Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
[Canto-5 has been taken from pages 59- 68 of my English Book
‘ Tapasvinī of Gańgādhara Meher ’
Published by : R.N. Bhattacharya, A-217, Road No.4, HB Town, Sodepur,
Kolkata-700110, India. First Edition : 2009, ISBN : 81-87661-63-1]
For Introduction, please see,
‘ Tapasvinī of Gańgādhara Meher : A Critical Observation ’ :
Link : http://hkmeher.blogspot.com/2007/08/tapasvini-of-gangadhara-meher-critical.html
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Beauty of Royal Garden
was the wave of ocean,
holding on head the foams of flowers.
Beholding the auspicious presence of hers,
on whose foot-shore
adorned was the Beauty with lustres
emitting from pearls of nails in yore,
here rejoiced with exhilaration
all the trees, creepers
and flowers of the hermit-garden. (1)
At first gaily gleams
the Spring season.
Glamorous golden beams
of the rising Sun
spreading on the leafage drenched by dews,
were spiritedly sporting in various hues.
Falling on the dew-drops charming
they were creating
marvellously the series
of diamonds, sapphires, pearls and rubies. (2)
Of Sītā, the jewel among the chaste,
the feet that had taken away
the pride of lustres very well
from Rāvaņa’s ten heads richest
with many a Sun-jewel,
appearing in the hermit-garden today
as if scattered all the piled pride
of jewels, by her own stride. (3)
Sītā’s heart shone blue-coloured
bearing the form of Rāma, her lord.
Stealing that heart, the trees
in joyous mood
turned deep dark-hued.
Husband is the sole resort
of the mind of the virtuous consort.
Of her limbs, the beauties
attracted by degrees
in various flowers abided in series. (4)
Black-bee took only the brilliance
of her locks of hairs.
Champak flower took the opulence
of her physical lustres.
Loveliness of lips went
to Mandāra flower lucent.
Other beauties went there,
where they expressed their fervour.
splendid all of them.
Beauty of heaven
as if descending on earth
made this garden
an abode of her sporting mirth. (5)
Ambrosial was the splendour of Sītā.
Mead of flowers resembled ambrosia.
Delicacy and loveliness likewise went
and became permanent
in the limbs of flowers.
Being an ascetic-maid,
the virtuous wife,
made the forest her home-stead
in her arid life
and in her body devoid of glamours. (6)
To render sincere reception to Jānakī,
for whole night,
all the spiders
decorating the canopy
comely and bright,
had furnished the garlands of golden flowers.
In hundreds, the ripe oranges were swinging
as golden balls charming. (7)
arranged in lines,
had stood in the garden
the lovely Plantain-maiden.
Holding gift of flowers,
Vakula, Niāli, Kunda
as well as Mādhavī vines,
were awaiting there eagerly present.
Adorning with flowers own braid excellent,
nigh them was meanwhile
Rajanīgandhā, the vine juvenile. (8)
When Janaka’s daughter,
with her maiden-friends reached anear,
someone among the creepers,
feeling horripilated with gentle zephyr,
kissed Sītā’s head,
thereon scattering flowers.
Someone elated, shook hand with hers.
Someone embraced her with cheers,
while some other
at her feet, homage paid. (9)
To lick her rufescent feet, own tongue,
Pārijāta flower spread long.
Wishing kiss affectionate,
in her pearl-lustred nails anon,
the agape Pomegranate
eagerly awaited her.
To owe the debt of compassion,
Chinichampā flower turned darkish green
emulating Rāma’s form, fine and serene. (10)
Somewhere like moon-digits tender
comely tiny plants,
keeping their heads lifted to the fence
with much ardour,
were ardently staring at her.
Within the fence remained others
whose heads couldn’t reach, and there
peeping through the vents,
they expressed impatience
to obtain a glimpse of hers. (11)
Chañchī and Phulchuin birds thither
sitting on the fence of trees
were casting at her
their thirsty eyes,
and twittering sweetly in between.
Joyously swinging their tails were seen.
They have hope, when Sītā would bless
by pouring water, they, fearless,
sitting on the basins of trees
would drink with ease. (12)
Falling once at the feet of Jānakī,
Spider was again climbing a tree.
Making many a swift leap
from one tree to the other,
he was exhibiting his craftsmanship.
Sun, the proficient painter,
with various colours
was delineating the tenuous gossamers. (13)
Naturally the trees had leafage dark-green.
Sitting unsteady fain
somewhere on tree-peaks,
by brushing beaks,
beauteously bright were seen
Thinţhiņī birds, emerald-lustred,
just like sun-beams stirred
by waves of the blue main. (14)
Replete with love-lustre
Rāma’s heart, restless alone
on the royal throne,
to dissipate Sītā’s dolour,
has as if rushed to the pleasure-grove.
Like drops of Rain
during the Svātī-starred day,
the glamours, eye-alluring gay,
were creating pearls of love
in her heart’s main. (15)
In some quarter
appears the dense
grove of Jack fruits immense.
Stands on the other spot,
the sky-scrapping grove of mangoes.
Neath the surface of mango-grove thither,
seems the sky just like water
of a natural grot.
Myriads of tree-boughs
are seen as though they together,
the unanimous companions,
have symmetrically designed the sylvan environs. (16)
In the solitary shore-sites
of pacific lake, as if anchorites
have taken shelter.
Bearing heavy burdens of hindrance
on their heads, all of them present,
steady, grave and reticent,
as though have cast a glance
to dissipate soon
the distress of Janaka’s daughter,
wrought by the rays of Sun and Moon. (17)
with the vines of Priyańgu,
has somewhere formed the palace blue.
Śyāmā bird, the new bride,
pours the melodious mead.
With sapphires, making the mansion grand,
at Indra’s command,
Goddess Śachī reaching there
as if calls Sītā to receive worship-offer. (18)
Bedecked with polished brighter
dark leafage, the blue forest
of Punnāga trees had as if gone there
from Orissa by flying above
and had filled Sītā’s mind with joy heartiest.
Assuming the form of Nīlāchala, the Black Mountain,
Rāma himself as if had come to obtain
the waves in the sea of Sītā ’s love. (19)
Along with her companions
once in the garden Sītā meandered.
Bhāgīrathī with her tributary-friends, as appeared,
whether flows on the bosom of Āryāvartta ? 
Pranked became the path deriding Chaitraratha, 
gaily enjoyable by Gandharva-maidens. (20)
Taking Tamasā’s water,
they all filled thereafter
just as the comely damsels of heaven
bringing from Gańgā, the River Divine,
pour water in Nandana, the celestial garden ;
or as the clouds permeate earth’s bosom
carrying from ocean, water gruesome. (21)
keeping the garment-hems tied
actively they were stepping.
All of them had borne pitchers
on their heads
Beads of perspiration
were trickling down from their foreheads.
With hands those drops they were wiping,
time to time further
in between tarrying often
for King Janaka’s slow-gaited daughter. (22)
Meanwhile arriving at the spot,
them Anukampā told
in words motherly affectionate and sweet :
“Dear children !
My Sītā knows not
how to fetch water in pitcher.
Might be in strain her life tender.
Not much effort let her render.
For the first time here
she has placed her feet.
Around the garden
let her once simply behold.” (23)
“Come, My dear Child ! well,
come to the cool shade.
Let us sit with comfort.
On your part, any other effort
need not be made.
Apropos some manners
of the hermitage, I’ll tell.”
Saying thus, she lovingly took her.
With Anukampā, the hermit-matron,
neath the shade Sītā sat anon.
Engaged remained others
in fetching water. (24)
“Sītā, My Dearie !”
Anukampā thither told,
“With Śraddhā (Faith) works everybody.
As in flowers abide different smells,
in every life, Śraddhā dwells.
By nature proves prolific
divine, human and diabolic. (25)
“Persons of diabolic disposition
go on practising austerities
with ample impudence,
ego, craving for concupiscence,
mundane attachment, physical powers
and causing affliction
to other creatures.
For all these,
in your nature,
no room remains by any means ;
since in psychical sacred stature,
in addition to faith and purity,
you do render adorations
to gods, Brahmins,
preceptors and the wise persons. (26)
Of your life, the ornament favourite
is the true peace-pouring pleasant speech.
Your mind, fraud has never touched a bit.
In your proximity
how can delusion reach ?
Your comely calm image
reveals no more propensity
to the world, sensually savage. (27)
By the nature divine,
thou art Tapasvinī, the Lady Ascetic Noble.
At the first view
myself came to recognize.
Very delicate is the holy life of thine.
Rare are the fruits of severe austerities.
For those, truly never favourable
are the endeavours
rendered by ascetic-maidens new,
the flowers of virtue-creepers. (28)
Amid the maidens you’ll reside
and bring water
bearing in calabash pitcher.
You’ll be invigorating
the lamp of their inspiration.
They won’t be away from your side.
I’ve given them proper instruction.
For drinking water and fooding
you’ll feel shy no longer,
by tolerating thirst and hunger. (29)
While in the garden, maidens are working,
you’ll take rest comfortably.
Your all desired thing,
without delay they’ll supply.
Loitering in the garden,
you won’t have any hesitation
to cull flowers and fruits
as your sweet will suits.” (30)
Seventh hour of day now Sun climbed.
The maidens, perspirated-limbed,
holding empty pitchers of their own,
gently sat one by one
close to Anukampā, the hermit-matron,
and appeared in view
like bedewed buds with fruits a few,
near a thorn-apple flower, full blown. (31)
Standing then from their seats,
finishing the sacred ablution there,
to the residence all retreated.
Further they ate some fruits
and edible roots
brought by the hermits.
Having study and teaching customarily completed,
hermits and hermitesses spent the noon-hour. (32)
Happiness emerging from affection
of hermits and hermitesses
ousted Sītā’s all the mental distresses.
Into the path her recollection
there didn’t enter
the royal pleasure
even once by mistake.
In her lucid heart’s lake
was always sportively swimming
Rāma -Swan, supremely charming. (33)
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 Āryāvartta = The historical midland between the Himalayas and the Vindhya mountains.
 Chaitraratha = The heavenly pleasure-garden of Kubera, the Wealth-god and Lord of Gandharvas. Gandharva is a kind of demi-god.)
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(Canto-V of Tapasvinī ends)
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