Kumarasambhava canto2

 

1. thasmin viprakrthaaH kaale thaarakeNa dhivoukasaH

    thuraasaaham puroDhaaya  Dhaama svaayambhuvam yayuH

 

During that time the devas being oppressed by Tharakasura went to the abode of Brahma with Indra in front.

 

thasmin kale- during that time ( when Parvati went to serve Siva who was meditating on the Himalayas)

 

dhivoukasaH- the devas-( dhivam okaH yeshaam the- dhivoukasaH- those who have the heaven as their abode.)

 

viprakrthaaH- tormented by- (kr-to do with vipra, meaning to harm or trouble)

 

thaarakeNa- by Tarakasura

 

yayuH- went (perfect of yaa to go)

 

Dhaama – to the abode of ( Dhaama – neuter accusative singular of Dhaaman Sabdha)

 

svaayambhuvam- of Brahma

 

thuraasaaham- having Indra ( accusative singular of thuraashaat- name  of Indra)

 

purodhaaya –in front.

 

2. theshaam aavirabhooth brahmaa parimlaana mukhaSriyaam

    sarasaam suptha padhmaanaam praathaH dheeDhithimaan

                                                                                                 Iva

Brahma appeared in front of them with faces lacking in lustre as the Sun appears in the morning in front of the sleeping lotuses in a lake.

 

Brahma- Brahma

 

aavirabhooth- appeared  

 

theshaam – to them

 

parimlaanamukhaSriyaam- who had faces lacking in lustre ( due to their sorrow )

mlaana means faded pari is added to give the impression of totatlity.

 

iva –like

 

dheeghithimaan- the Sun (dheeghithi means ray of light)

 

sarasaam – (appearing) in the lake

 

praathaH- in the morning

 

supthapadhmaanaam- with sleeping lotuses ( closed during the night)

 

The comparison with the Sun indicates that as the lotuses blossom after sunrise they were also going to get  back their happiness.

 

3. aTha sarvasya Dhaathaaram the sarve sarvatho mukham

    vaageeSam vaagbhiH arThyaabhiH praNipathya upathasThire

 

Then all the devas praised him with meaningful words after bowing down to him, who is the supporter of all and who had faces in all directions.

 

aTha- then

 

the sarve- all those devas

 

pranipathya- bowing down to

 

vaageeSam- the Lord of speech( sarasvati)

 

Dhaathaaram- the creator

 

sarvatho mukham- faces in all directions ( four faces)

 

upathasThire- praised (sThaa with upa actually means standing near  but here it is used in the sense of praising –thushtuvuH –Mallinatha)

 

vaagbhiH – with words

 

arThyaabhiH- full of meaning.

 

4.namasthrimoorthaye thubhyam praaksrshteH kevalaathmane

   guNathrayavibhaagaaya paSchaath bhedham upeyushe

 

Oh Lord Brahma, salutations to thee who remained one only before the creation and attained differentiation later by the variations of the three gunas.

 

The devas started praising Brahma as the Supreme Being. That is, they see him as Brahman of the Upanishads and not the four-faced Brahma.

 

namaH- salutations

 

thubhyam- to You

 

kevalaathmane – who remained as one only

 

srshteH praak- before creation.

 

This refers to the Upanishadic declaration 'sadheva soumya idham agra aaseeth ekameva adhvitheeyam,' meaning Brahman who existed in the beginning as one only without a second.

 

thrimoorthaye – who are of  three forms, Brahma, Vishnu and Siva,

 

paSchaath- later

 

upeyushe- becoming so

 

guna thraya vibhaagaaya- according to the difference is the three gunas.

 

That is, Brahma , the creator is predominantly rajasik, necessary for action, Vishnu the protector is predominantly saathvik Siva, the annihilator being predominantly thamasik.

 

5. yadhamogham apaam anthah uptham beejam aja thvayaa

    athaScharaacharam viSvam prabhavasthasya geeyase

 

You are praised as the seed of the movable and immovable beings  of the universe because you have sown your infallible seed under the waters.

 

aja -Oh unborn,

yath –which

 

beejam – seed

 

amogham- which is infallible

 

uptham- was sown

 

apaam anthaH – inside  the cosmic waters

 

thvayaa- by you

 

visvam –(became)  the universe

 

charaacharam- of the  movable and immovable entities

 

athaH – therefore

 

geeyase- you are  extolled as

 

prabhavaH- the origin

 

thasya – of that

 

The  reference  here is to the cosmic egg, brahmaanda floating in cosmic waters  from which the creation came about.

 

6.thisrbhiH thvam avasThaabhiH mahimaanam udheerayan

   pralayasthiThisargaaNaam ekaH kaaraNathaam gathaH

 

You have become the only cause of annihilation, sustenance and creation manifesting in three states of power.

 

thvam – you

 

udheerayan- manifesting

 

mahimaanam- your power

 

thsrbhiH- by three

 

avasThaabhiH- states, Brahma, Vishnu and Siva,

 

gathaH - has attained

ekaH karanathaam – the status of being the only cause

 

praLaya sThithi sargaaNaam- of annihilation, sustenance and creation.

 

 

7. streepumsou aathmabhaaghaou the bhinnamoortheH

                                                                                     Sisrkshayaa

    prasoothibhaajaH sargasya  thaaveva pitharou smrthou

 

When you divided  yourself into two with the desire for creation a male and female came from the two parts and they were the parents who gave birth to the whole creation

 

 bhinnamoortheH- when you divided yourself in to two

 

 sisrkshayaa- with the desire to create

 

sthree pumsou- a male and female

 

aathma bhaagou- ( who came) from your parts

 

thou eva- those two alone

 

smrthou- were considered as

 

pitharou- the parents

 

prasoothi bhaajaH- who gave birth

 

sargasya- to the created world.

 

This sloka and the next refer to Brahma the creator. Svaayambhuva manu and Satharoopa came from the two parts of the body of Brahma which divided for the purpose of creation and they are the first beings from whom all bi rings were produced. Hence they are called the parents of the universe.

 

8.svakaalaparimaaNena  vyastharaathrim dhivasya the

    You thu svapnaavaboDhou thou bhoothaanaam

                                                                              pralayodhayou

 

The night and day are made according to your measure of time  and your sleep and awakening are the deluge and creation to the world.

 

The days of Brahma and his nights are the creation and the annihilation. When he wakes up the creation starts and when he sleeps the world is annihilated.

In Srimadbhagavatham it is said that the night of Brahma  after 1000 chathuryugas is the pralaya when Brahma sleeps.

 

One day of Brahma is 1000chathuryugas and his night lasts for another 1000 chathuryugas. The day of Brahma is the period of 14 Manus which means that each Manu has the life span of 71 and a half chathuryugas approximately.

 

During each manvanthara , Manu, their vamSa, rshis , devas. Indra , gandharvas etc are created newly.

 

9.jagadhyonirayonisthvam jagadhantho niranthakaH

   Jagadhadhiranaadhithvam jagadheeSo nireesvaraH

 

You are the source of the world but you are unoriginated. You are the annihilator of the world but you have no end. You are the beginning of the world yet you have no beginning and you are the master of the world but there no one above you.

 

thvam –you

 

ayoniH- who are unborn( has no yoni from which you originated)

 

jagath yoniH- source of the universe. Yoni means the womb.

 

jagadhanthaH- you are the end (cause the end) of the world

 

niranthakaH- while being endless

 

jagadhaadhiH- you are the beginning of the world

 

anaadhiH – while being yourself beginningless. This has reference to the Upanishad vakya sadheva soumya idham agra aaseeth elameva adhvitheeyam, sath (Brahman) alone existed in the beginning one only without a second.

 

jagadheeSaH- you are the Lord of the universe

 

nireeSvaraH- but you have no one above you.

 

This and the six slokas that follow are laudatory to Brahma praising him as the Supreme Brahman.

 

 

10. aathmaanam aatmaanaavethsi

      srjasyaathamaanam aathmanaa

     aathmanaa krthinaa cha thvam

     aathmanyeva praleeyase

 

You know yourself , you create yourself, you merge in your self, all by your own doing.

 

Vethsi- you know

 

aathmaanam- yourself

 

aathmanaa- by yourself, meaning that no one else can understand the Supreme Being fully except the Supreme Being Himself.

 

srajasi – you create

 

aathmaanam – yourself

 

aathmanaa- by yourself.

 

praleeyase- you merge

 

aathmani eva- in yourself

 

aathmanaa krthinaa- all by your doing only.

 

As the Lord says in the Gita, prakrthim svaam aDhishTaaya  sambhavaami aathmamaayayaa , meaning, "I create myself assuming the prakrthi. He merges in to Himself at the mahapralaya when everything else merges into Him. This is not Brahma but the Supreme Being, by which even Brahma is created. As He says in the Gita sarvasya chaaham hrdhisannivishto, I am the self of all the deas appeal to Him who gives the power even to Brahma. No one knows Him fully including the devas like Brahma.

 

11. dhravaH sanghaathakaTinaH

     sThoolaH sookshmaH laghurguruH

     vyaktho vyakthethraScha asi

      praakaamyam the vibhoothishu

Everything, whether it is fluid, hard mass, gross or subtle, heavy or light, manifest and unmanifest are you as all are your manifestations of glory.

 

Everything that is

 

dhravaH- fluid, because He is rasaathmaka , "raso vai saH " Up.the essence of all,

 

sanghaathakatinaH- hard mass of matter, like rocks.

 

sThoolaH- gross, denoting the things which can be grasped by the indhriyas.

 

 

sookshmaH – subtle, because He is beyond the cognition of the senses.the

 

laghuH- light , like air.

 

guruH- heavy, like gold.

 

vyakthaH- manifest entity , perceptible , denotes prakrthi

 

vyakthetharaH cha-and  the unmanifest, purusha the individual soul

 

asi- are you

 

the vibhoothishu – in your manifestations of glory

 

praakaamyam – you exist by your will.

 

 

12.udghaathaH praNavo yaasaam

      nyaayaiH thribhiH udheeraNam

      karma yajnaH phalam svargaH

     thaasaam thvam prabhavo giraam

 

You are the source of the Vedas which start with and end with praNava, and chanted with the three accents, the action enjoined by which is the yajna and the result is heaven.

 

thvam- you

 

prabhavaH- the source

 

giraam- of words (Vedas)

 

yaasaam- for which

 

udhgithaH- the beginning (and end)

 

udheeraNam- which were chanted

 

thribhiH- with the three

 

nyaayaiH- accents (nyaaya is the rule but here it emans the accents)

 

karma- the action enjoined by them

 

yajnaH- is performing yajna

 

phalam- the fruit of which

 

svargaH- is heaven

 

 

13. thvaam aamananthi prakrthim

      purushaarTha pravarthineem

      thaddharSinam udhaaseenam

      thvaam eva purusham vidhuH

 

They say that you are the primordial nature, prakrthi, functioning for the sake of the individual self, purusha. And you yourself are known as the purusha who sees the prakrthi and remains indifferent.

 

aamananthi- they say

 

thvaam –you

 

prakrthim- as prakrthi the primordial nature

 

pravarthineem-which functions

 

purushaarTha- for the sake of purusha

 

vidhuH – and know that

 

thvaam –you

 

eva- only

 

purusham- to be  the purusha

 

thaddharSinam- who sees the prakrthi

 

udhaaseenam- and remains indifferent.

 

The reference here is to the  view of sankhya philosophy according to which there  are two realities, prakrthi and purusha. The creation is by prakrthi which is constituted of the three gunas, sathva , rajas and thamas out of which the whole universe evolved. The prakrthi creates for the enjoyment of purusha , the individual self , which is the sentient soul whereas the prakrthi is insentient. When through the knowledge of prakrthi and its constituents which include the body  and mind, purusha becomes indifferent and mere onlooker . This is the release from bondage of purusha of  prakrthi. Kalidas says that the devas praise Brhama as the purushavisesha or supreme purusha from whom both prakrthi and purusha  originate.

 

 

14.thvam pithrNaam api pithaa

     dhevaanaam api dhevathaa

     parathopi paraSchaasi

     viDhaathaa veDhasaam api

 

You are the father of fathers, and the deity of all deities. You are higher then the high and the creator of the creators.

 

thvam – you

 

pithaa- the father

 

pithrNaam api- of even the fathers

 

dhevathaa- the deity

 

dhevaanaam api- of even the deities

 

paraH- high

 

parathaH api- of even the high, meaning that He is the supreme father, supreme deity and supreme truth.

 

 

 

15. thvameva havyam hothaa cha

       bhojyam bhokthaa cha SaasvathaH

       vedhyam cha vedhithaa chaasi

       Dhyaathaa  Dhyeyam cha yath param

 

You are the offering into the fire  and the one who offers it. You are the object of enjoyment and the permanent enjoyer. Also you are the knowledge and the knower and the meditator and the supreme object of meditation.

 

thvam eva- you alone

 

asi -are

 

havyam- the offering into the fire

 

hothaa cha- and the one who offers

 

bhojyam- object of enjoyment

 

bhokthaa cha- and the enjoyer

 

SaaSvathaH- of all times.

 

Vedhyam – knowledge

 

Vedhitha cha

 

Dhyaathaa- meditator

 

Dhyeyam cha-and the object of meditation

 

Yath- which is

 

param- the highest.

 

This is the idea expressed in the Bhagavatgita as

 

aham krathuH aham yajnaH svaDhaa aham aham oushaDham;

manthro aham aham evbaajyam aham agnih aham hutham (BG9.16)

I am the krathu, I am the yajna, sacrifice, I am svadhaa, the offering made to pithrs, I am the herbs , I am the manthra, I am the clarified butter, I am the fire and the act of offering.

pithaa aham asya jagathaH maathaa Dhaathaa

                                                                                pithaamahaH

vedhyamm pavithram omkaara rkyajussaama eva cha (BG.9.17)

I am the father of this universe , the mother, the provider and the grandsire. I am the one to be known, pure, the pranava and the three Vedas, rk, yajus and sama.

The sthuthi of the devas show Kalidasa as not only a poet but also one who has learnt the systems of philosophy and other sastras.

 

16.ithi thebhyaH sthutheeH Sruthvaa

     yaThaarThaa hrdhayangamaaH

     praasaadhaabhimukho vedhaaH

     prathyuvaacha dhivoukasaH

 

Brahma, after hearing their praises which were true in meaning and heart-felt, became pleased and replied to the devas.

 

veDhaaH- Brahma

 

Sruthvaa- hearing

 

sthutheeH- the praises

 

thebhyaH- of them

 

yaTharThaa- which were true in meaning

 

hrdhayangamaaH – felt in the heart

 

praasaadhaabhimukhaH- being pleased

 

prathyuvaacha- replied

 

dhivoukadsaH- to the devas.

 

 

17. puraanasya kaveH thasya

      Chathurmukha sameerithaa

      pravrthiraaseeth Sabdhaanaam

      charithaarThaa chathushtayee

 

The outflow of the words that came out of the four mouths of Brahma, who is the ancient sage, were meaningful with all the four requisites of words.

 

pravrtthiH- the outflow

 

Sabdhaanaam- of the words

 

Sameerithaa- that came out

 

chathurmukha- of the four mouths of Brahma

 

kaveh- the sage

 

puraaNasya- ancient

 

aaseeth- was

 

charithaarThaa- meaningful

 

chathushtayee- with all the four requisites of words.

 

The poet describes the speech of Brahma as coming from all his four mouths because it was rich with all the four requisites of speech, namely substance, quality, action and generality.

 

18.svaagatham svaan aDheekaaraan

     prabhavaiH avalambhya vaH

    yugapath yugabaahubhyaH

    praapthebhyaH praajya vikramaaH

 

Oh devas of great valour and long arms, welcome to you, who hold your positions by your own merit and have come here together.

 

praajyavikramaaH- Oh devas of great valour (praajyaH means aDhikaH )

 

svaagatham- welcome

 

vaH – to you all

 

avalambhya – who hold on to

 

svaan aDhikaaraan- your own positions

 

prabhaavaiH- by your merit

 

yugabaahubhyaH- who have long arms

 

praapthebhyaH – and who have come

 

yugapath- together

 

What is implied is that the devas like the Sun, Moon etc. have their respective works to do and hence to see them all together at the same time indicates some calamity.

 

 

 

19.kimidham dhyuthim aathmeeyaam

    na bibhrathi yaThaa puraa

    himaklishtaprakaaSaani

    jyotheemsheeva mukhaani vaH

 

Why have your faces do not have their usual lustre as before  like the light dimmed by snow?

 

Kim idham –why is this (that)

 

vaH mukhaani- your faces

 

na bibhrathi- do not bear

 

dhyuthim- the lustre

 

yaThaa puraa- as before

 

iva – like

jyotheemshi- the lights

 

himaklishtaprakaaSaani- dimmed by snow.

 

20.prasamaath archishaam ethath

    anudhgeerNa suraayuDham

    vrthrasya hanthuH kuliSam

    kuNTithaaSree iva lakshyathe

 

This divine weapon vajrayudha of Indra, with its light extinguished,  looks as though its tip blunted without emitting its light.

 

 

ethath- this

 

suraayuDham- the divine weapon

 

anudhgeerNa- which is not emitting its light

 

kuliSam- the vajrayudha

 

vrthrasaya hanthuH- of Indra , the slayer of Vrtra

 

archishaam- its lustre

 

praSamaath- being extinguished

 

lakshyathe- appears

 

iva- as though

 

kuNTitha aSree- its edge blunted ( aSree means edge)

 

 

21.kim cha ayam aridhurvaaraH

    paaNou paaSaH prachethasaH

    manthreNa hathaveeryasya

    phaNinaH dhainyam aaSrithaH

 

Why is this paaSa of Varuna which is unassailable has become weak like a serpent whose power is stunted by manthra.

 

Kim cha – why is it that

ayam- this

paaSaH- the paasa ( the rope which is the weapon)

 

prachethasaH- of Varuna

 

aaSrithaH attained

 

dhainyam – weakness

 

phaNinaH- of a serpent

 

hathaveeryasya- whose power is weakened

 

manthreNa- by manthra.

 

 

22.kuberasya manaSSalyam

    Samsatheeva paraabhavam

    apavidDhagadho baahuH

   bhagnaSaakha iva dhrumaH

 

The arm of Kubera bereft of his mace, looks as though it is proclaiming his misery and defeat like  a tree with its branches cut off.

 

baahuH- the arm

 

kuberasya- of Kubera

 

apavidDhagadhaH- is bereft of the mace

 

samsathi iva- as if it proclaims

 

paraabhvam- the disgrace of defeat

 

iva- like

 

dhrumaH- a tree

 

bhagnaSaakhaH- with broken branches.

 

 

 

23. yamo api vilikhan bhoomim

     dhandena asthamithathvishaa

    kuruthe asmin amoghe api

    nirvana alaatha laaghavam

 

 

Yama also, who is scratching the ground with it, has made light of his staff by making it appear as a flaming torch quenched .

 

yamaH api- Yama also

 

vilikhan- scratching (writing on the ground or making lines)

 

bhoomim –the earth

 

dhanDena-with his staff ( used for punishment)

 

asthamithathvishaa- the luster of which is extinguished

 

kuruthe asmin- does in it (Creates in it)

 

amoge api – even though infallible

 

 laaghavam- a triviality

 

nirvaaNa alaatha- like a fire-torch quenched.

 

 

24. amee cha kaTham aadhithyaaH

      prathaapakshathi Seethalaah

      Chithranyasthaa iva gathaaH

      prakaamaalokaneeyathaam

 

How is it that these adhithyas ( suns of twelve months) their light cut off and becoming cold, look as though they are painted in a picture and easy to look at.

 

kaTham- how is that

 

amee – these

 

aadhithyas- the suns  (aadhithyas  are twelve in number corresponding to the twelvemonths)

 

prathaapakshathiSeethalaaH- their light cut off and cold

 

gathaaH- have become

prakaamaalokaneeyathaam-  perceptible with ease

 

chithranyasthaa iva- as though painted in a picture.

 

 

25. paryaakulathvaath maruthaam

      Vegabhango anumeeyathe

      ambhasaam oghasamroDhaH

      pratheepa gamanaath iva

 

Obstruction to the speed , like water its flow being obstructed by cross currents, is inferred of the maruths from their anxiety.

 

paryaakulathvaath- from their anxiety (shown in their actions)

 

veghabangha- the obstruction to speed

 

anumeeyathe- is inferred

 

iva- like

 

oghasamroDhaH- obstruction to the flow

 

ambhasaam -of water

 

pratheepagamanaath- from cross currents.

 

26. aavarjithajataamouli

      vilambi SaSikotayaH

      rudhraaNaam api moorDhaanaH

      kshathhumkaaraSamsinaH

 

The heads of rudras also bent with matts of hair hanging down with the crescent moon denoting that their humkaras have been lost.

 

moorDhaanaH- the heads

 

rudhraaNaam- of rudras ( rudras are 11), this does not mean Lord Siva

 

aavarjithajataamouli-with their crowns bent

 

vilambi SaSikotayaH-crescent moons hanging down

 

 kshathhumkaaraSamsinaH-denote the loss of their humkara.- (their weapon of destruction.)

 

 

 

27.labDhaprathishTaaH praThamam

     Yooyam kim balavattharaiH

     apavaadhaiH ivothsargaaH

     krthavyaavrtthaayaH paraiH

 

Have you been ousted from your posts well established earlier by more powerful enemies like the vedic injunctions displaced by exceptions.

 

Yooyam kim-are  you

 

labDhaprathishTaaH- well established in your positions

 

krthavyaavrtthayaH been ousted from your posts

 

paraiH- by enemies

 

balavattharaiH- who are stronger

 

iva – like

 

uthsargaaH- vedic injunctions

 

apavidDhaiH- by exceptions?

 

For example the injunction ‘do not kill  any being’ in the Vedas is set aside by the exception prescribing animal sacrifice.

 

 

 

28.thadhbrootha vathsaaH kimithaH

    praarThayaDhvam  samaagathaaH

    mayi srshtirhi lokaanaam

    rakshaa yushmaasu avasThithaa

Tell me what do you request from me , my children, who have gathered. My creation of the worlds is placed in you for protection.

 

vathsaaH- my children

 

brootha- tell me  

 

thath – that

 

kim – for what

 

samaagathaaH- you have assembled

 

ithaH- here

 

praarThayaDhvam- and request me.

 

srshtiH- creation

 

vyavasThithaa- is entrusted

 

mayi- in me

 

rakshaa- (and)protection

 

lokaanaam- of the worlds

 

yushmaasu- in you

 

29.thatho mandhaanilodhbhootha kamalaakaraSobhinaa

    Gurum nethra sahasreNa chodhyaamaasa vaasavaH

 

Then Indra  urged Brhaspathi the guru of devas by his thousand eyes looking like a lake of lotuses moving in mild wind.

 

thathaH- then

 

vaasavaH- Indra

 

chodhayaamaasa- urged

 

gurum- his preceptor Brhaspathi

 

nethrasahasreNa – with his thousand eyes

 

kamalaakaraSobinaa- which were shining like a lake of lotuses

 

mandhaanilodbhootha- moving in mild breeze. The slow gesture of Indra looking at Brhaspati imploring him to speak is imagined as thousand lotuses in a lake moving gently in soft breeze.

 

 

 

30.sa dhvinethram hareSchakshuH sahasranayanaaDhikam

     Vaachaspathiruvaachedham praanjaliH jalajaasanam

 

Brahaspathi the two eyed organ of sight of Indra, above the thousand eyes of his, spoke to Brahma with hands folded.

 

vaachaspathiH- Brhaspathi

 

dhvinethram – the pair of eyes

 

hareH- of Indra (hari means , Vishnu, Indra and monkey in Sanskrit. Hence one should look at the context when translating.)

 

sahasranayanaaDhikam- much more than his thousand eyes ( which were only a defect and not ornament)

 

uvacha- spoke

 

jalajaasanam- to Brahma ( who was seated on lotus –jalaja)

 

praanjaliH- with folded hands.

 

 

 

31.evam yadhaatTha bhagavan aamrshtam naH paraiH

                                                                                     padham

     prathyekam viniyukthaahmaa kaTham na jnaasyasi prabho

 

What you have said , Oh Lord about our posts being grabbed by our enemies, is so. How could you not know that being the inner self of everyone.!

 

bhagavan- Oh Lord

 

yath aatTha- what you have said

 

naH padham- our position

 

aamrshtam- being usurped

 

paraiH- by our enemies

evam- is just so.

 

prabho- Oh master

 

kaTham –how can (you)

 

na jnaasyasi- not know

 

viniyukthaathmaa – being the inner self

 

prathyekam- in everyone.

 

32.bhavallubDhavarodheerNaH thaarakaakhyao mahaasuraH

     Upaplavaaya dhevaanaam DhoomakethurivotThithaH

 

The mighty asura Tharaka, becoming mighty from the boons acquired from you, has risen like a comet for tormenting the devas.

 

mahaasuraH- the mighty asura

 

thaarakaakhyah- known as Taraka

 

bavallabDhvarodheernaH- becoming mighty from the boons acquired from you

 

utThithaH- has risen

 

Dhoomakethuh iva- like a comet

 

upapalavaaya – for the disaster

 

devaanaam- of the devas.

 

A comet rising in the horizon is supposed to bring disaster to the world.

 

33. pure thaavantham eva asya thanothi raviraathapam

      Dheerghikaakamalonmesho yaavanmaathreNa saadhyathe

 

In his city the Sun gives only that much heat which is essential to blossom the lotuses in pleasure-ponds.

 

asya pure- in his city

 

raviH- the Sun

 

thanothi-gives or spreads

 

aathapam- the rays

 

thavantham eva- only that much

 

yaavanmaathreNa- by which amount

 

Dheerghikaa kamalonmeshaH- the blossoming of the lotuses in his pleasure-pond.(Dheerghikaa means a pleasure –pond and unmesha is opening up or blossoming

 

saaDhyathe- is accomplished.

 

The Sun is afraid of Taraka and sends only that much rays enough to make the lotuses of the pleasure-ponds in his city blossom, acting under his instruction.

 

34.sarvaabhiH sarvadhaa chandhraH tham kalaabhiH

                                                                              nishevathe

    naadhatthe kevalaam lekhaam harachoodaamanikrthaam

 

The moon serves him always with all his digits and only keeps back the one digit which forms the crest jewel of Lord Siva.

 

chandhraH-the moon

 

nishevathe- serves ( sev with ni meaning to attend on )

 

tham- him(Taraka)

 

sarvaabhiH kalaabhiH – all digits, no waning or waxing  according to the dark or bright fortnight.

 

Sarvadhaa- always.

 

na aadhatthe- not taking

 

kevalaam- only

 

lekhaam – the digit

 

harachoodaamaNikrthaam- which forms the crest jewel of Lord Siva.

 

The moon shines with all his digits always not daring to withhold any except the one which is with Siva on his locks as a crest jewel.

 

35. vyaavrtthagathiH udhyaane kusumsstheyasaaDhvasaath

      na vaathi vayuH that paarSve thaalavrnthaanilaaDhikam

 

With his movement stopped in the garden of Taraka out of fear of being accused of stealing the flowers, Vayu, blows near him not with more force that the wind created by a fan.

 

VayuH- The Wind

 

vyaavrtthagathiH- with his movement excluded

 

udhyaane – in the garden

 

saaDhvasaath-with the fear (of punishment)

 

kusumastheya- of  stealing the flowers by carrying them away

 

na vaathi- does not blow

 

thath paarSve- near him

 

thaala vrntha anila aDhikam-more than the breeze of a fan.

thaala vrntha  is a fan made of palm leaves. anila  means gentle breeze.

 

36. paryaayasevaam uthsrjya pushpasambhaarathathparaah

      Udhyaanpaalasaamaanyam rthavah tham upaasathe

 

The seasons giving up their service by turns serve him like his gardeners intent on accumulating  flowers.

 

rthavaH- the seasons

 

uthsrijya – giving up

 

paryaayasevaam- their service by turns

 

upaasathe- serve

tham – that Taraka

 

udhyanapaalasaamanyaaH- as common gardeners

 

pushasambhaarathathparaaH- intent on collecting flowers.

 

The seasons instead of coming one after another, stay permanently in his kingdom., giving the flowers and fruits of all seasons through out the year, thus compared to his gardeners growing and tending the plants and trees of all seasons.

 

37. thasyopaayanayogyani rathnaani sarithaam pathiH

      kaThamapyambhasaamantharaa nishpattheH

                                                                            pratheekshathe

 

sarithaam pathiH- the Lord of the rivers, the ocean

 

pratheekshathe- awaits

 

kaTham api- with difficulty ( showing his anxiety)

 

anthaH- inside

 

ambhasaam- of the waters

 

aanishpattheH- from the time of origination

 

rathnaani – the precious gems

 

upaayana yogyaani- that are fit to be the present

 

thasya – of him( Taraka)

 

The ocean is anxiously awaiting  the origination of the precious gems inside the water so that they can be presented to Taraka without delay.

 

38.jvalanmaNiSikhaaSchainam vaasukipramukhaa niSi

     Sthirapradheepathaam ethya bhujangaaH paryupasathe

 

The serpents like Vasuki  who have shining gems as their headgear, surround him in the night and serve as permanent lamps.

 

Vaasukil pramukhaaH- the serpents like Vasuki

jvalanmaNi SikaaH- who have shining gems on their head

 

paryupaasathe- surround

 

enam- him

 

niSi- at night

 

ethya- becoming

 

sThirapradheepathaam- permanent lamps.

 

39.thathkrthaanugrahaapekshee tham muhurdhoothahaarithiH

     anukoolayathi indhro api kalpadhrumavibhooshaNaiH

 

Indra also, expecting favours from him pleases him frequently with ornaments obtained from the kalpadhruma, the wish-giving tree in heaven through messengers.

 

IndhraH api- Indra also

 

anukoolayathi- pleases

 

tham- him

 

kalpadhruma vibhooshithaiH- ornament obtained from the kalpakavrksha

 

dhoothahaarithaiH-sent through the messengers

 

muhuH – frequently

 

thathkrthaanugrahaapekshee- expecting favours done by him.

 

 

 

40.itTham aaraadhyamano api kliSnaathi bhuvanathrayam

     Saamyeth prathyapakaareNa nopakaareNa dhurjanaH

 

Even though he is thus propitiated still he torments the three worlds. A wicked person can be controlled only by returning his evil deeds and not by good deeds.

 

aaraaDhyamaano api- though he is propitiated

itTham- thus

 

kliSnaathi- he  torments

 

bhuvanathrayam- the three worlds.

 

dhurjanaH- a wicked person

 

Saamyeth- will be controlled

 

prathyapakaareNa- by returning his harmful deeds

 

na upakaareNa- and not by good deeds.

 

apakaara  is harm and upakaara is help. To the one who is wicked no amount of helpful por good deeds will please him but he will only take it as a sign of weakness and go on doing harm.

 

41.thena amaravaDhoohasthaiH sadhayaaloona pallavaaH

      abhijnaaH Chedhapaathaanaam kriyanthe

                                                            nandhanadhrumaaH

 

By him the celestial trees of the garden of Indra, the sprouts of which were picked tenderly by the wives od devas, are made to experience cutting and felling.

 

thena- by him

 

 nanadhanadhrumaaH- the trees of the garden of Indra

( Nandanavana is the garden of Indra)

 

amaravaDhoohasthaiH sadhayaaloona pallavaaH-the sprouts(pallavaaH) of which  are picked(loona) with tenderness (sadhaya) by the hands of the wives of devas (amaravaDhoohasthaiH)

 

kriyanthe –made to

 

abhijnaaH – experience

 

CheedhapaathaaH- cutting and felling

 

Tharakasura cuts and fells the trees of nandanavana which were formerly looked after by the wives of the devas who used to pluck the sprouts with tenderness.

 

42. veejyate sa hi samsupthaH SvaasasaaDhaaraNaanilaiH

     chaamaraiH surbanDheenaam baashpaSeekaravarshibhiH

 

He is fanned while sleeping soundly by the celestial damsels held captive by him with chamaras with a light breeze like breathing mixed with the showers of their tears.

 

saH –Tarakasura

 

veejyathe- is fanned

 

samsupthaH – while being sound asleep

 

Svaasa saaDhaaraNa anilaiH -with breeze just like the breath (light)

 

chamaraiH –with chamaras

 

baashpaSeekaravarshibhiH- which shower the drops of tears

 

surabanDheenaam- of the captive celestial damsels

 

Tarakasura has captured celestial damsels who serve him at his palace and when they fan him with chamaras, they do it very gently so that the breeze is as light as the breathing. They shed tears lamenting their fate and the breeze from the fans are  mixed with their tears.

 

43. uthpaatya merusrngaNi kshuNNani harithaam khuraiH

      aakreedaparavathaasthena kalpithaaH Sveshu veSmasu

 

The pleasure mountains in his house were made by breaking off the peaks of Mount Meru by the hoofs of the horses of the Sun.

 

aakreedaparvathaaH-pleasure mounts

 

sveshu veSmasu- in his own mansions

 

kalpithaaH – were made

 

uthpaatya – by uprooting

 

merusrngaaNi- the peaks of Meru

 

kshuNNaani- which were broken

 

khuraiH- by the hoofs

 

harithaam- of the horses of the Sun

 

The word haritha means the Sun, his horses and green colour.

 

44.mandhaakinyaaH payaH Sesham dhigvaaraNa

                                                                       madhaavilam

     Hemaambhoruha sasyaanaam thadhvaapyo Dhaama

                                                                         saampratham

 

The water of the heavenly Ganges is only remains muddy with the rut of the elephants of the directions as the  golden lotuses have now become the bounty of his pleasure lakes now.

 

payaH- the water

 

mandhaakinyaaH- of the heavenly Ganges

 

Sesham – remains only (Sesham means the only thing that remains)

 

Dhigvaaranamadhaavilam- muddy(aavilam) with the rut(madha) of the elephants of the directions(dhigvaaraNa)

 

because,

 

thadhvaapyaH-his pleasure pools

 

saampratham- at present

 

Dhaama – are the abodes

 

Sasyaanaam- of the bounty (like the harvested grains)

 

hemaambhoruha- of the golden lotuses( which were originally found in the celestial Ganges)

 

 

The golden lotuses that grew in the Ganges in heaven are transferred to his pleasure pools so that in the the river all that remains now is the water made muddy with the rut of the elaephants of the quarters which come to bathe in it.

 

 

45.bhuvanaalokanapreethiH svargibhiH na anubhooyathe

     Khileebhoothe vimaanaanaam thadhaapaathabhayaath

                                                                                    paThi

 

The pleasure of visiting the worlds is not enjoyed by the devas as the path of their chariots have become deserted out of fear of encountering him.

 

bhuvana allokana preethiH- the pleasure of seeing (visiting) the three worlds

 

na anubhooyathe- is not experienced

 

svargibhiH – by the inhabitants of heaven

 

paThi- when the path

 

vimaananaam – of their aerial chariots

 

khileebhoothe –becoming deserted

 

thadhaapaathabhayaath- from the fear of encountering him.

 

 

46. yajvabhiH sambhrtham ijyam vithatheshu aDhvreshu saH

     Jaathavedhomukhaath maayee mishathaam aacchinatthi

                                                                                               naH

saH – he

 

maayee- being adept in magic

 

aacChinatthi- snatches

 

ijyam – the offering

 

sambhrtham – given

 

yajjvabhiH -by the sacrificers

 

adhvareshu – in the yajnas

 

vithatheshu – performed

 

mishathaam naH – while we are looking

 

jaathavedhomukhaath- from the fire

 

 

47. ucchaiH ucchaiSravaaH thena hayarathnam ahaari cha

      Dhehabaddham ivendhrasya chirakaalaarjitham yaSaH

 

 

uccchaiSravaaH- ucchaisravas

 

ucchaiH- the highest

 

hayarathnam-  gem among horses ahaari – was taken

 

thena – by him.

 

yaSaH – which is the fame

 

chirakaalaarjitham- long earned 

 

dhehabadDham iva –as though personified

 

indhrasya – of Indra

 

 

48.thasmin upaayaaH sarve naH kroore prathihathakriyaaH

     veeryavanthyoushaDhaaneeva vikaare saanipaathake

 

thasmin- in him

 

kroore- who is all evil

 

sarve upaayaaH- all means (of controlling him)

 

naH – of us

 

prathihathakriyaaH- were nullified

 

iva –like

 

oushaDhaani- medicines

 

veeryavanthi – very potent

 

vikaare- in malady

 

saannipaathike- of saanipaatha jvara ( where all the humours of the body is malignantly disturbed.)

 

 

 

49.jayaaSaa yathra chaasmaakam

      prathighaathotThithaarchishaa

      harichakreNa thena asya kanTe nishkam ivaarpitham

 

   prathighaathotThithaarchishaa – by the lustre that emanated from hitting him

 

   harichkreNa –by the discus of Lord Hari

 

    yathra – in which

  

    jayaaSaa- there was hope of victory

 

    asmaakam- for us

 

    arpitham- decoration was made

 

    asya kante- on his neck

 

    nishkam iva- like an ornament

 

 

 

50. thadheeyaasthoyadheshvadhya puskaraavarthakaadhishu

      abhyasyanthi thataaghaatham nirjithairaavathaagajaaH

 

gajaaH-the elephants

 

thadheeyaaH- belonging to him

 

nirjitha airaavathaaH- which have vanquished Airavatha

 

adhya- now

 

abhyasyanthi- practice

thataaghaatham – butting against

 

thoyadheshu- the clouds

 

pushkaravarthakaadhishu- like pushkara and varthaka( which are the pralayakaaala meghaaH)

 

51. thadhicchaamo vibho srashtum senaaneem thasya

                                                                                 Santhaye

      karmabanSDhcChidham Dharma bhavasyaiva

                                                                    mumukshavaH

 

icChaamaH- we wish

 

prabho-Oh Lord

 

thath- that

 

senaaneem- a commander

 

srshatum – to be created

 

thasya Saanthaye- to quell him.

 

iva –like

 

mumukshavaH- those who desire moksha (wish for)

 

Dharma- virtue or righteousness

 

karamabanDacchidham- which cuts off the bondage of karma

 

bhavasya- of samsara.

 

 

 

52. gopthaaram surasainyaanaam yam puraskrthya gothrabhith

      prathyaaneshyathi SathrubhyaH bandheem iva jayaSriyam

 

 

puraskrthya-having in front

 

yam – whom

gopthaaram- who is the protector

 

surasainyaanaam- of the deva army

 

gothrabith- Indra (gothra means a mountain Indra is called gothrabith because he cut the wings of them)

 

prthyaaneshyathi- will bring back

 

jayaSriyam- the glory of victory

 

SathrubhyaH – from the enemies

 

banDheem iva – like a prisoner

 

 

53.vachasavasithe thasmin sasarja giram aathmabhooH

     garjithaanantharaam vrshtim soubhaagyena jigaaya saa

 

When Brhaspathi ceased his speech Brahma gave out his words which excelled the rain after thunder by its splendour.

 

Thasmin- when Brahaspathi

 

avasithe- stopped

 

vachaH-his speech

 

aathmabhooh- Brahma

 

sasarja-gave out  ( literally means created)

 

giram-speech

 

saa-it

 

jigaaya-conquered (excelled)

 

vrshtim-shower of rain

 

garjithaanantharaam- following a roar of thunder( rain will be in torrents after thunder)

 

soubhaagyena- by its splendor( richness)

 

 

 

 

54. sampathsyathe vaH kaamo ayam

     kaalaH kaSchith pratheekshyathaam

     nathvasya sidDhou yaasyaami

     sargavyaapaaram aathmanaa

 

“Your wish will be fulfilled but wait for some time. I will not be able to create towards that end by myself.

 

ayam kaamaH- this desire

 

vaH – of you

 

sampathsyathe- will be fulfilled

 

pratheekshyathaam- wait for

 

kaSchith kaalaH- some time

 

na yaasyaami- I am not to

 

sargavyaapaaram- do this creation (of a commander)

 

asya sidDhou- to accomplish this task ( of killing Taraka)

 

aathmanaa- by myself.

 

55.ithaH sa dhaithyaH praapthaSreeH

     netha eva arhathi kshayam

     vishavrksho api samvarDhya

     svayam Chetthum asaampratham

 

(because)

That asura got his bounty from here(meaning from me) and therefore he cannot meet destruction from here itself( from me). Even a poisonous tree is not fit to be cut off by one who has grown it.

 

Sa dhaithyaH- that asura

 

ithaH from here( from me)

 

praapthaSreeH- got his good fortune

 

na arhathi- (hence) he could not get

 

kshayam- destruction

 

ithaH eva- from here itself ( from me )

 

samvarDhya- after growing

 

vishavrksham api- even a poisonous tree

 

asaampratham- it is not fit

 

Chetthum- to cut it

 

Svayam -by oneself.

 

 

 

56.vrtham thena idhameva praang

     mayaa cha asmai prathiSrutham

     vareNa Samitham lokaan alam

     dhagDhum hi thath thapaH

 

This was his request( not to be killed by devas) and I have promised him that because he was pacified as otherwise his penance would have burnt the worlds.

 

idham eva – this alone( not to be destroyed by devas)

 

vratham- was asked

 

thena – by him

 

praaK- earlier

 

prathiSrutham cha – and was given word

 

mayaa- by me.

 

Samitham- and was pacified

 

vareNa- by the boon

(because)

 

thath thapaH- his penance

 

alam – was enough

 

dhagDhum- to burn

 

lokaan – the worlds (if he was not pacified with the boon)

 

 

 

57. samyuge saamyugeenam tham

      udhyatham prasahetha kaH

      amSaath rthe nishikthasya

      neelalohitharethasaH

 

Except by the amsa of Siva who else can bear him, who is a great fighter, in battle

 

amSaath Rthe- except by the amsa

 

neelalohiha rethasaH- of Siva ( one who  emits rays of blue  from his neck and red from his matted hair.)

 

nishikthasya – laid in a place ( to create a son)

 

kaH- who

 

prasahetha- will be able to face

 

tham- that Taraka

 

saamyugeenam- who is fierce in fighting

 

udhyatham- who has risen

 

samyuge –in battle

 

 

 

 

 

 

 

58.sa hi dhevaH param jyothiH

    thamaH paare vyavasThitham

    paricChinna prabhaavaRdDhiH

    na mayaa a cha vishNunaa

 

He is the supreme light who is beyond thamas. Not me nor Vishnu can do it as we are with limited power.

 

Sa hi dhevaH – he, Siva  indeed is the divine being

 

param jyothiH- who is the supreme light

 

vyavasThitham- the status of which

 

thamasaH pare- is beyond thamas

 

na mayaa- not by me ( this can be done)

 

na vishNunaa- nor by Vishnu

 

paricChinna prabhaavaRdDhiH- due to being limited in power.

 

59.umaaroopeNa the yooyam samyamasthimitham manaH

    SambhoH yathaDhvam aakrashtum ayaskaanthena lohavath

 

You try to attract the mind of Siva established in samadhi by the form of Uma like the magnet attracts iron.

 

yathaDhvam- you  try

 

aakrashtum- to attaract

 

manah – the mind

 

SambhoH- of Siva

 

Samyamasthimitham- which is established in Samadhi

 

umaa roopeNa-by the form of Uma

 

lohavath- like the  iron

 

ayaskaanthena- by the magnet

 

 

60.ubhe eva kshame voDum ubhayoH beejam aahitham

     Saa vaa SambhoH thadheeyaa vaa moorthirjalamayee mama

 

Only two are able to bear the seed placed in them. Uma of Siva and his watery form , of mine.

 

 

ubhe eva – only those two

 

kshame –are able

 

voDum- to bear

 

beejam- the seed

 

aahitham – placed in them

 

uma-Parvati

 

SambhoH- ( the seed )of Siva

 

thadheeyaa- his

 

jalamayeemoothiH- water form

 

mama- (seed ) of mine(meaning the cosmic waters in which Brahma lays the seed of the world. As Siva is mentioned as Brahman or Suprem power the cosmic waters are his form only)

 

61.thasyaathma SithikanTasya senaapathyam upethya vaH

     mokshyathe surabandheenaam veNee veeryavibhoothibhiH

 

On obtaining the commander from the self of Siva the hair of the devas bound by Taraka will be released by the valour of the son of Siva.”

 

upethya- obtaining

 

aathmaa – the self

 

thasya SithikanTasya – of that Siva ( in the form of a son)

 

senaapathyam-as the commander

 

vaH –of you

 

veNee – the hair

 

surabanDheenaam- of the bondage of the devas

 

mokshyathe- will be released

 

veeryavibhoothibhiH- by his valiant deeds

 

 

62. ithi vyaahrthya vibuDhaan viSvayoniH thirodhaDhe

      manasi aahithakarthavyaaH the api dhevaa dhivam yayuH

 

Saying thus to the devas Brahma disappeared. The devas also went to devaloka having in mind what has to be done.

 

ithi vyaahrthya- saying thus

 

vibuDhaan – to the devas

 

visvayoniH-Brahma

 

thirodhaDhe- disappeared

 

aahithakarthavyaaH – deciding about what to do

 

manasi- in mind

 

the  api- the devas also

 

yayuH – went

 

dhivam -to heaven

 

 

 

63. thathra niSchithya kandharpam agamath paaka SaasanaH

      manasaa kaarya samsidDhou thvaraath dhviguNaramhasaa

 

Deciding that Manmatha should do the task Indra thought about him in his mind quickly with double speed.

thathra – there

 

niSchithya – with resolution

 

paakasaasanaH- Indra

 

mansaa agamath- thought of

 

kandharpam- Mnamatha

 

dhviguNa ramhasaa- with double speed

 

thvaraath- out of haste

 

kaaryasamsidDhou- towards the fulfillment of the task.

 

 

 

64. aTha sa lalitha yoshidh bhroolathaa chaarubhangam

     rathivalayapadhaanke chaapam aasajyakanTe

     sahacharamaDhuhasthanyasthachoothaankuraasthraH

     sathamakham upathasThe praanjaliH pushpaDhanvaa

 

 

Then Manmatha came to Indra with folded hands with his bow curved like the brow of a beautiful damsel on his neck ,which was marked by the bracelet of Rathi, and  his arrow of mango sprouts placed in the hands of Vasantha

 

aTha- then

 

saH pushpaDhanvaa- Manmatha

 

chaapam- his bow

 

chaarubhangam- bent beautifully

 

lalithayoshidhbhroolathaa- like the brow of  a beautiful damsel

 

aasajyakanTe- hanging on his neck

 

rathivalayapadhaanke- which was marked by the bracelet of Rathi

 

nyastha choothaankuraasthraH – with his arrow made of mango flowers placed

 

sahacharamaDhuhastha- in the hands od vasnatha, Spring awho accompanied him

 

upathasThe- reached

 

Sathamakham- Indra