kAlidAsa <"h4">
रघुवंशम्

Chapter [Sarga] 3

shrIrAma

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अथ ईप्सितम् भर्तुः उपस्थित उदयम् सखी जन उद्वीक्षिण कौमुदी मुखम् |
निदानम् इक्ष्वाकु कुलस्य संततेः सुदक्षिणा दौहृदय लक्षणम् दधौ || 3-1

3-1 . अथ= then [after conceiving]; सुदक्षिणा; उपस्थित उदयम्= प्राप्त फलम्= on bechancing, fruition, indicating near emergence of son; ईप्सितम् भर्तुः= what is much desired, by husband; सखी जन उद्वीक्षिण= female, friends, for seeing, for their eyes; कौमुदी मुखम्= चन्द्रिका प्रादुर्भावम्=new moonlight, commencement of; [ओर्, कौमुदी सुखम्= moonlight like, pleasant]; निदानम्= मूल कारणम्=source; इक्ष्वाकु कुलस्य संततेः= for Ikshvaku, dynasty's, endlessness; दौ हृदय=द्वि हृदय - स्व हृदयेन शिशु हृदयेन च= गर्भ चिह्नम्=pregnancy; लक्षणम्= signs of; दधौ= she bore, she showed.

On conceiving सुदक्षिण showed the signs of pregnancy indicating the near emergence of a son, a much desired happening for her husband दिलीप, for it is the source to the endlessness to the dynasty of इक्ष्वकु-s, and which happening to her female friends is pleasant like the emergence of new moonlight. [3-1]

शरीर सादात् असमग्र भूषणा मुखेन सा लक्ष्यत लोध्र पाण्डुना |
तनु प्रकाशेन विचेय तारका प्रभात कल्पा शशिना इव शर्वरी || 3-2

3-2 . शरीर सादात्= body, enfeebled - paleness; अ+समग्र भूषणा= not, fully, decorated; लोध्र पाण्डुना मुखेन= Lodhra [flowers,] in whiteness, with such a face; सा= she, सुदक्षिण; विचेय तारका= searchable [twinkling,] stars; तनु प्रकाशेन= with a little, shine; शशिना= [ उप लक्षिता]=with moon, [having]; प्रभात कल्पा= dawning, a little; शर्वरी इव लक्ष्यत= night, like, looked.

The physique of Lady सुदक्षिण is now less ornamented for it is attenuated, face grown pale like the whitened Lodhra flowers and looked almost like a dawning night with pale-faced moon and searchable stars for paled is their twinkling. [3-2]

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Endnote of this page contains abbreviations used in here.

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sudakshiNa - co; night towards dawn - o; emaciation/fading of darkness - c; insufficiently decorated - o; night loosing her decoration called darkness - mo; face's twinkle is dwindling - o; stars are paling and hence searchable - mo; whitened Lodhra flowers - o; paling moon - mo; face -o; moon - mo; like -like. Again Lodhra flower - mo; her palish face - o; lodhram iva pANDu - vigraha vAkya. Multiple parisons - parallel constructions, often in twos or threes

तत् आननम् मृत् सुरभि क्षिति ईश्वरो रहसि उपाघ्राय न तृप्तिम् आययौ |
करी इव सिक्तम् पृषतैः पयो मुचाम् शुचि व्यपाये वन राजि पल्वलम् || 3-3

3-3 . क्षिति ईश्वरः= land, lord - king dilIpa; रहसि= in privacy; मृत् सुरभि= clay, fragranced; तत् आननम् उपाघ्राय= that, face [of sudakshiNa]; शुचि व्यपाये= ग्रीष्म अवसाने=summer, at end; पयः मुचाम्= water, releasers - clouds; पृषतैः= with raindrops; सिक्तम्= wetted; वन राजि पल्वलम्= forest, ranges, swaths of; [उपाघ्राय= on smelling]; करी इव= elephant, like; तृप्तिम् न आययौ= satisfaction, not, got; गर्भिणीनाम् मृद् भक्षणम् लोक प्रसिद्धम् एव | एतेन दोहद आख्यम् गर्भ लक्षणम् सूचितम्.

King dilIpa derived no satisfaction on smelling the face of sudakshiNa that is with the fragrance of clay, like an elephant that unsatisfyingly smells swaths in forest that are just wetted with a few raindrops drizzled by the endtime clouds of summer. [3-3]

King dilIpa - o, u.me; kingly elephant - co, u.mA; smelling - c; like - cw; her face - o; swaths of forests - mo; fragrance of clay- c; anudheya sAdR^isha. Eating clay or suchlike things is common to pregnant women, and it is also common that an elephant cannot be satisfied with a few raindrops.

दिवम् मरुत्वान् इव भोक्ष्यते भुवम् दिगन्त विश्रान्त रथो हि तत् सुतः |
अतोऽभिलाषे प्रथमम् तथाविधे मनो बबन्ध अन्य रसान् विलंघ्य सा || 3-4

3-4 . हि= यस्मात् कारणात्= for which reason - wherefore; दिक् अन्त विश्रान्त रथः= quarters, at end of, taking rest, chariot - one whose chariot stops for rest at the farthest end of quarters - an absolute emperor on entire earth - चक्रवर्त्य्; तत्= that sort of; सुतः= son; मरुत्वान् दिवम् इव= Indra, on heavens, like; भुवम् भोक्ष्यते= earth, who can enjoy; अतः= therefore; प्रथमम्=प्रिमरिल्य्; सा= she; तथा विधे= in such kinds [of objects] ; अभिलाषे= in such interestedness; मनः बबन्ध= her heart, fixed; अन्य रसान् विलंघ्य= other, relishes, on discarding; दौहृद हेतुकस्य मृद् भक्षणस्य पुत्र भोग सूचनार्थम् उत्प्रेक्षितम्.

Wherefore she wished her son to become an absolute emperor whose conquering chariot would stop for rest only at the farthest limits of the quarters, she therefore set her heart primarily on such kinds of objects of her relish, discarding all the other relishes, only to beget such a son enjoying whole of the earth, like Indra enjoying all heavens. [3-4]

Prospective son - o; Indra - co; enjoyment - c; like - cw; earth - o; heavens -mo; अनुगामित्व बिम्ब प्रतिबिम्ब मिश्रण

न मे ह्रिया शंशति किंचित् ईप्सितम् स्पृहावती वस्तुषु केषु मागधी |
इति स्म पृच्छति अनुवेलम् आदृतः प्रिया सखीः उत्तर कोसलेश्वर || 3-5

3-5 . मागधी= princess from मगध, sudakshiNa; ह्रिया= with shyness; किंचित्= whatever; ईप्सितम्= that which is desired ; मे न शंशति= to me, not, telling; केषु वस्तुषु स्पृहावती=in which, items, she is wishing to have [- you tell me, I will arrange for them]; इति अनुवेलम् in this way, time and again; आदृतः= considerately; उत्तर कोसल ईश्वर= North, Kosala's, lord - dilIpa; प्रिया सखीः= with [his beloved's] dear friends; पृच्छति स्म=asking, he is.

"This princess from मगध is not informing me her likes and dislikes for the nonce as she is abashed, hence, oh, lady's maids, you may get a wind of her requirements and tell me, so that they can be arranged forthwith... in this way dilIpa, the king of North कोसल, started to ask the lady's maids of is beloved wife's, repeatedly and considerately. [3-5]

उपेत्य सा दोहद दुःख शीलताम् यत् एव वव्रे तत् अपश्यत् आहृतम् |
न हि इष्टम् अस्य त्रिदिवे अपि भूपतेः अभूत् अनासाद्यम् अधिज्य धन्वनः || 3-6

3-6 . सा= she; दोहद= pregnancy's [fourth month or so]; दुःख शीलताम्= troublesome, properties [fourth month period wishing to eat sour, harsh, bitter items etc]; उपेत्य= on entering; यत् वव्रे= whatever, wanted; तत् आहृतम्= that, be brought; अपश्यत्= she used to see, he used to get; एव= that way; हि= why because; अधिज्य धन्वनः= tautened bowstring with an upraised bow, archer; अस्य भूपतेः इष्टम्= to him, that king, chosen [items] त्रिदिवे अपि=in heaven, even; अन्+आसाद्यम्= not, obtainable; न अभूत्= not, became; एतत् च पत्नी मनोरथ पूरणम् अकरणे दृष्ट दोष सम्भवात्.

On entering the troublesome period of early pregnancy lady sudakshiNa used to gain access to whatever item she wanted, because there is nothing unobtainable for her husband, king dilIpa, even if it were to be in heaven, when he stands forward readying his bow. [3-6]

क्रमेण निस्तीर्य च दोहद व्यधाम् प्रचीयमान अवयवा रराज सा |
पुराण पत्र अपगमात् अन्तरम् लता इव सनद्ध मनोज्ञ पल्लवा || 3-7

3-7 . सा= she, sudakshiNa; क्रमेण= progressively; दोहद व्यधाम् च= fourth month, problems, also; निस्तीर्य= on passing over; प्रचीयमान= पुष्यमाण= on fattening, recouping; अवयवा सती= limbs, she is; पुराण पत्र अपगमात् अन्तरम्= old, leaves, on shedding off; सनद्ध= सन्जात मनोज्ञ पल्लवा=emerged, pleasant, tender leaves; लता इव= climbeer plant, like; रराज= shone forth - freshened.

ळद्य् सुदक्षिण'स् limbs became puffy after progressively passing through the problems of early pregnancy, and she looked freshened like a climber plant with newly emerging tender leaves after shedding old leaves. [3-7]

Her passing over the problems of early pregnancy - o; plant's passing over the problem of old leaves - co, mo; recouping of limbs tissue - o; plant recouping new leaves - mo; shine forth -c; like - cw; अनुगामित्व, बिम्ब प्रतिबिम्ब, मिश्रण रूप - उपम

दिनेषु गच्छत्सु नितान्त पीवरम् तदीयम् आनील मुखम् स्तन द्वयम् |
तिरः चकार भ्रमर अभिनीलयोः सुजातयोः पंकज कोशयोः श्रियम् || 3-8

3-8 . दिनेषु गच्छत्सु सत्सु= days, passed on, that being so; नितान्त पीवरम्= muchly, bulged; आनील मुखम्= discoloured, faces - blackened areolae; तदीयम् स्तन द्वयम्= her, bosoms, both of; भ्रमर अभिनीलयोः= with honeybees, encrusted with; सुजातयोः= सुन्दरयोः=beautiful ones; पंकज कोशयोः श्रियम्= lotus, buds', charm; तिरः चकार=rejection, made [they surpassed.]

With the passage of days both of her bosoms bulged much with blackened areolae, surpassing the charm of a pair of beautiful lotus-buds with a pair of honeybees encrusted on each of their tops. [3-8]

A pair of bosoms - o; pair of lotus buds - co, mo; blackened areolae on top - o; perching honeybees on the top of lotus buds - mo; beautifully bulged bosoms - o; beautiful blossomed lotus buds - mo; commonality - each is surpassing each other's beauty.

निधान गर्भाम् इव सागरा अंबराम् शमीम् इव अभ्यन्तर लीन पावकाम् |
नदीम् इव अन्तः सलिलाम् सरस्वतीम् नृपः स सत्त्वाम् महीषीम् अमन्यत || 3-9

3-9 . नृपः= king; अमन्यत= regarded; स सत्त्वाम्= with, a being inside - pregnant lady; महीषीम्=ओफ़् क़ुएएन्; निधान गर्भाम्= treasure, in stomach ; ओचेअन्; सागरा अंबराम् इव= ocean, waistband, like - i.e., the earth with ocean at its circumference as a waistband; अभ्यन्तर लीन पावकाम्= inside, wrapped up in, sacred fire; शमीम् इव= Shami tree, like; अन्तः सलिलाम् सरस्वतीम् नदीम् इव= inside [underground,] having water, Saraswati, [disappeared] river, like; एतेन - गर्भ स्थितः शिशोः सार्वभौमत्त्वम्, तेसस्वित्त्वम्, पवित्रत्त्वम् च विवक्षितम्.

The king dilIpa esteemed the enceinte queen as if she were the seagirt earth holding a treasure trove in her entrails, or the sacred शमी tree with fire dormant inside, or the sacred River सरस्वति with her streams flowing underground. [3-9]

By three parisons the poet is suggesting the emperorship of the impregnated boy on whole of the earth, his personal resplendence like that of sacred fire, and his sacrosanctity like that of sacred river सरस्वति.

Firegod who bore the vivifying principle of शिव felt its effects very keenly and found a consuming fire through his whole body. To save himself from this he entered the शमि tree, which he is ever afterwards said to have made his permanent abode. Another legend is that पार्वति under the influence of strong passion reposed on a trunk of this tree whereby, says Monier Williams: 'an intense heat was generated in the interior of the wood, which ever after broke into a sacred flame on the- slightest attrition.' शमि and अश्वत्थ wood is rubbed against each other to produce the sacred fire at a sacrifice. The सरस्वति looses itself in the sandy desert and is supposed to flow underground i.e., her waters are concealed from the sight of men. Perhaps, this is what the poet has in mind here. The महा भाष्य has a legendary account of this disappearance. The Rain-god carried off a lady called भद्र, the wife of a brAhmaNa, named उतत्त्य. The husband requested the river सरस्वति to disappear and make the tract an arid one. This the river did and Rain-god restored भद्र to her husband; but the river never reappeared on the surface. [KMJ] For more details please see M.R. Kale's edition.

u.ma - 3: earth, शमि tree, सरस्वति River; u.me - only one: sudakshiNa; with a worthwhile being inside womb - o; mirrored objects - 3: treasure trove, enwrapped fire, underground sacred water; cw - like, like, like - three; बिम्ब प्रति बिम्ब भावापन्न साधारण धर्म सहित त्रि श्रौति बहु उपम - telling three comparable objects, each differing with the other, to one compared object - बहु उपम.

प्रिय अनुरागस्य मनः समुन्नते भुज आर्जितानाम् च दिगंत संपदाम् |
यथा क्रमम् पुंसवन् आदिकाः क्रिया धृतेः च धीरः सदृशीः व्यधत्त सः || 3-10

3-10 . धीरः सः= sagacious, king dilIpa; प्रिय अनुरागस्य= for his beloved queen, in dearness; मनः समुन्नते= with his heart's, loftiness; भुज आर्जितानाम्= by own arms, earned; दिक् अंत संपदाम् च= quarters, at end of, riches, also; धृतेः च= with happiness [in begetting a son]; सदृशीः= befitting [to his delight]; पुंसवन= पुंसवन - a bay boy ritual, to be performed on knowing the sex of offspring, without any ultrasound tests; अदिकाः क्रिया= an other, rituals ; यथा क्रमम्= as per, consequence; व्यधत्त= performed.

That sagacious king dilIpa consequentially performed various rituals associated with advanced pregnancy beginning with पुंसवन - first of the several ceremonies that are performed on a woman's manifesting unmistakable signs of pregnancy; squaring with the magnanimity of his heart; seemly to his love for his beloved queen; consistent with the riches he personally acquired from all quarters of compass, and meetly to his own happiness in begetting a son. [3-10]

सुरेन्द्र मात्रा आश्रित गर्भ गौरवात् प्रयत्न मुक्त आसनया गृहागतः |
तयो उपचार अंजलि खिन्न हस्तया ननंद पारिप्लव नेत्रया नृपः || 3-11

3-11 . गृह आगतः नृपः= to home [to queen's palace,] having come, king; सुर इन्द्र= सुरेन्द्राणाम्= लोक पालानाम्= deities presiding over quarters of earth; मात्रा= amshaiH=attributes of, markings; आश्रित= अनुप्रविष्ट=having entered, ensconced; गर्भ गौरवात्= womb's, weightiness ; प्रयत्न मुक्त आसनया= with effort, releasing, sea [to welcome him]; उपचार=इन् ग्रेएतिन्ग्; अंजलि= to adjoin palms; खिन्न हस्तया= weakened [hence shaky,] hands; पारिप्लव नेत्रया= चन्चल अक्ष्या= fluttering, eyed one [in glancing at him]; तया= of her; ननंद= [king] is overjoyed.

Whenever the king visited the palace-chambers of queen sudakshiNa, he is overjoyed to behold her effortful rising from her seat in welcoming him, hands shaky in greeting him, glances fluttery in glancing him, all this owing to the weightiness of her womb in which all the markings of all the deities presiding over all the quarters of earth are ensconced. [3-11]

कुमार भृत्या कुशलैः अनुष्टःइते बिषग्भिः आप्तैः रथ गर्भ धर्मणि |
पतिः प्रतीतः प्रसव उन्मुखीम् प्रियाम् ददर्श काले दिनम् अभ्रिताम् इव || 3-12

3-12 . अथ= then; कुमार भृत्या कुशलैः= infant-rearing, the science of infant-rearing, experts - gynaecologists and paediatricians; आप्तैः बिषग्भिः= trusted ones, physicians; गर्भ= womb's; भर्मणि [ओर्, भर्माणि] अनुष्टःइते सति= nourishment, being done [by doctors]; काले= in season, or, after summer; प्रसव उन्मुखीम्= to deliver, ready to; प्रियाम्= at his beloved queen ; अभ्रिताम् दिनम् इव= clouded, vault of heaven, like; पतिः= husband, dilIpa; प्रतीतः सन्= delightedly, even though; [ellipted: सूर्य आतपित जनः इव= a sun scorched person, like]; ददर्श= observed.

As with a sun-scorched person impatiently observing the vault of heaven overcast with clouds ready to shower at the right season after summer, dilIpa though delighted to descry his beloved queen सुदक्षिण with well-maintained womb taken care of by the trusted and expert gynaecologists and paediatricians and ready to deliver, he has become impatient because she is yet to deliver. [3-12]

The king longing for son - o; sun scorched person - co; seeing delightedly - c; like -cw; ready to deliver a child - o; ready to deliver a shower - mo; beloved wife - o; beloved sky with clouds - mo.

ग्रहैः ततः पंचभिः उच्च संस्थितैः असूर्य गैः सूचित भाग्य संपदम् |
असूत पुत्रम् समये शची समा त्रि साधना शक्तिः इव अर्थम् अक्षयम् || 3-13

3-13 . ततः= afterwards; शची समा= Shachi Devi [Indra's consort,] a coequal of; [सा= she, sudakshiNa]; समये= on time, at tenth month ; उच्च संस्थितैः= in the ascendant positions, each planet enter respectively the Zodiacal signs of मेष, सिम्ह, कर्क, मीन, तुला, वृषभ, कन्या; अ सूर्य गैः= not, to sun, going - nearing the sun the planet will be powerless, when any of the planets is near the sun that is said to merge and is powerless or technically अस्तमय; पंचभिः ग्रहैः = with five, planets; सूचित भाग्य संपदम्= indicated, fortune, wealth of; पुत्रम्= son; त्रि साधना शक्तिः= triple, exercisable, powers - prabhu shakti - capacity to govern, utsAha shakti - kingly enthusiasm, mantra shakti - power to conduct himself and follow good counsel; अ क्षयम्= not, dwindling, unlessened; अर्थम् इव= fortune, like; असूत= delivered.

Afterwards, just as the triple kingly power - viz., kingly governance, kingly enthusiasm, and kingly comportment in conducting himself and in following good counsel - brings an unlessened wealth of kingcraft, the queen सुदक्षिण who at that time resembled the consort of Indra, namely lady शचि देवि, delivered a male child with that triple-kingly-power after the full period of pregnancy, while the unlessening fortune of that boy is indicated by five auspicious stars in ascendant positions without unlessened power because those stars have not yet gone sunward at that time. [3-13]

Detailed commentary will be there for this from the viewpoint of astronomy. It is said that if one planet is in the ascendant at nativity it confers happiness, two make him respected, three make him almost equal to a ruler, four make him a king and five make him quite a divine being. This is to establish the lead man of this poem as a divine being.

दिशः प्रसेदुः मरुतो वपुः सुखाः प्रदक्षिण अर्चिः हविः आददे |
बभूव सर्वम् शुभ शंशि तत्क्षणम् भवो हि लोक अभ्य्दयाय तादृशाम् || 3-14

3-14 . तत् क्षणम्= that, moment - instantly; दिशः प्रसेदुः= directions, rendered serene; मरुतः सुखाः वपुः= air, comfortably, breezed; अग्निः प्रदक्षिण अर्चिः सन्= Ritual-fire, clockwise moving, with flames, being so; हविः आददे= oblations, received; [इत्थम्= in this way]; सर्वम् शुभ शंशि बभूव= everything, wellbeing, indicating, became; [तथा हि= likewise]; तादृशाम्= suchlike [great men's]; भवः= birthing; लोक अभ्युइदयाय हि= world's, welfare, indeed; ततो देवाः अपि सन्तुष्टा इति अर्थः; अर्थान्तर न्यासालन्कार.

On the birth of that boy all the directions instantly became serene, air breezed comfortably, and the Ritual-fires swirled clockwise to receive oblations, in this way everything indicated the wellbeing of anything, likewise birth of suchlike great men indeed indicates the welfare of world, isn't so! [3-14]

अरिष्ट शय्यम् परितो विसारिणा सुजन्मनः तस्य निजेन तेजसाअ |
निशीध दीपाः सहसा हत त्विषः बभूवुः आलेख्य समर्पिता इव || 3-15

3-15 . अरिष्ट= सूतिक शय्यम्= lying-in, childbed; परितः विसारिणा= around, diffused; सु जन्मनः=गोओद्, बिर्थेद् ओने, नोब्लेमन्; तस्य निजेन तेजसाअ= his, own, by resplendence; सहसा=इन् अ त्रिचे; हत त्विषः= marred, of their radiance; निशीध दीपाः= nightly, lamps; आलेख्य सम् अर्पिता इव बभूवुः= in a painting, picturised, as though, they became. This parison is identified as a concocted simile by ancients, and identified as उत्प्रेक्ष, hyperbole by later time critics.

The radiance of nightly lamps around the childbed has become deficient in a trice before the personal resplendence of newborn nobleman that diffused around that bed, and they looked as though the picturisation of static lamps on a canvas. [3-16]

जनाय शुद्धांत चराय शंसते कुमार जन्म अमृत सम्मिताक्षरम् |
आदेयम् आसीत् त्रयम् एव भूपतेः शशि प्रभम् च्छत्रम् उभे च चामरे || 3-16

3-16 . भूपतेः= for king dilIpa; अमृत सम्मित अक्षरम्= nectar, mingled, words; कुमार जन्म= of son's, birth; शंसते= telling, announcing; शुद्ध अंत= flawless, interiors - inside queen's palace-chamber; चराय जनाय= moving, people - chambermaids; शशि प्रभम् च्छत्रम्= moon, white, parasol; उभे चामरे च= two, fur-fans, also; त्रयम् एव= three [items,] only ; अ देयम्= un, affordable; आसीत्= they became, remained; च्छत्र आदीनाम् राज्ञः प्रथान अन्गत्वात् इतुइ भावः.

Only three items remained unaffordable to the king to be given away to the chambermaids of queen's chamber who announced the birth of a son with nectarean words, because those two items are the unalienable moon-white royal parasol, and two royal fur-fans; but for them he doled out anything handy. [3-16]

The words of chambermaids - o; nectarine in taste - oc; c - unsaid; commingled - cw- धर्म लुप्त अर्थि उपम; moonshine like parasol - unsaid; parasol's brightness - co; brightness - c, also unsaid; शशिनः प्रभा, शशि प्रभा - शशि प्रभ इव यस्य त्त्=शशि प्रभा - उपमान पूर्व पद बहुव्रीहि both unsaid - उपमान धर्म लुप्त - त्रि लुप्त उमप .

निवात पद्म स्तिमितेन चक्षुषा नृपस्य कांतम् पिबतः सुत आननम् |
महोदधेः पूर इव इंदु दर्शनात् गुरुः प्रहर्षः प्रबभूव न आत्मनि || 3-17

3-17 . नि वात= without, wind - at a windless place; पद्म= lotus [like] ; स्तिमितेन चक्षुषा= fixated [unwinking, unwavering] with eyes; कांतम् सुत आननम्= loveable, son's, face; पिबतः= while drinking, devouring [take in greedily with the eyes or ears - devoured book after book]; नृपस्य गुरुः प्रहर्षः= king's, high, pleasure ; इंदु दर्शनात्= moon, by sighting; महा उदधेः= great, ocean's; गुरु पूर इव= high, tide, like; आत्मनि= in himself, within ocean; न प्र बभूव= not, well, became.

When the king devoured the loveable face of his son with his unwinking and unwavering eyes that are like the unswerving lotuses in a windless pool, his high pleasure became uncontainable, like the uncontainable high tide of a great ocean within that ocean on sighting the moon. [3-17]

The high pleasure of dilIpa - o; high tide of ocean - oc; uncontainability - commonality; like - cw; dilIpa devouring son's face - o; ocean devouring moon's face - mo; guru, heightened - tide or pleasure - ubhaya anvyayi, common uq; - अनुगामित्व, बिम्ब प्रति बिम्ब, औपचारिक, श्लेष मिश्रण The parison is between dilIpa - great ocean; son's face - moon's face; high pleasure - high tide.

सः जात कर्मणि अलिखे तपस्विना तपोवनात् एत्य पुरोधसा कृते |
दिलीप सूनुः मणि आकर उद्भवः प्रयुक्त संस्कार इव अधिकम् बभौ || 3-18

3-18 . सः दिलीप सूनुः= he, dilIpa's, son; तपस्विना पुरोधसा= by ascetic, priest - वशिष्ट; तपो वनात् एत्य= from ascetic woods, having coming; अलिखे जात कर्मणि कृते सति= all, birth time, purificatory rites, on performing; प्रयुक्त संस्कार=हविन्ग्, रेफ़िनेद् - (1) the purificatory ceremonies with regard to whom had been gone through; (2) diamonds etc., subjected to grinding and polishing; आकर उद्भवः= mine, born; मणि इव= gem, like ; अधिकम् बभौ= highly, brightened.

On the arrival of family priest वशिष्ट from ascetic woods all the purifactory birth time rituals in respect of dilIpa's son have been completed, and on performing those rituals that boy brightened like a polished gem born in a mine. [3-18]

A gem born in mine - oc; son of dilIpa -o; brightening up - c, uq; like - cw; sanctified with Vedic rituals - o; gem subjected to grinding and polishing - mo; dilIpa - o; mine of gems - mo.

सुख श्रवा मंगल तूर्य निस्वनाः प्रमोद नृत्तैःज़् सह वार योषिताम् |
न केवलम् सद्मनि मागधि पतेः पथि व्यजृंभन्त दिवौकाम् अपि || 3-19

3-19 . सुख श्रवा= entertaining, to listen; मंगल तूर्य निस्वनाः= auspicious, trumpets', sounds; वार योषिताम्= of courtesan, girls; प्रमोद नृत्तैः सह= delightful [sweet-sounding,] dances, along with; मागधि पतेः= princess of मगधि, sudakshiNa's, husband; सद्मनि केवलम् न= in his palace, just, not; दिवौकाम् पथि अपि= heavean dwellers, routes, also - even in skys; व्यजृंभन्त= spread over.

The entertaining sounds of auspicious trumpets, along with the sweet-sounds of dance bands of courtesan dancers not only filled the palace of the husband of the princess from मगध, namely dilIpa, but spread heavenward also. [3-19]

न संयत स्तन्य बहूव रक्षितुः विवर्जयेत् यम् सुत जन्म हर्षितः |
ऋण अभिधानात् स्वयम् एव केवलम् तदा पितॄणम् मुमुचे स बंधनात् || 3-20

3-20 . सुत जन्म हर्षितः सन्= son's, by birth, gladdened he is; यम् विवर्जयेत्= whom, to be released; रक्षितुः तस्य= being the protector, king, to him; संयत न बहूव= prisoner, not, there; किंतु= besides; तदा= at that time; सः= he himself; पितॄणम्= of manes; ऋण अभि धानात्= indebtedness, named so; बंधनात्= from such a captivity ; स्वयम् एव= himself, thus; केवलम् मुमुचे= just, got release.

Gladdened by the birth of a son the king dilIpa wished to set any prisoner free, but at that time he had no such prisoner whom he might release because his rule is crime free, besides, he himself got the release from the filial captivity called the indebtedness towards his manes. [3-20]

श्रुतस्य यायात् अयम् अंतम् अर्भकः तथा परेषाम् युधि च इति पार्थिवः |
अवेक्ष्य धातोः गमनार्थम् अर्थवित् चकार नाम्ना रघुम् आत्म संभवम् || 3-21

3-21 . अर्थ वित् पार्थिवः= meanings, knower, king; अयम् अर्भकः= this, boy; श्रुतस्य अंतम्= learning, end of - the end in one case it conveys the idea of complete mastery of learning; यायात्= will go, advances; तथा युधि= likewise, in battles; परेषाम् च= others', enemies, also; अन्तम् ययात्=एन्दिन्ग्, एलिमिनतिओन्, हे गोएस् अहेअद्; इति= that type of; धातोः= by the root meaning of a word ; गमन अर्थम् अवेक्ष्य= 'going', meaning, on foreseeing; आत्म संभवम्= his own, son; नाम्ना= by name; रघुम्= raghu; चकार= made, named him.

The king being the knower of meanings of words foresaw that "this boy can go ahead with all learning, likewise he will go ahead with the elimination of all of his enemies in battles..." and thus with that sort of thinking he named his son as 'रघु', where the root of the word रघु gives the meaning of 'going', rather a dynamist... [3-21]

This verse indicates कालिदास'स् grammatical knowledge. The root अघि रघि लघि गतिः अर्था; इन् which the syllable ल becomes र as per rule वाल मूल लघ्वलम् अन्गुलीनाम् वा लो रत्वम् आपद्यते, and hence रघु means one who advances, marches ahead.

Thinking that the boy was destined to go to the other end of learning and (also of martial proficiency) in his wars with his enemies, the king, skilled in the art of wordiness, called him रघुa word formed from a root meaning the act of going. Nandargikar

Feeling that the babe would go to the end of the श्रुति learning, Veda-s etc., as well as feeling that the babe would go the end of the श्रुत, the customary learning, and also accomplish the destruction of his enemies in battle, the king who was proficient in the meaning of words made his son distinguishable by the name रघु knowing that the root-meaning of that word implied 'motion.' KMJ

पितुः प्रयत्नात् स समग्र संपदः शुभैः शरीर अवयवैः दिने दिने |
पुपोष वृद्धिम् हरिदश्व दीधितेः अनुप्रवेशात् इव बाल चंद्रमाः || 3-22

3-22 . सः= he that boy raghu; समग्र संपदः= aggregate, of wealth his father; पितुः प्रयत्नात्= father's, endeavour - assiduity; शुभैः शरीर अवयवैः= excellent, body, parts - limbs; हरित् अश्व= green, horses one who rides them, the sun; दीधितेः= with his sunrays; अनुप्रवेशात् बाल चंद्रमाः इव= by radiation, young, moon, like; दिने दिने= day, by day; वृद्धिम् पुपोष= full growth, fostered.

That boy रघु who as the prospective emperor is fostered to full growth of his bodily limbs under the assiduity of his father दिलीप who by himself is an aggregate of all sorts of wealth, like the young moon burgeoning day by day in bright fortnight with the irradiation of the rays of the rider of chariot drawn by seven green horses, namely the sun. [3-22]

As by the reflection of the sun's rays, the young moon waxes ( larger and larger ) every day, so the little prince throve in all his handsome limbs of the body, under the care of his sire who had all the treasures at hi& command. - N

Under the assiduity of the father दिलीप, who was the possessor of all varieties of happiness, he, the son रघु, grew up from day to day by the development of the limbs of his body just like the young moon grows in the size by the infusion of the rays of the driver of green horses. - J

उमा वृषांकौ शर जन्मनौ यथा यथा जयन्तेन शची पुरन्दरौ |
तथा नृपः सा च सुतेन मागधी नंदतुः तत् सदृशेन तत् समौ || 3-23

3-23 . उमा= goddess pArvati; वृष अंकौ= bull, who has ensign of that bull - shiva; यथा= as with; शर जन्मना= in reeds, birthed - कुमार; शची पुरन्दरौ= शचि देवि, इन्द्र; यथा जयन्तेन= as with, जयन्त; तथा= likewise; तत् समौ= their, equals royal couple to celestial pairs; सा मागधी च= she, मगध princes, sudakshiNa; नृपः च= king dilIpa, also; तत् सदृशेन सुतेन= their [ कुमार, जयन्त,] similar, with son; नंदतुः= are delighted; माल उपमा chained simile यत् एकसय उपमानम् बहु दृश्यते.

As with the couple शिव- पार्वति gladdened to have their son कुमार; as with the pair इन्द्र- शचि देवि pleased to have their son जयन्त; king दिलीप who is no less than शिव, or इन्द्र; and his wife सुदक्षिण who also is no less than पार्वति देवि or शचि देवि, are also pleased likewise to have their son रघु, a boy coequal of those celestial boys, namely कुमार, or जयन्त. [3-23]

As Parvati and -Sankara, on whose flag was the Sign of a and as Indra and Sachi, his wife, wore delighted to have Jayanta as their son, so the king and the Magadha-princess - no way inferior to either of them were delighted to have the little prince ( as their heir ) of equal footing both with Kumara and Jayanta. -- N

As उम and शिव were pleased with कार्तिकेय, or as सचि and पुरन्दर were delighted with जयन्त, in the same way the king and the मगध princess equal to each of the above pairs were overjoyed at the boy who was like those viz., कार्तिकेय and जयन्त. -- J

रथांग नाम्नो इव भाव बंधम् बभूव यत् प्रेम परस्पर आश्रयम् |
विभकतम् अपि एक सुतेन तत् तयोः परस्परस्य उपरि पर्यचीयत || 3-24

3-24 . रथ अंग नाम्नः= chariot, wheel, like named - round birds, Cakravaka birds [symbolic for unearned love]; इव= as with; तयोः भाव बंधम्= among those two [dilIpa, sudakshiNa,] love, bind; परस्पर आश्रयम्= mutually, dependent; यत् प्रेम बभूव= which, love, was there; तत्=थत् लोवे; एक सुतेन विभकतम् अपि= by one, son, shared, even though; परस्परस्य उपरि पर्यचीयत= each other, on, augmented.

Like a pair of चाक्रवाक birds the royal couple are bind and dependant by their mutual love, and although their only son shares that love and affection it is now further augmented through that son alone. [3-24]

The affection which subsisted between them and which had fettered their hearts increased in its intensity toward each other though divided by their only son, like that of the male and female चाक्रवाक birds. N

The love which was mutually entertained by the royal pair like that of the चार्वाक pair and which was held fast by a peculiar feeling of the mind in each other's heart although now shared mainly by the son. - J

These चाक्रवाक birds will never pair with other birds of their feather, and legendarily every night these bird couples are separated which makes their mutual love stronger every day.

उवाच धात्र्या प्रथम उदितानि यत् ययौ तदीयाम् अवलम्ब्य च अंगुलिम् |
अभूत च नम्रः प्रणिपात शिक्षया पितुः मुदम् तेन ततान सः अर्भकः || 3-25

3-25 . सः अर्भकः= he, that boy; धात्र्या= by nurse; प्रथम उदितानि उवाच= firstly, said, taught, words spoke [parroted]; तदीयाम् अंगुलिम् अवलम्ब्य ययौ च= her, finger, holding, walked [tottered,] also; प्रणिपात शिक्षया= bending respectfully, by its training; नम्रः च अभूत्= to pay respects, also, he used to; इति यत्= this is, what that is there; तेन= by it, by such boyish acts; पितुः मुदम् ततान= father's, gladness, multiplied.

That boy रघु parroted out the first words taught by his nurse, he even tottered holding her proffered finger, he paid respects bending respectfully as taught by her, and hence with such training and boy's grasping powers the gladness of his father dilIpa is multiplied. [3-25]

तम् अंकम् आरोप्य शरीर योगजैः सुखैः निषिंचंतम् इव अमृतम् त्वचि |
उपांत समीलीत लोचनः नृपः चिरात् सुत स्पर्श रसज्ञताम् ययौ || 3-26

3-26 . शरीर योगजैः सुखैः= by body, with contact, derived pleasure; त्वचि अमृतम् निषिंचंतम् इव [स्थितम्]= skin, with nectar, drenching, as though [when king is]; तम्= him, the boy; अंकम् आरोप्य= on flank, thigh, on ascending, placing; नृपः= king; उपांत= edges of eyes; समीलीत लोचनः सन्= drooping, with eyes he is; चिरात्= after a long, long time; सुत स्पर्श रसज्ञताम् ययौ= son's, by touch [by nestling], pleasurable sensation, he went into.

The king felt that his body is drenching with nectar when he derived pleasure of body contact of his son, as such placing the boy on his lap that king after a long, long time went into a pleasurable sensation in which the pleasure of the touch of a son could be perceived by the nestling and cuddling him with half closed eyes. [3-26]

अमंस्त च आसने स पर्यार्थ जन्मना स्थितेः अभेत्ता स्थितिमंतम् अन्वयम् |
स्व मूर्ति भेदेन गुणाग्र वर्तिना पतिः प्रजानाम् इव सर्गम् आत्मनः || 3-27

3-27 . स्थितेः अभेत्ता= मर्यादा पालकः=prudence, not a trangessor of - follower of; सः= he that king dilIpa; पर्यार्थ जन्मना= उत्कृष्त जन्मना=glorious, by birth; गुण अग्र वर्तिना= education, humbleness etc., attributes, unique, one with such conduct; स्व मूर्ति भेदेन= his own [Brahma's,] form, different one [namely Vishnu]; अनेन= by him, by raghu; अन्वयम्= lineage; प्रजानाम् पतिः= peoples', creator - Brahma; आत्मनः सर्गम् इव= his own, creation, as though; स्थितिमंतम् अमंस्त च= stable, deemed, also.

dilIpa who had always been a prudent king now considered his lineage derived continuity by the glorious birth of रघु, just as brahma, the creator of beings, would deem that his creation is stable owing to him who in his incarnations manifests himself as a selfsame of brahma and stands unique in his conduct with his attributes like education, humbleness, and compassion, namely विष्णु. [3-27]

As the lord of all creatures considers the preservation of his creation secured by the incarnation ( lit. modification ) of his own self (in the shape of Vishnu) possessed of the principal quality, so did the preserver of the hereditary traditions and customs feel the continuance of his line certain by reason of this prince of noble descent. N

He who has never transgressed prescribed limits, namely king dilIpa, now considered his race to have derived a continuity by the exalted birth of him, his scion, namely raghu; just as the lord of created beings feels his creation to be well-preserved by Him, namely viShNu, who manifests himself in another form, say incarnation, and stands foremost by the possession of the best quality. - J

स वृत्त चौलः चल काक पक्षकैः अमात्य पुत्रैः सवयोभिः अन्वितः |
लिपेः यथावत् ग्रहणेन वाङ्मयम् नदी मुखेन इव समुद्रम् आविशत् || 3-28

3-28 . वृत्त चौलः= on completion, tonsure ceremony; सः= he, raghu ; चल काक पक्षकैः= swinging, crow's, wings - black curly hair on temples; स वयोभिः अमात्य पुत्रैः= with, equal age, ministers', sons; अन्वितः सन्= along with; लिपेः यथावत् ग्रहणेन= alphabets, properly, on learning; वाङ्मयम्= शब्दजातम्=realm of letters; नदी मुखेन= by river's, mouth; [कस्चिन् मकर आदि= some crocodiles, or so; ग्रहणे= to capture knowledge] ; [वाङ्मय] समुद्रम्= [vast education] ocean of ocean like education; इव= like; आविशत्= entered.

When the चौल ceremony, tonsure-ceremony, required for any young scholar has been performed on raghu with black curly hair-locks swinging onto his temples, and when river-mouth-like cursive alphabetical writing has been learnt, he entered the vast oceanic realm of letters along with the sons of his father's ministers who are his compeers, as a crocodile would enter the ocean through the mouth of a river. [3-28]

अथ उपनीतम् विधिवत् विपश्चितो विनुन्युः एनम् गुरवो गुरु प्रियम् |
अवन्ध्य यत्नाः च बभूवुः अत्र ते क्रिया हि वस्तु उपहिता प्रसीदति || 3-29

3-29 . अथ= afterwards; विधिवत् उपनीतम्= pocedurally, whose thread-ceremony is over; गुरु प्रियम्= to preceptors, one who is liked; एनम्= him, raghu; विपश्चितः गुरवः विनुन्युः= प्रोफ़िचिएन्त्, तेअचेर्स्, त्रैनेद् हिम्; ते= they, teachers ; अत्र= in the matter of his education; अ वन्ध्य= not, unavailingly ; यत्नाः च= effortful, also; बभूवुः= their effort became, resulted in; [तथा= likewise]; क्रिया= effort; वस्तु उपहिता= in receptacle, receiver, when reposed in, made; प्रसीदति हि= bears fruit, indeed.

Afterwards, on the completion of sacred-thread ceremony of raghu, his proficient teachers who have a liking for him have trained him which effort has not resulted in an unavailing manner, as any availing effort made in respect of proper receiver indeed bears fruit. [3-29]

धियस्समग्रैस्सगुणैरुदारधीः क्रमाच्चतस्रक्चतुरर्णवोपमाः |
ततारविद्याः पवनातिपातिभिर्दिशोहरिद्भिर्हरितामिवेश्वर || 3-30
यद्वा - धियः समग्रैः सगुणैः उदार धीः क्रमात् चतस्र चतुः अर्णव उपमाः |
ततार विद्याः पवन आतिपातिभिः दिश हरिद्भिः हरिताम् इव ईश्वर

3-30 . उदार धीः= highly, intellectual; सः= he [raghuH=that raghu] ; पवन आतिपातिभिः= gust, outdistancing; समग्रैः= comprehensive; धियः गुणैः= with intellectual, prowess; चतुः अर्णव उपमाः= four, oceans, simile to; चतस्र विद्याः= four, kinds of education; हरिताम् ईश्वर= [like] directions, lord of - Sun; पवन आतिपातिभिः= wind, outdistancing; हरिद्भिः= with green horses; चतस्र दिश इव= four, quarters, like; क्रमात् ततार= progressively, crossed over, got through.

That highly intellectual raghu progressively got through the four kinds of oceanic educations with his comprehensive intellectual prowess that can outdistance the speed of any gust, like the Sun outdistancing the speed of wind while cruising all the four directions in his chariot drawn with green horses. [3-30]

Raghu, of sublime genius, by dint of all his intellectual faculties gradually got across the four lores resembling the four oceans, as the lord of the quarters ( the sun ) passes over the ( four ) directions by means of his bay horses, surpassing the Wind ( in speed ). -N

The four ocean-like educations to kings are 1] अन्वीक्षकी - in that सान्ख्य शास्त्र said by कपिल, योग said by पतन्जलि, न्याय शास्त्र-स् of गौतम, ब्रह्म are parts; 2] त्रयि विद्य - ऱिक्, य़जु, षाम वेद-स्, their ancillaries like आथर्व वेद, शिक्ष, व्याकरण etc., पुराण, इतिहास, स्मृति-स्; 3] वार्ता - agriculture science as said by पराशर; animal husbandry, livestock sciences as said by शालिहोत्र, art and trading, business, economics as said by विदेह राज; 4] दण्ड नीति - साम, दान, भेद, दण्ड - and their उपाय , ideation, the arts of political science. This indicates the poet's thoroughness with kingcraft.

In this verse the parisons are between raghu - Sun; four educations - four oceans - four quarters; raghu speedy mental faculties - speedy gusts, and still speedy horses of Sun. In this verse one श्रौति पूर्ण उपम; two धर्म लुप्त उपम-स्; two वाचक लुप्त उपम-स् are there.

त्वचम् च मेध्याम् परिधाय रौरवीम् अशिक्ष्यत अस्त्रम् पितुः एव मंत्रवत् |
न केवलम् तद् गुरुः एक पार्थिवः क्षितौ अभूत् एक धनुर्धरो अपि सः || 3-31

3-31 . मेध्याम् रौरवीम् त्वचम् च= pious, black striped deer's, skin, also; परिधाय= wrapping around; मंत्रवत्= स मन्त्रकम्=with hymns; अस्त्रम्= आग्नेकम् आदि अस्त्रम्=Fire missiles etc; पितुः एव अशिक्ष्यत= father, alone, trained; तत् गुरुः= that, father [dilIpa]; एक पार्थिवः केवलम् न= one, king, just, not; क्षितौ= on earth; सः एक धनुर्धरः अपि अभूत्= he, one [unique,] archer, even, he is.

Further, on wrapping round the pious skin of black striped deer he learnt the usage of missiles with concerned hymns, like Fire-missile etc from his father, for his father dilIpa is not just a learned one in kingcraft but he is even a unique archer of missiles and their rocketry hymns. [3-31]

महोक्षताम् वत्स तरः स्पृशन् इव द्विपेन्द्र भावम् कलभः श्रयन् इव |
रघुः क्रमात् यौवन भिन्न शैशवः पुपोष गांभीर्य मनोहरम् वपुः || 3-32

3-32 . रघुः क्रमात्= raghu, steadily; यौवन भिन्न शैशवः सन्= by youthfulness, bested, adolescence; महान् उक्षताम्= महा वृषभ=[an impetuous] bull's build; स्पृशन्=ओन् तौचिन्ग्, ओन् अत्तैनिन्ग्; वत्स तरः इव= वस्त तर उद्यम इव= calf, major, like - like an impulsive major elephant, young elephant; द्विप इन्द्र भावम् श्रयन्= elephant, best, air of, sheltering, donning; कलभः इव= young elephant, like; गांभीर्य मनोहरम् वपुः पुपोष= majestic, pleasing, physique, nurtured into.

As a calf attains the build of an impetuous bull, or a calf of elephant donning the build of an impulsive young elephant, raghu steadily attained a majestic and pleasing build when his adolescence is bested by his youthfulness. [3-32]

अथ अस्य गो दान विधेः अनंतरम् विवाह दीक्षाम् निरवर्तयत् गुरुः |
नरेन्द्र कन्याः तम् अवाप्य सत् पतिम् तमोइनुदम् दक्ष सुता इव आबभुः || 3-33

3.33 . अथ=then; गुरुः अस्य= father, his, raghu's; गो दान विधेः अनंतरम्= hair, donation, procedure, after - the ceremony of cutting the hair for the first time after the period of celibacy . Mr. Pandit has his remark on this; he says the word 'go' may be taken in its usual sense 'a cow'; and the ceremony may perhaps be 'the giving of cows to Brahmans; but we would rather go with mallinatha [KMJ]; विवाह दीक्षाम्= one who gets married, undertakes in the presence of the preceptor, the elders and the sacred fire to conduct himself in life according to certain rules - pledged marriage; निरवर्तयत्= performed, caused him to take such a marital vow; अथ= afterwards by which; नरेन्द्र कन्याः= kings' daughters - princesses; तमः नुदम्= darkness, one who removes - moon like; तम्= him, raghu ; दक्ष सुताः= daksha prajApati's, daughters - say, rohiNi et al stars; तमोनुदम् इव= moon, like; सत् पतिम्= good, husband; अवाप्य आबभुः=on getting, shone forth.

Then raghu's father caused him to take up the marital vow after the function of trimming the head hair past the period of celibacy is over, by which some princesses obtaining him who is an expeller of gloom as their good husband shone forth like the daughters of दक्ष-प्रजापति, namely रोहिणि et al twenty-seven stars on marrying the dispeller of darkness, namely the moon.

Then after the ceremony of cropping the hair (godAna), his royal father celebrated his marriage ceremony; and the pretty princesses obtaining him for their virtuous husband, looked as though they were the daughters of daksha married to the moon (lit. the remover of darkness). N

युवा युग व्यायत बाहुः अंसलः कवाट वक्षाः परिणद्ध कंधरः |
वपुः प्रकर्षात् अजयत् गुरुम् रघुः तथा अपि नीचैः विनयात् अदृश्यत || 3-34

3.34 . युवा= youthful; युग= crossbar or yoke like arms; व्यायत बाहुः= long, arms; अंसलः= with muscular shoulder joints; कवाट वक्षाः= with door-shutter like, chest; परिणद्ध कंधरः= with thickset, neck; रघुः= raghu; वपुः प्रकर्षात्= by bodily, fineness; गुरुम् अजयत्= his father, he excelled; तथा अपि= that way, even - albeit; विनयात् नीचैः अदृश्यत= by his humbleness, as a humble one, he looked like - presented himself.

Long are his arms like cart-yoke, muscular are his shoulder-joints, broad is his chest like door-shutter, neck thickset - with such a bodily fineness that youthful रघु excelled his father, albeit he presented himself humble with all his natural modesty. [3-34]

ततः प्रजानाम् चिरम् आत्मना धृताम् नितान्त गुर्वीम् लघयिष्यता धुरम् |
निसर्ग संस्कार विनीतः इति असौ नृपेण चक्रे युवराज शब्द भाक् || 3-35

3-35 . ततः= then; आत्मना चिरम् धृताम्= by him, for long time, borne ; नितान्त गुर्वीम्= heavy, burden; प्रजानाम् धुरम्= people's, burden - burden of kingship; लघयिष्यता= विशिन्ग् तो लेस्सेन्; नृपेण= by king dilIpa; असौ= he is, raghu is; निसर्ग संस्कार विनीतः= by his comportment, by edification, modest one; इति= thus by that reason; युव राज= Prince, Regent; शब्द= word, title; भाक्= one who attained that title; चक्रे= made him so.

Then the king dilIpa who is desirous to lessen the long sustained and extremely heavy burden of kingship, made raghu as Prince Regent as he is worthy to have that title, for he is a modest one by his comportment and edification. [3-35]

The ancient custom of installing a young prince on the throne along with the monarch during the life time of the latter had a great significance apart from the religious notion that the throne was not to be allowed to remain vacant. It had a political importance' and it trained the young prince to actual administration; it also served to keep him well engaged. The young prince was styled the Yuvaraja. The custom has gradually disappeared and is not at all countenanced at the present day in India [i.e., by 1916 - KMJ].

नरेन्द्र मूल आयतनात् अनंतरम् तत् आस्पदम् श्रीः युवराज सज्ञितम् |
अगच्छत् अंशेन गुण अभिलाषिणी नव नवतारम् कमलात् इव उत्पलम् || 3-36

3-36 . गुण=विनयादि, सौरभादि= qualities of humbleness, freshness etc; अभिलाषिणी श्रीः= one who desires them [wonts them,] Lady Fortune of Kingdom; नर इन्द्र= people's, lord - king's; मूल आयतनात्= from basic, seat -from the hub of activity; अनंतरम्= सन्निहितम्=proximate; युवराज सज्ञितम्= crown prince, designated as; तत्= that raghu's; आस्पदम्= स्थानम्= seat; कमलात्= from [full blown] lotus; नव अवतारम् उत्पलम् इव= to new, incarnate [born,] lotus, like; अंशेन अगच्छत्= by vestige, became manifest, drifted; स्त्रियोः यूनि रञ्जन्त इति भावः= women take delight in youth is the idea.

As is her wont to delight in the freshers with qualities like youthful freshness and humbleness etc the Lady Fortune of Kingdom, राज्य लक्ष्मि, vestigially drifted from her mainstay, the basic seat of the king dilIpa, to the proximately situated seat of raghu that is designated as the seat of the crown prince, as with the bloom of lotus that vestigially manifests itself on the new born lotus available nearby. [3-36]

विभावसुः सारथिना इव वायुना घन व्यपायेन गभस्थिमान् इव |
बभूव तेन अतितराम् सुदुस्सहः कट प्रभेदेन करी इव पार्थिवः || 3-37

3-37 . सारथिना= सहायभूतेन= with charioteer [lexically, but here this word is used as a companion in sahAyabhUta artha]; वायुना= by wind; विभावसुः इव= fire, like - विभा, [प्रभा] वसु [धनम्] यस्य सः; घन व्यपायेन [सारथिना]=clouds, on going away, clearing - after rainy season [with post rainy season - शरत् as friend ]; गभस्थिमान् इव= sun, like कट=temples; प्रभेदेन= स्फोटनम्=by opening those temples; करी इव= [kingly] elephant, like ; पार्थिवः= dilIpaH=dilIpa the king; तेन= रघुणा=by raghu, raghu's help; अतितराम्= exceedingly - तर तम are the terminations of comparative and superlative degrees; सु दुः सहः= अत्यन्त अ सह्यो बभूअवः=intolerable to other kings, invulnerable; बभूव= he became.

King dilIpa became invulnerable with the help of crown prince raghu as with the fire when associated with his companion wind, as with the sun when associated with his companion post-rainy season's cloudless sky, thus that king became practically unassailable like a kingly elephant with its associated feature of opening of its temples exuding rut, which at such times becomes practically unassailable. [3-37]

नियुज्य तम् होम तुरंग रक्षणे धनुर् धरम् राज सुतैः अनुद्रुतम् |
अपूर्णम् एकेन शत क्रतु उपमः शतम् क्रतूनाम् अपविघ्नम् आपः सः || 3-38

3-38 . शत क्रतु उपमः= one with hundred, rituals - Indra, in simile; सः= he that king dilIpa; राज सुतैः= with kings, sons - other princes; अनु द्रुतम्= anu gatam=following raghu; धनुर् धरम्= bow, wielder - formidable archer; तम्= him, that raghu, the prince; होम तुरंग रक्षणे= ritual, horse, in safeguarding; नियुज्य= entrusted; एकेन= with one [ritual]; अ पूर्णम्= in, completed; क्रतूनाम् शतम्= rituals, hundred; अप विघ्नम् [यथा तथा]= without, hindrances [as they would be]; आपः= attained, completed rituals.

King dilIpa maintaining parity with indra because he has unimpededly completed hundred Vedic-rituals but one, and intending to conduct hundredth ritual he has now entrusted the safeguarding ritual horse of hundredth ritual to the formidable archer prince raghu, followed by other princes.

The ritual horse is to be released one year prior to ritual proper, duly safeguarded by warriors. Opposing kings shall not catch it. For details on this please refer to verse 1-14-1 of Valmiki Ramayana in Bala Kanda. "Indra is supposed to be the only one who has performed a hundred sacrifices no one else being able to carry them through. Indra is very jealous on this point since he who performs hundred sacrifices will get into his place - the throne of Indra." [KMJ]

ततः परम् तेन मखाय यज्विना तुरंगम् उत्सृष्टम् अनर्गलम् पुनः |
धनुर् भॄताम् अग्रत एव रक्षिणाम् जहार शक्रः किल गूढ विग्रहः || 3-39

3-39 . ततः परम्= there after - after achieving 99th ritual; यज्विना तेन= who performed ritual, by him, by dilIpa; पुनः= again; मखाय उत्सृष्टम्= for the sake of ritual, released; अनर्गलम्= न अस्ति अर्गला यस्य तम्=अप्रतिबन्धम्, स्वैर गतम्=freely let off; तुरंगम्= horse; धनुः भॄताम् अग्रत एव= bow, wielding, guards, before, only; शक्रः= Indra; गूढ विग्रहः=तिरोहित देहाः= with unperceived, physique - invisibly; रक्षिणाम्= rakshatAm=that which being safeguarded, ritual horse; जहार= stole; किल= किल इति ऐतिह्ये=किल - is a legendary saying meaning=so they say.

After achieving ninety-nine rituals king dilIpa once more released horse for performing hundredth ritual, and when that horse is let off freely indra stole it warily and invisibly before the eyes of bowmen guards, so they say. [3-39]

विषाद लुप्त प्रतिपत्ति विस्मितम् कुमार सैन्यम् सपदि स्थितम् च तत् |
वशिष्ट धेनुः च यदॄच्छया आगता श्रुत प्रभावा ददृशे अथ नन्दिनी || 3-40

3-40 . तत् कुमार सैन्यम्= that, young man [Raghu's,] army; सपदि= immediately; विषाद= by set-back; लुप्त= lost; प्रतिपत्ति= kartavya j~nAnam=sense of activity; विस्मितम् सत्= taken aback; स्थितम् च= is stock-still, also; अथ= then; श्रुत प्रभावा= [much] heard, of influence-renowned; यदॄच्छया= by chance; आगता= arrived; वशिष्ट धेनुः नन्दिनी= vashiShTha's, cow, nandini; ददृशे च= appeared, also; द्वौ च कारा अविलम्बि सूचका - in a trice - the repletion of word ca is indicative of almost simultaneous action of coming and appearing.

Then the army of that young man raghu immediately lost the sense of activity by this set-back and when all are thus taken aback and stock-still there the cow of वशिष्ट, namely नन्दिनि, whose potential is well-known, appeared in a trice.

तत् अंग निष्यंदन जलेन लोचने प्रमृज्य पुण्येन पुरस्कृतः सताम् |
अतीन्द्रियेषु अपि उपपन्न दर्शिनो बभूव भावेषु दिलीप नंदनः || 3-41

3-41 . सताम्= by high-minded people; पुरस्कृतः= pUjitaH=esteemed ; दिलीप नंदनः= दिलीप'स्, सोन् - रघु; पुण्येन= sacred; तत्= of her, the cow; अंग निष्यंदन जलेन= from body, flowed, water - with cow's urine; लोचने प्रमृज्य= eyes, on dabbing [with admiration to cow]; अति इन्द्रियेषु अपि भावेषु= beyond corporeal, even, senses; उपपन्न दर्शिनः= संपन्नः साक्षात्कार शक्तिः= he is endued with, perception [in revelational knowledge]; बभूव= he became.

रघु, the son of dilIpa, whom the high-minded people admire, admiringly dabbed his eyes with the sacred water flowed from the body of the cow, and thereby he is endued with perception of objects that are even beyond corporeal senses. [3-41]

By this supramundane perception accorded by all-according cow, काम धेनु he can see the disappeared horse or invisible Indra. KMJ says, "Prof. Ray's remark on the apparent abrupt introduction of the sacred cow on the scene is interesting. He purports to say that the celestial cow is introduced to overreach the endeavours of the divine Indra to remain concealed."

सः पूर्वतः पर्वत पक्ष शातनम् ददर्श देवम् नर देव संभवः |
पुनः पुनः सूत निषिद्ध चापलम् हरंतम् अश्वम् रथ रश्मि संयुतम् || 3-42

3-42 . नर देव संभवः= people's, lord's, son - king dilIpa's son; सः= he that raghu; पुनः पुनः= again, again repeatedly; सूत= by charioteer ; निषिद्ध= repressed; चापलम्= restiveness, of a horse, refusing to advance etc; रथ रश्मि संयुतम्= with chariot's, bridals - rope, tied; अश्वम्= horse; हरंतम्= stealing; पर्वत पक्ष शातनम्= mountain s', wings, clipper of; देवम्= at god, Indra; पूर्वतः ददर्श= in eastern direction, seen.

Prince raghu has then seen in the eastern direction the god who is the clipper of the wings of mountains, namely Indra, appropriating the horse towing it by tying to the backend of his chariot with a rope while indra's charioteer is continuously repressing the restiveness of that horse. [3-42]

शतैः तम् अक्ष्णाम् अनिमेष वृत्तिभिः हरिम् विदित्वा हरिभिः च वाजिभिः |
अवोचत् एनम् गगन स्पृशा रघुः स्वरेण धीरेण निवर्तयन् इव || 3-43

3-43 . रघुः= raghu; तम्= अश्व हर्तारम्=him, the stealer of horse; अ + निमेष वृत्तिभिः= without, winking, property; अक्ष्णाम् शतैः= with eyes, hundred - one with so many eyes, Indra; हरिभिः वाजिभिः च= with greenish, horses, also; हरिम्= as Indra; विदित्वा= on knowing ; गगन स्पृशा= sky, touching - skyrocketing; धीरेण स्वरेण= with thunderous, voice; निवर्तयन् इव= to turn him back - to recall him, as if; एनम् अवोचत्= to him, said.

On knowing that stealer of horse as indra, by that god's feature of hundreds of eyes that have no winking property on their lids, and even by his greenish horses, raghu said to him in a skyrocketing and thunderous voice, as if recalling him. [3-43]

मख अंश भाजाम् प्रथमो मनीषिभिः त्वम् एव देवेन्द्र सदा निगद्यसे |
अजस्र दीक्षा प्रयतस्य मत् गुरोः क्रिया विघाताय कथम् प्रवर्तसे || 3-44

3-44 . हृ देवेन्द्र= oh, Devendra - lord of gods; मनीषिभिः= wise men; त्वम् एव= you, alone; मख= rituals; अंश= part of oblation; भाजाम्=भुजाम्= devAnAm=partakers; प्रथमः= [यौ अरे थे] चिएफ़् ओने; सदा निगद्यसे= always, said to be; तथा अपि= even then; अजस्र दीक्षा=नित्य दीक्षायाम्=in continuous observation of rituals; प्रयतस्य= one who is endeavouring; मत् गुरोः= my, father's; क्रिया विघाताय= Vedic ritual, in detriment; कथम् प्रवर्तसे= how, you endeavour.

"Oh, देवेन्द्र, wise men always say that you are the chief partaker in the oblations of Vedic rituals, even then how you endeavour to the detriment to the Vedic ritual of my father who endeavours for the continuous observation of those rituals... [3-44]

त्रि लोक नाथेन सदा मख द्विषः त्वया नियंया ननु दिव्य चक्षुषा |
स चेत् स्वयम् कर्मसु धर्म चारिणाम् त्वम् अंतरायो भवसि च्युतो विधिः || 3-45

3-45 . त्रि लोक नाथेन= by three, worlds, lord of - while you, Indra are; दिव्य चक्षुषा= with divine, eyes, with divine sight; त्वया= by you; मख द्विषः= Vedic ritual, haters - adversaries; सदा नियंया ननु= always, to be curbed, assuredly; सः= such as you are; त्वम्= you [alone] ; धर्म चारिणाम् कर्मसु= righteous, people's, in works; स्वयम्= personally ; अंतरायः भवसि चेत्= इंपेदिमेन्त्, यौ बेचोमे, इफ़्; विधिः= anuSThAnam=religious routine; च्युतः [भवेत्]=fallen - irredeemable, [it will be.]

"Assuredly, you always have to curb the adversaries of Vedic rituals by observing with divine sight, but if you yourself become an impediment in the religious routine of righteous people, that institution becomes irredeemable... [3-45]

तत् अंगम् अग्र्यम् मघवन् महाक्रतोः अमुम् तुरंगम् प्रतिमोक्तुम् अर्हसि |
पथः सुचेः दर्शयितारः ईश्वराः मलीमसाम् ददते न पद्धतिम् || 3-46

3-46 . हृ मघवन्= oh, Indra; तत्= therefore; महा क्रतोः अंगम्= ashvamedhasya=for a unique ritual, requisite; अग्र्यम्= primary; अमुम् तुरंगम्= this, horse; प्रतिमोक्तुम् अर्हसि= to release, apt of you; [तथा हि= like that]; सुचेः पथः दर्शयितारः= clean, paths, those that show themselves observant of clean paths - followers of proper behaviour; ईश्वराः= mahAntaH=ennobled ones; मलीमसाम्= offensive - improper; पद्धतिम्= ways methods, behaviour; न ददते= not, will give - will not betoken improper behaviour to others.

"Oh, Indra, therefore it will be apt of you to release this horse, the primary requisite of unique Horse ritual of my father... by the way, the ennobled ones observing proper behaviour by themselves will not betoken improper behaviour to others... So said raghu to Indra. [3-46]

इति प्रगल्भम् रघुणा समीरितम् वचो निशंय अधिपतिः दिवौकसाम् |
निवर्तयामास रथम् स विस्मयः प्रचक्रमे च प्रतिवक्तुम् उत्तरम् || 3-47

3-47 . इति रघुणा= thus, by raghu; समीरितम्= clearly said- forthrightly ; प्रगल्भम् वचः निशंय= candid, word, on hearing; दिवौकसाम् अधिपतिः= for celestials, lord - Indra; स विस्मयः सन्=विथ्, [सोमे] अमज़ेमेन्त्, हे इस्; रथम् निवर्तयामास= chariot, started to turn around; उत्तरम्= reply; प्रति वक्तुम्= to him, to say - tried to reply him; प्रचक्रमे च= started, also.

On hearing the candid words forthrightly said by raghu, the lord of heaven-dwellers, namely Indra, is somewhat amazed and started to turn around his chariot, and even started to reply him. [3-47]

यत् आत्थ राजन्य कुमार तत् तथा यशः तु रक्ष्यम् परतो यशो धनैः |
जगत् प्रकाशम् तत् अशेषम् इज्यया भवत् गुरु लंघयितुम् मम उद्यतः || 3-48

3-48 . हृ राजन्य कुमार= oh, king's, son - prince; यत् आत्थ= what, you said; तत् तथा= that, that will be - it is correct; [किम् तु= more so]; यशः धनैः= fame, wealthy - that have fame as their wealth; परतः= from others - from contenders; यशः रक्ष्यम् तु=थत् रेनोव्न्, इस् तकेन् चरे ओफ़् [इस्न्'त् इत्]; तु= but; भवत् गुरु= your, father; जगत् प्रकाशम्= in worlds, well-known ; अ शेषम्= not, limiting - entirely; मम= mine; तत्= that - that fame-wealth of mine; इज्यया लंघयितुम् उद्यतः= by [this] ritual, override, he is attempting by this 99th ritual.]

"What you have said is correct, oh, prince, more so, those that have renown as their only wealth, they have to take care of that wealth-like renown from their contenders, isn't it... but, your father is attempting to override the world-renowned fame of mine in its entirety, with this ritual. [3-48]

हरिः यथा एक पुरुषोत्तमः स्मृतो महेश्वरः त्र्यम्बक एव न अपरः |
तथा विदुः माम् मुनयः शतक्रतुम् द्वितीय गामी न हि शब्दः एष नः || 3-49

3-49 . यथा हरिः एक एव= as, Vishnu, one, only; पुरुषोत्तमः स्मृतः= Supreme Person, is recalled as; [यथा= as]; त्र्यम्बक [एव]= Shiva, [alone]; महेश्वरः= Sublime Ruler; [स्मृतः= recalled as] न अपरः [तथा] न स्मृतः=none, another, [like that,] not, celebrated; तथा= likewise; मुनयः माम् शतक्रतुम् विदुः= sages, me, as one with hundred rituals, they know me; नः एष शब्दः= not, this, nomenlature; द्वितीय गामी= to second - another person, they go - it is not applicable to others; न हि= not, in any way.

"As the title Supreme Person finds acceptance only with विष्णु; the title Supreme Ruler only with शिव; thus the sages find acceptance of title of शत-क्रतु - One with Thousand-Vedic-Rituals - only with me... whereof this nomenclature of mine is inapplicable to others, not in any way. [3-49]

Indra is also called as श-क्र which is the earliest abbreviated initials of this शत-क्रतु; श [ shata ] क्र [ kratu ].

अतः अयम् अश्वः कपिल अनुसारिणा पितुः त्वदीयस्य मया अपहारितः |
अलम् प्रयत्नेन तव अत्र मा निधाः पदम् पदव्याम् सगरस्य संततेः || 3-50

3-50 . अतः= therefore; त्वदीयस्य पितुः= your, father's; अयम् अश्वः= this, horse; कपिल अनुसारिणा= sage Kapila, one who is following - in the example; मया= by me; अपहारितः= is stolen; अत्र तव प्रयत्नेन अलम्= in that [matter,] your, attempt, is enough; सगरस्य संततेः पदव्याम्= king Sagara's, sons', path - in the style of; पदम् मा निधाः= step, you do not, place - set foot.

"Therefore I had to appropriate this horse of your father in the example of sage कपिल, whereby you need not set your foot in the matter of this hose like the sons of emperor सगर, wherefore enough is your attempt in this matter of horse." So said indra to raghu. [3-50]

The episode Sage kapila and sons of king sagara is a full legend by it self and this may be referred in Valmiki Ramayana, Bala Kanda, Ch 38 to 40.

ततः प्रहस्या अपभयः पुरन्दरम् पुनर् बभाषे तुरगस्य रक्षिता |
गृहाण शस्त्रम् यदि सर्ग एष ते न खलु अनिर्जित्त्य रघुम् कृती भवान् || 3-51

3-51 . ततः= then; तुरगस्य रक्षिता= horse's, champion - raghu; प्रहस्या= laughed off; अप भयः सन्= removed, fear - fearless, he is ; पुनः पुरन्दरम् बभाषे= again, to Indra, spoke; एष ते सर्गः यदि= this is, your, resolve, if; शस्त्रम् गृहाण= weapon, you take up; भवान् रघुम्= you, raghu; अ+ निर् जित्त्य= without, completely, conquering; कृती= accomplished [in your resolve]; न खलु= not, definitely.

Then that champion of ritual horse raghu laughed off and dauntlessly spoke to indra again, If that be thy resolve, then take up thy arms, thou must not consider thyself successful until thou hast really conquered raghu... [3-51]

सः एवम् उक्ता मघवन्तम् उन्मुखः करिष्यमाणः स शरम् शर आसनम् |
अतिष्टत् आलीढ विशेष शोभिना वपुः प्रकर्षेण विडंबित ईशवः || 3-52

3-52 . सः= he, raghu; उन्मुखः सन्= raising his face, he is; मघवन्तम् एवम् उक्ता= to Indra, that way, on speaking; शर आसनम्= arrow's, seat - bow; स शरम् करिष्य - माणः= with, bow, while making - fixing bow on string; आलीढ=ब्य् बोव्मन्'स् पोस्तुरे नमेद् आलीढ; विशेष= by that particularity; शोभिना= shining forth; वपुः प्रकर्षेण= by body's, height; विडंबित ईशवः= अनुकृत पिनाकी=replicating, Shiva with bow called Pinaki; अतिष्टत्= he is there.

On speaking to indra in this way, raghu with his face upraised, readying arrow on bow, maintaining body posture of an archer in placing right leg forward in a slightly curved position and left leg remaining stretched behind, shone forth by the height of his body as a replica of शिव, the wielder of bow called पिनाकि. [3-52]

The word आलीढ used here is indifferent sense to the one used in Ch 2, 37 verse when said अस्त्रैः अल्लिढम् by missiles, touched, hurt.

रघोः अवष्टंभमयेन पत्रिणा हृदि क्षतो गोत्रभिद् अपि अमर्षणः |
नव अंबुद अनीक मुहूर्त लांछने धनुषि अमोघम् समधत्त सायक्म् || 3-53

3-53 . रघोः= raghu's; अवष्टंभमयेन= sthambhana rUpeNa=paralysing, defiant reply [i.e., you vanquish me to become accomplished etc]; पत्रिणा हृदि क्षतः= by arrow, at heart, struck; गोत्रभिद् अपि= Indra, even; अमर्षणः= embittered, enraged; नव अंबुद अनीक= in new, clouds, cluster of; मुहूर्त= for a little while; लांछने= [that remains as] hallmark; धनुषि= in bow - in rainbow; अमोघम् सायक्म्= unfailing, arrow; समधत्त= joined, fixed on bowstring.

Before all else, that defiant reply of raghu challenging इन्द्र struck the chest of the mountain-splitting god, namely indra, like an arrow, whereby indra is embittered and fixed an unfailing arrow on his bow, which bow is wonted to remain on the cluster of new clouds for a little while since it is the hallmark of indra, namely the rainbow. [3-53]

दिलीप सूनोः स बृहत् भुज अंतरम् प्रविश्य भीम असुर शोणित उचितः |
वपौ अनास्वादित पूर्वम् आशुगः कुतूहलेन इव मनुष्य शोणितम् || 3-54

3-54 . भीम असुर शोणित उचितः= ghastly, demons, blood, fond of - addicted to, habituated to; सः= that; आशु गः= quick, goer - arrow; दिलीप सूनोः= dilIpa's, son's; बृहत् भुज अंतरम्= broad, shoulders, in between - chest; प्रविश्य= entered; अन् आस्वादित= un, tasted; पूर्वम्= earlier; मनुष्य शोणितम्= human, blood; कुतूहलेन इव= inquisitively - capriciously, as though; वपौ= drank.

That arrow of indra that is hitherto habituated to the blood of ghastly demons has now entered the broad chest of raghu and capriciously started to swill the human blood which hitherto is untasted by it. [3-54]

हरेः कुमारो अपि कुमार विक्रमः सुर द्विप आस्फालन कर्कश अंगुलौ |
भुजे शची पत्र विशेषक अंकिते स्व नाम चिह्नम् निचखान सायकम् || 3-55

3-55 . कुमार विक्रमः= Kumara, Kartikeya's, with valour; कुमारः अपि= young man - raghu, even; सुर द्विप= celestial, elephant - Airavata; आस्फालन= by patting; कर्कश= became rough; अंगुलौ= [arm] having fingers shacI=Sachi Devi - Indra's consort; पत्र विशेषक=विशेष रचन= erasable leafy tattoo, typical painting; अंकिते= that contain, bear the marks; हरेः भुजे= Indra's, on arm ; स्व नाम चिह्नम्= his own, name, inscribed; सायकम् निचखान= arrow, stuck.

Even that young man raghu who vies in valour with kumAra, the commander of celestial army, with an arrow inscribed with his name stuck the arm of indra, which arm has rough fingers roughened by patting celestial elephant, namely ऐरवत, and which arm bears the typical marks of erasable leafy tattoos imprinted from the cheeks of his consort शचि-देवि . [3-55]

The erasable tattoo-like leafy designs are women's cosmetics painted either on face, palms or chest. Supposing that शचि-देवि got her face painted like that and she rested her face on the arm of Indra and thus a part of that design on her face is rubbed on the arm of Indra, thus Indra's arm is with that imprinted cosmetic. Now, when raghu stuck his arrow on that arm, Indra's irritation is heightened because the arrow struck the arm that severed like a pillow to his consort shachi-devi.

जहार च अन्येन मयूर पत्रिणा शरेण शक्रस्य महा अशनि ध्वजम् |
चुकोप तस्मै स भृशम् सुर श्रियः प्रसह्य केश व्यपरोपणात् इव || 3-56

3-56 . मयूर पत्रिणा= having peacock's, feathers; अन्येन शरेण= with another, arrow; शक्रस्य= Indra's; महा अशनि ध्वजम्= supreme, thunderbolt, flagstaff; जहार च= struck down; सः= he that Indra; सुर श्रियः= gods', goddess of fortune; प्रसह्य= बलात्कृत्य=forcibly; केश= head hair; व्यपरोपणात्= अवतरणात्=to bring down, cut off; इव= as though; तस्मै= on him, on raghu; भृशम् चुकोप= highly, enraged [at raghu.]

And raghu struck down the supreme flagstaff of thunderbolt of Indra with another arrow that has peacock feathers as its fins, by this इन्द्र felt as though the hairdo of स्वर्ग-श्री, the goddess of fortune of gods is cut off, and thus he is highly enraged at raghu. [3-56.]

तयोः उपान्त स्थित सिद्ध सैनिकम् गरुत्मत् अशी विष भीम दर्शनैः |
बभूव युद्धम् तुमुलम् जय एषिणोः अथो मुखैः ऊर्थ्व मुखः च पत्रिभिः || 3-57

3-57 . जय एषिणोः= victory, desiring; तयोः= between those two - Indra, raghu; गरुत्मत्= like divine eagle Garuda; अशी विष= in fangs, venom [those that have] snakes; भीम दर्शनैः= frightening [arrows,] to look at; अथः मुखैः= down, faced - downwards; ऊर्थ्व मुखः च= up, faced - upwards, also; पत्रिभिः= with arrows; उपान्त स्थित सिद्ध= nearby - there about, staying - stood motionless, with siddha-s; सैनिकम्= [also with] soldiers; तुमुलम् युद्धम् बभूव= tumultuous, war, occurred.

Between those two who desired victory over the other, namely indra and raghu, there occurred a tumultuous fight with frightful arrows that flew up and down between sky and earth like winged serpents, or like the mutually chasing eagles and snakes, and with this the onlookers, namely the celestials like सिद्ध-s, चारण-s et al on indra's side on sky, and the soldiers, and other princes following the ritual horse, on raghu's side on earth, stood motionless there about.

अति प्रबन्ध प्रहित अस्त्र वृष्टिभिः तम् आश्रयम् दुष्प्रसह्य तेजसः |
शशाक निर्वापयितुम् न वासवः स्वतः च्युतम् वह्निम् इव अद्बिः अंबुदः || 3-58

3-58 . वासवः= Indra; अति प्रबन्ध= highly, perpetual; प्रहित अस्त्र= projected, missile; वृष्टिभिः= even with such showers [of missiles]; दुष्प्रसह्य [दुष् प्र सह्य] तेजसः=impossible to tolerate, in energy; आश्रयम्= repository of - a repository of highly invincible energy - raghu; तम्= him, raghu; अंबुदः= cloud; अद्बिः= with water; स्वतः च्युतम्= from it, fallen - showered; वह्निम् इव= fire - thunder, as though; निर्वापयितुम्= to extinguish; न शशाक= not, capable.

Though indra projected highly perpetual showers of missiles he is unable to extinguish raghu for raghu is a repository of highly invincible energy, like a cloud that cannot extinguish the flame of lightning with its own shower of water, though both the flash of lightning and rainwater have emanated from the very same cloud. [5-58]

A king takes birth with the factors of the presiding deities, presiding over the eight quarters of world, in which Indra is also included. For more details please see Valmiki Ramayana, Aranya Kanda 3-1-19. Hence raghu is becoming invincible with this, and with the blessing of Nandini, the all-according cow of Vashishta.

ततः प्रकोष्टे हरि चंदन अंकिते प्रमथ्यमान अर्णव धीर नादिनीम् |
रघुः सशांक अर्थ मुखेन पत्रिणा शरासन ज्याम् अलुनात् बिड ओजसः || 3-59

5-59 . ततः रघुः= then, raghu; हरि चंदन अंकिते= with [heavenly] yellow, sandal paste, daubed with; प्रकोष्टे= on forearm - wrist of Indra; प्र मथ्य मान= while being churned; अर्णव= ocean's; धीर नादिनीम्= गम्भीरम् वदति=resonantly, sounding; बिड ओजसः= clipper of mountain wings - Indra's; शरासन ज्याम्= bow's, bowstring; सशांक अर्थ मुखेन= moonlike, half, faced - with crescent barbed; पत्रिणा= with arrow; अलुनात्= cut off.

Then raghu with a crescent headed arrow cut off the bowstring of indra's bow, which bow remaining in the handgrip of indra's forearm daubed with heavenly sandal paste so far emitted resonant sounds like Milk-Ocean when that ocean was churned for ambrosia. [3-59]

सः चापम् उत्सृज्य विवृद्ध मत्सरः प्रणाशनाय प्रबलस्य विद्विषः |
महीध्र पक्ष व्यपरोपण उचितम् स्फुरत् प्रभा मण्डलम् अस्त्रम् आददे || 3-60

3-60 . विवृद्ध मत्सरः= with aggravated, rancour; सः= he that Indra ; चापम् उत्सृज्य= bow, discarding; प्रबलस्य विद्विषः= for aggravating, enemy's; प्रणाशनाय= for [aiming at] complete elimination; मही ध्र= earth bearing ones - mountains; पक्ष= wings; व्यपरोपण उचितम्= for disembarkation - for clipping, habituated; स्फुरत्= sparklingly; प्रभा मण्डलम्= with fulgent, halo; अस्त्रम्= missile - thunderbolt; आददे= he took.

As rancour is aggravating that Indra discarded his bow, and aiming at the complete elimination of that aggravating enemy raghu, he took up thunderbolt which is habituated to clip the wings of mountains, and which has a sparklingly fulgent halo around it. [3-60]

रघु भृशम् वक्षसि तेन ताडितः पपात भूमौ सह सैनिक अश्रुभिः |
निमेष मात्रात् अवधूय च व्यधाम् सह उत्थितः सैनिक हर्ष निस्वनैः || 3-61

3-61 . रघु= raghu; तेन= by it [thunderbolt]; भृशम् वक्षसि ताडितः सन्= सेवेरेल्य्, ओन् चेस्त्, हित्, हे इस्; सैनिक अश्रुभिः सह= soldiers', tears, along with; भूमौ पपात= on earth, fell down; निमेष मात्रात्= in a minute's, gap ; व्यधाम् अवधूय= pain, shaking off; सैनिक हर्ष निस्वनैः सह= soldiers', joyous, applause, along with; उत्थितः च= got up, also.

raghu is severely hit with that thunderbolt on his chest and fell on the earth along with the tears of soldiers, but shaking off that pain he instantaneously got up along with the joyous applause of the same soldiers. [3-61]

तथा अपि शसत्र व्यवहार निष्ठुरे विपक्ष भावे स्थिरम् अस्य तस्थुषः |
तुतोष वीर्य अतिशयेन वृत्र हा पदम् हि सर्वत्र गुणैः निधीयते || 3-62

3-62 . तथा अपि= then, even; शस्त्र व्यवहार निष्ठुरे= in missiles, affairs, cruel - in the face of use of missiles that are cruel; विपक्ष भावे स्थिरम्= in hostile, attitude, firmly; तस्थुषः= who is abiding; अस्य वीर्य अतिशयेन= by his [Raghu's,] valour, excellence; वृत्र हा= demon Vritta, killer - Indra; तुतोष= is gladdened; तथा हि= that way; गुणैः सर्वत्र पदम् निधीयते= with [good] merits, everywhere, foot, can be placed - a way in will be there for those with merits.

Even then, that killer of demon व्रिता, namely इन्द्र, is gladdened with raghu for the excellence of his valour, and for his firm abiding in a hostile attitude even in the face of cruel usage of missiles... by the way, everywhere there will be a way in for the meritorious, isn't so... [3-62]

असंगम् अद्रिषु अपि सारवत्तया न मे त्वत् अन्येन विसोढम् आयुधम् |
अवेहि माम् प्रीतम्न् ऋते तुरंगमात् किम् इच्छसि इति स्फुटम् आह वासवः || 3-63

3-63 . सारवत्तया= with intrinsic energy; अद्रिषु अपि असंगम्= mountains, in [the matter of,] unimpeded; मे आयुधम्= my, weapon; त्वत् अन्येन= you, apart from; न विसोढम्= not, capable to bear it; अतः= thereby ; माम् प्रीतम् अवेहि= me, pleased, you know; तुरंगमात् ऋते= horse, leaving off - except horse; किम् इच्छसि= what, you want; इति स्फुटम् आह वासवः= thus, clearly, said, Indra [to raghu.]

"With its intrinsic energy my weapon is unimpeded even in the matter of shattering mountains, and apart from you none could bear the brunt of it, thereby you may know that I am pleased with you and you may choose anything from me, excepting the ritual horse." Thus Indra said to raghu in clear terms. [3-63]

ततो निषंगात् असमग्रम् उधृतम् सुवर्ण पुंख द्युति रन्जित अंगुलिम् |
नरेन्द्र सूनुः प्रतिसंहरन् इषुम् प्रियम् वदम् प्रति अवदत् सुरेश्वरम् || 3-64

3-64 . ततः= then; निषंगात्= from quiver; अ + समग्रम्= not, completely; उधृतम्= drawn out; सुवर्ण पुंख द्युति रन्जित अंगुलिम् इषुम्= golden, feathered end, tinged, fingers, arrow - the arrow with golden hind part, that is tingeing his fingers with gold colour; प्रतिसंहरन्= restoring to quiver; नरेन्द्र सूनुः= king's, son; प्रियम् वदम्= pleasing, speaking [raghu]; सुरेश्वरम् प्रति= to lord of gods, towards; अवदत्= spoke.

While the fingers of that prince are still on the helve of an arrow half drawn from quiver, spreading the golden umbrage of that helve onto those fingers, that prince on hearing what Indra had to say slid that arrow back into quiver and replied indra with these pleasing words. [3-64]

अमोच्यम् अश्वम् यदि मन्यसे प्रभो ततः समाप्ते विधिनैव कर्मणि |
अजस्र दीक्षा प्रयतः सः मत् गुरुः क्रतो अशेषेण फलेन युज्यताम् || 3-65

3-65 . हृ प्रभो= oh, lord; अश्वम्= horse; अ मोच्यम्= not, to be released; मन्यसे= you deem; यदि= if; ततः= in that case; अजस्र दीक्षा प्रयतः= continuous, ritual vow, engrossed in; सः= such as he is; मत् गुरुः= my, father's; विधिना एव कर्मणि समाप्ते सति= procedurally, thus, ritual, when completed, it becomes - as and when this ritual is completed; क्रतुः अ+शेषेण फलेन= [that] ritual's, without, remnant, - complete fruit, result; युज्यताम्= be adjoined - be given.

"In case you deem that the horse is unreleasable, oh, lord, let my father get the complete result of ritual as if it had been carried through in due form because he is continually engrossed in ritual vows. [3-65]

यथा स वृत्तांतम् इमम् सदो गतः त्रिलोचन एक अंशतया दुरासदः |
तव एव संदेश हरात् विशाम् पतिः शृणोति लोकेश तथा विधीयताम् || 3-66

3-66 . [किम् च= further more]; सदो [सदसि] गतः= in assemblage of ritual, staying; त्रिलोचन एक अंशतया= of three-eyed one, being one part; दुरासदः= unapproachable one; सः विशाम् पतिः= he, that worlds', lord [my father, dilIpa]; यथा इमम् वृत्तांतम्= as to how, this, episode [to be communicated to him]; तव संदेश हरात् एव शृणोति= by your, messenger, he listens; हृ लोकेश= oh, lord of worlds; तथा विधीयताम्= that way, it may be ordained.

"Furthermore, my father amidst the assemblage of Vedic ritual is presently unapproachable without a horse as he is now identifiable with the three-eyed-god शिव insofar as the high dudgeon is concerned... as such oh, lord of worlds, I request you to arrange it in such a manner that my father may hear of this present occurrence by your own messenger... [3-66]

तथा इति कामम् प्रतिशुश्रुवान् रघोः यथा आगतम् मातलि सारथिः ययौ |
नृपस्य न अतिप्रमनाः सदो गृहम् सुदक्षिणा सूनौः अपि निवर्तयत || 3-67

3-67 . मातलि सारथिः= mAtali, one who has as charioteer - Indra; रघोः कामम् तथा इति= Raghu's, wish, 'so be it', thus [agreeing]; प्रतिशुश्रुवान्= on promising; यथा आगतम् ययौ= as has come, went away; सुदक्षिणा सूनौः अपि= sudakshiNa's, son - raghu, even; न अति प्र मनाः सन्= not, much, too, happy at heart, he is; नृपस्य सदो गृहम् निवर्तयत= king's, assemblage, house -hall, returned to.

Agreeing to the wish of raghu and promising that it will happen in the desired way, Indra, who has मातलि as his charioteer, went away as he came; and raghu, the son of sudakshiNa, returned to the ritual assembly hall of the king, but not much elated. [3-67]

तम् अभ्यनंदत् प्रथमम् प्रबोधितः प्रजेश्वर शासन हारिणा हरेः |
परमृशन् हर्ष जडेन पाणिना तदीयम् अंगम् कुलिश व्रणा अंकितम् || 3-68

3-68 . हरेः शासन हारिणा= by Indra's, order, carrier - by messenger; प्रथमम् प्रबोधितः= firstly, informed; प्रजा ईश्वर= people's, lord - dilIpa; हर्ष जडेन पाणिना= with happiness, chilled through, with palm; कुलिश व्रणा अंकितम्= thunderbolt, wounds, touched by - affected by; तदीयम् अंगम्= his [Raghu's,] body; परमृशन्= while patting; तम् अभ्यनंदत्= him, congratulated.

dilIpa, the lord of people, on already hearing the happening through the messenger of indra received raghu, and patted his body wounded by thunderbolt with his palm that is chilled through his own happiness while congratulating his son in a said and unsaid manner. [3-68]

इति क्षितीशो नवतिम् नव अधिकाम् महाक्रतूनाम् महनीय शासनः |
समारुरक्षुः दिवम् आयुषः क्षये ततान सोपान परंपराम् इव || 3-69

3-69 . इति= thus; महनीय शासनः= one who has celebratory, rulership - indomitable rulership; क्षिति ईशः= land, lord of - king dilIpa; महा क्रतूनाम्= of great, [horse] rituals; नव अधिकाम् नवतिम्= by nine, more than, nine - ninety-nine; आयुषः क्षये= lifetime, at end of; दिवम् समारुरक्षुः सन्= to heavens, desiring to ascend, he is; सोपान परंपराम् इव= steps, flight of, like; ततान= augmented, conducted many rituals.

Thus king dilIpa with an indomitable rulership conducted ninety-nine Vedic Horse rituals as though they will become a flight of stairs for him who wished ascendancy to heaven at the end of lifetime. [3-69]

अथ स विषय व्यावृत्त आत्मा यथाविधि सूनवे
नृपति ककुदम् दत्त्वा यूने सित आतप वारिणम् |
मुनि वन तरु च्छायाम् देव्या तया सह शिश्रिये
गलित वयसाम् इक्ष्वाकूणाम् इदम् हि कुल व्रतम् || 3-70

3-70 . अथ= afterwards; विषय व्यावृत्त आत्मा= from objects of worldly pleasures, reversed, with soul; सः= he dilIpa; यथा विधि= as per, custom; यूने सूनवे= for young, son; नृपति ककुदम्= kingly, emblem ; सित आतप वारिणम्= white, sunshine, stopper - umbrella, royal parasol; दत्त्वा= having given; तया देव्या सह= with her, with lady sudakshiNa, along with; मुनि वन तरु च्छायाम्= sages', woods', tree's, shade; शिश्रिये= took shelter; गलित वयसाम्=slipped, age - when age is on the wane; इक्ष्वाकूणाम् इदम् कुल व्रतम् हि= for Ikshvaku-s, this is, familial, practise, indeed.

Afterwards, when his self is reversed from the objects of worldly pleasures dilIpa customarily gave the kingly emblem, the white royal parasol, to his young son raghu, while he himself took shelter under the shades of trees in the woodlands of sages along with his lady sudakshiNa, and indeed when the age is on the wane this is this is the familial practise of इक्ष्वकु-s. [3-70]

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इति कालिदास कृतौ रघुवंशे महाकाव्ये तृतीयः सर्गः

Thus this is 3rd chapter in kAlidAsa 's 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.