasts; while on cow's side: on नन्दिनि'स् side it is: अ-पतोधराः - पयोअधरा संपद्यमाना भूताः पयोधरी भूताः पयोधरी भूतः चतुः समुद्राः यस्य सा 'cow having ocean-like udders with four/five sacs; hence there is शब्द श्लेष - innuendo - a remark with a double meaning, usu. suggestive - maybe better term than the word allusion.

सौरभेयीम् 'one assumed her form from her mother सुरभि om, bimba; गो रूप धराम्; 'earth assumed the form of cow - mo, prati bimba; thus these upama-s have अनुगामित्व श्लेष- बिम्ब प्रतिबिम्ब भाव मिश्रण - a mixture of commonality, illusion, object, mirrored objects.

The cow assuming earth's form is also said in हरिवंशम्, विश्णु पुराण, कुमार सम्भवम् etc.

व्रताय तेन अनुचरेण धेनोः न्यषेधि शेषो अपि अनुयीयि वर्गः |
न च अन्यतः तस्य शरीर रक्षा स्व वीर्य गुप्ता हि मनोः प्रसूति || 2-4

2-4 . व्रताय अनुचरेण धेनोः= for vow, one following, after cow ; तेन= by him king; न्यषेधि शेषः अपि [ forbiden,remaining ones, even; अनुयीयि वर्गः= escort, staff ; न च अन्यतः= not, also, by others others need not protect him ; तस्य शरीर रक्षा= his, bodily, protection ; मनोः प्रसूति=manu's, descendants; स्व वीर्य गुप्ता हि= one's own, by valour, defendable.

While following the cow नन्दिनि in the course of his vow दिलीप forbade his escort staff, since others are unneeded for his physical protection because the descendants of मनु-प्रजापति have to defend themselves by one's own valour on such occasions. [2-4]

आस्वादवद्भिः कबलैः तृणानाम् कन्डूयनैः दंश निवारणैः च |
अव्याहतैः स्वैर गतैः च तस्याः सम्राट् समाराधन तत्परो अभूत् || 2-5

2-5 . सम्राट्= emperor ; आस्वादवद्भिः तृणानाम् कबलैः= palatable, tender grass, with morsels [to graze that cow] ; कण्डूयनैः= by scrubbing ; दंश निवारणैः च= wild flies, by repelling ; अव्याहतैः स्वैर गतैः च= unrestricted, at will, with wanderings ; तस्याः सम् आराधन तत्परः अभूत्= of her, service, preoccupied, he became.

That emperor is preoccupied in her service by pasturing her in pasturelands for palatable morsels, by scrubbing her itching skin, by repelling wild flies from heir, and by allowing unrestricted wanderings at her will. [2-5]

स्थितः स्थिताम् उच्चलितः प्रयाताम् निषेदुषीम् आसन बन्ध धीराः |
जल अभिलषी जलम् आददानाम् च्छाया इव ताम् भूपतिः अन्वगच्छत् || 2-6

2-6 . भूपतिः= king u.me ; स्थिताम्= if she halts; स्थितः= he halts ; प्रयाताम्= if she starts ; उच्चलितः= he starts ; निषेदुषीम्= if she squats ; आसन बन्ध धीराः= in squatting, tying up [occupied, seated] steadfastly [he squats steadily] ; जलम् आददानाम्= water, if she takes ; जल अभिलषी [सन्= पिबन् इत्यर्थः]=water, even if he is desiring even if he is thirsty he is drinking when she quenched her thirst first] ; च्छाया= shadow u.mA ; इव= like a sA.vA ; ताम्= with her ; अन्वगच्छत्= followed c, sA.dha .

That kings halts when she halts untiringly, starts when she starts unwearyingly, squats when she is squatting unfalteringly, and though he is thirsty he drinks water only when she quenched her thirst first, unobtrusively, thus that king followed her like her own shadow. [2-6]

The object shadow is in fem while the oc king is in masc., but they should be in one gender in upama. At times this rule is overlooked if it is not सहृदय हृदयोद्वेगकरम् - a heart-shattering saying for kindhearted readers.

स न्यस्त चिह्नाम् अपि राज्य लक्ष्मीम् तेजो विशेष अनुमिताम् दधानः |
असीत् अनाविष्कृत दान राजिः अन्तर्मद अवस्थ इव द्विप इन्द्रः || 2-7

2-7 . न्यस्त चिह्नाम् अपि= renounced, regalia, even though ; तेजः विशेष= aura, by speciality ; अनुमिताम्= inferable ; राज्य लक्ष्मीम् दधानः= kingdom [kingly,] splendour, who bears ; सः= he, dilIpa oc, u.me, om ; अन् आविष्कृत= not, expressed ; दान राजिः= ruttish oozing, with streams, rills [expressing elephantoid intrepidity ; अन्तर् मद अवस्थ= inner, in a ruttish [rather, intrepidity,] with such a state [such an aura] ; द्विप इन्द्रः=गज राज= elephants, lord of c, u.mA, mo; इव= like cw, sA.vA ; असीत्=he became [appeared to be.]

Though regalia are renounced he bears a kingly splendour inferable by the speciality of aura around him, and though his elephantoid intrepidity is unexpressed by any rills of ruttish ooz on temples as with common elephants, but he with his inner aura of elephantine intrepidity appeared to be like a lordly elephant. [2-7]

Though external regalia are discarded an innate aura of kingship always prevails - o. In such exemplary personalities, though their internal courage is unexpressed outwardly or unnecessarily, that aura of that courage will be self-evident - mo. Both the kingly splendour and the inner state of intrepidity are inferable, and hence it has innuendo. This is an admixture of innuendo-simile: श्लेष - बिम्ब प्रतिबिम्ब भाव उपम. The ref. to elephants is प्राक् सूचि 'foreteller' telling that an elephant alone can oppose a lion. Let us see later what this elephant like intrepid दिलीप does when a lion comes. Here, the elephant is said to a best breed called भद्र, used for king's ride. Please c.f. valmikiramayan.net Bala Kanda 1-6-25 onwards, wherein details are given about such elephants.

लता प्रतान उद् ग्रथितैः स केशैः अधिज्य धन्वा विचचार दावम् |
रक्षा अपदेशात् मुनि होम धेनोः वन्यान् विनेष्यन् इव दुष्ट सत्त्वान् || 2-8

2-8 . लता= with fibril ; प्र तान= well, heaped [clumped, well-groomed] ; उत्= नमय्य=up-drawn ; ग्रथितैः= बद्धा=tied ; केशैः= head-hair ; सः= he that दिलीप; मुनि होम धेनोः रक्षा= sage's, oblational items giving, cow, to protect ; अपदेशात्= on the plea of ; वन्यान् दुष्ट सत्त्वान् विनेष्यन् इव= of wilds, savage, to check up, as though ; अधि ज्य= mounted, bowstring [on bow] ; धन्वा= with bow ; विचचार दावम्= moved about, in forest.

With a well groomed and up-drawn head-hair tautened with a fine withe at back like that of a ready hunter, and with bowstring equally taut on his bow, दिलीप moved about the forest on the plea of protecting the sage's cow that yields offertories to sage वशिष्ट'स् rituals, duly checking up savage beasts of the wilds. [2-8]

विसृष्ट पार्श्व अनुचरस्य तस्य पार्श्व द्रुमाः पाशभृता समस्य |
उदीरयामासुः इव उन्मदनाम् आलोक शब्दम् वयसाम् विरावैः || 2-9

2-9 . विसृष्ट पार्श्व अनुचरस्य= one who brushed off, at sides, followers' [ वन्दि गण etc - flatterers, panegyrists] ; पाश भृता= noose, wielder [Rain-god] ; समस्य= तुल्यस्य=coequal of ; तस्य पार्श्व= at his, sides ; द्रुमाः=available trees ; उत् मदनाम् वयसाम्= highly, excited, birds; वि रावैः= with many, trills ; आलोक= 'see' - 'behold, here comes the king! God save the king!' suchlike callings of ushers at court ; शब्दम्= that sound, ovation ; उत् ईरयामासुः इव= uproariously, voiced [uproariously trilled,] as it were [it is in the tone of ushers.]

Though he long back interdicted panegyrists from his side, the trees on either side of pathway are appearing like the lines of the very same extollers because they are panegyrising the arrival of that king दिलीप, the peer of raingod वरुण, through the highly excited birds perching on their branches chorally trilling prolongedly in the tone of ushers at court like, 'Behold! Here comes the king! God save the king! [2-9]

It is unnecessary whether dilIpa is a king or not for the trees. But the incomer looked like their favourite raingod. Hence, the trees swayed their heads, to which swing birds chorally sang, which ultimately resulted as some exaltations to a king, either dilIpa or varuNa.

मरुत् प्रयुक्ताः च मरुत् सकख आभम् तम् अर्चम् आरात् अभिवर्तमानम् |
अवाकिरन् बाल लताः प्रसूनैः अचार जालैः इव पौर कन्याः || 2-10

2-10 . मरुत् प्रयुक्ताः च= by windgod, activated, also ; बाल लताः= new, creeper plants ; मरुत् सकख आभम्= [who is in] windgod's, friend's - firegod's, radiance ; आरात् अभिवर्तमाअनम्= at nearly, on approaching ; अर्चम्= adorable one ; तम्= him [ दिलीप] ; प्रसूनैः= with [creeper's] offspring [namely, flowers] ; पौर कन्याः= city, maidens ; अचार जालैः इव= customary, rice-flakes, like ; अवाकिरन्= strewn, sprinkled; [ सखा हि सखाम् उपागतम् उपचरति इति भावः - a friend is honouring his own freind that has come this far. ]

Now the windgod has started to honour his friend firegod through dilIpa, because dilIpa is a lookalike of that firegod in his resplendence, by huffing creeper-plants on either side of road to make their flowers trickle on the road as he approached, which just looked like the city maidens standing on either side of the road sprinkle rice-flakes on the pathway of dignitaries as a welcome gesture. [2-10]

city girls - u.mA; creeper-plants - u.me ; sprinkling - sA. dh . ; like - sA. vA ; blooming flowers - o ; rice-flakes - mo ; Fire, the friend of Wind - u.mA ; king - u.me ; radiance - sA. dh ; and in this compound 'shines like fire' - 'shines' is unsaid. Even if these are वाचक लुप्त उपमा-s, which can also be called त्रि-लुप्त-उपमा-s, even then there are three उपम-स् in this.

धनुर् भृतो अपि अस्य दयाद्रभावम् आख्यातम् अन्तःकरणैः विशंकैः |
विलोकन्त्यो वपुः आपुः अक्ष्णाम् प्रकाम विस्तार फलम् हरिण्यः || 2-11

2-11 . धनुः भृतः अपि= bow, wielder, even if ; अस्य= his ; दय आद्र भावम्= mercy, wetted, thought - his kind-heartedness ; वि शंकैः= without, doubt ; अन्तःकरणैः= by [deer's hearts] ; आख्यातम्= made known [to deer] ; वपुः= body [build, body language of दिलीप] ; विलोकन्त्यः= on gazing ; हरिण्यः= she-deer ; अक्ष्णाम्= of eyes ; प्रकाम= desirably ; विस्तार फलम् आपुः= broad, fruit [for having broad eyes], they obtained.

Although दिलीप'स् is wielding a fierce bow now, his kind-heartedness is made known to the doubtless hearts of she-deer through his body-language picturing him as non-sniper, and when they with their wide-eyed admiration had gone on gazing his good build minus any attempt of salvos, their possessing broad-eyes is brought to ample fruition, because providence is on their side. [2-11]

Deer can easily distinguish a hunter from a wayfarer.

स कीचकैः मारुत पूर्ण रन्ध्रैः कूजद्भिः आपादित वंश कृत्यम् |
शुश्राव कुंजेषु यशः स्वम् उच्चैः उद् गीयमानम् वन देवताभिः || 2-12

2-12 . सः= he ; मारुत पूर्ण रन्ध्रैः= by air, filled, holes ; कूजद्भिः= while singing ; कीचकैः= by bamboos ; उच्चैः= in high tone ; आपादित= संपादितम्=sufficed ; वंश कृत्यम्= bamboo, work - fluting a bamboo flute ; कुंजेषु वन देवताभिः= in arbours, by georgic, deities ; उद् गीयमानम्= highly, singing [to full score] ; स्वम् यशः शुश्राव= his own, glory, he heard.

While दिलीप is on his way he heard the hum and thrum of nature that seemed to be the full score singing of georgic deities to the accompaniment of high-pitched fluty bamboos while the air is filling their holes like a flutist, and he is all ears for that symphony as if it is having the sonata form of his glory. [2-12]

वृक्तः तुषारैः गिरि निर्झराणम् अनोकह अकंपित पुष्प गन्धी |
तम् आतप क्लान्तम् अनातपत्रम् आचार पूतम् पवनः निषेवे || 2-13

2-13 . गिरि निर्झराणम्= गिरिषु, शैल नदी प्रवाहाणाम्=mountain, torrents -cascades ; तुषारैः= sprays ; वृक्तः= संपृक्त=meld with ; अनोकह= trees ; अकंपित= a little swayed ; पुष्प गन्धी पवनः= flowers, with fragrance, breeze ; अन् आत पत्रम्= without, heat, shade=without umbrella, parasol-less ; आतप= by sun heat ; क्लान्तम्= tired ; आचार= by mores [n.pl: customs or conventions regarded as essential to or characteristic of a community] ; पूतम्= consecrated ; तम् निषेवे= him [ दिलीप,] served; [ आचार पूतत्वात् स राज जगत् पावनत्वा अपि पवनस्य सेव्य आसीत् इति भावः.]

The breezes swaying the trees a little bit are fraught with fragrances of their swaying flowers, besides being coolish when meld with the sprays from cascades, such as they are those breezes are now serving दिलीप a little bit, who is a little bit tired by the heat as he is unumbrellaed now, yet he is active as he is consecrated by mores. [2-13]

शश्मौ वृष्टा अपि विना दवाग्निः आसीत् विशेषा फल पुष्प वृद्धिः |
ऊनम् न सत्त्वेषु अधिको बबाधे तस्मिन् वनम् गोप्तरि गाहमाने || 2-14

2-14 . गोप्तरि= being the protector ; तस्मिन्= that king ; वनम् गाहमाने - प्रविशति सति= woods, while entering ; वृष्टा अपि विना= rainfall, even, without ; दवाग्निः शशाम= wild-fire, silenced ; फल पुष्प वृद्धिः= fruits, flowers, growth ; विशेषा आसीत्= in abundance, it is ; सत्त्वेषु= among animals ; अधिकः= mightier one ; न बबाधे ऊनम्= not, mauling, lesser [in might] animals.

On his being the protector of forests among other things, his entry into forests appeared propitious because forest-fires in woods silenced on their own without rainfalls, growth of flowers and fruits is in abundance on trees, and among animals the mightier ones are not mauling the lesser mighty. [2-14]

In stanzas 9 to 14 welcome accorded by he woods to the king is described poetically and makes them show all the marks of respect that are shown to royalty in town.

संचार पूतानि दिगंतराणि कृत्वा दिनान्ते निलयाय गंतुम् |
प्रचक्रमे पल्लव राग ताम्रा प्रभा पतंगस्य मुनेः च धेनुः || 2-15

2-15 . पल्लव राग ताम्रा= tender leaves, in hue, tawny ; पतंगस्य प्रभा= sun's, shine ; मुनेः धेनुः च= sage's, cow's, also [also of tawny complexion - च, तु though fillers, will give much meaning at times] ; दिक् अंतराणि= quarters, inside of ; संचार पूतानि कृत्वा= by meandering, hallowed, on making ; दिन अन्ते= at day, ending [in evening] ; प्रचक्रमे गंतुम् निलयाय= started, to go, to home.

Those two that are with a tawny hue like leaflets, viz. the evening sun with a tawny sunshine and the cow of the sage with a tawny complexion, commenced their homeward course each to its resting place after hallowing all the places they ranged in all the quarters of heaven and earth, daylong. [2-15]

पल्लव राग, tawniness of tender leaves - u.mA ; tawny complexion of cow u.me ; copperiness= पल्ल्व राग इव तम्रा - sA.dha ; like - cw - unsaid; समास-वाच्क-लुप्त-उपम.

tawniness of leaves - u.mA ; sunshine u.me; like - cw - unsaid. समासग-वाच्क-लुप्त-उपम.

पतन्गप्रभ, sunshine u.mA ; cow's complexion - u.me ; meandering daylong and returning home by evening commonality, sA.dha plus anugAmi dharma ; cw, sAvA unsaid: वाचक लुप्त उपम.

alankAra - वाक्य गत क्रिया दीपक - अलन्कार सर्वस्वम्.

It is enough if the common connective word or idea is suggestive, though not said expressively, for upama.

ताम् देवता पित्रृ अतिथि क्रिय अर्थाम् अन्वक् ययौ मध्य लोक पालः |
बभौ च सा तेन सताम् मतेन श्रद्धा इव साक्षात् विधिना उपपन्नाः || 2-16

2-16 . मध्य लोक पालः= intermediary, realms, ruler of - दिलीप; देवता पित्रृ अतिथि= gods, manes, guests ; क्रिय= याग श्रद्ध दानानि=rituals, offerings in rites ; अर्थाम्= one whose objective is to fulfil them - cow ; ताम् अन्वक् ययौ= her, in tow, followed ; सताम् मतेन तेन= सद्भिः सम्मन्यमानेन - one honoured by high-minded people - दिलीप; उपपन्नाः सा च= together with, she, also; [elliptic . सताम् मतेन तेन= by high-minded people, acceptable one, by her] ; विधिना= observances; [upapannA=having those religious routine, observances] ; साक्षात्= ostensibly [incarnate-like] ; श्रद्धा इव बभौ= religious earnestness, like, shone forth.

That ruler of intermediary realms दिलीप followed the cow homewards and together with him who is an honourable one for high-minded people, she shone forth like the ostensible incarnate of religious earnestness personified श्रद्धा, आस्तिक्य बुद्धि where श्रद्धा is the inkling to believe the existence of other worlds - for her earnest observance of religious routine as a provider of offertories to for - यज्ञ, श्राद्ध, दाना-स् - vedic-rituals, beatification rites for manes, and hospitality / donations. [2-16]

An incarnate of स्रद्ध religious earnestness - u.mA; nandini cow - u.me; shining forth c, and anugAmi dharma also ; इव cw. दिलीपेन उपपन्ना bimba; विधिना उपपन्ना prati bimba; सताम् मतेन ubhaya anvayi so the alankAra is anugAmitva, bimba. pratibimba bhAva shleSa mishraNa alankAra .

स वल्वल उत्तीर्ण वराह यूथानि आवास वृक्ष उन्मुख बर्हिणानि |
ययौ मृग अध्यासित शाद्वलानि श्यामायमानानि वनानि पश्यन् || 2-17

2-17 . सः= he ; वल्वल= small water ponds ; उत्तीर्ण= came up from them ; वराह यूथान्= wild boars, litter of ; आवास= dwelling place ; वृक्ष= trees ; उन्मुख= face turned to ; बर्हिणानि= peacocks ; मृग अध्यासित शाद्वलानि= by deer, settled, swards ; श्यामायमानानि= becoming darkish ; वनानि= glades ; पश्यन् ययौ= on seeing, proceeded.

While the glades are darkening litters of wild boars are coming up from ponds, peacocks are turning towards the trees of their habitation, herds of deer are settling on swards - seeing such back-to-home scenes दिलीप too advanced homewards. [2-17]

आपीन भार उद् वहन प्रयत्नात् गृष्टिः गुरुत्वात् वपुषो नरेन्द्रः |
उभौ अलम् चक्रतुः अचिंताभ्याम् तपो वन आवृत्ति पथम् गताभ्याम् || 2-18

2-18 . गृष्टिः= a cow which has calved only for once ; आपीन भार= udder's, weight ; उद् वहन= up, carrying [liugging while striding] ; प्रयत्नात्= one who is trying ; नरेन्द्रः वपुषः गुरुत्वात् च= by king's, hysique's, weight, also ; उभौ बोथ्; अचिंताभ्याम् - चारुभ्याम्= with grace ; गताभ्याम्= gait of strides ; तपः वन= to hermitage's, woods ; आवृत्ति पथम्= return, path ; अलम् चक्रतुः= beauty, they made.

Though she calved only for once her udder is weighty which she had to lug around when striding, and the king too strode after her in accordance with his weighty physique, thus they both beautified the return path from the woods to hermitage with their graceful strides. [2-18]

वषिष्ट धेनोः अनुयीनम् तम् वर्तमानम् वनिता वनांतात् |
वपौ निमेष अलस पक्ष्म पन्क्तिः उपोषिताभ्याम् इव लोचनाभ्याम् || 2-19

2-19 . वषिष्ट धेनोः अनुयीनम्= vashiShTa 's, with cow, follower of ; वन अंतात्= from woods, interiors of coming from interiors of woords on dilIpa's side - or, standing at the fringe of woods one the side of सुदक्षिण; वर्तमानम्= who is returning ; तम् वनिता= his, lady [ सुदक्षिण] ; निमेष= in closing ; अलस= tardy ; पक्ष्म पन्क्तिः= eyelids, rows of ; उपोषिताभ्याम् इव= fasted, as though her eyes are starving from morning to see him ; लोचनाभ्याम्= [by her] both eyes ; वपौ= she guzzled; [ सा तृष्ण्या दिल्लिपम् अधिकम् व्यलोकत् इति अर्थः=she gazed upon him with thirsty emotion.]

Standing in the threshold of hermitage at the fringe of woodlands, she whose eyelids are closing tardily because her eyes are starving to see her husband from morning, such a सुदक्षिण has seen her husband coming home from the interiors of woods following vashiShTa's cow, with a wide-eyed welcome as if guzzling his form just with her famished eyes. [2-19]

पुरस्कृता वर्त्मनि पार्थिवेन पत्युद्गता पार्थिव धर्म पत्न्याः |
तत् अन्तरे सा विरराज धेनुः दिन क्षपा मध्य गता इव संध्या || 2-20

2-20 . वर्त्मनि= on pathway ; पार्थिवेन= by king ; पुरस्कृता= placed afore [king is coming on rearside] ; पार्थिव धर्म पत्न्याः= king's, queen consort ; पत्युद्गता [प्रति उत् गता]=who came forward to welcome ; सा धेनुः= she, that cow ; तत् अन्तरे= their, in between ; दिन क्षपा मध्य गता= day, night, in the middle, entered ; संध्या इव= ocherish sunset, as with; विरराज= shone forth. [ तत् अन्तर - इति ग्रहणम् अत्र उपमेय उपमानयोःज़् क्क्रम अवस्थानम् अत्र सादृश्यौ अवक्सार्थम् इति मन्तव्यम् - though unsaid, night comes after day, between them sunset betides, thus the order of - u.mA and u.me-s are to be understood in the sequence of day-dusk-night.]

While coming home that cow नन्दिनि shone forth like the ocherish sunset entering betwixt day and night with the king following at her rearward, his queen consort welcomingly advancing towards her frontwards, herself walking amid these two. [2-20]

प्रदक्षिणी कृत्य पयस्विनीम् ताम् <स्पन् च्लस्स्="स्पन्१">sudakshiNA</स्पन्> स अक्षत पात्र हस्ता |
प्रणंय च अनर्च विशालम् अस्याः शृन्ग अन्तरम् द्वारम् इव अर्थ सिद्धेः || 2-21

2-21 . स अक्षत पात्र हस्ता= with, sacred-rice, vessel, in hand ; सुदक्षिण; पयस्विनीम् ताम् प्रदक्षिणी कृत्य= milch cow with plenty of milk, around her, circum -ambulations, on making ; प्रणंय च= on revering, also ; अस्याः विशालम् शृन्ग अन्तरम्= in her [cow's,] broad, horns, in the gap of ; अर्थ सिद्धेः= for ambition, accomplishment of ; द्वारम् इव= doorway, as if ; अनर्च= worshipped.

Lady सुदक्षिण made circumambulations on her right around that milch cow with cornucopian milk handling a vessel containing sacred-rice, and worshipped that cow at the broad place in the gap of her horns, as if it is the gateway to accomplish their ambition. [2-21]

वत्स उत्सुक अपि स्तिमिता सपर्याम् प्रत्यग्रहीत् इति ननदुतुः तौ |
भक्त्या उपपन्नेषु हि तद् विधानानाम् प्रसाद चिह्नानि पुरः फलानि || 2-22

2-22 . सा= she that cow ; वत्स उत्सुक अपि= on calf, keen on, though ; स्तिमिता= calmly ; सपर्याम् प्रत्यग्रहीत्= worship, accepted ; इति तौ ननदुतुः= thus [on concluding,] both [king and queen,] gladdened ; भक्त्या उपपन्नेषु= with devoutness, those who have it ; तत् विधानानाम्= that, [gentle manner of cow,] her sort of [gracious beings] ; प्रसाद चिह्नानि= gracious gifts, signs of; पुरः फलानि हि= ahead, come to fruition, indeed.

Though that cow is keen to meet her calf she calmly accepted the worship of royal couple, concluding which that couple too gladdened, because the glance of forbearance of saintly beings indeed bears as sign of fructification of the desires of those devout adorers. [2-22]

गुरोः स दारस्य निपीड्य पादौ समप्य सान्ध्यम् च विधिम् दिलीपः |
दोह अवसाने पुनः एव दोग्ध्रीम् भेजे भुज उच्छिन्न रिपुः निषण्नाम् || 2-23

2-23 . भुज= by shoulder [strength] ; उच्छिन्न=उत् च्छिन्न=उत्कर्षेण भिन्नः= shattered - trounced ; रिपुः= one who has such eliminated enemies ; दिलीपः= dilIpa; स दारस्य गुरोः= with, wife, his mentor [available there] ; पादौ निपीड्य= [mentor's] feet, in grasping tightly [revering devoutly] ; सान्ध्यम् विधिम् च समप्य= sunset time, ordainments, also, on completing ; दोह अवसाने निषण्नाम्= milking, at end of, sitting ; दोग्ध्रीम् एव= milch cow, alone ; पुनः भेजे= again, devoted himself to.

Later king दिलीप that has altogether shattered all his enemies personally, revered at the feet of his mentor and his wife as that saintly lady is available at the side of his mentor, and still later on completing sunset time ordainments he again devoted himself to the milch cow that is presently sitting after milking is over. [2-23]

ताम् अन्तिकस्य न्यस्त बलि प्रदीपाम् अन्वास्य गोप्ता गृहिणी सहायः |
क्रमेण सुप्ताम् अनु संविवेश सुप्त उत्थिताम् प्रातः अनु उदतिष्टत् || 2-24

2-24 . गोप्ता= protector ; गृहिणी सहायः= his wife, in company with ; अन्तिकस्य= nearby ; न्यस्त= placed ; बलि= enough fodder, or worship material left over; प्रदीपाम्= lit oil lamp ; अन्वास्य=अनु उपविश्य= [sat down] in keeping with; ताम्= her [cow] ; क्रमेण सुप्ताम्= gradually, after her sleeping ; अनु= in step with ; संविवेश= he slept ; प्रातः सुप्त उत्थिताम्= in morning, from sleep, on her getting up ; अनु= following her ; उदतिष्टत्= he got up.

That protector of all, दिलीप, now aided just by his wife sat down at the side of the cow where enough fodder is placed along with a lit oil lamp, and gradually slipped into sleep when that cow slept, and woke up on next morning when she is awake, in step with her. [2-24]

इत्थम् व्रतम् धारयतः प्रजार्थम् समम् महीष्या महनीय कीर्तेः |
सप्त व्यतीयुः त्रिगुणानि तस्य दिनानि दीन उद्धरण उचितस्य || 2-25

2-25 . इत्थम्= this way ; प्रज अर्थम्= progeny, for the sake of ; महीष्या समम्= queen, along with ; व्रतम् धारयतः= bow, abiding in ; महनीय=पूजनीय कीर्तेः= [a king ] with reverential renown ; दीन उद्धरण उचितस्य= disconsolate people, in enlivening, befitting - king ; तस्य= his ; त्रि गुणानि सप्त= three, times, seven [twenty-one] ; दिनानि व्यतीयुः= days, spent.

This way that enlivener of disconsolate, the king with reverential renown, while observing his vow along with his queen in the hope of getting progeny spent thrice seven days of him. [2-25]

आनेद्युः आत्म अनुचरस्य भावम् जिज्ञासमाना मुनि होम् धेनुः |
गंगा प्रपातांत निरूढ घासम् गौरि गुरोः गह्वरम् आविवेश || 2-26

2-26 . आनेद्युः= next day ; मुनि होम धेनुः= sage's, Vedic-ritual, cow ; आत्म= of her ; अनुचरस्य= follower's ; भावम् जिज्ञसमाना= instinct, wishing to know ; गंगा प्रपात= River Ganga's, [place of] descent ; अन्त= nearby, whereat ; निरूढ घासम्= cropped up [grown up, having grass grassy land at cave ; गौरि गुरोः गह्वरम्= Goddess Parvati's, father's [Himalayan,] cavern ; आविवेश= entered into.

Next day wishing to test the devotion of her follower that cow of sage's Vedic-ritual entered a grassy Himalayan cavern whereat river गन्ग once had her descent from heaven. [2-26]

सा दुष्प्रधर्षा मनसा अपि हिंस्रैः इति अद्रि शोभा प्रहित ईक्षणेन |
अलक्षित अभ्युत्-पतनो नृपेण प्रसह्य सिंहः किल ताम् चकर्ष || 2-27

2-27 . सा= she [cow] ; हिंस्रैः= beasts of prey ; मनसा अपि दुष्प्रधर्षा= mentally, even, cannot frighten her ; इति=थुस् [थे किन्ग् इस् चोन्फ़िदेन्त्]; अद्रि शोभा= mountain's, grandeur ; प्रहित ईक्षणेन= fixated, looks ; नृपेण= by [such] king ; अ लक्षित= unseen - failed to notice ; अभ्युत्-पतनः= springing up, falling on ; सिंहः= a lion ; ताम्= her [cow] ; प्रसह्य चकर्ष= violently, hauled ; किल= अळीके=as if, seemingly, feigned to drag cow.

When the king's looks are fixated on the grandeur of Himalayan Mountains for a fraction of a second owing to his self-confidence about the unassailability of the cow by any beast of the wild, even presumptively, only then a lion sprang up and fallen on the cow feigning to haul it forcibly, which the king failed to notice. [2-27]

तदीयम् आक्रन्दितम् आर्त साधोः गुहा निबद्ध प्रतिशब्द दीर्घम् |
रश्मिषु इव आदाय नगेन्द्र सक्ताम् निवर्तयामासु नृपस्य दृष्टिम् || 2-28

2-28 . गुहा= in cave ; निबद्ध= confined ; प्रति शब्द= re, sound echoing ; दीर्घम्= long-drawn ; तदीयम्= hers ; आक्रन्दितम्= wail ; आर्त साधोः= at bewailers, merciful one ; नृपस्य= king's, [looks] ; नग इन्द्र सक्ताम्= on mountains' lord, anchored ; दृष्टिम्= his sight is ; रश्मिषु आदाय इव= by reins, drawn, as if ; निवर्तयामासु= started to divert.

While the long-drawn wail of the cow is confined within the cave and re-echoing in it, the king heard it and suddenly diverted his sight anchored on the lordly mountain towards the cave, as if tightly reined in, for he is a merciful king in respect of bewailers. [2-28]

स पाटलायाम् गवि तस्थवांसम् धनुर्धर केसरिणम् ददर्श |
अधित्यकायाम् इव धातुमयाम् लोध्रद्रुमम् सानुमतः प्रफुल्लम् || 2-29

2-29 . धनुः धर सः= bow, wielder, he that दिलीप; पाटलायाम् गवि= on tawny, cow ; तस्थवांसम्= sthitavAn=staying, sitting ; केसरिणम्= at lion ; सानु मतः= mountaintops, one having - lofty mountain ; धातुमयाम्= filled with ores ; अधित्य कायाम्= raised, bodies =ऊर्थ्व भूमौ= mesas, mountainsides ; प्रफुल्लम्= fully bloomed ; लोध्र द्रुमम् इव= Lodhra tree [Tymplocos racemosa] like ; ददर्श= saw.

Then that archer dilIpa has seen a lion seated on the back of chestnut-coloured cow, like a full-bloomed लोध्र tree snobbishly sitting on a terrace of a lofty mountain full with coppery ores. [2-29]

Coppery लोध्र tree in full bloom - u.mA ; lion - u.me ; tawniness of cow - om ; colour of ores - mo ; broad backed cow - om ; lofty mountainsides - mo ; adhitya - sitting ubhayAnvyi - applies both to lion and tree; and though the tree and ores, lion and cow do not directly correspond each to each, their adjectival light-sienna hue will compare, with a little innuendo; बिम्ब-प्रतिबिम्ब भाव श्रौति-पूर्ण उपम.

ततो मृगेन्द्रस्य मृगेन्द्र गामी वधाय वधस्य शरम् शरण्यः |
जात अभिषंगो नृपतिः निषंगात् उद्धर्तुम् ऐच्छत् प्रसभो उद्धृत अरिः || 2-30

2-30 . ततः= then ; मृग इन्द्र गामी= animals', lord like, gait - having lion's gait ; शरण्यः= a haven ; प्रसभः= perforce ; उद्धृत अरिः= one who rooted out, enemies ; नृपतिः= such king ; जात अभिषंगः= birthed, embarrassment - embarrassedly ; वधस्य मृगेन्द्रस्य= killable, lordly lion; वधाय= for killing ; निषंगात्= from quiver ; शरम् उद्धर्तुम् ऐच्छत्= arrow, to upheave, intended to.

Then he with lionly gait, an extirpator of enemies, a haven for the forlorn, that dilIpa though felt chagrined at first immediately intended to upheave an arrow from quiver to slay the slayable lord of beasts. [2-30]

2-31 . प्रहर्तुः तस्य= one wishing to strike [shoot arrow,] his, that दिलीप's ; वाम इतरः करः= left, other than, hand [right hand] ; नख प्रभा रूषित= nails', [rosy] brightness, spreading ; कंक पत्रे= on heron's [white,] feathers ; सायक पुंख एव= on arrows', feathered grips, only ; सक्त अंगुलिः= stuck, fingers ; चित्र अर्पित आरम्भः=in a picture [painting,] depicted, attempt action; इव= like ; अवतस्थे= remained static.

The right hand of हिम् who wished to shoot arrow remained static with fingers stuck in the feathered end of arrow spreading a rosy brightness of his fingernails on the white feathers of heron, like that of the stilled action of a hand drawing an arrow from quiver depicted in a painting. [2-31]

The dynamic right hand and fingers of king u.me, o; the same in a static form on a canvas u.mA, oc, mo; sA.vA, cw - like; brightness of nails spreading on feathers - o; the same spread of colours in painting - mo; sA.dha inertness, colours etc in u.me, u.mA , bimba, pratbimba .

बाहु प्रतिष्टंभ विवृद्ध मन्युः अभ्यर्णम् अगस्कृतम् अस्पृशद्भिः |
राजा स्व तेजोभिः अदहत्य अंतः भोगि इव मंत्र औषध रुद्ध वीर्यः || 2-32

2-32 . बाहु प्रतिष्टंभ विवृद्ध मन्युः= arm, since constrained, verily heightened, fury ; राजा= king ; मंत्र औषध रुद्ध वीर्यः= by spells, herbs, constrained, force ; भोगि इव= serpent, like ; अभ्यर्णम् अगस्कृतम्= in presence, wrongdoer ; अ स्पृशद्- भिः= unable to touch [with arrow/fangs] ; स्व तेजोभिः अंतः अदहत्य= by his own, internal blaze, internally, blazed him down.

Heightened is the fury to the king as his arm is constrained, like a serpent constrained by spells and herbs, and his internal blaze blazed him down, for he is unable to touch the wrongdoer though available in his own presence. [2-32]

The name भोगि applies to both the king and serpent भोगी राज भुजन्गयोः; their objected/hindered path and ire c, - sA.dha; the king o, u.me; serpent oc, u.mA; burning within themselves - mo; like - cw; in presence, wrongdoer, unable to touch, one's own internal fury - all the four are commonalities to both king and serpent, hence a mixture zeugmatic metaphor, with mirrored/reflected objects.

तम् आर्य गृह्यम् निगृहीत धेनुः मनुष्य वाचा मनु वंश केतुम् |
विस्मययन् विस्मितम् आत्म वृत्तौ सिंह उरु सत्त्वम् निजगाद सिंहः || 2-33

2-33 . निगृहीत धेनुः सिंहः= one who has beleaguered, cow, such lion ; आर्य गृह्यम्= noble people, takable - one takes side of nobles ; मनु वंश केतुम्= in manu's, lineage's, an ensign of [addressed so, because raghu has not yet emerged in this dynasty] ; सिंह उरु सत्त्वम्= like lion, highly, forceful one ; आत्म वृत्तौ विस्मितम्= his own, for condition, astonishing ; तम्= to him - to king ; मनुष्य वाचा= in human, voice ; विस्मययन् निजगाद= to [further] astonish, emphatically said.

The lion that has beleaguered the cow emphatically said in human voice to the king who takes sides with noble ones, an ensign of मनु'स् lineage, a highly forceful one like a lion, to astonish him who is already astonished for his own condition. [2-33]

अलम् महीपाल तव श्रमेण प्रयुक्तम् अस्त्रम् इतो वृद्था स्यात् |
न पादप उन्मूलन शक्ति रंहः शिलोच्चये मूर्च्छति मारुतस्य || 2-34

2-34 . अलम् तव श्रएण= enough, with your, striving; महीपाल= oh, king ; इतः प्रयुक्तम् अस्त्रम्= this way [on me,] launched, missile ; वृद्था स्यात्= futile, it will be ; पादप उन्मूलन शक्ति= trees, uprooting, force ; मारुतस्य रंहः= of wind, gust ; न शिलोच्चये मूर्च्छति= not, on mountains, spreads [to cave in.]

"Enough is your striving, oh, king, futile will be the missile you launch on me... a forceful gust may perhaps uproot trees, but it cannot cave in a mountain... [2-34]

A gust cannot uproot a mountain - a common factor; दिलीप's arrow cannot do anything to lion - uncommon; अर्ह्तान्तर न्यास अलन्कार comparing a common factor with uncommon factor

कैलास गौरम् वृषम् आरुरक्षोः पाद अर्पण अनुग्रह पूत पृष्टम् |
अवेहि माम् किंकरम् अष्टमूर्तेः कुंभोदरम् नाम निकुंभ तुल्यम् || 2-35

2-35 . कैलास= like Mt . कैलश्; गौरम्= whitish ; वृषम्= bull, Nandi ; आरुरक्षोः= when mounting ; अष्ट मूर्तेः= eight, faceted one - god shiva ; पाद अर्पण= at feet, dedicated ; अनुग्रह= by his grace ; पूत= sanctified ; पृष्टम्= back of body ; निकुंभ तुल्यम्= निकुम्भ, a coequal ; कुंभोदरम् नाम= kumbhodara, named ; किंकरम्= as servant ; अवेहि माम्= क्नोव्, me.

"Once, god शिव sanctified my body by placing his foot on my back while mounting his bull-vehicle, a whitely and lofty one like Mt. kailAsa, namely नन्दि... hence know me as कुम्भोदर, the servant of god शिव, and as a coequal of निकुम्भ, another servant of शिव... [2-35]

The Himalayan Mountain is within the vicinity of the lion and king. So the lion is taking it as a comparable object to Shiva's bull. Reg. Nikumbha, the Padma Purana says that he is one of the attendants of Shiva who made king of Kashi to build a temple of Shiva in Kashi. Maha Bharata says in its Shalya Parva that he is a soldier of KArtikeya. God Shiva's eight faces are - पन्च भूताः, सूर्य, चन्द्र, यजमान - five subtle elements, sun, moon, and the principal.

अमुम् पुरः पश्यसि देवदारुम् पुत्रीकृतो असौ वृषभ ध्वजेन |
यो हेम कुंभ स्तन निस्सृतानाम् स्कंदस्य मातुः पयसाम् रसज्ञः || 2-36

2-36 . पुरः= in [your] front ; अमुम् देवदारुम्= this, Deodar tree ; पश्यसि= you are beholding, isn't it ; यः= which is [grown] ; स्कंदस्य = skanda's - kArtikeya's ; मातुः mother=goddess pArvati's ; हेम कुंभ स्तन= golden, pot-like, from bosoms ; निस्सृतानाम्= out flown; पयसाम्= by waters [milk] ; रसज्ञः= knower of taste ; असौ= it is that tree is that tree knows the taste of milk given by pArvati ; वृषभ ध्वजेन= by bull, bannered one - by shiva ; पुत्रीकृतः= made as son, adopted as his own son.

"You are beholding this deodar tree in your font, isn't it... that tree is in the know of the taste of the milk flown out from the pot-like golden bosoms of the mother of स्कन्द, namely goddess पार्वति, because she herself nurtured it like a mother... hence the bull-bannered god शिव adopted this tree as his own son... [2-36]

This tree is said to be the son of स्कन्द'स् mother, hence that tree becomes the younger brother of स्कन्द. As a mother, goddess पार्वति will have more fondness for this tree, because mothers love last sons more. For tree, it is water from the golden bosoms of that goddess, and for स्कन्द it is milk from the very same bosoms; thus it is applicable to both sons. श्लिष्त रूपक अलन्कार, श्लेष, उपम; a mixture of zeugmatic, metaphoric, transferred epithet etc.

कंडूयमानेन कटम् कदाचित् वन्यत् द्विपेन उन्मथिता त्वक् अस्य |
अथ एनम् अद्रेः तनया शुशोच सेनान्यम् आलिढम् इव असुर अस्त्रैः || 2-37

2-37 . कदाचित्= once ; कटम् कंडूयमानेन= temples, while scratching in itch ; वन्यत् द्विपेन= by wild, elephant ; अस्य= its - tree's - u.me; त्वक्= skin [bark of tree] ; उन्मथिता= pared off ; अथ अद्रेः तनया= then, mountain's, daughter पार्वति; असुर अस्त्रैः अल्लिढम्= demons, by missiles, touched [hurt] ; सेनान्यम्= commander, कुमारस्वामि - u.mA ; इव- like - sA.vA; एनम् शुशोच= about it, about tree, bemoaned; वन गज कट कन्डूय उन्मथित त्वक् =bimba; असुर अस्त्र आल्लिढ तनु= prati bimba; उन्मथित त्वक् /आल्लिढ तनु sA.dha.

"Once, this tree's bark is pared off while an itchy wild elephant rubbed its temples on it... then goddess पार्वति bemoaned about the tree, as if her own son कार्तिकेय is hurt by demons' missiles... [2-37]

कार्तिकेय as a general of army can defend himself, but this sessile tree cannot, hence their mother worried more for this younger-son-like tree. The deodar tree is gigantic and the commander of armies will be the same in his attributes. Though there is no comparison between a boy and tallish tree, their adjectives compare in o and mo, and hence an upama with mixture of both.

तदा प्रभृति एव वनद्विपानाम् त्रासार्थम् अस्मि अद्रि कुक्षौ |
व्यापरित शूलभृता विधाय सिंहत्वम् अंक आगत सत्व वृत्ति || 2-38

2-38 . तदा प्रभृति एव= then, onwards, only ; वन द्विपानाम् त्रासार्थम्= wild, elephants, to scare off ; शूल भृता= by trident, wielder Shiva ; अंक आगत= at side, drawing nigh ; सत्व वृत्ति= prANinaH, AhAraH=beings, as food ; सिंहत्वम्= lion-hood ; विधाय= ordained to ; अहम् अद्रि कुक्षौ= I am, mountain's, in belly [in cave] ; व्यापरित= assigned.

"Only from then onwards god शिव, the wielder of trident, ordained me to attain lion-hood to scare off the wild elephants from this tree, and I am assigned to be in the cave of this mountain, sustaining myself on the beings that draw nigh of this tree... [2-38]

This lion has to scare the 'elephants' and should not hunt any animals, as it has to devour only those the come near of the tree. God shiva forbids unnecessary killing of wild animals, but allows devouring only them that are served at mouth, like a cow's eating fodder.

तस्य अलम् एषा क्षुधितस्य तृप्त्यै प्रदिष्ट काला परमेश्वरेण |
उपस्तित षोणित पारणा मे सुर स्विषः चान्द्रमसी सुधा इव || 2-39

2-39 . तस्य= therefore ; परमेश्वरेण प्रदिष्ट= by Shiva, as specified ; काला उपस्थित= on time, arrived ; एषा षोणित पारणा= its [cow's,] blood, devouring ; उर द्विषः तृप्त्यै= gods, hater [planet राहु,] for satisfaction ; चान्द्रमसी सुधा इव= moon, nectarian shine, like ; क्षुधितस्य मे तृप्त्यै= hungered, as I am, for satisfaction ; अलम्= enough.

"Therefore, devouring the blood of cow that arrived on time as specified by god shiva is enough to satisfy a hungered one like me, like the nectarian moonshine that satisfies eclipsing planet राहु... [2-39]

The comparison is not between the lion and eclipsing planet, but between the satisfaction in swilling blood and moonshine. The nectarian moonshine चान्द्रमसि सुध - u.mA ; cow's blood, गोरक्त हरण - u.me; तृप्तित्त्वम्, satisfying drinking - sA.dha; like - sA.vA; lion - o; सुर द्विष, eclipsing planet - mo; hungered ones, क्षुधितत्त्वम् ubhaya anvayi; and this is called स्तबकोपम - mixture of sylleptic, zeugmatic, object- mirrored objects.

Astronomically राहु and केतु are the points on intersection of the moon's orbit and ecliptic of the earth, the points where eclipses are possible. Even in this sense the simile is complete. Planet राहु is fixed to a particular spot, so is the lion: the moon travels into राहु'स् area so has the cow come up. All this is adduced to prove a through knowledge of astronomy in our poet. - KMJoglekar.

स त्वम् निवर्त्स्व विहाय लज्जाम् गोरोः भवान् दर्शित शिष्य भक्तिः |
शस्त्रेण रक्ष्यम् यत् अशक्य रक्षम् न तत् यशः शस्त्र भृताम् क्षिणोति || 2-40

2-40 . सः त्वम्= such as you are, you ; निवर्त्स्व लज्जाम् विहाय= retrace your steps, sense of shame, shedding ; भवान्= you ; गोरोः दर्शित= in respect of mentor, shown ; शिष्य भक्तिः= disciple's, having sincerity ; यत् रक्ष्यम् शस्त्रेण= that which, be protected, by weapon ; अशक्य रक्षम्= impossible, to protect ; तत्= that [aspect] ; शस्त्र भृताम्= for weapon, wielders' ; यशः= prestige ; न क्षिणोति= not, lessen. अर्थान्तरन्यास अलन्कारThe action is justified by cause.

"Such as you are, you retrace your steps shedding any sense of shame, as you have shown your disciple's sincerity in respect of your mentor, and when that which ought to be protected is impossible to be protected by weapon, that impossibility will not lessen the prestige of weapon wielders... [2-40]

इति प्रगल्भम् पुरुषाधिराजो मृगाधि राजस्य वचो निशंय |
प्रत्याहत अस्त्रो गिरिश प्रभावात् आत्मनि अवज्ञाम् शिथिली चकार || 2-41

2-41 . पुरुष अधि राजः= for people, peerless, king - दिलीप; इति= this way ; मृग अधि राजस्य= animals, peerless, king's - lion's ; प्रगल्भम् वचोअः= bold confidence, words with ; निशंय= on hearing ; गिरिश प्रभावात्= shiva, by his impact ; प्रति आहत= back, struck - neutralised ; अस्त्रः= one having missile ; आत्मनि= in himself ; अवज्ञाम्= self-contempt ; शिथिली चकार= to ruin, made to.

On hearing the words with bold confidence of the peerless king of animals, the peerless king of people started to ruin his self-contempt, as he has become one with neutralised weaponry, owing to the impact of god shiva. [2-41]

प्रति अब्रवीत् च एनम् इषु प्रयोगे तत् पूर्व संगे वितथ प्रयत्नः |
जडी कृतः त्र्यंबक वीक्षणेन वज्रम् मुमुक्षन् इव वज्रपाणिः || 2-42

2-42 . तत्- that; पूर्व संगे= प्रथमः प्रतिबन्धः=for the first time, being discomfitured, archaic - defeat in battle, setback ; इषु प्रयोगे वितथ प्रयत्नः= arrow, in letting out , failed, endeavour ; वज्रम् मुमुक्षन्= Thunderbolt, when releasing ; त्र्यंबक= tri ambaka=triple-eyed god, Shiva ; वीक्षणेन= by seeing ; जडी कृतः= stiffness, made to ; वज्रपाणिः इव= one who is still handling Thunderbolt in hand, namely Indra, like ; एनम्= to him, to lion ; प्रति अब्रवीत् च= in reply, said, also.

And he, who for the fist time came to know what a failure is, either in a confrontation, or in shooting his arrow, and who remained static like indra with thunderbolt in hand when once that indra wanted to hurl thunderbolt at no less than god shiva, but immobilised just at a fiery glance of god shiva, spoke this in reply to lion. [2-42]

The king o, - u.me; Indra co, - u.mA; like - cw; stiffening - c; failure in effort of king - o; failure of Indra's effort - mo. This episode of shiva stiffening indra's body is said in mahAbhArata, अनुशासनिक Parva, Ch. 160 - असूयतस्च शक्रस्य वज्रेण प्रहर्षितस्य... and in shiva purANA, बाहु स वज्रम् शक्रस्य कृधस्यात् स्थम्बहयत् प्रभुः. Hence analogies are drawn from mythologies and epics. Some refer नालायनि episode in mbh to this indra's inertness.

संरुद्ध चेष्टस्य मृगेद्र कामम् हास्यम् वच तत् यत् अहम् विवक्षुः |
अंतर्गतम् प्राण भृताम् हि वेद सर्वम् भवान् भावम् अतो अभिधास्ये || 2-43

2-43 . मृग इन्द्र= animals, lord of ; यत् वचः अहम् विवक्षुः= which, words, I, wish to say ; संरुद्ध चेष्टस्य= hindered gestures - one with suspended, animation ; [मम= mine] ; तत् वचः= those, words ; कामम् हास्यम्= highly, ludicrous ; भवान्= you are ; प्राण भृताम्= life, bearing [animate beings] ; अंतर्गतम् सर्वम् भावम्= inmost, all, sensibilities ; वेद हि= you know, indeed ; अतः= thereby ; अभिधास्ये= I submit to say.

"The words I wish to say, O, lordly lion, may perhaps look ludicrous because they are voiced by a person in suspended animation, yet I would like to make my submission because I am aware that you are indeed aware of all inmost sensibilities of all animate beings... [2-43]

मान्यः सः मे स्तावर जंगमानाम् सर्ग स्थिति प्रत्यहार हेतुः |
गुरोः अपि धनम् आहितग्नेः नश्यत् पुरस्तात् अनुपेक्षणीयम् || 2-44

2-44 . स्थावर जंगमानाम्= for sessile, mobile beings ; सर्ग स्थिति प्रत्यवहार= for creation, preservation, destruction ; हेतुः= cause of ; सः= he, Shiva ; मृ= to me ; मान्यः= venerable ; पुरस्तात् नश्यत्= in front, being perished ; आहितग्नेः= गो रूप धनम्=wealth in the form of cow ; गुरोः अपि= of mentor, even ; इदम् धनम्= this, wealth ; अन् उपेक्षणीयम्= can not, be disregarded [uncared-for.]

"God shiva has my full respect because he is the cause of creation, preservation, and destruction of all sessile or mobile beings... but this cow too commands my respect because she is the wealth of my mentor in cow's form for his maintaining the ritual fire aglow... as such this cow cannot be allowed to be destroyed right before my eyes, either... [2-44]

स त्वम् मदीयेन शरीर वृत्तिम् देहेन निर्वर्तयितुम् प्रसीद |
दिन अवसान उत्सुक बाल वत्सा विसृज्य ताम् धेनुः इयम् महर्षेः || 2-45

2-45 . सः त्वम्= such as, you are ; मदीयेन देहेन= mine, with body ; शरीर वृत्तिम् निर्वर्तयितुम्= [your] body's, affair [hunger,] to manage [to satiate] ; प्रसीद= be pleased ; दिन अवसान उत्सुक= day, at end of, yearning for ; बाल वत्सा= young, calf ; महर्षेः इयम् धेनुः= sage's, this, cow ; विसृज्यताम्= be left off.

"Such as you are a hungered one, be pleased to satiate your hunger with my body letting off this cow of sage whose young calf would be yearning for her at the end of day..." The king said so to the lion. [2-45]

अंधकारम् गिरि गवराणाम् दंष्ट्रा मयूखैः शकलानि कुर्वन् |
भूयः सः भूतेश्वर पार्श्व वर्ती किंचित् विहस्य अर्थपतिम् बभाषे || 2-46

2-46 . अथ= then ; भूत ईश्वर= beings, lord - shiva's ; पार्श्व वर्ती= at side, following [servant of shiva] ; सः= he that lion ; गिरि गवराणाम् अंधकारम्= mountain's, cave's, darkness ; दंष्ट्रा मयूखैः शकलानि कुर्वन्= with large teeth's, sparkles, shredding [darkness] to pieces, making ; किंचित् विहस्य= a little, on laughing ; अर्थ पतिम्= to king ; भूयः बभाषे= again, spoke.

Then that servant of god shiva laughed a little, making the darkness of that cave shred to pieces with the sparkles of his large teeth, again spoke to the king. [2-46]

एकातपत्रम् जगतः प्रभुत्वम् नवम् वयः कांतम् इदम् वपुः च |
अल्पस्य हेतोः बहु हातुम् इच्छन् विचार मूढः प्रतिभासि मे त्वम् || 2-47

2-47 . एक आतपत्रम्= under single, umbrella ; जगतः प्रभुत्वम्= world's, rulership ; नवम् वयः= blooming, youth ; कांतम् इदम् वपुः च= beautiful, this, body, also ; अल्पस्य हेतोः= for a trifle, reason ; बहु हातुम् इच्छन्= many, to forego, you desire ; त्वम् मे= you, to me ; विचार मूढः= to think, mindless ; प्रतिभासि= appear to be.

"Thy sway over the world with one umbrella unrivalled; thy blooming youth and this beautiful body of thine, all this thou desiring to forego for the sake of a trifle... thou appearest to me therefore to be devoid of prudence... [KMJ] [2-47]

भूत अनुकंपा तव चेत् इयम् गौः एका भवेत् स्वस्तिमती त्वत् अंते |
जीवन् पुनः शश्वत् उपप्लवेभयः प्रजाः प्रजानाथ पिता इव पासि || 2-48

2-48 . प्रजा नाथ= o, peoples, lord - u.me; तव भूत अनुकंपा चेत्= your, for living beings, compassion, if this [act of saving cow is] ; त्वत् अंते= your, after end ; इयम् एका गौः= this, single, cow ; स्वस्तिमती भवेत्= safe, she will be ; जीवन् पुनः= if be living, again ; पिता= father - u.mA; इव= like - sA.vA; प्रजाः उपप्लवे भयः= people, from calamities ; शश्वत् पासि= always, you can guard - sA.dha of father or king.

"If, however, this be thy compassion for living beings, this cow will be the single one rendered happy by your death: on the other hand if alive, oh thou refuge of the people, thou canst like a father always guard thy subjects from calamities... [KMJ] [2-48]

A mixture of उपम with अनुगामित्व, श्लेष; sylleptic, and a sort of hendiadys - [Greek hen dia duoin 'one thing by two'] here it is one thing for two. The king co - u.me; father co - u.mA; like cw, sA.vA; guarding people c - sA.dha .

अथ एक धेनुः अपराथ चंडात् गुरोः कृशानुप्रतिमात् बिभेषि |
शक्यो अस्य मन्युः भवता विनेतुम् गाः कोटिशः स्पर्शयुता घट उध्नीः || 2-49

2-49 . अथ= then, otherwise ; एक धेनोः= [one who has] one, cow ; अपराथ= [by your] lapse ; चंडात्= furious wrath ; कृश अनुप्रतिमात्= blazing fire, one in comparison with ; गुरोः= of your mentor ; बिभेषि= are you scared ; अस्य मन्युः= his, anger ; घट= pot-like ; उध्नीः गाः= with udders, cows ; कोटिशः= crores, millions ; स्पर्शयुता= प्रतिपादयिता=by you proposed [donated] ; भवता= by you ; विनेतुम्= परिहर्तुम्=to requite ; शक्यः= possible.

"Otherwise, are you scared of the furious wrath of blazing fire-like mentor of yours at your lapse... if so, it is possible for you to requite his anger by donating millions of cows with pot-like udders to him... [2-49]

तत् रक्ष कल्याण परंपराणाम् भोक्तारम् ऊर्जस्वलम् आत्म देहम् |
महीतल स्पर्शन मात्र भिन्नम् बुद्धम् हि राज्यम् पदम् ऐन्द्रम् आहुः || 2-50

2-50 . तत्= therefore ; कल्याण परंपराणाम् भोक्तारम्= golden oppurtunities, a series of, supposed to enjoy ; ऊर्जस्वलम्= vigorous ; आत्म देहम् रक्ष= your, body, protect ; ऋद्धम् राज्यम्= affluent, kingdom ; मही तल स्पर्शन मात्र भिन्नम्= earth's, surface, touching, just by, different ; ऐन्द्रम् पदम्= Indra's, stature ; आहुः हि= they say, indeed; अलन्कार - लोकोक्ति, a maxim.

"Therefore, protect your vigorous body that is supposed to enjoy a series of golden opportunities; rulership on an affluent kingdom, they say, is as good as indra-hood, while the only difference between these two lies in placing their feet; a king treads on earth, whereas indra will not... so said that lion to the king. [2-50]

एतावत् उक्त्वा विरते मृगेन्द्रे प्रतिस्वनेन अस्य गुहा गतेन |
शिलोच्चयो अपि क्षितिपालम् उच्चैः प्रीत्या तम् एव अर्थम् अभाषतेव || 2-51

2-51 . मृगेन्द्रे= by lord of animals ; एतावत् उक्त्वा= up to here, on saying ; विरते सति= when paused ; गुहा आगतेन= from cave, came ; अस्य प्रतिस्वनेन= that lion's, by echo ; शिलोच्चयः अपि= mountain, even ; प्रीत्या= fondly ; क्षिति पालम्= to king ; तम् एव अर्थम्= that, alone, meaning ; उच्चैः अभाषत= loudly, said [re-echoed]; इव= as if.

When that lord of animals paused on saying up to here, even that mountain loudly but fondly re-echoed the same meaning to the king though the echo of lion's words emerged from its cave. [2-51]

निशंय देव अनुचरस्य वाचम् मनुष्य देवः पुनः अपि उवाच |
धेन्वा तत् अध्यासित कातर अक्ष्या निरीक्ष्यमाणः सुतराम् दयालुः || 2-52

2-52 . देव अनुचरस्य वाचम् निशंय= god's, attendant's, words, on hearing ; मनुष्य देवः= peoples', god - दिलीप; तत्= that lion ; अध्यासित= AkramaNam=besieged ; कातर अक्ष्या= with appalled, glances ; धेन्वा निरीक्ष्यमाणः= by cow, while being seen ; सुतराम् दयालुः= extremely, compassionate [king] ; पुनः अपि [इदम्]उवाच= again, even, [this,] said.

On hearing the words of god shiva's attendant while that cow stared him with an appalled glance, that extremely compassionate godlike ruler of people, दिलीप, said this further. [2-52]

क्षतात् किल त्रायत इति उदग्र क्षत्रस्य शब्दो भुवनेषु रूढः |
राज्येन किम् तद् विपरीत वृत्तेः प्राणैः उपक्रोश मलीमसैः वा || 2-53

2-53 . उदग्र क्षत्रस्य शब्दः= celebrated, Kshatriya, word ; क्षतात् त्रायत इति= from ruination, rescues, thus [as said] ; भुवनेषु रूढः किल= in worlds, established, conventionally ; तत् विपरीत वृत्तेः= for that, contrariwise, one who conducts himself ; राज्येन= with kingdom ; उपक्रोश मलीमसैः प्राणैः वा= by disrepute, blemished, with lives [existence,] or; किम् [प्रयोजनम्]=what, [is the use.]

"The celebrated word 'क्षत्रिय' is defined as 'one who rescues anything from ruination...' and it is established in the worlds likewise, conventionally... that being the case, of what use is a kingdom, or an existence vitiated with disesteem to someone who conducts himself contrariwise to that definition... [2-53]

कथम् नु शक्यो अनुनयो महर्षेः विश्राणनात् अस्य पयस्विनाम् |
इमाम् अनूनाम् सुरभेः अवेहि रुद्र ओजसा तु प्रहर्तुम् त्वया अस्याम् || 2-54

2-54 . महर्षेः अनुनयः नु= sage's, pacification, or else ; अन्य पयस्विनाम् विश्राणनात्=ओथेर्, मिल्च् चोव्स्, ब्य् एन्दोविन्ग्; कथम् शक्यः=how, possible ; इमाम् सुरभेः= this cow, than KAmadhenu [her mother] ; अ नूनाम्= not, less ; अवेहि= you know thus ; अस्याम् त्वया प्रहर्तुम् तु= her, by you, lay seize, but ; रुद्र ओजसा= by Shiva's, power.

"Or else, how is it possible to pacify that great sage by endowing thousands of other cows while this cow is no less than her mother कामधेनु... by the way, you should realise that your seizing her owes only to the powers of shiva, but not your own... [2-54]

सा इयम् मया स्वदेह अर्पण निष्क्रयेण न्याय्या मया मोइचयितुम् भवत्तः |
न पारणा न विहता तव च एवम् भवेत् अलुप्तः च मुनेः क्रियार्थः || 2-55

2-55 . सा इयम्= such as, she is ; मया स्व देह अर्पण निष्क्रयेण= by me, own body, by giving away, as barter ; भवत्तः मोइचयितुम् न्याय्या= from you, releasing, apt, ought to be ; एवम्= that way ; तव पारणा= your, food ; विहता न स्यात्= deprived, not, it will be ; मुनेः क्रिय अर्थः च= sage's, ceremonies, means, also ; अ लुप्तः भवेत्= not, mitigated, it will be.

"Such as she is, she ought to be released from you by giving away my body to you in barter, and in that way neither you will be deprived of your food after fasting, nor this cow, the only means of ceremonies of sage gets ruined... [2-55]

भवान् अपि इदम् परवान् अवैति महान् हि यत्नः तव देवदारौ |
स्थातुम् नियोक्तुर् न हि शक्यम् अग्रे विनाश्य रक्षम् स्वयम् अक्सतेन || 2--56

2-56 . परवान् भवान् अपि= dependant - employee, you, even ; इदम् अवैति= this, you are aware ; तव देवदारौ यत्नः महान् हि= your, in the matter of deodar tree, effort, great, indeed ; रक्षम् विनाश्य= a trust that to be protected, allowing to destroy ; स्वयम्= personally ; अ क्सतेन= un, injured ; नियोक्तुः अग्रे स्थातुम् न हि शक्यम्= employer's, in presence, to stand, not, indeed, possible.

"Your effort in the matter of keeping guard to deodar tree is indeed great... nevertheless, as a employee you too are aware that it is impossible to stand one's own employer on allowing a defendable trust entrusted to you to get destroyed, at the same time yourself remaining personally uninjured... [2-56]

किम् अपि अहिंस्यः तव चेत् महतो अहम् यशः शरीरे भव मे दयालुः |
एकांत विध्वंसिषु मत् विधानम् पिंडेषु अनास्था खलु भौतिकेषु || 2-57

2-57 . किम् अपि= on the other hand ; अहम् तव= I am, to you ; अ हिंस्यः= not, killable one ; मतः चेत्=देएम्, इफ़्; मे यशः शरीरे= my, on reputation, in the form of my body ; दयालुः भव= merciful, you be ; मत् विधानम्= my, sort of people ; एक अंत= one, ending [at some time, emphatically] ; विध्वंसिषु= perishable ones ; भौतिकेषु पिंडेषु= on physical, bodies ; अन् आस्था खलु= not, interestedness, indeed.

"On the other hand, if you deem that I am not your kill, you be merciful on my reputation in the form of this body, as people of my sort indeed have perfect indifference in regard to the physical bodies that are emphatically perishable... [2-57]

संबन्धम् आभाषण पूर्वम् आहुः वृत्तः स नौ संगतयोः वनान्ते |
तत् भूतनाथ अनुग न अर्हर्सि त्वम् संबन्धिनो मे प्रणयम् विहन्तुम् || 2-58

2-58 . संबन्धम् आभाषण पूर्वम्= friendship, conversation, antecedent ; आहुः= they say ; सः= that [conversation] ; वन अन्ते संगतयोः= forest, interior, met ; नौ वृत्तः= [in between] us, happened ; तत्= therefore ; भूतनाथ अनुग= o, Shiva's, follower ; संबन्धिनः मे प्रणयम्= a friend, my, friendship [request] ; विहन्तुम् त्वम् न अर्हर्सि= despoil, you, not, apt of.

"Conversation is antecedent to any friendship, and that conversation has happened in between us in this interior of forest, therefore, oh, the follower of shiva, it will be inapt of you to despoil the request of a friend like me... So said dilIpa to that lion. [2-58]

तथा इति गाम् मुक्तवते दिलीपः सद्यः प्रतिष्टम्भ विमुक्त बाहुः |
स न्यस्त शस्त्रो हरये स्वदेहम् उपानयत् पिण्डम् इव आमिषस्य || 2-59

2-59 . तथा इति= so be it [lion said] ; गाम् मुक्तवते= cow, one releasing or, on releasing the words 'so be it' - as गाम् also means speech ; हरये= by lion ; सद्यः= instantly ; प्रतिष्टम्भ विमुक्त बाहुः= from seizure, released, arm ; सः दिलीपः= he, that दिलीप; न्यस्त शस्त्रः= laying aside, arms [bow and arrows] ; स्व देहम्= his, body ; आमिषस्य पिण्डम् इव= flesh, ball, as if ; उपानयत्= lead forth.

On lion's saying 'so be it' the seizure of his arm is instantly released, and then laying his bow and arrows aside that king दिलीप led forth his body towards the lion as though it is just a ball of flesh. [2-59]

तस्मिन् क्षणे पालयितुः प्रजानाम् उत्पृश्यतः सिंह निपातम् उग्रम् |
अवांमुखस्य उपरि पुष्प वृष्टिः पपात विद्याधर हस्त मुक्ता || 2-60

2-60 . तस्मिन् क्षणे= at the very, moment ; उग्रम् सिंह निपातम्= dreadful, lion's, swoop ; उत् पश्यतः= up, seeing [expecting] ; अवां मुखस्य= one with downcast, face ; प्रजानाम् पालयितुः= people, protector of - king ; उपरि= on him ; विद्याधर हस्त मुक्ता= vidyAdharA celestials, from their hands, released ; पुष्प वृष्टिः पपात= flowers, rain of, fell.

While the king is with downcast face expecting a dreadful swoop of the lion on him, at that very moment, there fell a shower of flowers released from the hands of celestials, called विद्याधरा-s. [2-60]

उत्तिष्ट वत्से इति अमृतायमानम् वचो निश्ंयो उथितम् उथित सन्|
ददर्श राजा जननीम् इव स्वाम् गाम् अग्रतः प्रसविणीम् न सिंहम् || 2-61

2-61 . राजा= he that king ; उत्तिष्ट वत्से इति= rise, my son, thus as ; उथितम्= which arose [ words] ; अमृतायमानम् वचः निश्ंयः= nectarian, voice, on listening ; उथितः सन्= he when rose up ; अग्रतः= before him ; प्रसविणीम् गाम्= [milk] trickling, cow ; स्वाम् जननीम् इव= his own, mother, like ; ददर्श= seen ; न सिंहम्= but not, lion.

The king on listening a nectarian voice that arose there saying, 'rise, my son' whereat he rose his face and lo! he beheld in his front not the lion but the cow almost like his own mother trickling affection, like milk.

तम् विस्मितम् धेनुः उवाच साधो मायाम् मया उद्भाय परीक्षितो असि |
ऋषि प्रभावात् मयि न अंतको अपि प्रभुः प्रहर्तुम् किम् उत अन्य हिंस्राः || 2-62

2-62 . विस्मितम् तम्= amazed, to him [to king] ; धेनुः उवाच= cow, spoke ; साधो= o, kind-hearted one ; मया मायाम् उद्भाव्य= by me, illusion, on generating ; परीक्षितः असि= examined, you are ; ऋषि प्रभावात्= by sage's, potentiality ; मयि= on me ; अंतकः अपि= Terminator, even ; प्रहर्तुम्= to hurt ; न प्रभुः= not, capable one ; अन्य हिंस्राः किम् उत= other, about assaulters, why, tell.

Then the cow spoke to that amazed king, oh, kind-hearted one, on generating an illusion I have just examined you... by the grace of the potentiality of the sage even the Terminator himself is incapable of hurting me, then why tell about any other assaulter... [2-62]

भक्त्या गुरौ मयि अनुकंपया च प्रीतास्मि ते पुत्र वरम् वृणीष्व |
न केवलानाम् पयसाम् प्रसूतिम् अवेहि माम् कामदुघाम् प्रसन्नाम् || 2-63

2-63 . पुत्र= o, son ; गुरौ भक्त्या= on mentor, by reverence ; मयि अनुकंपया च= in me, by compassion, also ; ते= by you ; प्रीतास्मि= I am gladdened ; वरम् वृणीष्व= boon, beseech ; माम् केवलानाम् पयसाम् प्रसूतिम्= me, just as, milk, producing [cow] ; न अवेहि= not, know; prasannAm [mAma] kAmadughAm [avehi]=being pleased, [me,] as granter of any desired object, [thus you know.]

"I am gladdened by your reverence towards your mentor, and for the compassion you have on me as well, oh, son, do not take me just as a milk producing cow, but know me as a granter of any desired object when pleased... as such, you may seek a boon from me... [2-63]

ततः समानीय स मानित अर्थी हस्तौ स्व हस्त आर्जित वीर शब्दः |
वंशस्य कर्तारम् अनंत कीर्तिम् <स्पन् च्लस्स्="स्पन्१">sudakshiNA</स्पन्>याम् तनयम् ययाचे || 2-64

2-64 . ततः= then ; मानित अर्थी= honoured one, by [his] supplicants ; स्व हस्त आर्जित= own, hand, earned ; वीर शब्दः= brave one, title of ; सः= he that दिलीप; हस्तौ समानीय= both hands [palms,] bringing together [adjoining] ; वंशस्य कर्तारम्= lineage's, founder ; अनंत कीर्तिम्= with everlasting, renown ; तनयम्= for a son ; सुदक्षिणायाम्= in [his queen] सुदक्षिण; ययाचे= begged for.

Then, he who is honoured by his supplicants since he is no spurner of their requests, and he who earned his title of bravest one with hands-on experiences, that दिलीप adjoined those very palms and begged for a son with everlasting renown and who would be the founder of his own lineage, through lady सुदक्षिण. [2-64]

The idea of 'founder of lineage' may be observed. Not that a new lineage s needed, but a lineage attributable to his son's name is requested. So far, this solar dynasty is known as इक्ष्वकु, ककुत्स्थ-s etc. But, from now on the lineage is identifiable with the name of still greater son of दिलीप. A real father wants a better life and fame to his son, than his own.

संतान कामाय तथा इति कामम् राज्ञे प्रतिश्रुत्य पयस्विनी सा |
दुग्ध्वा पयः वत्र पुटे मदीयम् पुत्र उपभुंक्ष्व इत् तम् अदेश || 2-65

2-65 . सा पयस्विनी= she, that milch cow ; संतान कामाय राज्ञे= progeny, desiring, for king ; तथा इति= so, be it ; कामम् प्रतिश्रुत्य= boon, on promising ; पुत्र= o, son ; मदीयम् पयः= my, milk ; पत्र पुटे दुग्ध्वा= in leafy, vessel, on milking ; उपभुंक्ष्व= drink ; इति तम् अदेश= thus, him, instructed.

That cow said, 'so be it...' promising the boon for progeny as desired by the king, she further said to him instructing, "oh, son, milk my milk in a leafy vessel and drink it..." [2-65]

वत्सस्य होमार्थ विधेः च शेषम् गुरोः अनुज्ञाम् अधिगंय मातः |
ऊधस्यम् इच्छामि तव उपभोक्तुम् षष्टांशम् उर्व्या इव रक्षितायाः || 2-66

2-66 . मातः= o, mother ; वत्सस्य= calf's [share of your milk] ; होमार्थ विधेः च= sacrificial, in rites used, also ; शेषम्= residual [milk] ; तव ऊधस्यम्= your, milk ; रक्षितायाः उर्व्या= being protected, earth's ; षष्ट अंशम् इव= sixth, part, as if ; गुरोः अनुज्ञाम् अधिगंय= mentor's, permission, on getting ; उपभोक्तुम् इच्छामि= to partake, I wish to.

"O, mother, I wish to partake your milk, out of whatever remains after your calf has had its drink, and whatever may be used in sacrificial ceremonies, as if it is the sixth part of the levy on produce of land under my charge, that too on getting the permission of my mentor... [2-65]

The milk of this cow - o; sixth part of produce as share of the king - co; commonality is in - mentor, where it is a syllepsis for father and teacher. A king takes his father's permission to rule next and takes sixth part of produce. Any person takes permission from a sage to enjoy any produce in a hermitage.

इत्थम् क्षितीशेन वशिष्ट धेनुः विज्ञापिता प्रीततरा बभूव |
तत् अन्विता हैमवतात् च कुक्षेः प्रत्यायौ आश्रमम् अश्रमेण || 2-67

2-67 . इत्थम्= this way ; क्षिति ईशेन विज्ञापिता= by land, lord, by king, when requested ; वशिष्ट धेनुः= Vashishta's, cow ; प्रीततरा बभूव= highly gladdened, she became ; तत् अन्विता= him, along with [followed by king] ; हैमवतात् कुक्षेः= from Himalayan, mountain, belly [cave] ; अ श्रमेण= un, strained [pace] ; आश्रमम् प्रति यायौ च= hermitage, towards, started for, also.

This way when she is requested by the king that cow of sage vashiShTa is highly gladdened and started from the cave of Mt. Himalayan towards hermitage, followed by that king दिलीप, in an unstrained pace. [2-67]

तस्या प्रसन्न इन्दु मुखः प्रसादम् गुरुः कृपाणाम् गुरवे निवेद्य |
प्रहर्ष चिह्न अनुमितम् प्रियायै शशंस वाचा पुनरुक्तम् एव || 2-68

2-68 . प्रसन्न इन्दु मुखः= pleasant, moonlike, with face ; गुरुः नृपाणाम्= leader, of kings ; प्रहर्ष चिह्न अनुमितम्= extreme joy, by signs, inferable ; तस्या प्रसादम्= her cow's,] favour ; पुनः उक्तम् एव वाचा= again, said [repeated,] only, by words ; गुरवे निवेद्य= to mentor, on submitting ; प्रियायै शशंस= to his beloved, narrated.

Then that leader of the kings with his face like that of a pleasant moon returned to hermitage and made submission to his mentor about the favour graced by the cow, which of course, is inferable by the signs of his extreme joy; then he even narrated the same to his beloved wife सुदक्षिण which looked, as it were, a repeated verbalisation of his joyousness. [2-68]

स नंदिनी स्तन्यम् अनिन्दित आत्मा सद् वत्सलो वत्स हुत अवशेषम् |
वपौ वशिष्ठेन कृत अभ्यनुज्ञः शुभ्रम् यशोमूर्तिम् इव अतितृष्णः || 2-69

2-69 . अ निन्दित= un, blemished ; आत्मा= soul [character] ; सत् वत्सलः= for good-natured beings, a patron of ; सः= such as दिलीप is ; वशिष्ठेन= by Vashishta ; कृत अभि अनुज्ञः= made, permission ; वत्स= calf's [drink] ; हुत= oblatory [share of milk] ; अवशेषम्= remnant of ; नंदिनी स्तन्यम्= नन्दिनि's, milk ; शुभ्रम् मूर्तिम् यशः इव= immaculate, incarnation, of renown, as if that milk is; अति तृष्णः= much, thirstily ; वपौ= drank.

When vashiShTa permitted him to take नन्दिनि's milk after calf's suckling is over, and after the share of oblatory milk is set apart, that king with unblemished character and a patron of good-natured beings, thirstily drank the remnant of it, as if it were the immaculate incarnation of his own renown in the form of his son. [2-69]

प्रातः यथोक्त व्रत पारणान्ते प्रस्थनिकम् स्वस्त्ययनम् प्रयुज्य |
तौ दंपती स्वाम् प्रति राजधानीम् प्रस्थापयामास वशी वशिष्ठः || 2-70

2-70 . वशी= self-controlled ; वशिष्ठः= Vashishta ; प्रातः= early morning ; यथोक्त= as said ; व्रत पारण= vow [in attending the cow,] repast [of cow's milk] ; अन्ते= at completion ; प्रस्थनिकम्= befitting for a travel ; स्वस्त्ययनम्= benediction ; प्रयुज्य= on conferring ; तौ दंपती= they two, the couple ; स्वाम् राजधानीम् प्रति= their own, capital, towards ; प्रस्थापयामास= started to send.

On the next early morning that self-controlled sage vashiShTa conferring a benediction befitting for a travel started to send that royal couple to their capital, for the king has completed the said vow of attending the cow and took repast of her milk. [2-70]

प्रदक्ष्णीकृत्य हुतम् हुताशम् अनंतरम् भर्तुः अरुन्धतीम् च |
धेनुम् स वत्साम् च नृपः प्रतस्थे सन्मंगल उदग्रतर प्रभावः || 2-71

2-71 . नृपः= king दिलीप; हुतम् हुताशम्= blazing after offering oblations, to such Ritual-fire ; भर्तुः= husbander, one who looks after, Vashishta ; अनंतरम्= after that ; अरुन्धतीम् च= to Lady Arundhati, also ; स वत्साम् धेनुम् च= with, calf, to cow also ; प्रदक्ष्णीकृत्य= on circumambulating ; सन्मंगल= auspicious ceremonies ; उदग्रतर= augmented ; प्रभावः= having such glory [ दिलीप] ; प्रतस्थे= set out.

Then that king दिलीप whose glory is augmented by performing auspicious ceremonies, on circumambulating the blazing Ritual-fire in which oblations are offered by his mentor, and then to his mentor vashiShTa together with lady अरुन्धति, and then to cow नन्दिनि along with her calf, set out on his journey to his capital. [2-71]

श्रोत्राभिराम् धन्विना रथेन स धर्मपत्नी सहितः सहिष्णुः |
ययौ अनुद्घात सुखेन मार्गे स्वेन एव पूर्णेन मनोरथेन || 2-72

2-72 . धर्मपत्नी= true-wife ; सहितः= along with ; सहिष्णुः= self-possessed ; सः= he that दिलीप; श्रोत्र अभिराम धन्विना= for listening, pleasant, in sound ; मार्गे अनुद्घात सुखेन= in path, not bumpy, comfortably ; रथेन= by a chariot ; पूर्णेन स्वेन मनोरथेन इव= fulfilled, his own, desire [being transported] as if ; ययौ= travelled.

Thereafter that self-possessed king दिलीप travelled on the return path along with his proper wife in a chariot whose sound is pleasant to listening and which is not so bumpy, as if he is being transported by his own fulfilled desire. [2-72]

तम् आहित औत्सुक्यम् अदर्शनेन प्रजाः प्रजार्थ कर्शित अंगम् |
नेत्रैः वपुः तृप्तिम् अनाप्नुवद्भिः इव नवोदयम् नाथम् इव औषधीनाम् || 2-73

2-73 . अ दर्शनेन= by non, appearance [by staying in forest for long time, and slowly faded moon towards no moon day, कृष्ण पक्ष चन्द्र] ; आहित औत्सुक्यम्= caused, enthusiasm ; प्रज अर्थ= progeny, as purpose ; व्रत कर्शित अंगम्= by vow undertaking, emaciated, limbs [limbs of king, and reduced phases of moon] ; नव उदयम्= newly, risen [king in capital, and newly risen moon] ; तम्= him, दिलीप; प्रजाः= subjects ; तृप्तिम्= satisfaction ; अन् आप्नुवद्भिः= not, getting ; नेत्रैः= with eyes ; औषधीनाम् नाथम्= for medicinal plants, king [moon] ; इव= like ; वपुः= drank [enjoyed moonshine; sheSopacAra upamAna upmeya mishraNa.]

On his entry into capital, his subjects so far made eager by having had no view of him in all these days, as with the moon in black-fortnight; but at present became enthusiastic to behold him entering the city, as with the moon entering into white-fortnight; yet beholding him whose limbs are emaciated owing to the vow he undertook for progeny, as with the moon waning in black-fortnight; those subjects of his swilled him with their eyes alone, as with their swilling new-born moon on his reeme3rgence. [2-73]

पुरंदरश्रीः पुरम् उत्पताकम् प्रविश्य पौरैः अभिनन्द्यमानः |
भुजे भुजगेन्द्र समान सारे भूयः स भूमेः धुरम् आससज्ज || 2-74

2-74 . पुरंदर श्रीः= having Indra's, prosperity like prosperity ; सः= he ; पौरैः अभिनन्द्य मानः सन्= by citizens, being extolled ; उत् पताकम्= high [flying] flags ; पुरम्= city with ; प्रविश्य= on entering ; भुजगेन्द्र समान सारे= lord of serpents, equalling, in strength ; भुजे= on such shoulders ; भूमेः धुरम्= earth's [kingdom's,] burden ; भूयः आससज्ज= again, set up.

He whose prosperity is akin to that of indra's glory entered into city where flags are flying high, where citizens are extolling him that high, and then that king dilIpa once more took up the burden of his kingdom onto his shoulders that are similar in strength to the hoods of the lord of serpents, आदिशेष, that bears the burden of whole globe on his hoods. [2-74]

अथ नयन समुथितम् ज्योतिः अत्रेः इव द्यौः
सुर सरित् इव तेजो वह्नि निष्टूतम् ऐशम् |
नरपति कुल भूपत्यै गर्भम् आधत्त राज्ञी
गुरुभिः अभिनिविष्टम् लोकपाल अनुभावैः || 2-75

2-75 . अथ= then ; द्यौः= sky [that bears] ; अत्रेः नयन समुथितम्= Sage Atri's, from eyes, emerged ; ज्योतिः= luminary - viz., the moon; इव=like ; सुर सरित्= from heavenly, River Ganga ; वह्नि निष्टूतम्= by Fire-god, deposited ; ऐशम् तेजः= shiva's, blaze [embryo of KArtikeya]; इव- like ; राज्ञी= queen ; नर पति= peoples, lord दिलीप's ; कुल भूत्यै= dynasty, for prosperity ; गुरुभिः लोकपाल अनुभावैः= great, deities presiding quarters, with their characteristics ; अभिनिविष्टम् गर्भम्= inlaid [with such characteristics,] foetus ; आधत्त= she bore, became pregnant with.

Then, the queen सुदक्षिण bore the foetus inlaid with the great rulership characteristics of deities presiding the cardinal directions of the world, namely लोक=पाला-स्, for the prosperity of the dynasty of king दिलीप, just as the sky holds the cool luminary, namely the moon, emerged from the eyes of sage अत्रि; as well as the heavenly river गन्ग once sustained for sometime in her womb-like stream an embryo issued forth by shiva and deposited therein by fire-god, because it is the uncontainable and blazing embryo of कार्तिकेय, whereby that neonate is endowed with the qualities of rulership of लोक-पाला-स्, pleasance of the moon and the blaze of कात्रिकेय. [2-75]

The subject of this canto is progeny of दिलीप; hence the poet started it with auspicious word अथ and is now concluding with the same word.

u.mA 1] दिवि, sky; 2] सुर-नदि, ganga; u.me सुदक्षिण; सा. dha dhAraNa , bearing pregnancy which is also anugAmi dharma ;- sA.vA इव like.

bimba - महित लोकपाल अभिनिविष्टम्; prati-bimba १] अत्रि नयन समुथितम् - moon emerged from sage अत्रि'स् eyes; 2] वह्नि निष्टूत्यम् - embryo deposited by firegod ; bimbam गर्भम्; prati-bimbam १] ज्योतिस्स्, २] ईश्वर तेजस्.

To one object सुदक्षिण two objects, heaven and Divine River Ganga are compared. Hence her sacrosanct personality is depicted, hence this is अनेकोपम. उक्तै प्रौढि रूप ओजस् and this is commixture of many parisions, syllepses, mirrored objects etc having अनुगामित्व, बिम्ब प्रति बिम्ब भाव मिश्रण, and there is धर्मैक्यत unification of commanlities.

According to the similes used that queen will beget a son who will be कान्तिमान्, प्रजा आह्लादक्र, पराक्रमशालि, महिअश्वर्य संपन्न etc. The moon is believed to have emerged from the eye-water of Sage Atri, after his prolonged ascesis, as in हरिवंश, 25th Ch. The emergence of कार्तिकेय or कुमर is according to Valmiki Ramayana, and readers are requested to ref. to 37th Ch. of Bala Kanda of our Valmiki Ramayana for details.

Though each expression of kAlidAsa gives raise to such details, we are incorporating them here and there owing to our constraints. This may please be viewed as our inadequacy, rather blaming it on that great poet. If this work is fated for readership, loads and loads of such explanations can be incorporated recorded by many from ages.

The similes are probably selected by the poet to indicate that the future continuer of दिलीप's race was to be both kind-hearted as well as a hero which appears in canto IV [of this work, the hero being Rama,] very clearly. - KMJ.

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इति कालिदास कृतौ रघुवंशे महाकाव्ये द्वितीय सर्गः

Thus this is 2nd chapter in kAlidAsa raghuvamsham, the outstanding epic-poem of India

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sarga/chapter 1
sarga/chapter  2
sarga/chapter  3
sarga/chapter 4
sarga/chapter 5
sarga/chapter 6
Others will follow, hopefully
 
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VNK Latha November, 03 Revised : Desiraju Hanumanta Rao - April, 08

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abbreviations, words used - explained

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.

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.