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तमध्वरे विश्वजिति क्षितीशं निःशेषविश्राणितकोशजातम् |
उत्पातविद्यो गुरुदक्षिणार्थी कौत्सः प्रपेदे वरतन्तुशिष्यः || 5-1

तम् अध्वरे विश्वजिति क्षिति ईशं निःशेष विश्राणित कोश जातम् उत्पात्त विद्यः गुरु दक्षिण अर्थी कौत्सः प्रपेदे वरतंतु शिष्यः

१. विश्वजिति अध्वरे= in विश्वजित् named, Vedic-ritual ; निःशेष= without remnant - completely ; विश्राणित= donated ; कोश जातम्= wealth, heaps - one who has donated all his wealth accumulation ; तम्= to him - to such रघु; क्षिति ईशं= to such a land's, lord - lord of the earth - रघु - ; उत्पात्त= one who obtained ; विद्यः= education ; वरतंतु शिष्यः= sage वरतन्तु'स्, disciple ; कौत्सः= कौत्स - who is named as ; गुरु दक्षिण= preceptor's, dole - to be given to guru ; अर्थी= needing - that money ; प्रपेदे= reached ; this verse is in उपजाति metre .

At certain time emperor रघु has performed a Vedic ritual called विश्वजित्-यज्ञ in which he gave away all his accumulated wealth in the form of donations and almost remained empty handed. Right at that time, one named कौस्त, a pupil of a sage वरतन्तु, approached the emperor रघु with an ambition to get some donation from him in order to pay his due to his preceptor because that pupil has completed his education with the sage. [5-1]

स मृण्मये वीतहिरण्मयत्वात् पात्रे निधायार्घ्यमनर्घशीलः |
श्रुतप्रकाशं यशसा प्रकाशः प्रत्युज्जगामातिथिमातिथेयः || 5-2

सः मृण्मये वीत हिरण्मयत्वात् पात्रे निधाय अर्घ्यम् अनर्घ शीलः श्रुत प्रकाशं यशसा प्रकाशः प्रत्युज्जगाम अतिथिम् आतिथेयः

२. अनर्घ शीलः= of inestimable, conduct - रघु; यशसा प्रकाशः= by glory, who is shining - a celebrated one ; आतिथेयः= attentive to guests, hospitable king ; सः= such as he is ; वीत हिरण्मयत्वात्= gone away, gold - because all of his golden vessels have gone away in the form of ritual donation ; अर्घ्यम्= अर्घ is a respectful offering of rice, दूर्व grass, flowers, water etc to a guest ; मृण्मये पात्रे निधाय= in an earthen, vessel, on keeping ; श्रुत प्रकाशं= one who is enlightened by श्रुति-s, Veda-s, the pupil who has came to him ; अतिथिम्= towards that guest ; प्रत्युज्जगाम [प्रति उत् जगाम= towards, uprose, and gone] gone towards him welcomingly.

Then that celebrated king रघु who possessed of an inestimable career and of a hospitable nature has kept all the guest-worshipping material like water, sacred grass, flowers etc in an earthen vessel, because all the golden vessels of रघु have been donated in the Vedic ritual, and then welcomingly gone forward with that earthen pot to receive that enlightened soul in Veda-s, namely the young guest कौस्त,. [5-2]

तमर्चयित्वा विधिवद्विधिज्ञ स्तपोधनं मानधनाग्रयायी |
विशांपतिर्विष्टरभाजमारात् कृताञ्जलिः कृत्यविदित्युवाच |5-3

तम् अर्चयित्वा विधिवत् विधिज्ञः तपोधनं मान धन अग्र यायी विशां पतिः विष्टर भाजम् आरात् कृत अञ्जलिः कृत्य वित् इति उवाच

3 . विधि ज्ञः= procedure, knower of ; मान धन अग्र यायी= honour, as wealth, in forefront, goer - first and foremost among those who treat self-respect and honour as the only wealth ; कृत्य वित्= deeds, knower of - versed in duties ; विशां पतिः= such a - peoples', lord ; विष्टर भाजम्= on seated, who is seated - the pupil ; तम्= him ; तपोधनं= whose wealth itself is ascesis ; विधिवत्= procedurally ; अर्चयित्वा= having revered ; आरात्= at his - nearby ; कृत अञ्जलिः [सन्]= making palm-fold; इति उवाच= this way, said.

Then that lord of men, रघु, a well-versed one in duty and procedure, a foremost one among those who regard honour as their only wealth, worshipped that young guest whose sole wealth is his ascesis and who by now is seated; then standing close to him with adjoined palms that king addressed the disciple of वरतन्तु in this way. [5-3]

अप्यग्रणीर्मन्त्रकृतामृषीणां कुशाग्रबुद्धे कुशली गुरुस्ते |
यतस्त्वया ज्ञानमशेषमाप्तं लोकेन चैतन्यमिवोष्णरश्मेः || 5-4

अपि अग्रणीः मन्त्र कृताम् ऋषीणां कुश अग्र बुद्धे कुशली गुरुः ते यतः त्वया ज्ञानम् अशेषम् आत्तं लोकेन चैतन्यम् इव उष्ण रश्मेः

4 . हृ कुश अग्र बुद्धे= oh, one whose intellect is as sharp as the point of a blade of कुश, the sacred grass - कुश अग्रम् इव बुद्धिः यस्य सः - सूक्स्म बुद्धि - keen-witted one - u.mA ; यतः= as to how , from where; त्वया= by you ; अ+ शेषम्= not remaining - complete ; ज्ञानम्= knowledge [ आत्तम्=obtained] - bimbam ; [as with] ; लोकेन= by people - u.mA ; उष्ण रश्मेः= from hot, rayed one - sun with vaporizing sunrays - unlike शीत रश्मि - cold, rayed one - moon with cool beams ; चैतन्यम्= state of activity - pratibimbam ; इव= as with - sA.vA ; आत्तं= obtained - sA.dha ; मन्त्र कृताम्= hymn, seers ; ऋषीणां= among such sages ; अग्रणीः= topmost one ; ते गुरुः= your, preceptor - u.me ; अपि= whether - this अपि is used at the beginning of a sentence in asking questions, like whether ; कुशली= [whether he is] safe. anugAmitva bimba pratibimba shleSha mishraNa.

"Oh, thou keen-witted one, is thy preceptor namely sage वरतनु - who is foremost among all the seers of hymns, from whom you have acquired all the knowledge, as all the people will acquire the state of activity from the sun with vaporizing sunrays - all hale... [5-4]

कायेन वाचा मनसापि शश्वद्यत्संभृतं वासवधैर्यलोपि |
आपाद्यते न व्ययमन्तरायैः कच्चिन्महर्षेस्त्रिविधं तपस्तत् || 5-5

कायेन वाचा मनसा अपि शश्वत् यत् संभृतं वासव धैर्य लोपि अपाद्यते न व्ययम् अन्तरायैः कच्चित् महर्षेः त्रिविधं तपः तत्

5 . कायेन= by bodily rigour - in उपवास आदि व्रत-s ; वाचा= by speech - by Veda पठन पाठेण etc ; मनसा अपि= गायत्री जप आदीनाम् अपि=by regular meditations, even by ; वासव धैर्य लोपि= इन्द्र'स्, courage, denigrator ; यत्= which [ तपः=ascesis is there, that ] ; शश्वत् संभृतं= always, accumulated ; महर्षेः= of that great sage ; त्रि विधं= three, kinds - of penances ; तत् तपः= that, ascesis ; अन्तरायैः= by impediments ; व्ययम् न अपाद्यते= wastage, not, getting ; कच्चित्= I hope! - asks a question mixed with hope, the expected answer being 'yes' or 'no' according to the form of question and is translated by 'I hope that etc...'

"The threefold ascesis of that great sage which has long been accumulated by him by the exercise of his body, speech and mind i.e., by way of bodily rigour, speech function in reciting Veda-s, and by mental contemplation on meditations respectively, and which triad of pertinacity disturbs even the firmness of इन्द्र, does not suffer waste by any kind of impediment - I hope... [5-5]

आधारबन्धप्रमुखैः प्रयत्नैः संवर्धितानां सुतनिर्विशेषम् |
कच्चिन्न वाय्वादिरुपप्लवो वः श्रमच्छिदामाश्रमपादपानाम् || 5-6

आधार बन्ध प्रमुखैः प्रयत्नैः संवर्धितानां सुत निर्विशेषम् कच्चित् न वायुः आदि उपप्लवः वः श्रम च्छिदाम् आश्रम पादपानाम्

6 . आधार= firm rooting ; बन्ध= अंबु बंध=water basins ; प्रमुखैः= and the like ; प्रयत्नैः= efforts ; वः= your, of you hermits ; सुत= sons ; निर्विशेषम्= equal to ; सं वर्धित अनां= those that are reared up ; श्रम= strain; च्छिदाम्=beguilers - divert attention pleasantly from toil etc - such trees ; आश्रम पादपानाम्= hermitage's, for trees ; वायुः आदि= hurricanes, etc ; उपप्लवः= उपद्रव - calamity ; न= is not there; कच्चित्= I hope.

"The trees of your hermitage are the real beguilers of your strain and you saints have reared them just like your children with all your efforts like firm rooting, arranging water-troughs and the like... to them there are no natural calamities like hurricanes etc - I hope... [5-6]

क्रियानिमित्तेश्वपि वत्सलत्वा दभग्नकामा मुनिभिः कुशेषु |
तदङ्कशय्याच्युतनाभिनाला कच्चिन्मृगीणामनघा प्रसूतिः || 5-7

क्रिया निमित्तेशु अपि वत्सलत्वात् अभग्न कामा मुनिभिः कुशेषु तत् अङ्क शय्या च्युत नाभि नाला कच्चित् मृगीणाम् अनघा प्रसूतिः

7 . क्रिया निमित्तेशु अपि= in ceremonial rites, being a necessary requisite, even if - i.e., दर्भ grass ; कुशेषु= in [such] दर्भ grass ; मुनिभिः= by hermits ; वत्सलत्वात्= through fondness ; अ + भग्न कामा= not, interrupted, in desire [of the deer in eating grass] ; तत्= that - of the sages ; अङ्क शय्या= in laps [of sages,] [called] beds - in the laps of sages called the beds of fawns ; च्युत नाभि नाला= dropped down, umbilical, cords - fawns that took birth in the laps of sages and umbilical cord is not yet detached ; मृगीणाम्= of female deer ; प्रसूतिः= offspring - fawns ; अनघा= without trouble - without accident ; कच्चित्= I hope.

Hope the offspring of does is alright... though कुश grass is a necessary requisite in your ceremonial rites, you sages might be allowing the fawns to browse the कुश grass uninterruptedly, because those fawns themselves took birth and dropped their umbilical cords in the bed-like laps of you hermits... [5-7]

निर्वत्यते यैर्नियमाभिषेको येभ्यो निवापाञ्जलयः पितॄणाम् |
तान्युञ्छषष्ठाङ्कितसैकतानि शिवानि वस्तीर्थजलानि कच्चित् || 5-8

निर्वत्यते यैः नियम अभिषेकः येभ्यः निवाप अञ्जलयः पितॄनाम् तानि उञ्छ षष्ठ अङ्कित सैकतानि शिवानि वः तीर्थ जलानि कच्चित्

8 . यैः= by which - waters of tanks, or rivers ; नियम अभिषेकः= regular, holy baths ; निर्वत्यते= being accomplished, performed ; येभ्यः= by which - waters ; पितॄनाम्= for manes or ancestors ; निवाप अञ्जलयः= water, salutations - libations; [ निर्वत्यन्ते= are being performed] ; उञ्छ= gleaned, gathered corn ; षष्ठ= sixth part ; अङ्कित= marked with ; सैकतानि= sandy banks ; तानि= those ; वः= of yours ; तीर्थ जलानि= घात्स्, with water - waters of rivers or tanks at landing places, घात्स्; शिवानि= are alright ; कच्चित्= I hope.

You all are wonted to perform rites like taking regular holy baths, offering libations of handfuls of water to the manes of your ancestors etc at the declivities of tanks or rivers whose banks are marked with gleaned corn in its sixth part... I presume the condition of water at such grades is alright... [5-8]

The sages offer a sixth part of the gleanings in the king's name as their tribute - वल्लभाचार्य.

नीवारपाकादि कडंगरीयै रामृश्यते जानपदैर्न कच्चित् |
कालोपपन्नातिथिकल्प्यभागं वन्यं शरीरस्थितिसाधनं वः || 5-9

नीवार पाकादि कडंगरीयैः आमृश्यते जानपदैः न कच्चित् काल उपपन्न अतिथि कल्प्य भागं वन्यं शरीर स्थिति साधनं वः

9 . काल= on time ; उपपन्न= he who has come ; अतिथि= guest ; कल्प्य= giveable, affordable to such a guest ; भागं= one that has a share - the grain of forest that will always have a share which is affordable to the guests whose arrival is untimely ; वन्यं= forest produce - grain ; वः= your ; शरीर स्थिति= for body's, upkeep ; साधनं= an instrument - the grain which is the main instrument required for the upkeep of your bodies ; नीवार पाकादि= नीवाराणाम् पाकाः - crop, yield ; ते आदि यस्य तत् - wild rice etc cooking grain; जानपदैः= by those from villages - bovine animals from nearby villages - this shows that the poet does not include deer and other wild herbivorous animals, but only such animals and domestic cattle as are sent out by villagers to graze - KMJ ; कडंगरीयैः= herbivorous animals ; न= not ; आमृश्यते= attacked, infested - rather destroyed ; कच्चित्= I hope.

"Your crops of नीवार and other corn are the sylvan source for the subsistence of your corporeal frames from which lot you allot portions to guests coming to you at times... that being so , I hope that the herbivorous animals dispatched from nearby villages are not attacking these crops because they are inured to feed on any husk and straw... [5-9]

अपि प्रसन्नेन महर्षिणा त्वं संयग्विनीयानुमतो गृहाय |
कालो ह्ययं संक्रमितुं द्वितीयं सर्वोपकारक्षममाश्रमं ते || 5-10

अपि प्रसन्नेन महर्षिणा त्वं संयक् विनीय अनुमतः गृहाय कालः हि अयं संक्रमितुं द्वितीयं सर्व उपकार क्षमम् आश्रमं ते

10 . त्वं= you ; प्रसन्नेन महर्षिणा= gracious, favourably disposed, by such a sage ; संयक् विनीय= thoroughly, trained ; गृहाय= for householder - to become a householder ; अपि अनुमतः= even, consented to - by that teacher-sage ; ते= for you ; सर्व उपकार क्षमम्= to all, in doing good, befitting - which gives an opportunity to do good to all others=the stage of life as a householder ; द्वितीयं आश्रमं= second, stage - in life where the four stages are 1] ब्रह्मचर्य - the period of celibacy and studentship ; २] गृहस्त - life as a householder; ३] वानप्रस्थ - stage of an anchorite in which one withdraws to a forest with or without his wife; ४] सन्यास= total renunciation in monk hood ; संक्रमितुं= to enter into - such a stage of householder ; अयं कालः हि= time, this is, indeed.

"Have you been permitted by the great sage वरतन्तु, after his having thoroughly educated you, and being himself satisfied, to adopt the life of a householder? For, it is now time for you to enter on the second stage of life, namely the stage of householder, which is capable of benefiting all... [5-10]

तवार्हतो नाभिगमेन तृप्तं मनो नियोगक्रिययोत्सुकं मे |
अप्याज्ञया शासितुरात्मना वा प्राप्तोऽसि संभावयितुं वनान्माम् || 5-11

तव अर्हतः न अभिगमेन तृप्तं मनः नियोग क्रियया उत्सुकं मे अपि आज्ञया शासितुः आत्मना वा प्राप्तः असि संभावयितुं वनात् माम्

11 . मे मनः= my, heart ; अर्हतः= one who is worthy of honour - your like ; तव अभि गमेन= by your, arrival ; न तृप्तं= not, satisfied - my heart is not content just by your arrival, order me what to do to please you ; नियोग क्रियया= by [doing] assigned work, duty ; उत्सुकं= enthusiastic - my heart is enthusiastic in performing anything assigned by you ; शासितुः= by one who commands, by your mentor ; आज्ञया अपि= [by that mentor's] order, whether ; आत्मना वा= for yourself, or ; माम् संभावयितुं= for me, to do honour ; वनात् प्राप्तः असि= from forest, you have chanced, you are - you might have come from forest.

"Whether you have come from the forest to grace me either by your mentor's order or on your own accord, my heart is not quiet content just by your arrival and presence, since it is enthusiastic to perform anything assigned by you, ..." So said रघु to the disciple of sage वरतन्तु. [5-11]

इत्यर्घ्यपात्रानुमितव्ययस्य रघोरुदारामपि गां निशंय |
स्वार्थोपपत्तिं प्रति दुर्बलाश स्तमित्यवोचद्वरतन्तुशिष्यः || 5-12

इति अर्घ्य पात्र अनुमितव्य यस्य रघोः उदाराम् अपि गां निशंय स्व अर्थ उपपत्तिं प्रति दुर्बलाशः तम् इति अवोचत् वरतन्तु शिष्यः

12 . इति= this way ; अर्घ्य पात्र अनुमितव्य यस्य= by oblational, vessel, inferable, whose - रघु's fortune - king रघु's fortune is inferable by now as his vessels of worship used in that Vedic ritual are reduced to earthen pots instead of golden jars by way of his magnanimous donations ; रघोः= रघु's ; उदाराम् अपि गां निशंय= generous, though, speech, on hearing ; स्व अर्थ= his own [disciple's] ; उपपत्तिं प्रति= expectation, towards ; दुर्बल आशः= with enfeebled, hope ; तम्= to him, to रघु; वरतन्तु शिष्यः= sage वरतन्तु'स्, disciple ; इति अवोचत्= this way, said.

On hearing the generous speech of रघु whose fortune is by now inferable from the earthen oblational vessels he is handling instead of golden jars, the disciple of sage वरतन्तु replied him in this way while his expectation of fulfilment of his own object is enfeebled. [5-12]

सर्वत्र नो वार्तमवेहि राजन् नाथे कुतस्त्वय्यशुभं प्रजानाम् |
सूर्ये तपत्यावरणाय दृष्टेः कल्पेत लोकस्य कथं तमिस्रा || 5-13

सर्वत्र नः वार्तम् अवेहि राजन् नाथे कुतः त्वयि अशुभं प्रजानाम् सूर्ये तपति आवरणाय दृष्टेः कल्पेत लोकस्य कथं तमिस्रा

13 . हृ राजन्= oh, king; [ त्वम्= you] ; सर्वत्र= everywhere, in every particular ; नः= to us ; वार्तम्= स्वास्थ्यम्=welfare, wellbeing ; अवेहि= [you] know ; त्वयि नाथे सति= you, lord, while - while you are the protector ; प्रजानाम्= for people ; अ+शुभं= not, wellbeing ; कुतः= wherefrom; [ भवति=it becomes] ; सूर्ये= sun ; तपति= while burning, effulgent ; तमिस्रा= pitch blackness ; लोकस्य दृष्टेः आवरणाय= people's, eyesight, to obscure ; कथं कल्पेत= how, brings about. अर्थान्तर न्यास.

"Oh, king! Know thou that it is well with us in every particular . Whence can there be ill when thou art the protector. How can pitch darkness bring about an obstruction to the eyesight of mankind while the sun is effulgent? [5-13]

भक्तिः प्रतीक्ष्येषु कुलोचिता ते पूर्वान्महाभाग तयातिशेषे |
व्यतीतकालस्त्वहमभ्युपेत स्त्वामर्थिभावादिति मे विषादः || 5-14

भक्तिः प्रतीक्ष्येषु कुल उचिता ते पूर्वान् महा भाग तया अति शेषे व्यतीत कालः तु अहम् अभ्युपेत त्वाम् अर्थि भावात् इति मे विषादः

१४. प्रतीक्ष्येषु= reg . venerable ones - in the matter of paying deference to elders ; ते भक्तिः= your, devoutness ; कुल उचिता= to dynasty, befitting ; हृ महा भाग= oh, honourable one ; तया= by it - by your devoutness ; पूर्वान्= [your] forefathers ; अति शेषे= you excel ; अहम् व्यतीत कालः= I have, passed out, time - I lost time ; तु= why because ; अर्थि भावात्= to supplicate, with a view ; त्वाम् अभ्युपेत इति= you, I neared, that which topic [of my nearing you] is there, that ; मे विषादः= to me, it is sad.

"Your devoutness in the matter of paying deference to elders is befitting to your dynasty, and oh, honourable king, you excel your forefathers by that devoutness... but, my arrival to thee in the condition of one having an object in view is belated, because the appropriate moment to seek donations in Vedic ritual is over, hence my regret... [5-14]

शरीरमात्रेण नरेन्द्र तिष्ठ न्नाभासि तीर्थप्रतिपादितर्द्धिः |
आरण्यकोपात्तफलप्रसूतिः स्तम्बेन नीवार इवावशिष्टः || 5-15

शरीर मात्रेण नरेन्द्र तिष्ठन् नाभासि तीर्थ प्रतिपादित ऋद्धिः आरण्यक उपात्त फल प्रसूतिः स्तम्बेन नीवार इव अवशिष्टः

15 . हृ नरेन्द्र= oh, king of men ; तीर्थ= to worthy recipients ; प्रतिपादित= dedicated ; ऋद्धिः= wealth - you have wealth that is already donated to the eligible few ; शरीर मात्रेण तिष्ठन्= body, just with, [you are] standing up [you are still standing the test of time] ; आरण्यक उपात्त फल प्रसूतिः= by foresters, taken away [gleaned,] offspring [yield, crop] ; स्तम्बेन अवशिष्टः= stalk or culm, remaining ; नीवार इव= नीवार crop, as with ; आभासि= you appear.

"Oh, king of men, thou who hast given away all thy wealth to the deserving appearest with only thy body left to thee like a stalk of नीवार-wild-rice plant in the buff after foresters have gleaned away its grain... [5-15]

स्थाने भवानेकनराधिपः स न्नकिंचनत्वं मखजं व्यनक्ति |
पर्यायपीतस्य सुरैर्हिमांशोः कलाक्षयः श्लाघ्यतरो हि वृद्धेः || 5-16

स्थाने भवान् एक नराधिपः सन् अकिंचनत्वं मखजं व्यनक्ति पर्याय पीतस्य सुरैः हिम बंशोः कला क्षयः श्लाघ्य तरः हि वृद्धेः

16 . भवान्= you are ; एक नराधिपः सन्= the only, emperor, being - being a pre-eminent emperor ; मख जं= Vedic-ritual, born - as a result of that ritual ; अकिंचनत्वं= state of being indignant, pennilessness ; व्यनक्ति= प्रकटयै=you are expressing ; स्थाने= युक्तम्=it is appropriate, creditable in you ; सुरैः= by gods ; पर्याय= as a regular course, time after time ; पीतस्य= one who is consumed, piita=because the moon is supposed to be liquid mass ; हिम अंशोः= cold, rayed one - the moon ; कला= digits ; क्षयः= deterioration, waning ; वृद्धेः= than [moon's] increasing - than waxing moon ; श्लाघ्य= praiseworthy ; तरः= comparative degree, indicated with the addition of तर, and if तमस् is added it is superlative - thereby तर-तम-भेद - degrees of difference, has come into usage ; हि= indeed, isn't it.

"Though thou art a pre-eminent monarch thou showest the condition of destitution caused as a result of this Vedic-ritual, yet, it is creditable in thee... even if the gods periodically drink him to wane, the waning moon is more adorable than the waxing moon, isn't it... [5-16]

तदन्यतस्तावदनन्यकार्यो गुर्वर्थमाहर्तुमहं यतिष्ये |
स्वस्त्यस्तु ते निर्गलिताम्बुगर्भं शरद्घनं नार्दति चातकोऽपि || 5-17

तत् अन्यतः तावत् अनन्य कार्यः गुरु अर्थम् आहर्तुम् अहं यतिष्ये स्वस्ति अस्तु ते निर्गलित अंबु गर्भं शरत् घनं न अर्दति चातकः अपि

17 . तत्= therefore ; तावत् अनन्य कार्यः= one who has no other business [than gaining tutor's share] ; अहं= I, such as I am ; अन्यतः= otherwhere ; गुरु अर्थम्= गुरोः अर्थः=teacher's, wealth - teacher's due ; आहर्तुम्= to get ; यतिष्ये= I will try ; ते स्वस्ति अस्तु= to you, let good, be there - may you fare well; [ तथा हि=that is appropriate, isn't it] ; चातकः अपि= a चातक bird, even ; निर्गलित अंबु गर्भं= out-poured, water, having in its stomach - an autumnal cloud which is exhausted of its contents during rains ; शरत् घनं= from an autumnal, cloud ; न अर्दति= will not, beg.

"Therefore, I who have no other business than securing the tuition fee for my preceptor will endeavour to obtain it from some other quarter ; may you fare well. Even a चातक bird does not trouble the autumnal cloud for a drop of water when waters in that cloud are completely discharged ... [5-17]

The चातक birds are a class of poetic birds that wait and fly into sky to drench their thirst when they see first clouds. They do not drink any other water excepting rainwater, that too before its falling on earth.

एतावदुक्त्वा प्रतियातुकामं शिष्यं महर्षेर्नृपतिर्निषिध्य |
किं वस्तु विद्वन्गुरवे प्रदेयं त्वया कियद्वेति तमन्वयुङ्क्त || 5-18

एतावत् उक्त्वा प्रतियातु कामं शिष्यं महर्षेः नृपतिः निषिध्य किं वस्तु विद्वन् गुरवे प्रदेयं त्वया कियत् वा इति तम् अन्वयुङ्क्त

१८. एतावत्= up to here ; उक्त्वा= having said ; प्रतियातु कामं= to return, one who desired to ; महर्षेः शिष्यं तम्= great sage's, that disciple, to him ; नृपतिः निषिध्य= king, on stopping [the disciple] ; हृ विद्वन्= o, scholar ; किं वस्तु= what, item ; कियत् वा= how much [its size etc] either ; त्वया गुरवे प्रदेयं=] by you, to teacher, is to be given ; इति अन्वयुङ्क्त= thus, he enquired with the disciple.

The disciple of the great sage said this much and was anxious to depart whereupon the king desired him not to do so and enquired with him, "oh, scholar, what is it you wish to give to your preceptor, or how much it should be...

ततो यथावद्विहिताध्वराय तस्मै स्मयावेशविवर्जिताय |
वर्णाश्रमाणां गुरवे स वर्णी विचक्षणः प्रस्तुतमाचचक्षे || 5-19

ततः यथावत् विहित अध्वराय तस्मै स्मय आवेश विवर्जिताय वर्ण आश्रमाणां गुरवे सः वर्णी विचक्षणः प्रस्तुतम् आचचक्षे

19 . ततः= then ; यथावत्= as it is, scripturally ; विहित अध्वराय= one who completed, Vedic-ritual ; स्मय= vanity, haughtiness ; आवेश= influence [of vanity] ; विवर्जिताय= one who got rid of ; वर्ण= for four castes ; आश्रमाणां= for four stages of life - ब्रह्मचर्यादि stages of his subjects ; गुरवे= leader, rulers of - the king ; तस्मै= to him, to रघु, the king ; सः विचक्षणः वर्णी= he that, learned, scholar ; प्रस्तुतम्= what that is present, pertinent - reg . पयिन्ग् हिस् दुए तो हिस् तेअचेर्; आचचक्षे= detailed.

Then that scholarly brAhmaNa detailed about his immediate concern to रघु, who is the ruler of subjects in four-class system and four-stages of life, who had duly performed the Vedic-ritual and who is entirely free from the influence of vanity. [5-19]

समाप्तविद्येन मया महर्षिर्विज्ञापितोऽभूद्गुरुदक्षिणायै |
स मे चिरायास्खलितोपचारां तां भक्तिमेवागणयत्पुरस्तात् || 5-20

समाप्त विद्येन मया महर्षिः विज्ञापितः आभूत् गुरु दक्षिणायै सः मे चिराय अस्खलित उपचारां तां भक्तिम् एव अगणयत् पुरस्तात्

20 . समाप्त विद्येन= one who has completed, education - of 14 vidya-s ; मया= such as I am ; by me; गुरु दक्षिणायै= for teacher's, due ; महर्षिः= great sage ; विज्ञापितः आभूत्= requested, he has been - rather, I have requested my teacher as to what I should give to him ; सः= he, the teacher ; पुरस्तात्= firstly ; मे चिराय अस्खलित उपचारां= my, for a long time, unswerving, adoration ; तां भक्तिम् एव= that, devotion, alone ; अगणयत्= reckoned on.

"After the completion of fourteen kinds of education from him I have asked my teacher as to what I should give as teacher's due, but my teacher considered my long and unswerving service to him as the first and foremost contribution... [5-20]

निर्बन्धसंजातरुषार्थकार्श्यमचिन्तयित्वा गुरुणाहमुक्तः |
वित्तस्य विद्यापरिसंख्यया मे कोटीश्चतस्रो दश चाहरेति || 5-21

निर्बन्ध संजात रुषा अर्थ कार्श्यम् अचिन्तयित्वा गुरुणा अहम् उक्तः वित्तस्य विद्या परिसंख्यया मे कोटीः चतस्रः दश च आहर इति

21 . निर्बन्ध संजात रुषा= by my repeated importunities, caused, anger - by the irritation caused by my repeated importunities; गुरुणा= by such a teacher ; अर्थ कार्श्यम्= money, scantiness - insolvency, pennilessness ; अ+चिन्तयित्वा= without, thinking ; विद्या परि संख्यया= educations, by number of - say 14 numbers of educations ; वित्तस्य= of wealth ; दश चतस्रः कोटीः= ten, four, crores - fourteen crores ; मे आहर इति= to me, you get, thus ; अहम् उक्तः= I am, said.

"Irritated by my constant importunities my teacher said to me without taking my insolvency into consideration, 'Get me four and ten crores of money coins corresponding to the fourteen kinds of education you have learnt...' [5-21]

सोऽहं सपर्याविधिभाजनेन मत्वा भवन्तं प्रभुशब्दशेषम् |
अभ्युत्सहे संप्रति नोपरोद्धुमल्पेतरत्वाच्छ्रुतनिष्क्रयस्य || 5-22

सः अहं सपर्या विधि भाजनेन मत्वा भवन्तं प्रभु शब्द शेषम् अभ्युत्सहे संप्रति न उपरोद्धुम् अल्प इतरत्वात् श्रुत निष्क्रयस्य

22 . सः अहं= such as I am, I ; सपर्या विधि भाजनेन= by [virtue of] oblation, offering vessel - which is reduced to earthen pot ; प्रभु शब्द शेषम्= lord, word, left with - one who is left with the title of lord while everything has gone out ; मत्वा= deeming ; श्रुत निष्क्रयस्य= for learning, an exchange - an exchange of value for the learning learnt through hearing, say Veda-s ; अल्प इतरत्वात्= small, other than - price of my learning is anything but small ; संप्रति= now ; भवन्तं उपरोद्धुम्= you, to pester ; न अभ्युत्सहे= not, enthusiastic.

"Under these circumstances I, who have concluded from seeing the earthen-worshipping vessel in your hands that you have only the title of 'sovereign' left to you, am not inclined to press you further in this juncture as the price of exchange fixed by my teacher on my learning is anything but small... [5-22]

इत्थं द्विजेन द्विजराजकान्तिरावेदितो वेदविदां वरेण |
एनोनिवृत्तेन्द्रियवृत्तिरेनं जगाद भूयो जगदेकनाथः || 5-23

इत्थं द्विजेन द्विज रज कान्तिः आवेदितः वेद विदां वरेण एनः निवृत्त इन्द्रिय वृत्तिः एनं जगाद भूयः जगत् एक नाथः

23 . द्विज रज= brAhmaNa-s, king of - moon ; कान्तिः= one with such lustre - who is as fair as moon - रघु; एनः निवृत्त इन्द्रिय वृत्तिः = from [the propensities of] sins, restrained, [whose] senses', activities; [सः= he that] ; जगत् एक नाथः= world's, the only, king ; वेद विदां वरेण= Vedic, among scholars, the best ; द्विजेन= by that brAhmaNa, कौत्स्थ; इत्थं आवेदितः= this way, when reported ; एनं भूयः जगाद= to him [to disciple, again, spoke.

ठत् sole lord of the world who is as fair as the moon in his lustre, where the moon himself incidentally is the king of brAhmaNa-s, and the king whose propensities of senses are restrained from sins, that king रघु once more spoke forth on being thus informed by that best one among Vedic scholars brAhmaNa, namely कौस्त, the disciple of वरतन्तु. [5-23]

गुर्वर्थमर्थी श्रुतपारदृश्वा रघोः सकाशादनवाप्य कामम् |
गतो वदान्यान्तरमित्ययं मे मा भूत्परीवादनवावतारः || 5-24

गुर्वर्थम् अर्थी श्रुत पार दृश्वा रघोः सकाशात् अनवाप्य कामम् गतः वदान्य अन्तरम् इति अयं मे मा भूत् परीवादनवावतारः

24 . श्रुत पार दृश्वा= scriptures, end of, one who has seen - a learned one, that disciple ; गुरोः अर्थम् अर्थी= teacher's, dole, one who is requesting ; रघोः सकाशात्= from रघु's, presence ; कामम् अनवाप्य= desire, not getting fulfilled ; वदान्य= माम् याचयस्व इति वदति वदति इति वदान्यः= donor ; अन्तरम्= to another [donor] ; गतः= has gone ; इति= thus ; अयं= that ; परीवाद= stigma, ill-repute ; नवावतारः= नवस्च असौ अवतारश्च=a new beginning ; मे मा भूत्= to me, not, let there be.

Then emperor रघु said this to the disciple let not the clapping of a stigma for the first time be on my name stigmatising: 'a certain solicitor well-versed in Vedic lore had sought some money from emperor रघु to pay his preceptor's due, but failing to obtain his object from the emperor रघु that Vedic scholar went to another donor...' utterly gratuitous... [5-24]

स त्वं प्रशस्ते महिते मदीये वसंश्चतुर्थोऽग्निरिवाग्निगारे |
वित्राण्यहान्यर्हसि सोढुमर्हन् यावद्यते साधयितुं त्वदर्थम् || 5-25

सः त्वं प्रशस्ते महिते मदीये वसं चतुर्थः अग्निः इव अग्निअगारे द्वि त्राणि अहानि अर्हसि सोढुम् अर्हन् यावत् यते साधयितुं त्वत् अर्थम्

२५. महितः= oh, venerable one ; सः त्वं= such as you are ; महिते= a well-known one - my ritual house ; प्रशस्ते= a commendable one - my ritual house ; मदीये= मम इदम् मदीयम्=mine - the possessive pronoun formed by the addition of the affix iiya ; अग्निअगारे=- sanctuary of fires ; चतुर्थः अग्निः इव= fourth, fire, like ; वसं= while [you are] staying, sojourning ; द्वि त्राणि= द्वे त्रीणि वा=two, or three ; अहानि= days ; सोढुम् अर्हसि= to be patient, apt of you ; अर्हन्= oh, honourable one ; त्वत् अर्थम्= for your, purpose ; साधयितुं= to achieve ; यावत् यते= by then, [I] will try.

Oh, venerable one, be pleased, therefore, to sojourn as the fourth sacred fire for two or three days in my well-known and adorable sanctuary of sacred fires, where the three fires, viz., गार्हपत्य, आहवनीय अन्द् दक्षिण are ever on the glow ; during which period I will endeavour to fulfil your wish... रघु said so to the young scholar.

तथेति तस्यावितथं प्रतीतः प्रत्यग्रहीत्संगरमग्रजन्मा |
गामात्तसारां रघुरप्यवेक्ष्य निष्क्रष्टुमर्थं चकमे कुबेरात् || 5-26

तथा इति तस्य अवितथं प्रतीतः प्रत्यग्रहीत् संगरम् अग्र जन्मा गाम् आत्त सारां रघुः अपि अवेक्ष्य निष्क्रष्टुम् अर्थं चकमे कुबेरात्

२६. अग्र जन्मा= of high, birth, that brAhmaNa boy ; प्रतीतः सन्= pleased, on becoming ; तस्य अवितथं संगरम्= of his [of रघु], not fruitless - unfailing, promise ; तथा इति= so be it - on thinking ; प्रत्यग्रहीत्= received, accepted ; रघुः अपि= रघु, even ; गाम्= accusative singular of the irreg . गो - the earth; about earth ; आत्त सारां= extracted, wealth ; अवेक्ष्य= on seeing ; कुबेरात्= from कुबेर, Indian Plutus , lord of boundless treasures, nine निधि-s ; अर्थं= wealth ; निष्क्रष्टुम्= to seize, extort ; चकमे=इयेष=thought to.

The brAhmaNa scholar being highly pleased accepted the unfailing promise of रघु with the words 'be it so' ; while रघु, on his part, seeing that the earth is stripped of all her wealth thought to extort money from no less than the god कुबेर, the lord of wealth-management, and hence raghu started on a campaign against that कुबेर. [5-26]

वसिष्ठमन्त्रोक्षणजात्प्रभावादुदन्वदाकाशमहीधरेषु |
मरुत्सखस्येव बलाहकस्य गतिर्विजघ्ने न हि तद्रथस्य || 5-27

वसिष्ठ मन्त्र उक्षण ज प्रभावात् उदन्वत् आकाश मही धरेषु मरुत् सखस्य इव वलाहकस्य गतिः विजघ्ने न हि तत् रथस्य

२७. वसिष्ठ= sage वशिष्ट'स्; मन्त्र उक्षण + ज= by hymns, by sprinkling, born out of - owing to the miraculous power born out of the water sprinkled while uttering sacred hymns - done by वशिष्ट at the time of रघु's coronation - this is not the miraculous power of sage वशिष्ठ, but belongs to hymns ; प्रभावात्= by its efficacy ; उदन्वत्= on ocean ; आकाश= in sky ; मही + धरेषु= on those by earth, borne - on mountains ; मरुत् सखस्य= windgod's, friend - cloud ; वलाहकस्य इव= cloud, as with a ; तत् रथस्य= his - रघु's, chariot's ; गतिः= course of [chariot] ; न विजघ्ने= not, obstructed ; हि= here हि is used in the sense of निश्चय - indeed.

By virtue of certain miraculous power derived from the water sprinkled to the tune of Vedic chants uttered by sage वशिषःठ at the time of anointing emperor रघु, raghu's emperorship has been firmly seated on throne at that time; the same has come now to succour for the unhindered passage of his chariot, whereby the course of हिs chariot, like the unhindered motion of a cloud impelled by his friendly windgod is now unhindered either on the sea, or in the sky, or on the mountains. [5-27]

अथाधिशिश्ये प्रयतः प्रदोषे रथं रघुः कल्पितमस्त्रगर्भम् |
सामन्तसंभावनयैव धीरः कैलासनाथं तरसा जिगीषुः || 5-28

अथ अधिशिश्ये प्रयतः प्रदोषे रथं रघुः कल्पितम् अस्त्र गर्भम् सामन्त संभावनया एव धीरः कैलासनाथं तरसा जिगीषुः

28 . अथ= then ; प्रदोषे= रजनी मुखे - प्रारब्धाः दोषाः यस्मिन्, तस्मिन् - the hour in which wrongs such as thefts, house-breakings etc are commenced, the first two घटी-s after sunset, at night ; प्रयतः= one who has kept his sense organs in order, pious ; धीरः रघुः= that valiant one, रघु; सामन्त= संयक् अन्तः समन्तः - frontier, समन्तो भव सामन्तः - a feudatory prince ; संभावनया एव= thinking [thus,] only - रघु considered कुबेर no more than a feudatory prince ; कैलासनाथं= कुबेर; तरसा जिगीषुः= by might, to conquer ; कल्पितम्= arranged ; अस्त्र गर्भम्= weapons, in inside - arranged ; रथं= in such a chariot ; अधिशिश्ये= took rest, slept for that night.

Then in the night that valiant emperor रघु who is desirous of conquering कुबेर on account of his own prowess, because रघु considered कुबेर not more than a feudatory prince on the hinterlands of his kingdom, slept in his chariot inside which chariot all weapons have been arranged carefully. [5-28]

At length, the sedate ( firm-minded ) Raghu, desirous of subduing the lord of Kailisa by force, regarding him merely as a feudatory prince, slept, purified, in the evening, in his chariot with weapons properly arranged inside. - N.

Please observe the word sedate used here. It has not lost its clean and neat meaning: sedate1=adj. tranquil and dignified; equable, serious; but acquired its meaning as 'tranquilization' these days. Hence, we would like to lift-irrigate from older translations. Also observe the expression 'at length' for अथ, later; it is now being used for boring things - like this translation.

प्रातः प्रयाणाभिमुखाय तस्मै सविस्मयाः कोषगृहे नियुक्ताः |
हिरण्मयीं कोषगृहस्य मध्ये वृष्टिं शशंसुः पतितां नभस्तः || 5-29

प्रातः प्रयाण अभिमुखाय तस्मै स विस्मयाः कोष गृहे नियुक्ताः हिरण्मयीं कोष गृहस्य मध्ये वृष्टिं शशंसुः पतितां नभस्तः

29 . प्रातः= in morning ; प्रयाण= journey ; अभिमुखाय= intending to start ; तस्मै= to him, to रघु; कोष गृहे नियुक्ताः= treasury, house, employed - officers of treasury ; स विस्मयाः= with, amazement - flabbergastedly ; कोष गृहस्य मध्ये= in treasury, house, in the centre of ; नभस्तः पतितां= from sky, fallen ; हिरण्मयीं वृष्टिं= gold's, shower ; शशंसुः= informed.

When रघु is about to restart his wealth offensive on the next dawn, officers of his treasury have flabbergastedly reported to him about a shower of gold fallen from sky in the vaults of treasury they are handling. [5-29]

तम् भूपतिर्भासुरहेमराशिं लब्धं कुबेरादभियास्यमानात् |
दिदेश कौत्साय समस्तमेव शृण्गं सुमेरोरिव वज्रभिन्नम् || 5-30

तम् भूपतिः भासुर हेम राशिं लब्धं कुबेरात् अभियास्यमानात् दिदेश कौत्साय समस्तम् एव शृण्गं सुमेरोः इव वज्र भिन्नम्

30 . भू पतिः= land, lord - king रघु; अभियास्यमानात्= from the one who is going to be attacked - कुबेर; कुबेरात् लब्धं= from कुबेर, chanced from ; वज्र भिन्नम्= by thunderbolt, sheared ; सुमेरोः शृण्गं इव= of Mt . सुमेरु'स्, peak, which is like; तम्= that - heap of gold ; भासुर हेम राशिं= glittering, golden, heap ; समस्तम् एव= entirely, thus ; कौत्साय= to कौत्स; दिदेश= perf . of 'dish' 6th ubha - to give, make over - completely given without make a nick in it .

That heap of shining gold showered by कुबेर when he is about to be attacked resembled a peak Mt. सुमेरु once struck down by इन्द्र'स् thunderbolt, and king रघु gave whole lot of it to scholar कौत्स, the disciple of sage वरतन्तु. [5-30]

जनस्य साकेतनिवासिनस्तौ द्वावप्यभूतानभिनन्द्यसत्त्वौ |
गुरुप्रदेयाधिकनिःस्पृहोऽर्थी नृपोऽर्थिकामादधिकप्रदश्च || 5-31

जनस्य साकेत निवासिनः तौ द्वौ अपि अभूताम् अभिनन्द्य सत्त्वौ गुरु प्रदेय अधिक निःस्पृहः अर्थी नृपः अर्थि कामात् अधिक प्रदः च

३१. तौ द्वौ अपि= those, two, even - donor and he donee ; साकेत निवासिनः जनस्य= अयोध्य, inhibiting, for people ; अभिनन्द्य सत्त्वौ= whose nobility of nature is being praised - became praiseworthy ; अभूताम्= they became ; why because; गुरु प्रदेय= to teacher, to be given [money] ; अधिक= more than that ; निःस्पृहः अर्थी= uninterested, solicitor; अर्थि कामात्= solicitor, more than his desire ; अधिक प्रदः= more, wishing to give ; नृपः च= king, also - meaning king and the scholar, both became praiseworthy.

Both the donor and donee - the supplicant who has no desire to accept more than what is to be given to his preceptor, and the king who wants to give more than what is solicited by the solicitor - became praiseworthy for the people of साकेत, namely अयोध्य, owing to the ennobled thinking customary to दात-ग्रहीत, giver and taker. [5-31]

अथोष्ट्रवामीशतवाहितार्थं प्रजेश्वरं प्रीतमना महर्षिः |
स्पृशन्करेणानतपूर्वकायं संप्रस्थितो वाचमुवाच कौत्सः || 5-32

अथ उष्ट्र वामी शत वाहित अर्थं प्रज ईश्वरं प्रीतमना महर्षिः स्पृशन् करेण अनत पूर्व कायं संप्रस्थितः वाचम् उवाच कौत्सः

32 . अथ= later ; प्रीत मना= with a gladdened, heart ; महर्षिः कौत्सः= great sage, Kautsa; संप्रस्थितः= who is ready to travel ; उष्ट्र= camels ; वामी= mares, or she-elephants ; शत= hundreds of ; वाहित= caused to be transported ; अर्थं= one who has such a wealth ; अनत पूर्व कायं= bent, fore, body - one who is bending his trunk - making an obeisance ; to such; प्रज ईश्वरं= people's, lord - रघु; करेण स्पृशन्= by hand, touching, by patting ; वाचम् उवाच= word, spoke to.

Then, at the time of his departure the great sage कौत्स said this patting the king रघु, who has caused the gifted treasure to be transported by hundreds of camels and she-elephants, and who at present is making an obeisant send-off.

किमत्र चित्रं यदि कामसूर्भू र्वृत्ते स्थितस्याधिपतेः प्रजानाम् |
अचिन्तनीयस्तु तव प्रभावो मनीषितं द्यौरपि येन दुग्धा || 5-33

किम् अत्र चित्रं यदि काम सूः भूः वृत्ते स्थितस्य अधिपतेः प्रजानाम् अचिन्तनीयः तु तव प्रभावः मनीषितं द्यौः अपि येन दुग्धा

33 . वृत्ते= well-rounded ; hence, one conducting himself in his proper sphere of duties, or conduct of life ; राज व्ऱित्ते= in kingcraft ; स्थितस्य= staying, abiding ; प्रजानाम् अधिपतेः= for people's, lord ; भूः काम सूः यदि= earth, desires, yielding, if - if the earth yields all his desires ; अत्र चित्रं किम्= in that, strangeness, what is it ; तव प्रभावः तु= your, power - cogency - compelling nature - but ; अ + चिन्तनीयः= चिन्तितुम् अशक्यः=incomprehensible ; येन= by whom ; द्यौः अपि= heaven, even ; मनीषितं= मनसा ईषितम्= अभिलषितम्=what is bethought, desire ; दुग्धा= milked, gave.

"What is strange if earth yields all the desired objects of a monarch who conducts himself righteously? In your case, even the heaven has been forced by you to give you your desired object... incomprehensible is your cogency... [5-33]

आशास्यमन्यत्पुनरुक्तभूतं श्रेयांसि सर्वाण्यधिजग्मुषस्ते |
पुत्रं लभस्वात्मगुणानुरूपं भवन्तमीड्यं भवतः पितेव || 5-34

आशास्यम् अन्यत् पुनर् उक्त भूतं श्रेयांसि सर्वाणि अधिजग्मुषः ते पुत्रं लभस्व अत्म गुण अनुरूपं भवन्तम् ईड्यं भवतः पितेव

34 . सर्वाणि श्रेयांसि= all, advantages ; अधिजग्मुषः= प्राप्तवतः - one who had them ; अधिजग्मुषः is geni. sing. of अभिजग्मिवस् perf. parti. of गम् with अधि. A form peculiar to Vedic literature but often used by poets in classic lit. A similar word is तस्थिवस्. Such words i.e., participles which have the sense of 'who or what has or has been done' are formed under कस्तुस्च of पाणिनि III.II.107 - KMJ ; ते अन्यत् आशास्यम्= to you, another, benediction ; पुनः उक्त भूतं= again, said - repetitious, it becomes ; ईड्यं= [your] worthy self ; भवन्तम्= you ; भवतः पित इव= your, father, as with ; अत्म गुण अनुरूपं= your, features [both appearance and disposition,] befitting to ; पुत्रं लभस्व= son, may you get.

"Conferring any other blessing would be repetitious in your case as you have obtained all good things in the life ; may you, therefore, obtain a son suited to your virtues just as your father obtained your worthy self..." Thus that scholar blessed रघु. [5-34]

इत्थं प्रयुज्याशिषमग्रजन्मा राज्ञे प्रतीयाय गुरोः सकाशम् |
राजापि लेभे सुतमाशु तस्मा दालोकमर्कादिव जीवलोकः || 5-35

इत्थं प्रयुज्य आशिषम् अग्र जन्मा राज्ञे प्रतीयाय गुरोः सकाशम् राजा अपि लेभे सुतम् आशु तस्मात् आलोकम् अर्कात् इव जीवलोकः

३५. अग्र जन्मा= high, born one - scholar ; इत्थं= this way ; राज्ञे आशिषम् प्रयुज्य= for king, blessings, on giving ; गुरोः सकाशम् प्रतीयाय= to teacher's, presence, returned ; राजा अपि= king, even ; जीव लोकः= living beings ; अर्कात्= from sun ; आलोकम्= प्रकाश, तेज, उद्योत, आलोको, वर्च, आतपः - अमर= light ; इव= as with ; तस्मात्= by that blessing ; आशु सुतम् लेभे= soon, son, रघु got.

After conferring this blessing on the king that brAhmaNa scholar returned to his preceptor, and the king soon after gained a son as a result from the blessing, just as the animal world gets light from the sun. [5-35]

ब्राह्मे मुहूर्ते किल तस्य देवी कुमारकल्पं सुषुवे कुमारम् |
अतः पिता ब्रह्मण एव नाम्ना तमात्मजन्मानमजं चकार || 5-36

ब्राह्मे मुहूर्ते किल तस्य देवी कुमार कल्पं सुषुवे कुमारम् अतः पिता ब्रह्मण एव नाम्ना तम् आत्म जन्मानम् अज.m cakaara

36 . तस्य देवी= his, crowned queen ; ब्राह्मे मुहूर्ते= at brahma, hour - [a little earlier than the] hour presided over by brahma - at about 3 am or so ; कुमार कल्पं= to कुमार स्वंy , almost equal to ; कुमारम्= a son ; सुषुवे= delivered ; किल= used generally to impart an idea of certainty or emphasis like - indeed, they say etc ; अतः= therefore, on account of the birth during brahma hour ; पिता= father - रघु; ब्रह्मणः एव नाम्ना= brahma's, only, by name ; तम्= him - to boy ; आत्म जन्मानम्= his own, reproduction - his own son ; अजं= as अज - i.e., अ + ज=not, born one, brahma -one who is beyond progenitive birth, the self-born ; चकार= [ रघु ] made, रघु named the child as अज.

At the brahma hour, the crowned queen of रघु delivered a son who is almost equal to the younger son of shiva, namely कुमार, and hence the father रघु named his son अज, after brahma, [5-36]

रूपं तदोजस्वि तदेव वीर्यं तदेव नैसर्गिकमुन्नतत्वम् |

न कारणात्स्वाद्बिभिदे कुमारः प्रवर्तितो दीप इव प्रदीपात् || 5-37

रूपं तत् एव ओजस्वि तत् एव वीर्यं तत् एव नैसर्गिकम् उन्नतत्वम् न कारणात् स्वात् बिभिदे कुमारः प्रवर्तितः दीप इव प्रदीपात्

37 . ओजस्वि रूपं= muscular ; body build ; तदेएव - तत् एव= that, alone, the very same of his father - तदेव - the demonstrative pronoun तत् with एव expressed or implied is used in the sense of 'the very' 'same' ; वीर्यं तत् एव= mettle, that, alone ; नैसर्गिकम्= natural, inborn sublimity ; तत् एव= that, alone ; उन्नतत्वम्= magnanimity ; तत् एव= that, alone ; कुमारः= that boy ; दीप प्रदीपात् इव= a lamp, from strongly lit lamp, as with ; प्रवर्तितः इव= generated, as if ; स्वात् कारणात् न बिभिदे= from his, source, [boy has] not, differed [in features.]

Just as a lamp lighted from a full glowing lamp does not differ from its source, that prince अज did not differ in any respect from his cause, his progenitor, since that boy's resplendent form, mettle, sublimity, and magnanimity etc are the same as those of his father. [5-37]

उत्पातविद्यं विधिवद्गुरुभ्य स्तं यौवनोद्भेदविशेषकान्तम् |
श्रीः साभिलाषापि गुरोरनुज्ञां धीरेव कन्या पितुराचकाङ्क्ष || 5-38

उत्पात विद्यं विधिवत् गुरुभ्यः तं यौवन उद्भेद विशेष कान्तम् श्रीः स अभिलाषा अपि गुरोः अनुज्ञां धीरा इव कन्या पितुः आचकाङ्क्ष

38 . गुरुभ्यः= from mentors ; विधिवत्= procedurally ; उत्पात विद्यम्= he who obtained, his education ; यौवन उद्भेद= on account of youthfulness ; विशेष कान्तम्= one who has particular, resplendence ; तं= him - prince अज; श्रीः= goddess of royalty, gloriousness ; स अभिलाषा अपि= with, inclination, even if - though inclined towards him ; धीरा कन्या= [like a] deep-minded maiden ; पितुः इव= from father, as if - as if she is waiting for her father's permission ; गुरोः अनुज्ञां= father's, consent ; आचकाङ्क्ष= she is waiting for.

Though the goddess of royalty, राज्यलक्ष्मि, set her heart on prince अज who had duly received his education from his preceptors and looked peculiarly handsome on account of the adolescence of youth, she awaited her master's permission to woo him like a deep-minded maiden waiting for her father's consent. [5-38]

अथेश्वरेण क्रथकैशिकानां स्वयंवरार्थं स्वसुरिन्दुमत्याः |
आप्तः कुमारानयनोत्सुकेन भोजेन दूतो रघवे विसृष्टः || 5-39

अथ ईश्वरेण क्रथ कैशिकानां स्वयं वर अर्थं स्वसुः इन्दुमत्याः आप्तः कुमार आनयन उत्सुकेन भोजेन दूतः रघवे विसृष्टः

39 . अथ= later ; स्वसुः इन्दुमत्याः= sister, इन्दुमति'स्; स्वयं वर= self-selection of bridegroom ; अर्थं= for the purpose of ; कुमार आनयन उत्सुकेन= young man, to bring on, interested - he who is interested to fetch prince अज for his sister's choosing a bridegroom ; क्रथ कैशिकानाम्= it is a class of क्षत्रिय-s said to be originally derived from क्रथ and कैशिक, the sons of विदर्भ, who ruled on the province of the same name - so विदर्भ'स्; ईश्वरेण भोजेन= the lord of, by king भोज; आप्तः दूतः=a faithful, messenger ; रघवे= to रघु - verbs having the sense of 'sending' generally govern the dative of the person to whom a thing is sent and the accusative of the place to which it is sent - KMJ ; विसृष्टः= released, sent.

Later king भोज, the lord of क्रथ-कैशिक province, namely विदर्भ kingdom, has sent an invitation through a devoted messenger to रघु, as that king of विदर्भ is earnestly desirous to get prince अज for the स्वयम्वर, the self-selection of a bridegroom, by his sister princess इन्दुमति. [5-39]

तं श्लाघ्यसंबन्धमसौ विचिन्त्य दारक्रियायोग्यदशश्च पुत्रम् |
प्रस्थापयामास ससैन्यमेनमृद्धां विदर्भाधिपराजधानीम् || 5-40

तं श्लाघ्य संबन्धम् असौ विचिन्त्य दार क्रिया योग्य दशम् च पुत्रम् प्रस्थापयामास स सैन्यम् एनम् ऋद्धां विदर्भ अधिप राजधानीम्

40 . असौ= he, that रघु; तं= him, king भोज; श्लाघ्य संबन्धम्= as praiseworthy, alliance ; विचिन्त्य= having thought of ; पुत्रम्= his son अज; दार क्रिया योग्य दशम् च= विवाह योग्य वयसः - wife-taking, to make, eligible, period, also- also thinking that his son अज has attained a marriageable age ; विचिन्त्य= having thought about ; स सैन्यम्= with army ; एनम्= him, prince अज; ऋद्धां= to a splendid one - to the capital of विदर्भ; विदर्भ अधिप=तो विदर्भ, king's; राजधानीम्= राजः धानी=राजधानी=the place where the king lives, the capital ; प्रस्थापयामास= started to send.

Seeing that this is a praiseworthy alliance and that his son अज too has come of a marriageable age, king रघु made the prince अज to go to the splendid capital of the king of विदर्भ along with a protocolled army. [5-40]

तस्योपकार्यारचितोपचारा वन्येतरा जानपदोपदाभिः |
मार्गे निवासा मनुजेन्द्रसूनो र्बभूवुरुद्यानविहारकल्पाः || 5-41

तस्य उपकार्याः रचित उपचाराः वन्येतराः जानपद उपदाभिः मार्गे निवासाः मनुज इन्द्र सूनोः बभूवुः उद्यान विहार कल्पाः

41 . उपकार्या= temporary tents or shelters for the dignitary journeying ; रचित= made ; उपचाराः= other conveniences ; जानपद उपदाभिः= by villagers, brought presents ; वन इतराः= other than rustic, elegant ; तस्य= to him ; मनुज इन्द्र सूनोः= people's, lord's, son - for अज; मार्गे निवासाः= along the road, haltings ; उद्यान विहार कल्पाः= places of sporting, sportings, as good as ; बभूवुः= they became.

The halting stations of prince अज in which accommodations of all kinds are arranged in tents of royal state, which, therefore, appearing the opposite of rustic ones on account of presents brought forth by villagers, looked almost like places of recreation in gardens. [5-41]

स नर्मदारोधसि सीकरार्द्रै र्मरुद्भिरानर्तितनक्तमाले |
निवेशयामास विलङ्घिताध्वा क्लान्तं रजोधूसरकेतु सैन्यम् || 5-42

सः नर्मदा रोधसि शीकर आर्द्रैः मरुद्भिः आनर्तित नक्त माले निवेशयामास विलङ्घित अध्वा क्लान्तं रजो धूसर केतु सैन्यम्

42 . विलङ्घित अध्वा= who had gone over, [some part of] the road - towards विदर्भ; सः= he, अज; शीकर आर्द्रैः= by sprays, wetted ; मरुद्भिः= with such breezes - on the banks of river नर्मद; आनर्तित= made to dance ; नक्त माले= having चिर बिल्व trees ; नर्मदा रोधसि= of R . णर्मद, on the banks; क्लान्तं= fatigued ; रजो धूसर केतु= with dust, soiled, having banners ; सैन्यम्= such an army ; निवेशयामास= lodged, encamped.

He who had gone over some part of the road that prince अज encamped his fatigued army with its banners soiled with dust on the banks of River नर्मद where the breezes loaded with sprays are making the नक्तमल trees to dance. [5-42]

अथोपरिष्टाद्भ्रमरैर्भ्रमद्भिः प्राक्सूचितान्तःसलिलप्रवेशः |
निर्धौतदानामलगण्डभित्ति र्वन्यः सरित्तो गज उन्ममज्ज || 5-43

अथ उपरिष्टात् भ्रमरैः भ्रमद्भिः प्राक् सूचित अन्तः सलिल प्रवेशः निर्धौत दान अमल गण्डभित्तिः वन्यः सरित्तः गज उन्ममज्ज

43 . अथ= then ; उपरिष्टात्= over, upon ; भ्रमरैः भ्रमद्भिः= moving [hovering,] by bees ; प्राक् सूचित= earlier, as indicated - earlier that elephant is indicated to be in the river water only by honeybees hover over that particular spot, because the elephant is hid underwater ; अन्तः सलिल प्रवेशः= inside, water, one that has entered ; निर्+धौत= completely, washed ; दान= ichor ; अमल= not smeared by ; गण्डभित्तिः= with such temples ; वन्यः गज= a wild, elephant ; सरित्तः= from water ; उन्ममज्ज= got up, surfaced.

Just then a wild elephant emerged from the river, whose broad temples have now become clean in consequence of the ichor having been completely washed away by the river water because it is unnoticeably diving underwater so far, yet its disappearance is noticeable by swarms of bees hovering above the spot when it is drowning underwater. [5-43]

This उन्ममज्जनम्=उत्+मज्जनम्, coming up from drowned state; is the opposite of निममज्जनम्, of which readers are familiar as with गणेष् निमज्जनम्.

निःशेषविक्षालितधातुनापि वप्रक्रियामृक्षवतस्तटेषु |
नीलोर्ध्वरेखाशबलेन शंसन् दन्तद्वयेनाश्मविकुण्ठितेन || 5-44

निःशेष विक्षालित धातुना अपि वप्रक्रियाम् ऋक्षवतः तटेषु नील ऊर्ध्व रेखा शबलेन शंसन् दन्त द्वयेन अश्म विकुण्ठितेन

44 . निः शेष= without, remains - completely, cleanly ; विक्षालित= thoroughly washed ; धातुना अपि= of minerals, even if ; नील ऊर्ध्व रेखा= with blue, longitudinal, lines - of mineral colours ; शबलेन= striped, brindled ; अश्म विकुण्ठितेन= [which are] by stones, broken - scratched ; दन्त द्वयेन= with teeth - tusks - two tusks ; वप्रक्रियाम्= while sporting against a bank or mountainside ; ऋक्षवतः तटेषु= at Mt . ऱिक्षवत - one of the seven कुलपर्वत-s, at its mountainsides; शंसन्= telling, exhibiting his sports at mountainsides.

That elephant bore proofs of his butting-sports on the mountainsides of Mt . ऱिस्खवत् with the pair of his tusks that are scratched by stones, and those tusks although cleanly washed of all mineral powder deposited on them while in butting sport, are now exhibiting some longitudinally striped blue lines of rock-ores on them. [5-44]

संहारविक्षेपलघुक्रियेण हस्तेन तीराभिमुखः सशब्दम् |
बभौ स भिन्दन् बृहत्स्तरंगान् वार्यर्गलाभङ्गेव प्रवृत्तः || 5-45

संहार विक्षेप लघु क्रियेण हस्तेन तीर अभिमुखः स शब्दम् बभौ स भिन्दन् बृहत् तरंगान् वार्य अर्गला भङ्ग इव प्रवृत्तः

४५. संहार विक्षेप= संकोच विक्षेपयोः=contracting and straightening out - of proboscis of elephant ; लघु क्रियेण= शीघ्र व्यापारेण=while quickly, or rapidly doing that ; हस्तेन= with such a trunk, proboscis ; स शब्दम्= with, sound - noisily ; बृहत् तरंगान् भिन्दन्= big, tides, breaking - slashing high waves of river ; तीर अभिमुखः= to bank, towards ; सः= गजः=that elephant ; वारि= an elephant's stall ; अर्गला= pieces of timber cross laid to prevent the animal from its stall, as in loose-boxes of horses ; भङ्ग= in braking - such impediments ; प्रवृत्तः इव= engaged in, as though ; बभौ= it shone forth.

Facing the riverbank that elephant pulled himself out of waters while vigorously contracting and elongating his proboscis as though to break the tiderips around it noisily, and in that take off position it appeared as if it has been engaged in breaking the bolts of its stall. [5-45]

More than one stanza having a syntactical connection have particular names in Sanskrit ; thus two stanzas for a युग्म, three stanza a विशेषक, four stanzas a कलाप, and the number of verses ranging from five to fifteen a कुलक. Thus the first sixteen verses in कुमारसम्भव are a कुलक. - द्वाभ्याम् युग्मम् इति प्रोक्तम् त्रिभिः श्लोकैः विशेषकम् | kalaapakam caturbhiH syaat taduttaram kulaka smR^itam || So this and the preceding stanzas form a युग्म and the predicate उन्मज्ज will be found in 43rd stanza. But, they are segregated here.

शैलोपमः शैवलमञ्जरीणां जालानि कर्षन्नुरसा स पश्चात् |
पूर्वं तदुत्पीडितवारिराशिः सरित्प्रवाहस्तटमुत्ससर्प || 5-46

शैल उपमः शैवल मञ्जरीणां जालानि कर्षन् उरसा स पश्चात् पूर्वं तत् उत्पीडित तोय राशिः सरित् प्रवाहः तटम् उत्ससर्प

४६. शैल उपमः= mountain, similar ; सः= that - elephant ; शैवल मञ्जरीणां जालानि= moss, sprouts or sprigs, clusters of ; उरसा कर्षन्= by chest, dragging ; पश्चात् तटम् उत्ससर्प= then, to riverbank, it reached ; which riverbank is; पूर्वं= earlier - to elephant's arrival ; तत् उत्पीडित तोय राशिः= that, agitated, water, heaps of ; सरित् प्रवाहः= that river's, flow - containing such an agitated water; [repeat] तटम् उत्ससर्प=to bank, came - which water came spattering the riverbank prior to the arrival of the elephant.

Then voluminous river water firstly came onto the riverbank prior to the mountainous elephant, why because, that elephant violently agitated the river water around it, so that it is massively spattered on riverbank making it muddy and boggy for the soldiers of prince अज encamped there, and then that mountainous elephant came to the riverbank dragging the clusters of moss along with its chest ready to trample the enmired soldiers. [5-46]

तस्यैकनागस्य कपोलभित्त्योर्जलावगाहक्षणमेकशान्ता |
वन्येतरानेकपदर्शनेन पुनर्दिदीपे मददुर्दिनश्रीः || 5-47

तस्य एक नागस्य कपोल भित्त्योः जल अवगाह क्षण मात्र शान्ता वन्येतर अनेकप दर्शनेन पुनः दिदीपे मद दुर्दिन श्रीः

47 . तस्य एक नागस्य= that, unequalled, elephant's ; कपोल भित्त्योः= on temples, flowing - ichor ; जल अवगाह= water, by immersing in ; क्षण मात्र शान्ता= for a moment, only, ceased ; मद दुर्दिन श्रीः= मद वर्ष लक्स्म्ही=ichor flowing on cheeks ; वन्येतर= other than wild - tamed elephants of the king ; अनेकप= अनेकाभ्याम् पिबति इति, अनेक पः= elephant - which drinks from many ; दर्शनेन= on seeing - king's elephants ; पुनः दिदीपे= again, shone forth - ichor started to ooze.

Though the splendour of the ichor flowing from the extensive temples of that unequalled elephant temporarily ceased when that pachyderm cooled dousing in river water, it has reoccurred afresh on its spacious temple at the very sight of tamed elephants herded in the camp of prince अज. [5-47]

सप्तच्छदक्षीरकटुप्रवाहमसह्यमाघ्राय मदं तदीयम् |
विलङ्घिताधोरणतीव्रयत्नाः सेनागजेन्द्रा विमुखा बभूवुः || 5-48

सप्त न्च्छद क्षीर कटु प्रवाहम् असह्यम् आघ्राय मदं तदीयम् <ब्र्>vila~Nghita adhoraNa tiivra yatnaaH senaa gajendraaH vimukhaa babhuuvuH

48 . सप्त च्छद= seven, covered - seven leaves covered with - of seven leaved banana ; क्षीर कटु प्रवाहम्= milky, strong-smelling, exudation - of seven leaved banana ; अ + सह्यम्= not, tolerable ; तदीयम्= its - of wild elephant ; मदं आघ्राय= ichor, on smelling ; सेना गज इन्द्राः= army's, elephants, best ones ; विलङ्घित= set at naught ; अधोरण= mahout, elephant driver, controller ; तीव्र यत्नाः= his strenuous, efforts - are set at naught ; वि मुखा= away, faced - turned tail ; बभूवुः= they became.

Those best trained and powerful elephants of अज's army too, set the strenuous efforts of their drivers at naught by turning tail to their commands, on scenting the unbearable odour of the rut of this wild elephant, whose flow is as strong-smelling as the milky exudation of the seven-leaved banana plant. [5-48]

स च्छिन्नबन्धद्रुतयुग्यशून्यं भग्नक्षपर्यस्तरथं क्षणेन |
रामापरित्राणविहस्तयोधं सेननिवेशं तुमुलं चकार || 5-49

स च्छिन्न बन्ध द्रुत युग्य शून्यं भग्न अक्ष पर्यस्त रथं क्षणेन रामा परित्राण विहस्त योधं सेना निवेशं तुमुलं चकार

49 . सः= that, elephant ; च्छिन्न बन्ध= broken, halters ; द्रुत= fleeing ; युग्य= horse - युगाय योग्या इति युग्य - those that can be attached to chariots ; शून्यं= emptied ; भग्न अक्ष= broken, axels ; पर्यस्त रथं= turned upside down, with such chariots ; क्षणेन= in a trice ; रामा= women of palace-chambers ; परित्राण= in safeguarding ; विहस्त= perplexed ; योधं= which has such warriors - has such perplexed guards in that encampment ; सेना निवेशं= army's, encampment ; तुमुलं= tumultuous ; चकार= it made, elephant made.

That wild elephant threw the whole encampment of अज into disarray: horses fled breaking their halters ; chariots somersaulted with broken axels, and the guards of that encampment are quiet perplexed in safeguarding ladies in the camp. [5-49]

तमापतन्तं नृपतेरवध्यो वन्यः करीति श्रुतवान्कुमारः |
निर्वर्तयिष्यन्विशिखेन कुम्भे जघान नात्यायतकृष्टशार्ङ्गः || 5-50

तम् आपतन्तं नृपतेः अवध्यः वन्यः करि इति श्रुतवान् कुमारः निर्वर्तयिष्यन् विशिखेन कुम्भे जघान न अति आयत कृष्ट शार्ङ्गः

५०. नृपतेः= to king - to prince अज; वन्यः करि= wild, elephant ; अ+वध्यः इति= not, killable, thus as ; श्रुतवान्= having heard - learnt from scriptures ; कुमारः= prince अज; आ + पतन्तं= coming, falling - rushing onwards ; तम्= him - that elephant ; निर्वर्तयिष्यन्= thinking to repel it ; न अति आयत कृष्ट शार्ङ्गः= not, very, long, pulled, on a bow - bow not stretched much to dart much impact; विशिखेन= with a sharp arrow ; कुम्भे जघान= on its head, struck.

The prince अज is well aware of the interdict learned from scriptures that a king should not kill a wild elephant, then just struck on the head of onrushing wild elephant with a sharp arrow from his horn-made bow without stretching the bowstring to any considerable length as he only wished to do nothing more but to repel the animal. [5-50]

स विद्धमात्रः किल नागरूप मुत्सृज्य तद्विस्मितसैन्यदृष्टः |
स्फुरत्प्रभामण्डलमध्यवर्ति कान्तं वपुर्व्योमचरः प्रपेदे || 5-51

स विद्धन् मात्रः किल नागन् रूपम् उत्सृज्य तत् विस्मित सैन्य दृष्टः स्फुरत् प्रभा मण्डल मध्य वर्ति कान्तं वपुः व्योम चरम् प्रपेदे

51 . सः= he, elephant ; विद्धन् मात्रः= being struck, just by ; किल= for a fact, it is said ; नागन् रूपम् उत्सृज्य= elephant's, form, on discarding ; तत्= by that - episode ; विस्मित सैन्य= astonished, by army ; दृष्टः= one who is seen - seeing elephant turned into an angle ; स्फुरत् प्रभा मण्डल मध्य= bright, halo of light, in its midst ; वर्ति= one who abiding in that halo ; कान्तं= most desirable ; वपुः= body ; व्योम चरम्= of sky, moving beings - of celestials ; प्रपेदे= he obtained.

No sooner that bolt struck the elephant, they say, than that elephant quitted its pachydermatous physique, assumed an exquisite form of a celestial and stood in the sky with a bright halo around him, while whole of the army of अज gazed on that wonderful spectacle with astonishment. [5-52]

अथ प्रभावोपनतैः कुमारं कल्पद्रुमोत्थैरवकीर्य पुष्पैः |
उवाच वाग्मी दशनप्रभाभिः संवर्धितोरःस्थलतारहारः || 5-52

अथ प्रभाव उपनतैः कुमारं कल्प द्रुम उत्थैः अवकीर्य पुष्पैः उवाच वाग्मी दशन प्रभाभिः संवर्धित उरःस्थल तार हारः

52 . अथ= then ; प्रभाव उपनतैः= by [his] supernatural power ; कल्प द्रुम उत्थैः= on कल्प, tree, came up - grown on ; पुष्पैः= with flowers ; कुमारं अवकीर्य= on young man - prince अज, on showering ; दशन प्रभाभिः= with teeth's, sparkle ; संवर्धित= enhanced ; उरः स्थल= on chest, place of ; तारा= pure, flawless - pearls ; हारः= with such a pendant ; वाग्मी= eloquent one ; उवाच= said.

Then, showering divine flowers fetched from heavenly trees by his supernatural powers on the young prince अज, that veracious celestial spoke this way while the brilliance of the necklace of pure pearls hanging on his chest is brightening, and while the occasional sparkle of his teeth is glimmering. [5-52]

मतङ्गशापादवलेपमूला दवाप्तवानस्मि मतङ्गजत्वम् |
अवेहि गन्धर्वपतेस्तनूजं प्रियंवदं मां प्रियदर्शनस्य || 5-53

मतङ्ग शापात् अवलेप मूलात् अवाप्तवान् अस्मि मतङ्गजत्वम् अवेहि गन्धर्व पतेः तनूजं प्रियंवदं मां प्रियदर्शनस्य

53 . अवलेप= अवलेपस्तु गर्वे - विश्व=pride, arrogance ; मूलात्= owing to it ; मतङ्ग शापात्= sage matanga, by his curse ; मतङ्गजत्वम्= elephant-hood ; अवाप्तवान् अस्मि=I got; मां= me ; प्रियदर्शनस्य= of प्रियदर्शन; गन्धर्व पतेः= a गन्धर्व king's ; तनूजं= as son ; प्रियंवदं अवेहि= as प्रियम्वद, you may know.

"You may know me as a गन्धर्व called प्रियम्वद, the son of a king of गन्धर्व-s called प्रियदर्शन... I came to be transformed into an elephant in consequence of the curse of sage मतन्ग, of course, incurred by my own arrogance ...&क़ुओत्; so the celestial started to speak to prince अज. [5-53]

स चानुनीतः प्रणतेन पश्चा न्मया महर्षिर्मृदुतामगच्छत् |
उष्णत्वमग्न्यातपसंप्रयोगा च्छैत्यं हि यत्सा प्रकृतिर्जलस्य || 5-54

सः च अनुनीतः प्रणतेन पश्चात् मया महर्षिः मृदुताम् अगच्छत् उष्णत्वम् अग्नेः आतप संप्रयोगात् शैत्यं हि यत् सा प्रकृतिः जलस्य

५४. सः महर्षिः च= he, great sage, also ; प्रणतेन मया अनुनीतः= by prostrating, by me, one who is importuning ; पश्चात् मृदुताम् अगच्छत्= later, softness, he came upon - relented - relax one's severity, become less stern ; तथ्हा हि= it is like that, indeed ; जलस्य उष्णत्वम्= water's, humidity ; अग्नेः आतप सं+ प्रयोगात्= of fire, of solar heat [ भवति=it will be] ; शैत्यं= coolness ; इति यत्= that which, is there ; तत् सा प्रकृतिः= that is, its, nature.

"But, when I prostrated before his feet and importuned that great sage मतन्ग relented to modify the curse as above... for the heat of water is owing to its contact with either fire or solar heat... what is coolness is but the natural property of water... isn't it... [5-54]

इक्ष्वाकुवंशप्रभवो यदा ते भेत्स्यत्यजः कुम्भमयोमुखेन |
संयोक्ष्यसे स्वेन वपुर्महिम्ना तदेत्यवोचत्स तपोनिधिर्माम् || 5-55

इक्ष्वाकु वंश प्रभवः यदा ते भेत्स्यति अजः कुम्भम् अयः मुखेन संयोक्ष्यसे स्वेन वपुः महिम्ना तदा इति अवोचत् स तपः निधिः माम्

५५. इक्ष्वाकु वंश प्रभवः अजः= in इक्ष्वाकु, lineage, born, अज; यदा= when ; ते कुम्भम्= your, temple - of elephant's ; अयः मुखेन= iron, at face - iron headed arrow ; भेत्स्यति= will tear off ; तदा= then ; स्वेन वपुः= with your own, body ; महिम्ना= by supernatural power ; पुनः= again ; संयोक्ष्यसे= you will be added - you will regain ; इति= so ; सः तपः निधिः= that, ascetic, treasure of ; माम् अवोचत्= to me, he said.

"'when अज, the scion of इक्ष्वाकु dynasty, will cleave thy temporal sphere with his steel-headed arrow, then shalt thou be reinstated in thy magnificent form...' so said that great ascetic मतन्ग to me... [5-55]

संमोचितः सत्त्ववता त्वयाहं शापाच्चिरप्रार्थितदर्शनेन |
प्रतिप्रियं चेद्भवतो न कुर्यां वृथा हि मे स्यात्स्वपदोपलब्धिः || 5-56

संमोचितः सत्त्ववता त्वया अहं शापात् चिर प्रार्थित दर्शनेन प्रति प्रियं चेत् भवतः न कुर्यां वृथा हि मे स्यात् स्व पद उपलब्धिः

56 . चिर प्रार्थित दर्शनेन= for a long-time, prayed, one who has a manifestation - one whose manifest presence is prayed for a long-time by the cursed, namely for अज; सत्त्ववता= one possessing power ; त्वया अहं शापात् संमोचितः= by you, I am, from curse, released ; भवतः= to you ; प्रति प्रियं= an agreeable return ; न कुर्यां चेत्= not, I am going to do, if - if I am requiting it ; मे स्व पद उपलब्धिः= my, own, status, getting it ; वृथा स्यात् हि= waste, it ill be, indeed..

"I have been rescued from the curse by you who are powerful and the sight of whom had long been earnestly looked for by me. If I do you no good in return then the regaining of my own position is certainly to no purpose.... [5-56]

संमोहनं नाम सखे ममास्त्रं प्रयोगसंहारविभक्तमन्त्रम् |
गान्धर्वमादत्स्व यतः प्रयोक्तु र्न चारिहिंसा विजयश्च हस्ते || 5-57

संमोहनं नाम हृ सखे मम अस्त्रं प्रयोग संहार विभक्त मन्त्रम् गान्धर्वम् आदत्स्व यतः प्रयोक्तुः न च अरि हिंसा विजयः च हस्ते

५७. हृ सखे= oh, friend ; प्रयोग= for launching ; संहार= for forestalling ; विभक्त= separate ; मन्त्रम्= having incantations ; गान्धर्वम्= presided by गन्धर्व deity ; संमोहनं नाम= सम्मोहन, known as ; मम अस्त्रं= my, missile ; आदत्स्व= you receive ; यतः= whereby ; प्रयोक्तुः= for the one who is launching it ; अरि हिंसा= enemy's, torture - destruction of enemies ; न च= not, also; [ भवति=will be there] ; विजयः च हस्ते= victory, also, in hand; [ भविष्यति= will be there.][

"Accept, therefore, oh, friend, this missile of mine called सम्मोहन-अस्त्र, which has separate incantations for launching or stalling; which has a गन्धर्व for its presiding deity, and with which the person launching it has victory within his grasp without destroying his enemies. [5-57]

अलं ह्रिया मां प्रति यन्मुहूर्तं दयापरोऽभूः प्रहरन्नपि त्वम् |
तस्मादुपच्छन्दयति प्रयोज्यं मयि त्वया न प्रतिषेधरौक्ष्यम् || 5-58

अलं ह्रिया मां प्रति यत् मुहूर्तं दया परः अभूः प्रहरन् अपि त्वम् तस्मात् उपच्छन्दयति प्रयोज्यं मयि त्वया न प्रतिषेध रौक्ष्यम्

५८. मां प्रति ह्रिया अलं= me, towards, embarrassment, is enough ; यत्= whereby ; माम् प्रहरन् अपि= me, on striking, even though - while striking at elephant ; त्वम्= you ; मुहूर्तं= for a moment ; दयापरः अभूः= full of compassion, you became ; तस्मात्; thereby; उपच्छन्दयति मयि= one who is entreating, on me ; त्वया= by you ; प्रतिषेध रौक्ष्यम्= a refusal, of roughness ; न प्रयोज्यं= not, to be done.

"Enough is your embarrassment for striking me with your arrow, because you were full of compassion, at least for a moment, when you were hitting me . Therefore, let no roughness of a refusal be given to me by you inasmuch as I am making an entreaty... [5-58]

तथेत्युपस्पृश्य पयः पवित्रं सोमोद्भवायाः सरितः नृ सोमः |
उदङ्मुखः सोऽस्त्रविदस्त्रमन्त्रं जग्राह तस्मान्निगृहीतशापात् || 5-59

तथा इति उपस्पृश्य पयः पवित्रं सोम उद्भवायाः सरितो नृ सोमः उदङ् मुखः सः अस्त्र वित् अस्त्र मन्त्रं जग्राह तस्मात् निगृहीत शापात्

५९. नृ + सोमः= king, moonlike - moonlike king among kings ; अस्त्र वित्= missiles, knower of ; सः= he that अज; तथा इति= so be it - be it as desired, saying so ; सोम उद्भवायाः सरितः= River नर्मद, so called because a channel was opened to it by a king of Lunar dynasty, or it may be सोमः=अमृतम्; उद्भवति अस्याः - river with nectarine flow ; पवित्रं पयः= auspicious, water ; उपस्पृश्य= having touched ; उदङ् मुखः सन्= to north, facing, he is ; निगृहीत शापात्= one from whom the baneful effect of the curse is removed - from celestial ; तस्मात्= from him ; अस्त्र मन्त्रं जग्राह= missile's incantation, received.

Then अज, the moon-like prince who is already most proficient in weapons saying 'be it as desired...' hallowed his mouth by sipping the holy water of soma-sprung river, namely River नर्मद, and with his face turned towards north received the initiation into the use of that सम्मोहन-अस्त्र, the magic missile from that गन्धर्व who is presently liberated from the curse. [5-59]

एवं तयोरध्वनि दैवयोगा दासेदुषोः सख्यमचिन्त्यहेतु |
एको ययौ चैत्ररथप्रदेशान् सौराज्यरंयानपरो विदर्भान् || 5-60

एवं तयोः अध्वनि दैव योगात् आसेदुषोः सख्यम् अचिन्त्य हेतु एकः ययौ चैत्ररथ प्रदेशान् सौराज्य रंयान् अपरः विदर्भान्

60 . एवं= this way ; अध्वनि= on path ; दैव योगात्= providentially ; अचिन्त्य हेतु= not premeditated, origin ; सख्यम् आसेदुषोः= friendship, has happened ; तयोः= of two of them ; एकः= one ; चैत्ररथ प्रदेशान्= to चैत्ररथ, place of - heavens where कुबेर'स् pleasure gardens called चैत्ररथ are there ; ययौ= went to ; अपरः= another one ; सौराज्य रंयान्= सु राजानः तेषाम् भावः सौरज्यम्, तेन रंयान्= one which has good kings, so a pleasant and well governed city ; विदर्भान्= to विदर्भ; ययौ= went to.

Of those two, who had come together providentially and formed a friendship without a preconceived object, one went to the regions of चैत्ररथ, the celestial gardens of कुबेर, and the other proceeded to the country of विदर्भ which is delightful on account of its being well-governed. [5-60]

This name वि दर्भ is supposed to have been given to the country because दर्भ grass does not grow there - वि दर्भ=विथौत्, दर्भ on account of a curse by a sage . ट्he modern बेरार् lay to the north of कुन्तल, extending from the banks of Krishna to about the banks of नर्मद. कुण्डिनपुर which was also called विदर्भ was its capital. It was at one time divided into two parts - the northern and the southern. अमरावति was the capital of northern and प्रतिष्ठान that of the southern division. - KMJ

तं तस्थिवांसं नगरोपकण्ठे तदागमारूढगुरुप्रहर्षः |
प्रत्युज्जगाम क्रथकैशिकेन्द्र श्चन्द्रं प्रवृद्धोर्मिरिवोर्मिमाली || 5-61

तं तस्थिवांसं नगर उपकण्ठे तत् आगम अरूढ गुरु प्रहर्षः प्रत्युज्जगाम क्रथ कैशिक इन्द्रः चन्द्रं प्रवृद्ध ऊर्मिः इव ऊर्मि माली

६१. नगर उपकण्ठे= city's, at neck - at the neck of city, at the outskirts ; तस्थिवांसं= one who is staying, camping - अज; तं= him, अज; तत् आगम= his, on arriving ; अरूढ= उत्प्न्न= caused by his arrival ; गुरु प्रहर्षः= with high, ecstasy ; क्रथ कैशिक इन्द्रः= क्रथ कैशिक - विदर्भ, lord of ; प्रवृद्ध ऊर्मिः= having heightened, waves ; ऊर्मि माली= उइउर्मिणाम् माला अस्य अस्तीति - one having a [fig.] garland of waves ; चन्द्रं इव= towards moon, as with ; प्रत्युज्जगाम [प्रति उत् जगाम]= went forth.

On hearing the news of अज'स् arrival the king of विदर्भ being filled with great delight went forth to receive him who had halted on the outskirts of the city, as with a billowy ocean welcomes the moon. [5-61]

प्रवेश्य चैनं पुरमग्रयायी नीचैस्तथोपाचरदर्पितश्रीः |
मेने यथा तत्र जनः समेतो वैदर्भमागन्तुमजं गृहेशम् || 5-62

प्रवेश्य च एनं पुरम् अग्र यायी नीचैः तथा उपाचरत् अर्पित श्रीः मेने यथा तत्र जनः समेतः वैदर्भम् आगन्तुम् अजं गृह ईशम्

६२. सः= that भोज, king of विदर्भ; एनं= him, this अज; अग्र यायी= while in front going - bhoja going in front of अज; नीचैः= lowly, humbly ; पुरम् प्रवेश्य च= city, entered, also ; अर्पित श्रीः= whose wealth is submitted to अज, by bhoja ; तथा उपाचरत्= like that, waited upon अज; यथा= as to how ; तत्र= there, in that city ; समेतः जनः= along with, one and all; वैदर्भम्= at विदर्भ'स् king ; आगन्तुम्= as a new comer ; अजं= at अज; गृह ईशम्= house, lord of ; मेने= they deemed.

King भोज of विदर्भ humbly walked ahead and entered prince अज into city and submitted whatever wealth he has to the prince . And the lord of vidarbha waited upon that prince so respectfully that all the people assembled there thought prince अज to be the master, i.e., the host; and the king of vidarbha the guest who just arrived there. [5-62]

तस्याधिकारपुरुषैः प्रणतैः प्रदिष्टां
राग्द्वारवेदिविनिवेशितपूर्णकुम्भाम्|
रंयां रघुप्रतिनिधिः स नवोपकार्यां
बाल्यात्परामिव दशां मदनोऽध्युवास || 5-63

तस्य अधिकार पुरुषैः प्रणतैः प्रदिष्टां प्राक् द्वार वेदि विनिवेशित पूर्ण कुम्भाम् रंयां रघु प्रतिनिधिः सः नव उपकार्यां बाल्यात् पराम् इव दशां मदनः अध्युवास

६३. रघु प्रतिनिधिः= रघु तुल्यः= रघु's, image, replica of ; सः= he that अज; प्रणतैः= those who are bowing down - respectful ones ; तस्य= his, भोज'स्; अधिकार पुरुषैः= persons appointed on duty - officers ; प्रदिष्टां= shown, by the officers - a guest house ; in which; प्राक् द्वार वेदि= at eastern, entrance, on a platform ; विनिवेशित= kept ; पूर्ण कुम्भाम्= full, vessel - decorative welcome vessel ; रंयां= a beautiful one ; नव उपकार्यां= in such a - new, guesthouse ; मदनः= मन्मथ, Lovegod ; बाल्यात् पराम् दशां= childhood, next, stage - youthfulness ; इव= as with ; अध्युवास= occupied.

When the respectful officers of king bhoja have conducted prince अज to a charming new guesthouse near whose eastern entrance decorative vessels filled with water and stuffed with leaves etc are placed on raised platform as a welcome sign, then prince अज who is almost a replica of emperor रघु, occupied that guesthouse as the lovegod मन्मथ would occupy the phase of youthfulness, the house of appetency, coming after childhood. [5-63]

This and the following verses up to 73 are in वसन्त तिलक metre.

तत्र स्वयंवरसमाहृतराजलोकं कन्याललाम कमनीयमजस्य लिप्सोः|
भावावबोधकलुषा दयितेव रात्रौ निद्रा चिरेण नयनाभिमुखी बभूव || 5-64

तत्र स्वयं वर समाहृत राज लोकं कन्या ललाम कमनीयम् अजस्य लिप्सोः भाव अवबोध कलुषा दयिता इव रात्रौ निद्रा चिरेण नयन अभिमुखी बभूव

64 . तत्र= there - in that palace ; स्वयं वर= for self-selection, of bridegroom - by the bride ; समाहृत= assembled ; राज लोकं= [which palace has] kings, a host of ; and these hosts of kings have come for a damsel, who is; कमनीयम्= highly desired ; कन्या ललाम= gem of a damsel ; therefore; लिप्सोः= लभुम् इच्छुः लिप्सुः=one who is desirous of gaining her ; अजस्य= of such अज; भाव= propensity of mind - of her husband ; अवबोध= in knowing ; कलुषा= troubled, uncertain - a woman unable to divine the thoughts of her husband ; दयिता= a beloved wife ; इव= as with ; रात्रौ= in night ; निद्रा= sleep ; चिरेण= after a long time ; नयन अभिमुखी= eyes, towards ; बभूव= [sleep] became.

In that unaccustomed palace-guesthouse the sleep, like a woman unable to divine the sentiments of her husband comes late to bedchamber, came at a late hour of that night upon the eyes of अज which eyes are eagerly on the qui vive to gain the captivating gem of a damsel veering her away from a host of kings assembled in that city for her self-selecting bridegroom. [5-64]

तं कर्णभूषणनिपीडितपीवरांसं
शय्योत्तरच्छदविमर्दकृशाङ्गरागम् |
सूतात्मजाः सवयसः प्रथितप्रबोधं
प्राबोधयन्नुषसि वाग्भिरुदारवाचः || 5-65

तं कर्ण भूषण निपीडित पीवरांसं शय्य उत्तर च्छद विमर्द कृश अङ्ग रागम् सूत आत्मजाः सवयसः प्रथित प्रबोधं प्राबोधयन् उषसि वाग्भिः उदार वाचः

65 . कर्ण भूषण= by ear, ornaments ; निपीडित= brushed ; पीवरांसं= mighty shoulders' tops ; शय्य उत्तरच्छद= on cot, spread - bed sheet ; विमर्द= by its [bed sheet's] rubbing ; कृश अङ्ग रागम्= reduced, body's, unguent ; प्रथित प्रबोधं= well-known, waking up - whose habit of quick natural waking up with the advent of उषस्, early morning, though clearly known to them - they woke him up according to the protocol ; तं= him, अज; स वयसः= of equal age ; उदार वाचः= who has pleasant, speech ; सूत आत्मजाः= सूत'स्, sons - eulogisers ; वाग्भिः= with panegyric songs ; उषसि= in morning ; प्राबोधयन्= woke him [ अज] up.

Though his habit of quick natural waking up with the advent of उषस्, early morning, is well known to them, the sons of bards that are of equal age with अज and that have eloquence of speech have conventionally awakened the youth, prince अज, with their panegyric songs on the next dawn with these encomiums, at which wake up the equable personality of aja looked a little out of gear like his ear-ornaments indenting his muscular shoulders, and his bodily scents have been rubbed off by bedsheets, because the felon called restiveness has made him to roll on bed with a wide-eyed-appetency of a suitor during last night indicating his ardency for princess इन्दुमति. [5-65]

रात्रिर्गता मतिमतां वर मुञ्च शय्यां
धात्रा द्विधैव ननु धूर्जगतो विभक्ता |
तामेकतस्तव बिभर्ति गुरुर्विनिद्रः
तस्या भवानपरधुर्यपदावलम्बी || 5-66

रात्रिः गता मतिमतां वर मुञ्च शय्यां धात्रा द्विधा इव ननु धूः जगतः विभक्ता ताम् एकतः तव बिभर्ति गुरुः विनिद्रः तस्या भवान् अपर धुर्य पद अवलम्बी

66 . मतिमतां वर= oh, best one among the intelligent ; रात्रिः गता= night, passed away ; शय्यां मुञ्च= bed, you leave off ; धात्रा= by creator ; जगतः धूः= world's, burdensome yoke ; द्विधा इव विभक्ता ननु= into two parts, as it were, divided, isn't it ; ताम् [धुरम्]=थत्, बुर्देन्; एकतः= on one side ; तव गुरुः= your, father ; वि+निद्रः सन्= without, sleep - vigilantly ; बिभर्ति= he is carrying out ; तस्या= to that burden ; भवान्= you ; अपर धुर्य पद अवलम्बी= another, weight's, end, carrier - you have to carry it on the other end.

"Oh, best one among the talented youth, night has passed away; leave your bed; the burdensome yoke of the world has been apportioned just into twain by the creator himself, isn't it; your vigilant father bears it at one extremity and you are supposed to be the supporter of the other extremity..." Thus the bards started to sing to awake the prince aja. [5-66]

निद्रावशेन भवताप्यनवेक्षमाणा
पर्युत्सुकत्वमबला निशि खण्डितेव |
लक्ष्मीर्विनोदयति येन दिगन्तलम्बी
सोऽपि त्वदाननरुचिं विजहाति चन्द्रः || 5-67

निद्रा वशेन भवता अपि अनवेक्षमाणा पर्युत्सुकत्वम् [गता] अबला निशि खण्डिता इव लक्ष्मीः विनोदयति येन दिगन्त लम्बी सः अपि त्वत् आनन रुचिं विजहाति चन्द्रः

६७. निद्रा वशेन= by sleep's, influence ; भवता= in you ; पर्युत्सुकत्वम् [गता] अपि= interestedness, [she got,] even though -- though she is interested in you, but finding you under the spell of sleep ; निशि= during nights ; खण्डिता अबला इव= neglected, woman, like - like a खण्डित नायिक - forsaken heroine; लक्ष्मीः= goddess of splendour ; अन् + अवेक्षमाणा= not, being seen - offended lady ; येन= with whom - with which moon ; [पर्युत्सुकत्वम्=परि + उत्सुकत्वम् ] विनोदयति=वि + नोदयति= she that ळद्य् ष्पेन्दौर् [whose pain from separation from her lover - विरह वेदन] who is getting rid of her night time romantic pains [of course, NOT rheumatic pains] by dallying with moon in nights; but now that moon too; दिक् अन्त लम्बी= at quarter's, end, dangling - that moon is now dangling in west ready to vanish ; सः अपि चन्द्रः= he that, even, moon - even that moon too; त्वत् आनन रुचिं विजहाति= your, face's, splendour, giving up.

" लक्ष्मि, the Lady Splendour, diverting herself from you during night like a heroine offended by her hero had been dallying with the moon during night, because she found you to be under the influence of another enchantress called Lady Sleep ... seeing whose face that is analogous to your face insofar as pleasance is concerned that लक्ष्मि, Lady Splendour, has dallied with him, that moon dangling in the extreme western horizon is now loosing his facial pleasance gradually as dawn is clipping on that face, and that fellow called moon discarding Lady Splendour is now flirting with the lady called Western-Horizon - पस्चिम-दिक्-अन्गन... hence, oh prince... wake up to re-invite that लक्ष्मि, the Lady Splendour, who by now has become - अनन्यगतिक - lady-to flit-nowhere... [5-67]

The moon, which resembles your face, now resting on the extremity of the western horizon, is gradually giving up his splendour to it ; the goddess of beauty, लक्ष्मि, finding you under the influence of sleep, is diverting herself at night by looking at the moon, even unmindful of her longing for you, like a woman offended by the neglect of her husband. - KMJ

The moon, in whom Lakshrmi, disregarding, like a jealous woman at night, her very yearning after thee ( that art ) under the sway of Sleep, finds solacehe too, sliding down to the ( western ) horizon ( furthest limit of space ) parts with the beauty of thy face. - Nandargikar.

Here लक्ष्मि is not to be confounded with goddess लक्ष्मि, but now she is the poetic heroine of splendour, prosperity, felicity etc. Evidently there is nothing unusual to explain this much, but a lot of it needs more explaining. Every stanza is like this. This is the craft of कालिदास.

She is generally represented by Indian poets as a woman always requiring some support. Generally they assign three supports, rather places of resort for लक्ष्मि, the goddess of splendour - 1. चन्द्र २. अरविन्द ३. राज वदन्नदयोः - the moon, the lotus, and the most charming face of princes or kings - like that of aja in the present case. The bards are imploring aja to wake up and give shelter to, or rather take up the goddess of splendour who hitherto diverted herself by resorting to the moon, in the night time. Now that it morning and the moon has gone down the western horizon, लक्ष्मि has none to support her. She comes to aja as the best and most eligible spot but finding him in the embraces, as it were, of sleep [personified as a female], लक्ष्मि is offended. KMJ

तद्वल्गुना युगपदुन्मिषितेन तावत्
सद्यः परस्परतुलामधिरोहतां द्वे |
प्रस्पन्दमानपरुषेतरतारमन्त
श्चक्षुस्तव प्रचलितभ्रमरं च पद्मम् || 5-68

तत् वल्गुना युगपत् उन्मिषितेन तावत् सद्यः परस्पर तुलाम् अधिरोहतां द्वे प्रस्पन्दमान परुष इतर तारम् अन्तः चक्षुः तव प्रचलित भ्रमरं च पद्मम्

६८. तत्= therefore - by accepting the goddess of splendour ; वल्गुना= charming, attractive ; युगपत्= simultaneously ; उन्मिषितेन= by unfolding ; सद्यः= just now ; द्वे अपि= two, even - both of them - eyes and lotus ; परस्पर तुलाम्= each other, in balance - equality, similarity ; अधिरोहतां= let them assume - let them get ; अन्तः= inside ; प्रस्पन्दमान= fluttering ; परुष इतर तारम्= harsh, other than, having pupil - eyes having black pupils - like honeybees - which are not harsh, hence lovable eyes, which manifest fondness ; तव चक्षुः= your, eye ; अन्तः प्रचलित भ्रमरं च पद्मम्= inside, flustering, with a bee, lotus, also.

"Let, therefore, both of them, by the unfolding simultaneously obtain reciprocal equality - your eye with its tremulous pupil fluttering within it, and the lotus with a black bee flustering in its calyx... [5-68]

Let therefore the two obtain at once mutual similitude by their sweet simultaneous openingthe two, namely, your eye with the pupil, far from rough, rolling about within, and the lotus with a black bee moving inside. - N

Let your lotusy eyes bloom with the bloom of lotuses at this dawn... these two are already similar, yet let them get more similitude in blooming process that too simultaneously with the advent of sun- is the idea

वृन्ताच्छ्लथं हरति पुष्पमनोकहानां संसृज्यते सरसिजैररुणांशुभिन्नैः |
स्वाभाविकं परगुणेन विभातवायुः सौरभ्यमीप्सुरिव ते मुखमारुतस्य || 5-69

वृन्तात् श्लथं हरति पुष्पम् अनोक हानां संसृज्यते सरसि जैः अरुण अंशु भिन्नैः स्वाभाविकं पर गुणेन विभात वायुः सौरभ्यम् ईप्सुः इव ते मुख मारुतस्य

69 . विभात वायुः= morning time, breeze ; स्वाभाविकं= natural - fragrance ; ते= your ; मुख मारुतस्य सौरभ्यम्= your face's, breeze's, fragrance - fragrance of your breath's breeze ; पर गुणेन= by other, property - by borrowed property ; ईप्सुः इव= anxious to obtain, as if ; अनोक हानां= of trees ; श्लथं पुष्पम्= loosened, flowers ; वृन्तात् हरति= from the stem - from the stalks, [air is] taking away, collecting ; अरुण अंशु भिन्नैः= by sun's, rays, unfolded ; सरसि जैः= lake, born - lotuses ; संसृज्यते= [morning breeze is] mixing up.

"Though it not an intrinsic feature, the morning breeze in trying to achieve a similitude with the naturally fragrant breath of yours, at least with some borrowed properties... in doing so, it is collecting flowers half-loosened from trees and swirling on the young lotuses just bloomed per kindness of day-maker only to daub a little of their fragrance... but all in vain... hence, oh, prince, please get up to insinuate this morning breeze with the natural aroma around yourself... [5-69]

If withered flowers are falling, lotuses are blooming it must be dawn - so, please get up - is the idea.

ताम्रोदरेषु पतितं द्रुमपल्लवेषु
निर्धौतहारगुलिकाविशदं हिमाम्भः
आभाति लब्धपरभागतयाधरोष्ठे
लीलास्मितं सदशनार्चिरिव त्वदीयम् || 5-70

ताम्र उदरेषु पतितं द्रुम पल्लवेषु निर्धौत हार गुलिका विशदं हिम अम्भः अभाति लब्ध पर भागतया अधर ओष्ठे लीला स्मितं स दशन अर्चिः इव त्वदीयम्

70 . ताम्र उदरेषु=reddish, in stomach - in middle ; द्रुम पल्लवेषु= of trees, on tender leaves ; पतितं= fallen ; निर्धौत हार गुलिका= thoroughly, cleansed, necklace's, spherical objects - so pearls ; विशदं= pure ; हिम अम्भः= snow's, water - dew drops ; लब्ध= one that account they have acquired; पर भागतया= magnificence drawn from other magnificent object - गुणोत्कष; अधर ओष्ठे= lower, lip ; त्वदीयम्= your ; स दशन अर्चिः= with, teeth's, lustre ; लीला स्मितं इव= sportily, smiled, as if ; अभाति= shining forth.

"Like the thoroughly cleansed pearls in a necklace the dewdrops are now stringing on the surfaces of tender coppery leaflets only to expropriate their ochreish magnificence onto their whitely white bodies, in which process they look like your pleasing smiles occasionally gleaming with the sparkle of your teeth radiating onto your lower lip... [5-70]

Morning, dewdrops, leaflets, pearls and you - all are smiley - so get up to join with all smiling objects around you.

यावत्प्रतापनिधिराक्रमते न भानु
रह्नाय तावदरुणेन तमो निरस्तम् |
आयोधनाग्रसरतां त्वयि वीर याते
किं वा रिपूंस्तव गुरुः स्वयमुच्छिनत्ति || 5-71

यावत् प्रताप निधिः आक्रमते न भानुः अह्नाय तावत् अरुणेन तमः निरस्तम् आयोधन अग्र सरतां त्वयि वीर याते किं वा रिपूं तव गुरुः स्वयम् उच्छिनत्ति

71 . प्रताप निधिः= the depository of heat - sun ; भानुः= sun ; यावत्= no sooner than ; न आक्रमते= not, going to invade - the sky ; तावत्= before that time ; अरुणेन= by sun's charioteer अरुण - dawn ; अह्नाय= instantly ; तमः निरस्तम्= darkness, dispelled ; वीर= oh, valiant one ; त्वयि= you ; आयोधनेषु= in combats ; अग्र सरतां= leading position ; याते सति= obtained, while having ; तव गुरुः= your, father ; रिपूं= enemies ; स्वयम् उच्छिनत्ति किं वा= personally, eliminates , or what.

"Even before the rising of the repository of radiant heat, namely the sun, his charioteer अरुण is dispelling darkness with celerity... oh, thou brave warrior... will thy sire go on extirpating enemies even when thou hast taken the lead in the battles, or what - no, nowise... [5-71]

'When a solar nuncio like अरुण is dispelling darkness even before the actual sighting of the sun, you too can administer kingcraft for and on behalf of your father... is it necessary for your father to still bother about enemies when a valiant son like you is there? So, get up and get ready to win a suitable daughter-in-law for your sire... is the भाव.

शय्यां जहत्युभयपक्षविनीतनिद्राः
स्तम्बेरमा मुखरशृङ्खलकर्षिणस्ते |
येषां विभाति तरुणारुणरागयोगा
द्भिन्नाद्रिगैरिकतटा इव दन्तकोशाः || 5-72

शय्यां जहति उभय पक्ष विनीत निद्राः स्तम्बे रमा मुखर शृङ्खल कर्षिणः ते येषां विभाति तरुण अरुण राग योगात् भिन्न अद्रि गैरिक तटा इव दन्त कोशाः

७२. उभय पक्ष= on both sides - on right and left - elephants rolling to right and then to left ; विनीत= व्यपनीत=shaken off ; निद्राः= their sleep ; मुखर शृङ्खल कर्षिणः= with noise, chains, while dragging - straining chains with clanking ; ते= your ; स्तम्बे रमा= elephants fastened to posts ; शय्यां जहति= beds, they are leaving ; येषां= which elephants' ; दन्त कोशाः= teeth, knoblike - tusks ; तरुण अरुण राग योगात्= with young, sun's, colour, by coming into contact - becoming a little reddish ; भिन्न अद्रि गैरिक तटा इव= [those tusks have] gored, mountain's, mineral-embedded, sides, as if ; विभाति= shining forth.

"Your elephants shaking off their sleep by lying on both their right and left sides are now leaving their beds by rapidly clanking and clanging their chains, while their whitish knobby tusks appear to have a rosy hue because of the rosy tint of morning sunrays is reflected on them, limning a picture as if they have gored the mountainsides containing rosy minerals just now... [5-72]

'Day started rosily... come on; you get up and participate in the rosy event of this day...'

दीर्घेष्वमी नियमिताः पटमण्डपेषु
निद्रां विहाय वनजाक्ष वनायुदेश्याः |
वक्त्रोष्मणा मलिनयन्ति पुरोगतानि
लेह्यानि सैन्धवशिलाशकलानि वाहाः || 5-73

दीर्घेषु अमी नियमिताः पट मण्डपेषु निद्रां विहाय वनज अक्ष वनायु देश्याः वक्त्र उष्मणा मलिनयन्ति पुरोगतानि लेह्यानि सैन्धव शिला शकलानि वाहाः

73 . हृ वनजाक्ष= oh, lotus-eyed one ; दीर्घेषु पट मण्डपेषु= in long [spacious,] cloth, tents ; नियमिताः= सन्नधाः=fastened ; वनायु देश्याः= of वनायु country - horses from वनायु province ; अमी वाहाः= these, carriers - horses ; निद्रां विहाय= sleep, on leaving off ; लेह्यानि= a paste that is to be licked ; पुरोगतानि= placed in front ; सैन्धव शिला शकलानि= rock salt, rocks, pieces of ; वक्त्र उष्मणा= by faces', heat - by respiration ; मलिनयन्ति= they are soiling, blackening.

"Oh, lotus-eyed one, your horses brought from वनायु province and haltered in spacious tents with cloth ceiling are now abandoning their sleep, and they are blackening the whitely white rock salt placed in their front for being licked, with the warm breath of their mouths - because those horses are very hot... [5-73]

A well bred horse does not sleep like a lousy lubber. He rolls on ground for a few moments this way and that and his sleep is gone. The advantage of giving salt to any animal is well known. In India we give सैन्धव लवणम्, rock salt, rich in potassium chloride to horses. Even today this is a rich substitute for ordinary salt for the hypertensive patients advised to go on 'low salt diet', provided they have potassium tolerant. Otherwise, in no time they have to take medicines for hyper K.

भवति विरलभक्तिर्म्लानपुष्पोपहारः
स्वकिरणपरिवेषोद्भेदशून्याः प्रदीपाः |
अयमपि च गिरं नस्त्वत्प्रबोधप्रयुक्ता
मनुवदति शुकस्ते मञ्जुवाक्पञ्जरस्थः || 5-74

भवति विरल भक्तिः म्लान पुष्प उपहारः स्व किरण परिवेष उद्भेद शून्याः प्रदीपाः अयम् अपि च गिरं नः त्वत् प्रबोध प्रयुक्ताम् अनुवदति शुकः ते मञ्जु वाक् पञ्जर स्थः

74 . म्लान पुष्प उपहारः= withered, flowers, offering - flowers offered in worship have withered ; विरल भक्तिः= loosening, interweaving of flower garlands offered in worship ; भवति= they are becoming ; प्रदीपाः च= very big lamps, also ; स्व किरण= one's own, by rays ; परिवेष= surrounded - halo around the lighted wick ; उद्भेद= by breakage - by loosing its brightness due to day light ; शून्याः= devoid of - halo ; भवन्ति= they are becoming; अपि च= further ; मञ्जु वाक्= sweet, speaking ; पञ्जर स्थः= in cage, abiding ; ते अयम् शुकः= your, this, parrot ; त्वत् प्रबोध = in your, awakening ; प्रयुक्ताम् नः गिरं= employed, our, words - eulogies employed by us; अनुवदति= it is parroting.

"The flower garlands offered in worship on the previous day have slackened with the slackening of flowers... the very big lamps of the night have lost their quivering halo impacted by sunrays... this your sweet-speaking parrot stationed in cage is parroting out the speech employed by us to awaken you..." The bards have said thus to awaken अज. [5-74]

Verses 74, 75 are in मालिनि वृत्तम्.

इति विरचितवाग्भिर्बन्दिपुत्रैः कुमारः
सपदि विगतनिद्रस्तल्पमुज्झांचकार |
मदपटुनिनदद्भिर्बोधितो राजहंसैः
सुरगज इव गाङ्गं सैकतं सुप्रतीकः || 5-75

इति विरचित वाग्भिः वन्दि पुत्रैः कुमारः सपदि विगत निद्रः तल्पम् उज्झां चकार मद पटु विनदद्भिः बोधितः राज हंसैः सुर गज इव गाङ्गं सैकतं सुप्रतीकः

७५. इति= in this way ; विरचित वाग्भिः= with properly, worded - by bards ; वन्दि पुत्रैः= by bards', sons ; कुमारः= young man अज; सपदि= instantly ; विगत निद्रः= lost, his sleep ; तल्पम्= cot, bed ; मद पटु विनदद्भिः= under excitement, noisily, those that are cackling ; राज हंसैः= by royal, swans ; बोधितः= awakened ; as if he is awakened by swans; सुप्रतीकः= सुप्रतीक elephant ; सुर गज= celestial, elephant ; गाङ्गं सैकतं इव= River Ganga's, sand beds, as with; उज्झां चकार= leaving, he did.

The prince, whose sleep is driven away by the young bards with pleasant worded songs in this strain, instantly left his bed just like the heavenly elephant सुप्रतीक who leaves the sandy bank of R. गन्ग when awakened from sleep by the sweet cracklings of royal swans in excitement. [5-75]

The metre of this verse is पुष्पिताग्रा.

अथ विधिमवसाय्य शास्त्रदृष्टं
दिवसमुखोचितमञ्चिताक्षिपक्ष्मा |
कुशलविरचितानुकूलवेशः
क्षितिपसमाजमगात्स्वयंवरस्थम् || 5-76

अथ विधिम् अवसाय्य शास्त्र दृष्टं दिवस मुख उचितम् अञ्चित अक्षि पक्ष्मा कुशल विरचित अनुकूल वेशः क्षितिप समाजम् अगात् स्वयंवर स्थम्

७६. अथ= afterwards ; अञ्चित अक्षि पक्ष्मा= beautiful, eyes', lashes - one who had beautiful eyelashes - अज; शास्त्र दृष्टं= by scriptures, enjoined ; दिवस मुख उचितम्= day, at the start of, befitting to - dawn time rites ; विधिम्= such rituals ; अवसाय्य= having completed ; कुशल विरचित= expertly, crafted ; अनुकूल वेशः= befitting, dress ; he clad himself; स्वयंवर स्थम्= in the hall of self-selecting of bridegroom, available ; क्षितिप समाजम् अगात्= to kings', assembly, he came.

Finishing the early morning rites meet for the dawn of day as has been enjoined in scriptures, the prince अज with beautiful eyelashes donned a dress crafted in a suitable style by experts, and proceeded to the assembly hall where the kings have assembled for the ceremony of the स्वयम्वर, self-selecting the bridegroom by princess इन्दुमति. [5-76]

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इति महाकवि कालिदास कृतौ रघुवंशे महाकाव्ये पञ्चमः सर्गः

Thus this is 5th chapter in kAlidAsa 's raghuvamsham , the outstanding epic-poem of India

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abbreviations, words used - explained

• Gopala Raghunath Nandargikar, 1897 - GRN, or N

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

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

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

• u.me - oc : उपमेय - object compared.
  

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

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

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

• बिम्ब - ओम्: object to be mirrored.
  

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

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

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

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

• अतिशयोक्ति- hybo: hyperbole.

• उत्प्रेक्ष - mglq: magniloqui, gasconade.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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