TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-8 has been taken from pages 113-130 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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Tapasvinī (Canto-8)
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In life, as juvenility grows further,
in the forest-environ
with gradual stride,
Spring became Summer-tide.
Heat of the Sun,
just like energy
of the youth, appeared there
more sultry.
Just as enjoyment of mundane pleasure
causes thirst inner,
the Sun-heat afront displayed
the charming mirage-maid.
Cotton fled away leaving Śālmalī tree,
like wealth from a miser’s treasury.
From Palāśa flower,
previous splendour has gone.
In the like manner,
transient is the mundane phenomenon.
By heat, Mallī bloomed dainty.
From her limbs, fragrance spread in plenty.
Heart of the noble
keeps unruffled and stable,
even in pains;
rather glory of peace amply remains.
Kuţaja flower with exhilaration
cast glances at Mallī.
With noble companion,
a noble one revels really.
In one heart, both took decision,
“During Summer season,
we’ll be spreading in cheers,
the fragrance nice.
At the advent of Rain,
cool the earth will remain.
All the creatures
will obtain peace.
Kadamba and Ketakī, as regards
offering fragrance, are not niggards
and they’ll gratify
all the world thereby.
Entrusting the onus
of pleasing the people, both of us
shall depart with cheers
from this world of trees and creepers.”
Lifting head, the up-stalked Lotus-maid
gladly supporting them said :
“With yourselves nigh,
I shall remain
and dedicate myself in the high
waves of time’s main.”
Mallī asked : “Oh ! This sort
how can you commit here ?
Sun, your consort,
shall shun you never.”
Lotus-maid told :
“My face, my loving mate
shall not behold,
when cloud will penetrate.
Passing some days in adversity somehow,
I shall finish my mundane vow.
Through the cloud-mass,
my dearest consort cannot pass.
For the world’s well-being
he endures suffering.
How shall I enjoy love and affection
of my dear companion
for some days more ?
I’ve no fortune therefore.
His holy feet I’ll be remembering,
and in time, Death
will take away my being
by offering the wreath.
In this life,
for some days, if
woes I undergo,
I shall be fortunate
to see the noble face of my mate
in the next birth also.”
When such words reached close
to the ears of knowledge, accepting those
as ideals of life, Sītā said :
“O Dear Lotus-maid !
You are verily
a devoted virtuous lady.
Vividly visible to you
is the path of virtue.
Myself, a sister
of yours, I deliberate.
Above this, I’ve the share
of alike fate.
In the happy abode of sylvan region,
I enjoyed my lord’s affection,
pure and nectar-imbued,
just as you are, My Dear !
in the home of beatitude,
watery and clear.
Day-lord Sun is the husband thine.
In his auspicious line,
has taken birth
my husband, the lord of the earth.
Whatever own future tells about,
I’ve attained already
the very route.
Blessed is your noble heart such.
You are blessed very much.
O Virtuous lady !
In my life, be kind
to give your pure mind.
Agonised by public calumny,
my husband has deserted me.
O Supernal-sighted ! Tell me please.
In future, shall my fate
be able to visualize
my lord, the life-mate ?”
Neath the petals of lotus cool,
in the water of deep blue-hearted pool,
afternoon the Chakora-couple spent ;
so did flamingo with his beloved in enjoyment.
From the grasp of Kāraņđava, surviving however, [1]
in the multitude of lotuses there,
giving long leaps above,
lobster nonplussed in the deep grove [2]
of wide-leafed mushrooms, at last,
became heron’s draught after prolonged fast.
Falling in the interior
of petals of the up-stalked lotus,
Śafarī fish, very courageous.
there gambolled into the water,
Hardly going to take
seat on the curve stalks of lily,
frog, afraid of water-snake,
leapt up speedily.
Sitting with desperation,
on the mango-bough
inside the leafage near the nest of crow,
cuckoo, thirst-enduring,
was not pouring
the ear-gladdening ambrosia.
As if for mania
from Chaņđala, it had remained hidden. [3]
Champā bird was not making [4]
his tail dance by spreading.
Adorned was the tail-tip with clusters
of coloured feathers.
Beholding own brother
in front of his sight,
against him, not enraged to fight,
he was present there,
expressing no indistinct chirpings
nor sportively shaking own wings.
Sheer food is the matter
that incites him for fray with his brother.
Otherwise, Lo !
How can a brother be the foe ?
The bird, full-bellied
and corpulent-bodied,
had sat with spree
on the bough of the huge Śāla tree.
In the Madhuka-forest, wantonly sitting,
under the pretext of food,
cutting the Madhuka fruits, parrots all,
bearing the twice-born Brahmin-hood, [5]
were astrologically counting
the heralds of rainfall.
On the bank of Tamasā river,
under the banyan tree,
cool was the site
with the shade of dense fresh leafage,
where in the cottage
filled with odour
of Kuţaja flowers, Summer with spree,
at the feet of Peace, finds respite.
Sitting thereon,
opening the knowledge-vision,
Vālmīki , the venerable ascetic,
was seeing the sacred Rāmāyaņa epic.
Among the hermits, some were
engaged in study elsewhere.
Some were furthermore
chanting the Vedic lore.
Languishing under the burdens
of weighty womb, Sītā, remaining in the environ
of hermit-maidens
and resting on a leaf-seat there
in the thick bower,
was enjoying peace with tranquil vision.
She resembled then
the encompassed disc of Moon that seeks
the setting mountain
after full-moon day’s valediction.
On her fair cheeks,
perspirations were just like
dews and tears of vision
were frost-like.
Making own dwelling
among the hermitesses here,
King Rāma’s devoted queen Sītā,
bringing into her memory
the behaviour-feature
of demonesses of Lańkā,
was deliberating on the divine feeling
of ascetic-maidens of monastery,
contrasted with the nasty hellish nature
of those demonesses there.
As warrior Hanumān, the son
of Wind-god, came to her recollection,
hearty homage to the Wind-god she did extend.
Of cool ripples, the felicitous favour,
there she obtained
by fanning the Palm-leaf-fan with ardour.
At this hour
Dame Thought, approaching her
humbly expressed : “O Illustrious Queen !
At the gateway are some,
awaiting with longing keen,
to see your gracious presence.
From great distance they have come.
To see your noble self hence,
their ardent desire has not a bit
counted the severe sun-heat.
Beholding their comely mien,
heart turns to be a mine of love benign.”
Said the Queen :
“Friend ! Them please usher in,
without being late further.
Blessed is my fate.
On me, so endearments they confer.
Their presence will exonerate
both eyes of mine
from sorrow and sin.”
By the bidding of Sītā,
someone meanwhile,
first arrived there
like a friend ever-familiar
and said with sweet soft smile
in loving words pouring ambrosia.
“O Esteemed Queen ! In your mind
does the by-gone episode
its way find ?
Noble feet, you had placed in my abode.
My body solely
by the radiance of your limbs holy,
has earned this opulence
of empyrean exuberance.
My brooks, in guise
of that exuberance,
always murmur,
overwhelmed with rapture.
Flowers with blooming countenance
ridiculously belittle the paradise.
Of several rivers, water
fraught with fragrance for ever,
heartily gladdens
all the riparian denizens.
The peacocks, bred
with your affections sacred,
highly lilt daily
your glory gaily.
With steadfast aspiration
for your gracious vision,
clouds in masses often coming in turn,
from cavern to cavern
moving and moving search verily :
‘Where is Sītā, the Beauteous Lady ?’
In deep sonorous tone, inquisitive
they ask; but do not believe,
when I give
the answer negative.
Again they continue searching,
holding the light of lightning,
convincingly confident,
that Beauteous Sītā is certainly present.
O Lady Illustrious !
Today do you recognize this hapless chap ?
I’ve come to your front gracious,
after a long gap.
With the dusts of your feet, crest-crown
I’ve embellished my own.
Blessed have been on that account
myself Chitrakūţa Mount.”
Then came a lady newly adorned,
comely-limbed with lustres bright and neat.
Sha has courageously churned
the affliction wrought by severe heat.
Of sylvan damsels,
she is a life-long comrade.
Garnished her neck has been
with garlands of Girimallikā fine.
Madhuka flowers as crest-jewels
have beautified her forehead.
Her ear-ornaments are the blue
gems of fruits of Jambu.
Her girdle is made of oysters.
Minds of sages, the forest-dwellers,
she has nicely attracted.
Further she has decorated
very beautifully
the black braid comely and curly.
Before Sītā, she appeared
with enraptured mien
and expressed word
soft, gentle, nectarine.
“O Noble-natured Queen !
Deign to accept my gratitude.
The debt of affections benign,
I owe you for good.
How shall I repay these ?
I’m incapable. O Virtuous One !
Oblige me please
accepting my hearty devotion.
Aren’t here many
in this world, like me ?
But who has been
blessed with your such grace divine ?
With your auspicious glance,
my sands turned into dusts of gold and [6]
you made my heart the diamond-land, [7]
as it gave, in sportive observance,
ecstasies of delight
to your supernal sight.
From Vishņu’s feet, beautifully appearing,
Though there is ever-flowing
holy Gańgā, the daughter
of Himālaya, the mountain-lord,
still with the epithet conferred
on me by your good lady,
I’m Mahānadī,
the Great River.”
Thereafter came
Godāvarī, fair-limbed dame
with impaired appearance,
shrouded by despondence,
bursting tears in bewilderment,
and cleansing oft
her lotus-eyes soft,
with the hem of garment.
Numerous pictures
marvellously portrayed
with brilliant colours,
she had brought with her.
At Sītā’s behest, she displayed
openly layer by layer.
Somewhere flowers,
fallen from creepers,
have turned pallid
by the sultry sun-heat.
With filthy figures, rid
of jubilant spirit,
clumps of trees have occupied
the beds of leafage arid.
A broken bough,
unable to abandon
the body of tree anyhow,
has sought shelter on grasses there,
kissing someone’s head, further
holding feet of someone.
Whitened has been someone’s body
by the leafage filled with birds’ ordure.
Covering face with the web-clothes filthy,
certain leaf has lost rapture.
Seeing the prowess of herons,
frogs are suffering exhaustion acute,
by gambols frequently done.
Some of these,
concealed under stones,
sitting quiet and mute,
are giving satisfaction
to their bellies.
Somewhere herds of bisons wild,
are making pond’s water
muddy and defiled.
By their feet, are thrown up there
the lotuses grim,
wallowing in slime.
Somewhere near water, to catch food,
python has fallen like a log of wood.
Casting wistful looks to the avenue
of herds of deer, the big tiger,
in a clandestine clue,
licks the lip-corners, very eager.
Further appeared before Sītā’s eyes,
the furious forest-fire
with smoke-gloom covering the woodland entire.
With countless branches,
stupendous flames leaping above in pieces
are vanishing away in the skies.
The burning leafage,
rising up in the skies,
are moving on smoke-carriage.
Sitting on the remote trees,
apprising the tidings thereafter,
those are being burnt by heat severe.
Impaired in the path upper,
leafage a few,
are vanishing in the firmament there
beyond the range of view.
Some birds flying
in the firmament are fleeing,
while some are falling
in the dire womb of fire swelling.
Herds of bisons, tuskers,
rabbits, boars, bears,
jackals and deer,
in smoke all engrossed,
seeing the fire, being nonplussed
with heartfelt fear,
are unable to determine way
of direction to flee away.
The afraid amazed monkeys,
however, are escaping
themselves leaping and leaping
from trees to trees.
Through smoke, however,
in quest of river,
some monkeys are running,
carrying their offspring
on back and armpits thither.
Bewildered beasts have covered the river
in its streams and sands
upto both the strands.
Asked there Godāvarī :
“My Dear Child !
Did you see the condition
of Daņđaka, defiled
with utter misery
after your valediction ?”
Having compassion
for the grief of other,
Sītā there replied :
“Alas ! O Daņđaka ! Abode splendid,
of my sportive play !
Grateful I would be for ever,
if your pacification,
Fate would kindly render,
by the water
of my eyes sans delay.”
Ere Sītā, then Ayodhyā came
and meeting her
began to read the letter
written by Royal Wealth Dame.
Faltering through distress,
in the voice choked by agony’s excess,
with shivering lips, she expressed
the words shamefully depressed :
“Friend ! Myself Night;
You were Moonlight.
Closing my eyes
of blooming lilies
afar you went.
No more thence
remains for me in your absence
even a vestige of pleasure.
I’ve borne the figure
of a woman rid of ornament.
Today the royal palace
has turned into a wild place.
Your severe separation
has become forest-conflagration.
Entering there all it has ruined.
So how can one find
there any more
beauty and brilliance as before ?
Burnt have been the huge trees
of noble hearts, abundant
in the leafage of gaieties.
There flowers fragrant
with smiling bloom,
alas ! have easily gone to doom.
Herds of Does
of Peace, and Tuskers of Patience
with their lives distorted
by the smokes of woes,
have immersed neck-deep, resorted
to the womb of river of forbearance.
Hearts of the villains are
the beasts, vigorous and dire.
Even them, so far
the peril has not spared.
In the unfathomable core
of King Rāma’s heart-ocean, furthermore,
that alone has entered
as the submarine fire.
Like Moon swallowed by Rāhu, [8]
the illustrious king
has borne mere figure with suffering
after severe separation from you.
In the jewelled palaces
murk has shrouded,
just as cloud encompasses
the sky star-studded.
Mothers-in-law have borne
their hearts torn
like ponds waterless, dry.
For all of them,
you’re more than a gem,
the apple of she-serpent’s eye.
Doors have been
closed in the pleasure-garden.
There how can be seen
flowers by anyone ?
Grown Mustaka grasses, like perfumers,
are withering the fallen flowers.
All vines and trees
are feeling dry in miseries,
remembering your noble self always.
Seats have been occupied
by the leaves arid,
on the marble-splendid alleys.
Younger brothers, obedient
to the words of the Emperor,
have their heads bent with the load
of terrible torment,
just like serpents
powerless by incantation, or
like elephants
afraid of sharp goad.
Cheeks of sisters
on their lotus-hands are leaning.
Delicate limbs of theirs
are decreasing in plight,
day by day, like Moon waning
in black fortnight.
Maiden-mates of concert, rid of grace,
have kept themselves mum,
without touching the face
of ‘muraja’, the musical drum.
Just like musty flowers, shorn
of their colour,
maid-servants have borne
their lives with deep dolour.”
Without completing
the letter-reading,
Ayodhyā, with pallid figure,
there sat down in languor.
Compassionate Sītā,
seeing such plight of Ayodhyā,
herself felt upset
with grief and fret.
Now the day came to an end.
Guests retreated to their own places.
Lovingly accompanying Sītā, the hermitesses,
engaged in own works, remained.
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(Footnotes :
[1] Kāraņđava = A kind of duck.
[2] Lobster = A kind of fish ; Prawn ; ‘Chinguđi’ in Oriya.
[3] Chaņđāla = a low-graded person, killer of birds and beasts.
[4] Champā bird = A kind of fighting bird ; Bulbul.
[5] Cutting Madhuka fruits by parrots is supposed to fortell rainfall. Here original word ‘Dvija’ means ‘Twice-born’ which implies ‘Brahmin’ as well as ‘Bird’.
[6] Dusts of gold are said to be found in the sands of Mahānadī.
[7] Diamond-land = Hīrā-kshetra, Hirakud situated near Sambalpur.
[8] Rāhu = A mythical demon and planet that astrologically causes eclipses by swallowing Sun and Moon.
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(Canto – VIII of Tapasvinī ends.)
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Sunday, October 23, 2011
English Tapasvinī Kāvya - Canto-10/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-10 has been taken from pages 147-158 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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Tapasvinī (Canto-10)
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Sītā, the virtuous wife,
blessed with twin-gems youngster,
rivetted her mind to foster
them more than own life.
Manacles of affections,
intensely fastened.
Even for a twinkling of an eye,
she didn’t leave the sons.
Burden of her life thereby,
she deemed somehow lessened. (1)
For ablution once only at day,
from them when she remains away,
she soon anxiously returns
in her drenched dresses.
Feeling lonely indeed
her life gets hurried
to see the lotus-faces
of her new-borns. (2)
Pulverizing the pride
of lunar digits, the twin bodies
acquired gradual growth.
Day by day, like full moon, faces both
formed repository of beauties.
They could recognize further
the face of their affectionate mother,
and on her lap became inclined to ride. (3)
They laugh sweetly
looking at the mother’s face.
Searching lap, they cry apace.
Them while affectionately
mother does cuddle,
in her lap-cradle
on the swing of joys
sportively play both the boys.
They, again and again, beholding her face,
often laugh and make her laugh with grace. (4)
In dream, she had never found out
nor had a trace of thought in imagination
that sweet smile would sprout
from her burnt face anon.
Ineffable smile of ineffable bliss rarest,
reigns spontaneously manifest.
But as her husband
could not partake of this happiness,
she does reprimand
her destiny in distress. (5)
Goddess Sarasvatī, in the lotus
of twin faces, appearing lustrous,
in the guise of teeth, displayed
her natural divine glow,
deriding Kunda flower, Moon, pearl and snow.
Her lute, she first played
with the tune ‘mā’, ‘mā’, ‘mā’, ‘mā’, [1] soft fine
and melodiously nectarine. (6)
In the form of zephyr, the tune divine,
keeps mother’s life
green sprig-filled.
The pink hue of tender leaf
on her lips is soon revealed.
Buds of their teeth
slowly grow therewith,
bearing the brilliance of moon-shine. (7)
The effulgent Mind, like Sun, [2]
occupying Indra’s throne of East
and proceeding forth
towards Kubera’s treasury of North,
with satisfaction
enhances the lustre of face,
and thinks further,
world’s all the happiness
with propitious fortune now exist
in own hand shining brighter. (8)
Of half-blown lotuses, bearing the lustres,
both the brothers began to express
lisping syllables, pleasant and very sweet.
Seeing the charming glances,
beauteous figures
and graceful gaits of the Speech-Goddess,
Sītā ’s life becomes replete
with inner horripilation.
Further alacrity dances
in her mind’s mansion. (9)
With the assistance
of their palms and thighs,
gradually the babies
learnt to sit
and stepped their feet
on earth’s surface.
Remaining at a distance,
calling them with gleeful grace,
she enhanced their stepping pace.
With curiosity thither
in smiling face,
the twins rush to the mother. (10)
Sometimes in hands holding lumps of clay,
dirtying their tongues they play.
When affectionate mother
makes them bear
some beautiful fruits anear,
they take thither
and fling those away anon
shaking their faces.
Fluttering thereon,
lovely locks of the babies
look like black bees
flitting on lotuses. (11)
They began to stand
supporting the mother’s hand.
Resting on own feet further
holding hands of mother together,
ahead they learnt to toddle.
To step forward by themselves, they tried
and falling in the middle
when both cry hurried,
the mother pleases them with kisses
on their delicate faces. (12)
The twin brothers, with fun,
call the sylvan birds,
seeing their charming colours.
Cherishing for the plumes of peacocks, they run
after them to catch anear.
Holding the herds
of fawns, both gaily play there
adorning them with flowers. (13)
In hilarious moods,
ascetic-maids and ascetics
accompanying the brothers,
make them meander
there in the woods.
Decorating their heads and cheeks
with garlands of flowers,
they spring the offspring
in the sweet swing
of flowery creepers yonder.
Making the buds of gaieties
bloom there, both the babies
with eagerness insistent remain,
saying ‘again’, ‘again’. (14)
In the swings of flowers,
the splendid darkish bodies
of twin brothers
gladden the eyes.
Dame Sylvan Beauty as though bedecks
with green gems and makes
the charming swings
move with love and fondlings.
Therewith the tree-boughs
sway with elation.
By the gestures
of her own eye-brows,
she, with derision,
laughs at the loveliness of others. (15)
With the vigours of lions,
adorning the sons
gradually elapsed five years.
The twins rambled freely in rivers,
gardens, groves and places
abounding in green grasses.
Their intrepid mind, not in the least,
counted dread of any wild beast. (16)
With proper conventional custom,
accomplishing the tonsure ceremony of the offspring,
Sage Vālmīki, the ocean of learning,
brought and made them lions
in the inaccessible woods of wisdom.
Both the brave ones
wandering thither, killed
the elephants of ignorance wild. (17)
Plenteous is the Epic-mountain
with gems of sentiments.
There majestically roams Rāma -Lion.
Forming murmuring fountain,
blood-stream of Rāvaņa-Elephant flows further.
Residing in a cavern, there laments
the Lioness suffering affliction
by tusk-tossing of the tusker. (18)
Witfully causing the sons
to climb the mountain-summit,
the great noble hermit
made them play like fawns.
But Rāma’s scions
sported like lions.
The whelps playing with exhilaration
knew Rāma as lion,
without recognizing thither
their own father. (19)
Beside their mother,
they sing the Rāmāyaņa epic
composed by Vālmīki, the great ascetic.
In proper accompaniment
of measure, concord and melody refined,
playing on lutes, rivetting their mind
in the devotional sentiment
for Rāma, the hero-emperor,
and being restless by love-waves, the babies
move their heads and eyes. (20)
Warning, roaring, mourning
and laughing are revealed
in every tone of song very well.
Their chests and arms do swell.
From their eyes,
sometimes tears stream at ease.
The inner poetic feeling, forming lightning,
enters profound into their lives joy-filled. (21)
In the tongues of the twin offspring,
Goddess Sarasvatī, newly appeared,
sacred, effulgent and comely-figured,
displaying her dance,
sweet, graceful and marvellous with elegance,
in happy moods,
bestowed immense cheers
that forming sonorous clouds
in every living being,
were sprinkling the ambrosial showers. (22)
With Sītā, other hermit-maids for long,
drinking the nectar of sacred song
immensely felt bliss, distress,
peace, grief, sorrow and happiness.
Hearts melted with pains and gaieties.
Tears streamed down from their eyes. (23)
The twins could not know
that Sītā, the mid-jewel of necklace
on the heart of Rāma, the Rāmāyaņa’s hero,
was their mother dwelling in the forest-place
on the banks of Bhāgīrathī river.
The fact was kept hid,
as the bidding of the great seer
had already forbid. (24)
Of Rāma and Sītā, the virtues and glories,
the twins gracefully sing
with eagerness extreme.
Sītā, the jewel among the devoted spouses,
hearing all these,
bashfully immerses
her mind in ecstasy.
There attentively keeping
her identity in secrecy,
as an ascetic-maid, she spends the time. (25)
Hearing the charming Rāmāyaņa epic,
herds of deer in enchanted mood,
concentrated thereon
with leaning ears and steady vision,
like wooden deer oblivious of food,
quenching thirst and enjoying frolic.
With the listening-opulence,
birds filled their hearts, observing reticence. (26)
Filling the rose-gay of flowers
in the plaits of full vessels, there trees
merged in emulating the songs of babies,
by gesticulating own hands of creepers.
Enraptured, maddened with joy ineffable,
Tamasā rolled restless and unstable. (27)
Dancing with the canorous tune of paean,
nectar flowed on the bosom of earth.
Denizens of forest-environs,
arriving from all four directions,
floated in the stream nectarean.
Covering all the ear-cavities,
the stream in mirth
permeated the city of deities. (28)
Hearing the song sweetest,
hearty thanks of commend
Brahmā, Indra and Rudra did extend.
Direction-Damsels of East, West,
South and North,
delightfully danced forth.
With Gandharva-companions,
the celestial nymphs danced in elations
sportively spreading there
the pride of music-fare. (29)
Rambling in many a country,
Sage Nārada frankly expressed revelry,
admiring the sentiments of Vālmīki’s poetry
and Sītā - Rāma’s sacred glory.
He also praised the song of twin offspring,
also the lilt of lute nectar-showering. (30)
The great lutanist Nārada whose lute
has earned high repute,
now enraptured with the lutes of twin brothers,
declared those as unique and peerless.
Immense thanks to the celestial ascetic
who in cheers enthusiastic,
singing praise of others,
heightened his own greatness. (31)
Despite own virtues profuse,
someone with heart free,
adept in appreciating other’s virtues
verily fructifies own virtue-tree.
Moved forward is the arrow
by the string of bow.
Wafting the fragrance of flowers,
zephyr confers on the world more cheers. (32)
At the age of eleventh year,
accomplished was the ceremony of thread-bearing
of the twins having handsome bodies.
Delved into the Vedas later on,
they acquired the wisdom-vision.
Seeing the genius of sons, with no peer,
well-versed in Vedic studies,
Sītā discarded all her suffering. (33)
Just as Sunshine adorns the water
of Yamuna, Sun’s daughter,
there the newly charming juvenile beauty,
bringing jewel-lustres
as debt from ocean, Varuņa’s treasury,
embellished gently in luxury
the twin dark figures
with marvellous dexterity. (34)
Their speech refined with learning
sanctified hearts and ears.
Behaviour followed the speech.
With divinity, conduct became rich.
Speech, limbs and mind, all shining,
in life created waves of lustres. (35)
Bearing the verses recited
by the twin boys,
mother’s life became permeated
with the light of joys.
Night of woeful reminiscence more and more
inspirited her mind’s core.
A distressed one does realize
the value of being blithe.
Happiness of the ever-happy is
never comparable therewith. (36)
The twin figures,
cheerful and new,
seemed heaps of gems in mother’s view.
In her ears,
admiration of sons entered
as the stream of nectar.
Arrays of auspicious fame
of her life-lord,
therewith became
ladder to the heaven afar. (37)
Leaving the lap of mother,
caring no fear,
since the day when the twins wandered,
she practised regularly
the penitential rite.
With mind dedicated at the sacred feet
of her dearest lord,
herself Maithilī,
the virtuous devoted wife,
merged to pass the rest of her life. (38)
Like river-stream in summer,
Sītā’s life turned thinner and thinner.
Like Moon of black fortnight,
it awaited death, the New-moon night, [3]
and considering her husband as Sun
aspired there for union. (39)
Mused the Virtuous lady :
‘Once by any means,
casting a glance complete,
at my husband’s holy feet,
also entrusting to him the twins,
I would shatter
the shackle of my body.
My life-deer rushing anon
would make home for shelter
in that sylvan state of salvation.’ (40)
= = = = = = = = =
(Footnotes :
[1] ‘Mā’ is the fourth tune among the seven musical tunes known as ‘sā’, ‘re’, ‘gā’, ‘mā’ ‘pā’, ‘dhā’ and ‘ni’. The word ‘Mā’ also means ‘mother’. Babies’ addressing their mother as ‘mā’ is depicted here.
[2] Mind is personified here. In case of Sun, the original word ‘kara’ implies ‘ray’ or ‘shine’. Indra’s throne means East direction. Kubera’s treasury means North direction. Pun is presented here. Mind enjoys the lordship of heaven and acquires the affluent riches of Wealth-god Kubera.
[3] In the moonless night (amāvasyā) of black fortnight, both Sun and Moon are united.
* * *
( Canto - X of Tapasvinī ends.)
= = = = = = = = = =
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-10 has been taken from pages 147-158 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
= = = = = = = = = = = = = = = = = =
Tapasvinī (Canto-10)
= = = = = = = = = = = = = = = = = =
Sītā, the virtuous wife,
blessed with twin-gems youngster,
rivetted her mind to foster
them more than own life.
Manacles of affections,
intensely fastened.
Even for a twinkling of an eye,
she didn’t leave the sons.
Burden of her life thereby,
she deemed somehow lessened. (1)
For ablution once only at day,
from them when she remains away,
she soon anxiously returns
in her drenched dresses.
Feeling lonely indeed
her life gets hurried
to see the lotus-faces
of her new-borns. (2)
Pulverizing the pride
of lunar digits, the twin bodies
acquired gradual growth.
Day by day, like full moon, faces both
formed repository of beauties.
They could recognize further
the face of their affectionate mother,
and on her lap became inclined to ride. (3)
They laugh sweetly
looking at the mother’s face.
Searching lap, they cry apace.
Them while affectionately
mother does cuddle,
in her lap-cradle
on the swing of joys
sportively play both the boys.
They, again and again, beholding her face,
often laugh and make her laugh with grace. (4)
In dream, she had never found out
nor had a trace of thought in imagination
that sweet smile would sprout
from her burnt face anon.
Ineffable smile of ineffable bliss rarest,
reigns spontaneously manifest.
But as her husband
could not partake of this happiness,
she does reprimand
her destiny in distress. (5)
Goddess Sarasvatī, in the lotus
of twin faces, appearing lustrous,
in the guise of teeth, displayed
her natural divine glow,
deriding Kunda flower, Moon, pearl and snow.
Her lute, she first played
with the tune ‘mā’, ‘mā’, ‘mā’, ‘mā’, [1] soft fine
and melodiously nectarine. (6)
In the form of zephyr, the tune divine,
keeps mother’s life
green sprig-filled.
The pink hue of tender leaf
on her lips is soon revealed.
Buds of their teeth
slowly grow therewith,
bearing the brilliance of moon-shine. (7)
The effulgent Mind, like Sun, [2]
occupying Indra’s throne of East
and proceeding forth
towards Kubera’s treasury of North,
with satisfaction
enhances the lustre of face,
and thinks further,
world’s all the happiness
with propitious fortune now exist
in own hand shining brighter. (8)
Of half-blown lotuses, bearing the lustres,
both the brothers began to express
lisping syllables, pleasant and very sweet.
Seeing the charming glances,
beauteous figures
and graceful gaits of the Speech-Goddess,
Sītā ’s life becomes replete
with inner horripilation.
Further alacrity dances
in her mind’s mansion. (9)
With the assistance
of their palms and thighs,
gradually the babies
learnt to sit
and stepped their feet
on earth’s surface.
Remaining at a distance,
calling them with gleeful grace,
she enhanced their stepping pace.
With curiosity thither
in smiling face,
the twins rush to the mother. (10)
Sometimes in hands holding lumps of clay,
dirtying their tongues they play.
When affectionate mother
makes them bear
some beautiful fruits anear,
they take thither
and fling those away anon
shaking their faces.
Fluttering thereon,
lovely locks of the babies
look like black bees
flitting on lotuses. (11)
They began to stand
supporting the mother’s hand.
Resting on own feet further
holding hands of mother together,
ahead they learnt to toddle.
To step forward by themselves, they tried
and falling in the middle
when both cry hurried,
the mother pleases them with kisses
on their delicate faces. (12)
The twin brothers, with fun,
call the sylvan birds,
seeing their charming colours.
Cherishing for the plumes of peacocks, they run
after them to catch anear.
Holding the herds
of fawns, both gaily play there
adorning them with flowers. (13)
In hilarious moods,
ascetic-maids and ascetics
accompanying the brothers,
make them meander
there in the woods.
Decorating their heads and cheeks
with garlands of flowers,
they spring the offspring
in the sweet swing
of flowery creepers yonder.
Making the buds of gaieties
bloom there, both the babies
with eagerness insistent remain,
saying ‘again’, ‘again’. (14)
In the swings of flowers,
the splendid darkish bodies
of twin brothers
gladden the eyes.
Dame Sylvan Beauty as though bedecks
with green gems and makes
the charming swings
move with love and fondlings.
Therewith the tree-boughs
sway with elation.
By the gestures
of her own eye-brows,
she, with derision,
laughs at the loveliness of others. (15)
With the vigours of lions,
adorning the sons
gradually elapsed five years.
The twins rambled freely in rivers,
gardens, groves and places
abounding in green grasses.
Their intrepid mind, not in the least,
counted dread of any wild beast. (16)
With proper conventional custom,
accomplishing the tonsure ceremony of the offspring,
Sage Vālmīki, the ocean of learning,
brought and made them lions
in the inaccessible woods of wisdom.
Both the brave ones
wandering thither, killed
the elephants of ignorance wild. (17)
Plenteous is the Epic-mountain
with gems of sentiments.
There majestically roams Rāma -Lion.
Forming murmuring fountain,
blood-stream of Rāvaņa-Elephant flows further.
Residing in a cavern, there laments
the Lioness suffering affliction
by tusk-tossing of the tusker. (18)
Witfully causing the sons
to climb the mountain-summit,
the great noble hermit
made them play like fawns.
But Rāma’s scions
sported like lions.
The whelps playing with exhilaration
knew Rāma as lion,
without recognizing thither
their own father. (19)
Beside their mother,
they sing the Rāmāyaņa epic
composed by Vālmīki, the great ascetic.
In proper accompaniment
of measure, concord and melody refined,
playing on lutes, rivetting their mind
in the devotional sentiment
for Rāma, the hero-emperor,
and being restless by love-waves, the babies
move their heads and eyes. (20)
Warning, roaring, mourning
and laughing are revealed
in every tone of song very well.
Their chests and arms do swell.
From their eyes,
sometimes tears stream at ease.
The inner poetic feeling, forming lightning,
enters profound into their lives joy-filled. (21)
In the tongues of the twin offspring,
Goddess Sarasvatī, newly appeared,
sacred, effulgent and comely-figured,
displaying her dance,
sweet, graceful and marvellous with elegance,
in happy moods,
bestowed immense cheers
that forming sonorous clouds
in every living being,
were sprinkling the ambrosial showers. (22)
With Sītā, other hermit-maids for long,
drinking the nectar of sacred song
immensely felt bliss, distress,
peace, grief, sorrow and happiness.
Hearts melted with pains and gaieties.
Tears streamed down from their eyes. (23)
The twins could not know
that Sītā, the mid-jewel of necklace
on the heart of Rāma, the Rāmāyaņa’s hero,
was their mother dwelling in the forest-place
on the banks of Bhāgīrathī river.
The fact was kept hid,
as the bidding of the great seer
had already forbid. (24)
Of Rāma and Sītā, the virtues and glories,
the twins gracefully sing
with eagerness extreme.
Sītā, the jewel among the devoted spouses,
hearing all these,
bashfully immerses
her mind in ecstasy.
There attentively keeping
her identity in secrecy,
as an ascetic-maid, she spends the time. (25)
Hearing the charming Rāmāyaņa epic,
herds of deer in enchanted mood,
concentrated thereon
with leaning ears and steady vision,
like wooden deer oblivious of food,
quenching thirst and enjoying frolic.
With the listening-opulence,
birds filled their hearts, observing reticence. (26)
Filling the rose-gay of flowers
in the plaits of full vessels, there trees
merged in emulating the songs of babies,
by gesticulating own hands of creepers.
Enraptured, maddened with joy ineffable,
Tamasā rolled restless and unstable. (27)
Dancing with the canorous tune of paean,
nectar flowed on the bosom of earth.
Denizens of forest-environs,
arriving from all four directions,
floated in the stream nectarean.
Covering all the ear-cavities,
the stream in mirth
permeated the city of deities. (28)
Hearing the song sweetest,
hearty thanks of commend
Brahmā, Indra and Rudra did extend.
Direction-Damsels of East, West,
South and North,
delightfully danced forth.
With Gandharva-companions,
the celestial nymphs danced in elations
sportively spreading there
the pride of music-fare. (29)
Rambling in many a country,
Sage Nārada frankly expressed revelry,
admiring the sentiments of Vālmīki’s poetry
and Sītā - Rāma’s sacred glory.
He also praised the song of twin offspring,
also the lilt of lute nectar-showering. (30)
The great lutanist Nārada whose lute
has earned high repute,
now enraptured with the lutes of twin brothers,
declared those as unique and peerless.
Immense thanks to the celestial ascetic
who in cheers enthusiastic,
singing praise of others,
heightened his own greatness. (31)
Despite own virtues profuse,
someone with heart free,
adept in appreciating other’s virtues
verily fructifies own virtue-tree.
Moved forward is the arrow
by the string of bow.
Wafting the fragrance of flowers,
zephyr confers on the world more cheers. (32)
At the age of eleventh year,
accomplished was the ceremony of thread-bearing
of the twins having handsome bodies.
Delved into the Vedas later on,
they acquired the wisdom-vision.
Seeing the genius of sons, with no peer,
well-versed in Vedic studies,
Sītā discarded all her suffering. (33)
Just as Sunshine adorns the water
of Yamuna, Sun’s daughter,
there the newly charming juvenile beauty,
bringing jewel-lustres
as debt from ocean, Varuņa’s treasury,
embellished gently in luxury
the twin dark figures
with marvellous dexterity. (34)
Their speech refined with learning
sanctified hearts and ears.
Behaviour followed the speech.
With divinity, conduct became rich.
Speech, limbs and mind, all shining,
in life created waves of lustres. (35)
Bearing the verses recited
by the twin boys,
mother’s life became permeated
with the light of joys.
Night of woeful reminiscence more and more
inspirited her mind’s core.
A distressed one does realize
the value of being blithe.
Happiness of the ever-happy is
never comparable therewith. (36)
The twin figures,
cheerful and new,
seemed heaps of gems in mother’s view.
In her ears,
admiration of sons entered
as the stream of nectar.
Arrays of auspicious fame
of her life-lord,
therewith became
ladder to the heaven afar. (37)
Leaving the lap of mother,
caring no fear,
since the day when the twins wandered,
she practised regularly
the penitential rite.
With mind dedicated at the sacred feet
of her dearest lord,
herself Maithilī,
the virtuous devoted wife,
merged to pass the rest of her life. (38)
Like river-stream in summer,
Sītā’s life turned thinner and thinner.
Like Moon of black fortnight,
it awaited death, the New-moon night, [3]
and considering her husband as Sun
aspired there for union. (39)
Mused the Virtuous lady :
‘Once by any means,
casting a glance complete,
at my husband’s holy feet,
also entrusting to him the twins,
I would shatter
the shackle of my body.
My life-deer rushing anon
would make home for shelter
in that sylvan state of salvation.’ (40)
= = = = = = = = =
(Footnotes :
[1] ‘Mā’ is the fourth tune among the seven musical tunes known as ‘sā’, ‘re’, ‘gā’, ‘mā’ ‘pā’, ‘dhā’ and ‘ni’. The word ‘Mā’ also means ‘mother’. Babies’ addressing their mother as ‘mā’ is depicted here.
[2] Mind is personified here. In case of Sun, the original word ‘kara’ implies ‘ray’ or ‘shine’. Indra’s throne means East direction. Kubera’s treasury means North direction. Pun is presented here. Mind enjoys the lordship of heaven and acquires the affluent riches of Wealth-god Kubera.
[3] In the moonless night (amāvasyā) of black fortnight, both Sun and Moon are united.
* * *
( Canto - X of Tapasvinī ends.)
= = = = = = = = = =
Saturday, October 22, 2011
English Tapasvinī Kāvya Canto-5/ Harekrishna Meher
TAPASVINĪ
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
= = = = = = = = = = = = = = = = = =
Tapasvinī [Canto-5]
= = = = = = = = = = = = = = = = = =
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.
There became
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)
Bearing leaf-banners
arranged in lines,
had stood in the garden
the lovely Plantain-maiden.
Holding gift of flowers,
charming Muchukunda,
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)
Ińgudī-grove splendid,
with the vines of Priyańgu,
has somewhere formed the palace blue.
Remaining inside
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 ? [1]
Pranked became the path deriding Chaitraratha, [2]
gaily enjoyable by Gandharva-maidens. (20)
Taking Tamasā’s water,
they all filled thereafter
every tree-basin,
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)
Around waist-side
keeping the garment-hems tied
actively they were stepping.
All of them had borne pitchers
on their heads
having unkempt-hairs.
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
Śraddhā, three-fold,
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,
with simplicity
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)
* * *
(Footnotes :
[1] Āryāvartta = The historical midland between the Himalayas and the Vindhya mountains.
[2] Chaitraratha = The heavenly pleasure-garden of Kubera, the Wealth-god and Lord of Gandharvas. Gandharva is a kind of demi-god.)
* * *
(Canto-V of Tapasvinī ends)
= = = = = = = = = = =
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
= = = = = = = = = = = = = = = = = =
Tapasvinī [Canto-5]
= = = = = = = = = = = = = = = = = =
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.
There became
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)
Bearing leaf-banners
arranged in lines,
had stood in the garden
the lovely Plantain-maiden.
Holding gift of flowers,
charming Muchukunda,
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)
Ińgudī-grove splendid,
with the vines of Priyańgu,
has somewhere formed the palace blue.
Remaining inside
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 ? [1]
Pranked became the path deriding Chaitraratha, [2]
gaily enjoyable by Gandharva-maidens. (20)
Taking Tamasā’s water,
they all filled thereafter
every tree-basin,
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)
Around waist-side
keeping the garment-hems tied
actively they were stepping.
All of them had borne pitchers
on their heads
having unkempt-hairs.
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
Śraddhā, three-fold,
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,
with simplicity
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)
* * *
(Footnotes :
[1] Āryāvartta = The historical midland between the Himalayas and the Vindhya mountains.
[2] Chaitraratha = The heavenly pleasure-garden of Kubera, the Wealth-god and Lord of Gandharvas. Gandharva is a kind of demi-god.)
* * *
(Canto-V of Tapasvinī ends)
= = = = = = = = = = =
Friday, October 14, 2011
English Tapasvinī Kāvya/Canto-3/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-3 has been taken from pages 33-46 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
= = = = = = = = = = = = = =
Tapasvinī [Canto-3]
= = = = = = = = = = = = = =
On the bank of Bhāgīrathī , while
Lakshmaņa deserted Sītā to exile,
Sunshine had spread that moment
all over the regions
of the world along with oceans
neath the fair firmament.
As if it was a white screen
draped over by Sun
after deliberation
that a shame it would be, if the affliction
of Rāma’s Queen was seen
to the deities’ dominion.
Knowing that secret discreetly,
to disclose the flaw of Sun’s race,
Dusk lifted swiftly
the screen from earth’s surface.
Called by the birds nearby,
Stars in the courtyard of sky,
coming one after another
hugely assembled together.
They viewed :
Rāmachandra, the scion of Sun’s ancestry,
has sat alone in the yard, vast solitary.
With tears appeared
his eyes were bedewed ;
with dejection visage withered.
He was thinking :
“The right of a king
is in fact a guise
of great slavery.
In this high seat,
the only job is
to render service sincerely,
at the people’s feet.
While hundreds of mouth
together a lie tell,
it is oft accepted as truth
obeying them very well,
though to be sure,
it’s known falsehood pure.
In the peace-sacrifice of public, again
king’s happiness is oblation indeed.
Fastened with the strong duty-chain
in his work he can’t proceed.
What is done coronation
is really a mere reformation.
What shall we call fanning the chowries ?
It’s nothing but whisking flies.
There might, of course,
be no remourse
in happiness even in the heart of a deity.
The king, therefore,
is a great god and furthermore
relishes the ambrosia of celebrity.
People’s blood forms water-drops.
Acquiring the throne of high props
the king becomes cloud mere,
for the public welfare.
In the water of earth, no thunder resides;
but in cloud, it naturally abides.
Mace in the hands of public
is not a matter of power,
but it’s terrific
in the hands of the emperor.
By the fire of lightning,
burnt may be own heart however,
compelled is cloud to give water.
Forsaking all the happiness, when the king
keeps his people gratified,
he, as an object
of supreme respect,
becomes identified.
Forming the highly elevated
head of ladder to heaven, if kingship
in the world-circle, is deviated
from own destination,
the king suffers destruction
falling into the doom’s abysm deep.
With equal vision and equal feeling,
holding a sceptre,
and rejoicing on kingship’s string,
he, magician-like,
turning very meek
doesn’t think of own life-chapter.
If the acrobat doesn’t proceed
after placing feet on the string,
some spectators shall indeed
jeer at him by clapping.
There the drum-holder
shall scold him further.
With life slackened verily
by severe separation
from my beloved Maithili,
if I don’t perform any action,
the human society
shall taunt me more in reality.
From people’s lips remark will slip :
‘In Raghu’s royal race
Rāma was born a disgrace.
And niggard in being scrupulous,
he abandoned the kingship
turning uxorious.’
Best is the Vānaprastha state;
but for me, it’s not the time appropriate.
To discharge the duties of mine indeed
how shall Bharata be agreed ?
Day by day, affection
for a thing on lap deteriorates ;
since it’s observed very often.
When empty becomes the lap,
pining for the same thing after gap,
the hearty affection proliferates
many multiplied times to measure
like a zero-suffixed mathematical number. [1]
Never immortal is the gross body.
Ever immortal is mind only.
When link is not severed from mind,
happiness is happiness in true sense to find.
Has anybody kept his life for ever,
by earning material treasure
in the world of mortals
and adorning the gold crown
on his head own ?
As his rivals,
glory and slander, being uncontrolled
by time, stand very bold.
People of the world very well
determine the way to heaven and hell.
Setting aside all rumours of others,
the mean mind endeavours
to hanker after the enjoyment,
material and transient.
At home she’s not present;
no matter however.
In the love-lake of heart, efflorescent
is my beloved Lotus-bud alone,
and my mind’s drone
is rapt in relishing her flavour.
O Eyes ! perplexed, why
are you showering water ?
If the lake becomes dry,
my Lotus-maiden shall terribly totter.
O Chest !
Be the dam strongest.
Check the canals of water from eyes.
O Breath ! Blow not strong ; otherwise
my life-shelter
shall severely falter.
Lakshmaņa shall come and intimate
all the matters
about my beloved life-mate.
O Dear Ears !
Don’t be restless.
You’ll hear and discard distress.
O Heated Skin !
Breeze shall remove very well
your perspirations within.
It’s coming anear
by wafting the sweet smell
of holy limbs of my dear
lotus-fragrant heat-soothing
sedative beloved darling.
One thing more I like to tell ;
Be united with mind and hasten to dwell
in the lake of heart where bliss sublime,
you all will sportively enjoy for endless time.
There abides my life-mate
new Lotus-maiden in full efflorescence.
Ever-scintillating and never-set
remains the Sun of reminiscence.
Don’t get involved, Ye Tongue ! therein.
Abide by the words of mine.
From the people,
you’ve eaten wealth ample.
By whose wealth you are nurtured,
to follow them don’t feel demurred.
In the mundane sphere,
public welfare
ought to be maintained.
Hence my life has sustained.
Otherwise, see,
how could have it
drunk the thunderbolt unsplit
by liquefying like ghee ?
Myna and parrot,
out of the cage shall go further.
Dawned let the night be.
I’ll make them free
from their chain.
They shall utter not
the word ‘Sītā’ again
to pester you hereafter.
Fawn will go to my darling
whose feet are dyed
with painting lac charming.
For the neck indeed,
the line of lac, I muse,
forms the coloured strong fastening noose.
Why shall the peacock-pair remain
crying again and again ?
Let Bhīmarāja bird go sharp. [2]
Emulating whose voice it will chirp ?
Sans the sweet tone
of the proficient beloved music-mistress,
how shall the lute
gain the glory of grace ?
Consigned to the fault of destiny of own,
it shall remain mute.”
Rāma then for a moment
with own eyes shut,
making an ascent
to the peak of the mountain of thought,
beheld the time’s current
rushing forth with terrible torrent.
Emerging from its profound womb,
all the movable
and the immovable
vanish there to doom.
For a while like bubble
someone stays,
and someone becomes able
to last for a few days.
The mountain of glory
with lofty head,
never counting any dread,
kissing the firmament high,
within the stream terrible,
has remained bold and stable.
The brilliant-figured devoted chaste ladies
with their husbands couple-wise,
at the mountain-peak in exhilarations
meander for aeons and aeons.
There many a king
adorned with ornaments of flowers divine,
group-wise appear charming
seated in many a bejewelled shrine.
Poets, the mountain-dwellers,
greet them by holding hands of theirs,
the boats of whose bodies
have borne profuse
wealth of virtues
earned by means not with ease.
Some unscrupulous wicked fellows
try to climb there perforce,
and bearing thunderous pummellings
done by the poets, of course,
there stay with sorrows
and severe sufferings.
Observing their plight
when Rāma opened his sight,
beheld there, darkness dire
has enveloped the world entire.
With faces effulgent,
Stars are twinkling adorning the sky azure.
Nectarean Moon is not present;
yet unhindered is their pleasure.
“ O Stars ! You all are free,”
said Rāma, “In the prison
of Moon’s love, you’re not bound.
Abiding by the Destiny’s decree,
with concentration profound,
you rotate around the constellation.
Utterly difficult to bear
may be the distress of estrangement
from your dear lover;
yet for the world’s well-being,
forgetting the plight
and sincerely adhering
to your own commitment,
engrossed you’re in giving light.
Reaching the hermitage of Vālmīki,
the great noble seer,
please immediately impart
the holy learning
of your duty’s initiation.
Moonbeam of my heart,
my darling Jānakī,
sitting lonesome there,
with single concentration
on me, will be moaning.
During this night,
while Chakravākī will be
mourning with embarrassed heart there,
my beloved companion,
overpowered by compassion,
under a deep swoon might lie.
Her life she might
forsake further.
Showing the lake soon,
instance of lilies you’ll give.
Even in the absence
of the dearest Moon,
they do survive
with inner patience.
Matter of union, again you’ll deem not
to be a critical knot.
Extremely beauteous
the union of hearts is.
Very well you know thus;
so convince her please.
My lotus-eyed beloved companion
in this matter shall find there
no room for suspicion.
You’ll certainly tell her.
My feelings all of you really perceive.
Witness therefore you’ll give.
Flow of my own Self, moreover,
has spread in her womb there.
This matter you’ll speak while,
she’ll never say it futile.”
Was levity able to touch
the cavity of Rāma’s heart as such ?
With efforts fruitless,
the stars stared anon,
bringing darkness
in the path of vision.
Without understanding
the noble qualities of others, if a person
with interest deliberate,
becomes an expert in fault-finding,
there is probability of ridicule sheer,
destined by fate,
in the high position
of the very fault-seer.
The Stars had thought to derive delight
by seeing Rāma’s loopholes all;
but beholding the height
of his heart, they became
pallid, bent with shame
and suffered downfall.
Intolerant of seeing Rāma’s affliction,
there arose soon,
leaving the milk-ocean
at the advent of nocturnal hour,
the nectarean Moon
bearing heart torn with dolour.
Mocking at Chakravāka in spite,
Chakora bird loudly said :
“Don’t worry,
don’t worry.
Fasting has been writ
on your forehead.”
Such thing so far
why won’t he state ?
Destiny has poured nectar
into his mouth straight.
Observing other’s adversity verily,
the wealthy ones clap saddistically.
On this side
suffering estrangement,
King Rāma’s bride,
refraining herself from enjoyment
of royal harems
illumed with gems,
and of ivory-decked pleasure-couch,
was recalling the by-gone touch,
now abiding in the past-acquainted cottage
furnished with foliage,
occupying therein
a seat of deer-skin.
Of her life-lord
the sayings, word by word,
love-imbued and nectarine,
in her heart’s phonograph finding record,
of their own accord,
were ringing with tune distinctly fine.
His arms, straight, benign,
comely and emerald-lustred,
that discard all the dread,
were perspicuously visible within,
before her head,
in meditation mentally fostered.
Shunning sleep, remaining his escort,
as beforehand now
wielding arrow with bow,
Lakshmaņa, the companion-warrior,
not far off, alert,
was apparent in her memory’s mirror.
When she pondered
that the very life-lord of hers
along with half-brother,
has deserted her,
like lotuses dew-suffered,
her pallid eyes turned suffused with tears.
Beaten by the hand of date-plucker,
as Date-tree, still and mute,
gives up juice in woes,
so became Sītā’s condition thither
smitten by the blows
of anguish acute.
Thus the beloved and the lover
with recurring reminiscence
of feelings of each other,
resting on the seat of sorrow
and holding the sword of patience,
were hewing the nights somehow.
Caused by exhaustions
of Self and head, perspirations
in innumerable beads
with flow continuous,
were penetrating the cheeks thus,
further washing the bushes of eye-lids.
Bearing the shape
of an owl, Night expressed cry
and having short life in gradual manner,
encompassing the sky
with blood, survived there
by means of escape.
Surrendering ego of theirs
at the feet of the lover
and of the beloved as well,
the Stars in the form of flowers,
on earth there fell,
and to his noble self sought shelter.
King Rāma, the affectionate succour
of the refugees, established honour
with no pretensions
and conferred the boon with grace :
“For aeons and aeons
on heads, you all will find a place.”
* * * * *
(Footnotes :
[1] The poet has used the word ‘Ańka’ which means both ‘lap’ and ‘number’. ‘Śūnya’ means ‘empty’ as well as ‘zero’. The number increases many times.
For example, 1 suffixed with zero or zeroes, becomes 10, 100, 1000 and so on.
[2] Bhīmarāja is a bird that utters various kinds of sounds; Mocking Bird.)
* * *
(Canto-III of Tapasvinī ends.)
= = = = = = = = = =
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-3 has been taken from pages 33-46 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
= = = = = = = = = = = = = =
Tapasvinī [Canto-3]
= = = = = = = = = = = = = =
On the bank of Bhāgīrathī , while
Lakshmaņa deserted Sītā to exile,
Sunshine had spread that moment
all over the regions
of the world along with oceans
neath the fair firmament.
As if it was a white screen
draped over by Sun
after deliberation
that a shame it would be, if the affliction
of Rāma’s Queen was seen
to the deities’ dominion.
Knowing that secret discreetly,
to disclose the flaw of Sun’s race,
Dusk lifted swiftly
the screen from earth’s surface.
Called by the birds nearby,
Stars in the courtyard of sky,
coming one after another
hugely assembled together.
They viewed :
Rāmachandra, the scion of Sun’s ancestry,
has sat alone in the yard, vast solitary.
With tears appeared
his eyes were bedewed ;
with dejection visage withered.
He was thinking :
“The right of a king
is in fact a guise
of great slavery.
In this high seat,
the only job is
to render service sincerely,
at the people’s feet.
While hundreds of mouth
together a lie tell,
it is oft accepted as truth
obeying them very well,
though to be sure,
it’s known falsehood pure.
In the peace-sacrifice of public, again
king’s happiness is oblation indeed.
Fastened with the strong duty-chain
in his work he can’t proceed.
What is done coronation
is really a mere reformation.
What shall we call fanning the chowries ?
It’s nothing but whisking flies.
There might, of course,
be no remourse
in happiness even in the heart of a deity.
The king, therefore,
is a great god and furthermore
relishes the ambrosia of celebrity.
People’s blood forms water-drops.
Acquiring the throne of high props
the king becomes cloud mere,
for the public welfare.
In the water of earth, no thunder resides;
but in cloud, it naturally abides.
Mace in the hands of public
is not a matter of power,
but it’s terrific
in the hands of the emperor.
By the fire of lightning,
burnt may be own heart however,
compelled is cloud to give water.
Forsaking all the happiness, when the king
keeps his people gratified,
he, as an object
of supreme respect,
becomes identified.
Forming the highly elevated
head of ladder to heaven, if kingship
in the world-circle, is deviated
from own destination,
the king suffers destruction
falling into the doom’s abysm deep.
With equal vision and equal feeling,
holding a sceptre,
and rejoicing on kingship’s string,
he, magician-like,
turning very meek
doesn’t think of own life-chapter.
If the acrobat doesn’t proceed
after placing feet on the string,
some spectators shall indeed
jeer at him by clapping.
There the drum-holder
shall scold him further.
With life slackened verily
by severe separation
from my beloved Maithili,
if I don’t perform any action,
the human society
shall taunt me more in reality.
From people’s lips remark will slip :
‘In Raghu’s royal race
Rāma was born a disgrace.
And niggard in being scrupulous,
he abandoned the kingship
turning uxorious.’
Best is the Vānaprastha state;
but for me, it’s not the time appropriate.
To discharge the duties of mine indeed
how shall Bharata be agreed ?
Day by day, affection
for a thing on lap deteriorates ;
since it’s observed very often.
When empty becomes the lap,
pining for the same thing after gap,
the hearty affection proliferates
many multiplied times to measure
like a zero-suffixed mathematical number. [1]
Never immortal is the gross body.
Ever immortal is mind only.
When link is not severed from mind,
happiness is happiness in true sense to find.
Has anybody kept his life for ever,
by earning material treasure
in the world of mortals
and adorning the gold crown
on his head own ?
As his rivals,
glory and slander, being uncontrolled
by time, stand very bold.
People of the world very well
determine the way to heaven and hell.
Setting aside all rumours of others,
the mean mind endeavours
to hanker after the enjoyment,
material and transient.
At home she’s not present;
no matter however.
In the love-lake of heart, efflorescent
is my beloved Lotus-bud alone,
and my mind’s drone
is rapt in relishing her flavour.
O Eyes ! perplexed, why
are you showering water ?
If the lake becomes dry,
my Lotus-maiden shall terribly totter.
O Chest !
Be the dam strongest.
Check the canals of water from eyes.
O Breath ! Blow not strong ; otherwise
my life-shelter
shall severely falter.
Lakshmaņa shall come and intimate
all the matters
about my beloved life-mate.
O Dear Ears !
Don’t be restless.
You’ll hear and discard distress.
O Heated Skin !
Breeze shall remove very well
your perspirations within.
It’s coming anear
by wafting the sweet smell
of holy limbs of my dear
lotus-fragrant heat-soothing
sedative beloved darling.
One thing more I like to tell ;
Be united with mind and hasten to dwell
in the lake of heart where bliss sublime,
you all will sportively enjoy for endless time.
There abides my life-mate
new Lotus-maiden in full efflorescence.
Ever-scintillating and never-set
remains the Sun of reminiscence.
Don’t get involved, Ye Tongue ! therein.
Abide by the words of mine.
From the people,
you’ve eaten wealth ample.
By whose wealth you are nurtured,
to follow them don’t feel demurred.
In the mundane sphere,
public welfare
ought to be maintained.
Hence my life has sustained.
Otherwise, see,
how could have it
drunk the thunderbolt unsplit
by liquefying like ghee ?
Myna and parrot,
out of the cage shall go further.
Dawned let the night be.
I’ll make them free
from their chain.
They shall utter not
the word ‘Sītā’ again
to pester you hereafter.
Fawn will go to my darling
whose feet are dyed
with painting lac charming.
For the neck indeed,
the line of lac, I muse,
forms the coloured strong fastening noose.
Why shall the peacock-pair remain
crying again and again ?
Let Bhīmarāja bird go sharp. [2]
Emulating whose voice it will chirp ?
Sans the sweet tone
of the proficient beloved music-mistress,
how shall the lute
gain the glory of grace ?
Consigned to the fault of destiny of own,
it shall remain mute.”
Rāma then for a moment
with own eyes shut,
making an ascent
to the peak of the mountain of thought,
beheld the time’s current
rushing forth with terrible torrent.
Emerging from its profound womb,
all the movable
and the immovable
vanish there to doom.
For a while like bubble
someone stays,
and someone becomes able
to last for a few days.
The mountain of glory
with lofty head,
never counting any dread,
kissing the firmament high,
within the stream terrible,
has remained bold and stable.
The brilliant-figured devoted chaste ladies
with their husbands couple-wise,
at the mountain-peak in exhilarations
meander for aeons and aeons.
There many a king
adorned with ornaments of flowers divine,
group-wise appear charming
seated in many a bejewelled shrine.
Poets, the mountain-dwellers,
greet them by holding hands of theirs,
the boats of whose bodies
have borne profuse
wealth of virtues
earned by means not with ease.
Some unscrupulous wicked fellows
try to climb there perforce,
and bearing thunderous pummellings
done by the poets, of course,
there stay with sorrows
and severe sufferings.
Observing their plight
when Rāma opened his sight,
beheld there, darkness dire
has enveloped the world entire.
With faces effulgent,
Stars are twinkling adorning the sky azure.
Nectarean Moon is not present;
yet unhindered is their pleasure.
“ O Stars ! You all are free,”
said Rāma, “In the prison
of Moon’s love, you’re not bound.
Abiding by the Destiny’s decree,
with concentration profound,
you rotate around the constellation.
Utterly difficult to bear
may be the distress of estrangement
from your dear lover;
yet for the world’s well-being,
forgetting the plight
and sincerely adhering
to your own commitment,
engrossed you’re in giving light.
Reaching the hermitage of Vālmīki,
the great noble seer,
please immediately impart
the holy learning
of your duty’s initiation.
Moonbeam of my heart,
my darling Jānakī,
sitting lonesome there,
with single concentration
on me, will be moaning.
During this night,
while Chakravākī will be
mourning with embarrassed heart there,
my beloved companion,
overpowered by compassion,
under a deep swoon might lie.
Her life she might
forsake further.
Showing the lake soon,
instance of lilies you’ll give.
Even in the absence
of the dearest Moon,
they do survive
with inner patience.
Matter of union, again you’ll deem not
to be a critical knot.
Extremely beauteous
the union of hearts is.
Very well you know thus;
so convince her please.
My lotus-eyed beloved companion
in this matter shall find there
no room for suspicion.
You’ll certainly tell her.
My feelings all of you really perceive.
Witness therefore you’ll give.
Flow of my own Self, moreover,
has spread in her womb there.
This matter you’ll speak while,
she’ll never say it futile.”
Was levity able to touch
the cavity of Rāma’s heart as such ?
With efforts fruitless,
the stars stared anon,
bringing darkness
in the path of vision.
Without understanding
the noble qualities of others, if a person
with interest deliberate,
becomes an expert in fault-finding,
there is probability of ridicule sheer,
destined by fate,
in the high position
of the very fault-seer.
The Stars had thought to derive delight
by seeing Rāma’s loopholes all;
but beholding the height
of his heart, they became
pallid, bent with shame
and suffered downfall.
Intolerant of seeing Rāma’s affliction,
there arose soon,
leaving the milk-ocean
at the advent of nocturnal hour,
the nectarean Moon
bearing heart torn with dolour.
Mocking at Chakravāka in spite,
Chakora bird loudly said :
“Don’t worry,
don’t worry.
Fasting has been writ
on your forehead.”
Such thing so far
why won’t he state ?
Destiny has poured nectar
into his mouth straight.
Observing other’s adversity verily,
the wealthy ones clap saddistically.
On this side
suffering estrangement,
King Rāma’s bride,
refraining herself from enjoyment
of royal harems
illumed with gems,
and of ivory-decked pleasure-couch,
was recalling the by-gone touch,
now abiding in the past-acquainted cottage
furnished with foliage,
occupying therein
a seat of deer-skin.
Of her life-lord
the sayings, word by word,
love-imbued and nectarine,
in her heart’s phonograph finding record,
of their own accord,
were ringing with tune distinctly fine.
His arms, straight, benign,
comely and emerald-lustred,
that discard all the dread,
were perspicuously visible within,
before her head,
in meditation mentally fostered.
Shunning sleep, remaining his escort,
as beforehand now
wielding arrow with bow,
Lakshmaņa, the companion-warrior,
not far off, alert,
was apparent in her memory’s mirror.
When she pondered
that the very life-lord of hers
along with half-brother,
has deserted her,
like lotuses dew-suffered,
her pallid eyes turned suffused with tears.
Beaten by the hand of date-plucker,
as Date-tree, still and mute,
gives up juice in woes,
so became Sītā’s condition thither
smitten by the blows
of anguish acute.
Thus the beloved and the lover
with recurring reminiscence
of feelings of each other,
resting on the seat of sorrow
and holding the sword of patience,
were hewing the nights somehow.
Caused by exhaustions
of Self and head, perspirations
in innumerable beads
with flow continuous,
were penetrating the cheeks thus,
further washing the bushes of eye-lids.
Bearing the shape
of an owl, Night expressed cry
and having short life in gradual manner,
encompassing the sky
with blood, survived there
by means of escape.
Surrendering ego of theirs
at the feet of the lover
and of the beloved as well,
the Stars in the form of flowers,
on earth there fell,
and to his noble self sought shelter.
King Rāma, the affectionate succour
of the refugees, established honour
with no pretensions
and conferred the boon with grace :
“For aeons and aeons
on heads, you all will find a place.”
* * * * *
(Footnotes :
[1] The poet has used the word ‘Ańka’ which means both ‘lap’ and ‘number’. ‘Śūnya’ means ‘empty’ as well as ‘zero’. The number increases many times.
For example, 1 suffixed with zero or zeroes, becomes 10, 100, 1000 and so on.
[2] Bhīmarāja is a bird that utters various kinds of sounds; Mocking Bird.)
* * *
(Canto-III of Tapasvinī ends.)
= = = = = = = = = =
Tuesday, October 11, 2011
English Tapasvinī Kāvya Canto-1/Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgā dhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-1 has been taken from pages 3-18 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
= = = = = = = = = = = = = = = = = =
Tapasvinī [Canto-1]
= = = = = = = = = = = = = = = = = =
Who art thou, O Lustrous Goddess !
with sacred effulgent attire,
and with comely tresses
surpassing the splendour of sapphire ?
Passing through the fair fine vesture,
thy physical lustre
manifested magnificently
fills my heart with great glee.
Art thou Moon-beam indeed
solidified and embodied ?
At thy feet rolls down darkness in masses
in the disguise of long tresses.
Stars and planets, bright
and intersticed aright,
forming many a gem-ornament
embellish thy limbs excellent.
Flower-garlands countless and white,
on thy neck shine exquisite.
With marvellous dexterity
wreathed are all in unity.
Enchanted the world seems
by the fragrance of thy holy limbs.
In life, O Goddess !
further emanates cheerfulness.
What are you pouring
bearing in hand thine ?
By drinking that, people are scintillating
like deities divine.
Again what incantations
are you initiating
to the persons
properly selected by your grace ?
Light they are creating
dispelling the darkness apace.
On thy foot-marks charming
white lotuses are blooming.
So significant it doesn’t seem
to speak thee as ‘Moon-beam’.
With penury’s mire
replete is my life’s mere.
By water from clouds of hardships dire,
turbid has been its interior.
Looking at Autumn-like thee indeed
now itself turns pellucid.
O Gracious Goddess !
now blooms my heart-lotus.
Perhaps it could possess
the riches of thy feet lustrous.
Life has been fascinated in fact
by touch of thy sacred feet.
May your good self act
as your sweet will deems meet.
To the hermitage of Sage Vālmīki,
my mind has rushed to have a view
of the exiled Jānakī .
Her worn-out heart, alas !
how did she sew ?
Her life how with whom did she pass ?
O Compassionate Goddess ! Be kind
to bestow strength so that my mind
be sanctified by seeing
and my hand by writing.
River Bhāgīrathī in the woodland
was flowing with her waves bold,
dashing forth in the west strand.
Proceeding to behold
the sylvan scenes, she as if
was stepping feet in perplexed life.
Standing in that strand,
Sītā, the Princess of Videha land,
with profound mental suffering,
at the east, was staring. [1]
Tears from her eyes,
on her bosom were constantly falling,
just as clouds arousing
in the west quarter
permeate the setting-mountain,
with the water of incessant rain;
Or, as from the proboscis
of the elephant-king,
drops of water
falling on the heart of a lake continuous
saturate the evening-lotus
with perpetual sprinkling.
“Oh ! Lord ! uttering with sigh,
perplexity and tenderness,
uncontrolled while sitting on the surface
of earth, the Queen fell supine, senseless.
Nobody was nigh
to help and give solace.
At whose feet then were hundreds
of serving maids,
her cruel calamity nearby
now none could eye.
Alas ! alas ! thus
the manner of Fate, furious.
Whose heart, by this sight
won’t be obsessed with fright ?
Beholding the hazards,
Forest mourned in the mouth of birds.
Gale blew as exhalation.
Further as inhalation
hissing sound was heard.
Like waves of wailing, leaves shivered.
Hither and thither
staring in eyes
stirred with surprise,
stood the herds of deer
with their minds perplexed,
just as noticing mother’s mourning
without comprehending its meaning,
her children feel embarrassed.
To fight against Fate, there roared
Palm Tree with furious figure,
raising his hand with sword.
Shaking frequently the quiver
of Weaver-bird’s nest, he as if
drew an arrow of leaf.
In the quivering river, water-drops
forcefully jumped over
and forsaking the wave-tops
fell down on banks there.
Loading lead-cartridges anon
in the wave-cannon
did Bhāgīrathī fire
at Fate, with severe ire ?
All the lotuses with perplexity and unease,
forming lotus-troops by rows,
in the pool, fought with arrows
of black- bees.
On earth, forest-flowers fell down
shunning stalks of their own.
Besmeared with dusts, they further
became engrossed in pugilistic encounter.
Shattering the web-chains of Fate,
Creeper lashed forth, irate.
Bearing the heart frustrated
and the body emaciated
there arrived, rushing with armies
the seriously angry Cloud.
Startling others’ eyes
by the rumbling, deep and loud,
he defied Destiny and betrayed menace.
Again and again sprinkling on Sītā’s face
soothing drops of water,
he vivified her.
When Sun-god saw
the misfortune of the noble daughter-in-law
of his own race,
he shamefully concealed his face.
All the Direction-damsels that moment
sitting despondent,
trembled the skies
with their rumbling-cries.
After some time, regaining consciousness,
the Great Queen, in desperations
utterly hopeless,
scanned all around the ten directions.
As her eyes went on,
replete with King Rāma appeared every direction.
Himself he has seated
with heart melancholy, dispirited.
With folded hands afront
has stood Lakshmaņa, wise and patient.
Eyes of both the brothers
have formed streams of tears.
Rāma remains quite unable
to ask him Sītā’s whereabout.
To apprise, not a single syllable
from Lakshmaņa’s mouth comes out.
When she looked at the Sun,
there appeared anon :
Rāma has sat down-dropt-faced.
On the head, his hands are placed.
To Bhāgīrathī, as her eyes turned, she saw :
Rāma walks after Bhagīratha.
Like Gańgā ’s stream,
tears from the eyes of Rāma flow.
There he sinks below
and sweeps away some time.
Therefrom turning her vision,
she viewed own womb and all of a sudden,
herself burst into tears
in incessant showers.
Abashed she felt alone,
seeing the grasses verdant
and became inclined
to go to the slab of stone.
But thinking something in her mind
to proceed thither, reluctant
the noble Queen remained.
Flurry of her cry grew unstrained.
From her burnt face,
expressing apace
confoundedly afflicted and
dispirited tone,
she numbed the woodland
with pathetic moan.
Of the devoted wife
of Rāma, there spread
the wailing tone :
“Alas ! Alas ! O Lord of my life !
Ocean of compassions !
Cloud of affections !
Yourself, at which evil moment
had clasped the hand of this luckless maid ?
And for her alone,
became an abode of dreadful torment.
Ignorant of my lord’s immense
Supreme excellence,
a bow I had kept inside
with great pride.
Snapping asunder the bow just like
a sugar-cane stick,
you had thought of this bride
as the sweetness of its juice indeed.
Never regarding me as the fetter
of your feet, while wandering
in forest-regions,
you, the great warrior,
took me with yourself smiling
in effusive affections.
Considering the fetter
of feet as heart’s pearl-necklace,
you rambled later
in many a hermitage and holy place.
On me, in the forest you did bestow
affections unending and benign.
How shall I forget them now
which have permeated this life of mine ?
This ignoble maid in hunger
would be worried,
thinking thus indeed,
delaying no longer,
in mood spirited and jolly,
you had brought fruits
along with edible roots
in the forest regularly.
No sleep would approach,
for the beloved In the leaf-couch,
thus thinking,
you did prepare
many a swing
on your lap-couch for her.
Fastened with the affection-chain
of my trifle self, crossing the main,
great battle you waged anon
against Rāvaņa, the ten-headed demon.
Yourself bore many severe
strokes of great weapons there.
Those wounds on your part
were necklace of your heart.
For the pendant of the necklace,
considering befitting and well,
you lovingly did place
myself as its mid-jewel.
When suffered my mind,
seeing on thy body several signs of scar,
always you consoled me in words, kind
and imbued with nectar.
Such were the words of my lord :
‘My Love ! Blood-oblation I offered
in the battle-sacrifice
and became able
to acquire thyself nice,
the wealth unattainable.’
The signs of scar set
by many an arrow-tip
have disappeared not yet.
Alas ! great calamity arrived.
Myself, luckless maid, became deprived
of your benign lordship.
From the board of thy heart, deign
to efface my reminiscences inner,
lest sorrow would reign
and haunt thyself restless for ever.
I’m very vile indeed.
Let thy citizens be satisfied.
Let me perish.
Dispelled may be thy blemish.
Therefrom shall arise
the glory indestructible,
whereof the image indelible,
may be prepared
in your heart please
and be preserved, O My Lord !
This Sun is the progenitor
of thy high pedigree.
For the welfare
of the world, always
bounteously free
are his hands of rays.
This Bhāgīrathī is indeed
the world’s nurse-maid embodied.
Of your ancestry
she is the eternally renowned glory.
By thyself, I have been repudiated,
solely for keeping the glory protected.
O Illustrious King !
On thy part, this deed is becoming.
On this glory’s banner,
portrait of this maid-sinner
shall be everlasting;
but it is adverse and astounding.
Fie on my life ! O Lord !
Thyself, merely for me,
though unstained, now suffered
the share of infamy.
Shunning the sacred feet of yours,
where shall I take my recourse ?
When fire expresses
own inability to turn
my body into ashes, [2]
whereby shall I burn ?
With thy splendour,
all these grasses are rich.
Sans them, my harbour
whom shall I beseech ?
Even in stone, thy mercy
signifies favourable efficacy. [3]
Adhering to me further
why would these grasses suffer ?
For the jewel-treasure
in my womb you have established,
what’s the protective measure
you’ve not admonished.
In my heart I had borne
the strong hope-tower
that I would adorn
your lap by this jewel; but fie !
the hope resulted in sky-flower.
O Destiny ! Unto thee
unending thanks and
salutations a thousand.
For the son whose father
is the emperor great,
highly glorified in the mundane region,
O Fate !
what condition
shall you destine further ?
It’s true to maintain
that on the limbs of mountain
befalls the onslaught of thunder.
But if the mountain-dweller be
therewith slain asunder,
alas ! it’s a catastrophe.
Blessed is my lord alone.
Thy mouth forms the nectar-fountain.
Further thy heart’s mountain
is the mine of nectar and snow-stone.
Even if sorrows
befall on thy heart, in truth,
nothing but nectar flows
from the very mouth.
Hearing the news of my censure,
all of a sudden, sure,
thy heart would have been brought
afflicted with heinous onslaught.
Despite this, O My Lord !
You spoke not a single word
of rebuke to me and banished,
giving the hope, honey-replenished.
The sins earned by me ere
form the sole cause of great sorrow.
Within my memory here
the very sins creep now.
Ocean of greatness my lord is.
But thinking him otherwise
I did surmise
the voice ‘O Lakshmaņa, Save me’ to be his.
In my mean mind I understood
the noble Lakshmaņa, very vile
and to find my lord in the wood
perforce sent him meanwhile.
By that sin, to enhance
my lord’s great excellence
this maid-sinner
became banished for ever.
I obtained now
the befitting reward of the reprimand
that I gave beforehand
to Lakshmaņa, the innocent fellow.
To keep him
from me, very remote,
the thunderbolt of rebuke, grim,
on his heart I smote.
With hearty devotion,
Lakshmaņa, the innocent one,
falling at my feet
left me alone
by his tone
modestly sweet.
The ten-headed demon
suddenly displayed
a severed head
before my sinful vision.
Thinking it of my lord,
impatiently I wailed thither
floating in the eyes’ water
in my life bewildered.
Though I beheld the head,
I didn’t fall spot-dead,
and there did survive.
By that sin, now I’m burnt alive.
Happiness of service at thy feet
I deemed very slight
and cherished my desire earnest,
for happiness to see the hermitage in forest.
Keeping me estranged from you,
the sin speaks
the words due :
‘O Maid-sinner !
Do now whatever
your inner desire likes.’
Your noble self never came
under the loving allurement
of Ayodhyā’s Royal Wealth-Dame,
and in my company many days spent.
For a carping plea,
Royal Wealth was searching enviously,
and for many more days thence,
she could not restrain her patience.
Citizens were the fellows
in her sorrows.
She, for my exile,
made them remember meanwhile.
In Ayodhyā reigns greater,
the power of the fellow-bride.
The reverend husband’s power
can’t quell it aside.
After achievement of success
by Queen Kaikeyī’s prowess,
in the country, absolute power
of Royal Wealth appeared there.
‘For public pleasure’s sake
need arises if,
prepared I’m to forsake
even Sītā, my life-like wife.’
Thus you had declared
before Sage Ashţāvakra, O My Lord !
You must be recalling in memory,
never slackening those words promissory.
To the words of thy father,
in disobedience you stand never.
In obeying the words of husband,
if in my heart arises no grief,
then only I’ll be worthy
of the status of your wife.
This matter certainly
my mind shall understand.
Of the public contentment,
Thyself, an avower ardent.
Further I’m thy wife
as per the laws of wedding life.
Every step of mine does lead
in thy foot-prints indeed.
Let my banishment be
citizens’ contentment a lot.
Let the vow of my lord be completely free
from even a jot of blot.”
As the virtuous Sītā wailed,
pace of wind there failed.
Encompassing water and land, Nature
stood transfixed with torture.
Waves of River Gańgā stunned.
In the grove, sweet cooing
all the birds abandoned.
Not a single leaf of tree did swing.
Limbs of the sportive creeper
paralysed, couldn’t move there.
Sitting on the boughs,
birds leaned their ears silent,
causing the stream of sorrows
lave in life every rhythmic moment.
Placing own mouth just
on the mother’s bust,
fawn remained quiet
sans sucking milk from it.
Morsels of Kuśa grass of every mouth
keeping in the very mouth,
deer and does, bending necks, bound
their mind in the wailing sound.
With fowls, all peacocks, peahens straight,
remained quiescent like portrait.
Elephants and she-elephants
with their babies became
still like the elephants
of wooden frame.
Stepping towards Gańgā, forgot they
and stopped stable on the way.
* * * * *
(Footnotes :
[1] Ayodhyā is situated towards the east from Gańgā flowing southwards near
Sage Vālmīki’s hermitage in Garhwal.
[2] Sītā was not burnt in fire-ordeal at Lańkā .
[3] The stony Ahalyā had turned into a divine lady by touch of dust of Rāma’s foot.)
++++++++++
(Canto - I of Tapasvinī ends)
= = = = = = = = = = = =
Original Oriya Epic Poem By : Poet Gańgā dhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-1 has been taken from pages 3-18 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
= = = = = = = = = = = = = = = = = =
Tapasvinī [Canto-1]
= = = = = = = = = = = = = = = = = =
Who art thou, O Lustrous Goddess !
with sacred effulgent attire,
and with comely tresses
surpassing the splendour of sapphire ?
Passing through the fair fine vesture,
thy physical lustre
manifested magnificently
fills my heart with great glee.
Art thou Moon-beam indeed
solidified and embodied ?
At thy feet rolls down darkness in masses
in the disguise of long tresses.
Stars and planets, bright
and intersticed aright,
forming many a gem-ornament
embellish thy limbs excellent.
Flower-garlands countless and white,
on thy neck shine exquisite.
With marvellous dexterity
wreathed are all in unity.
Enchanted the world seems
by the fragrance of thy holy limbs.
In life, O Goddess !
further emanates cheerfulness.
What are you pouring
bearing in hand thine ?
By drinking that, people are scintillating
like deities divine.
Again what incantations
are you initiating
to the persons
properly selected by your grace ?
Light they are creating
dispelling the darkness apace.
On thy foot-marks charming
white lotuses are blooming.
So significant it doesn’t seem
to speak thee as ‘Moon-beam’.
With penury’s mire
replete is my life’s mere.
By water from clouds of hardships dire,
turbid has been its interior.
Looking at Autumn-like thee indeed
now itself turns pellucid.
O Gracious Goddess !
now blooms my heart-lotus.
Perhaps it could possess
the riches of thy feet lustrous.
Life has been fascinated in fact
by touch of thy sacred feet.
May your good self act
as your sweet will deems meet.
To the hermitage of Sage Vālmīki,
my mind has rushed to have a view
of the exiled Jānakī .
Her worn-out heart, alas !
how did she sew ?
Her life how with whom did she pass ?
O Compassionate Goddess ! Be kind
to bestow strength so that my mind
be sanctified by seeing
and my hand by writing.
River Bhāgīrathī in the woodland
was flowing with her waves bold,
dashing forth in the west strand.
Proceeding to behold
the sylvan scenes, she as if
was stepping feet in perplexed life.
Standing in that strand,
Sītā, the Princess of Videha land,
with profound mental suffering,
at the east, was staring. [1]
Tears from her eyes,
on her bosom were constantly falling,
just as clouds arousing
in the west quarter
permeate the setting-mountain,
with the water of incessant rain;
Or, as from the proboscis
of the elephant-king,
drops of water
falling on the heart of a lake continuous
saturate the evening-lotus
with perpetual sprinkling.
“Oh ! Lord ! uttering with sigh,
perplexity and tenderness,
uncontrolled while sitting on the surface
of earth, the Queen fell supine, senseless.
Nobody was nigh
to help and give solace.
At whose feet then were hundreds
of serving maids,
her cruel calamity nearby
now none could eye.
Alas ! alas ! thus
the manner of Fate, furious.
Whose heart, by this sight
won’t be obsessed with fright ?
Beholding the hazards,
Forest mourned in the mouth of birds.
Gale blew as exhalation.
Further as inhalation
hissing sound was heard.
Like waves of wailing, leaves shivered.
Hither and thither
staring in eyes
stirred with surprise,
stood the herds of deer
with their minds perplexed,
just as noticing mother’s mourning
without comprehending its meaning,
her children feel embarrassed.
To fight against Fate, there roared
Palm Tree with furious figure,
raising his hand with sword.
Shaking frequently the quiver
of Weaver-bird’s nest, he as if
drew an arrow of leaf.
In the quivering river, water-drops
forcefully jumped over
and forsaking the wave-tops
fell down on banks there.
Loading lead-cartridges anon
in the wave-cannon
did Bhāgīrathī fire
at Fate, with severe ire ?
All the lotuses with perplexity and unease,
forming lotus-troops by rows,
in the pool, fought with arrows
of black- bees.
On earth, forest-flowers fell down
shunning stalks of their own.
Besmeared with dusts, they further
became engrossed in pugilistic encounter.
Shattering the web-chains of Fate,
Creeper lashed forth, irate.
Bearing the heart frustrated
and the body emaciated
there arrived, rushing with armies
the seriously angry Cloud.
Startling others’ eyes
by the rumbling, deep and loud,
he defied Destiny and betrayed menace.
Again and again sprinkling on Sītā’s face
soothing drops of water,
he vivified her.
When Sun-god saw
the misfortune of the noble daughter-in-law
of his own race,
he shamefully concealed his face.
All the Direction-damsels that moment
sitting despondent,
trembled the skies
with their rumbling-cries.
After some time, regaining consciousness,
the Great Queen, in desperations
utterly hopeless,
scanned all around the ten directions.
As her eyes went on,
replete with King Rāma appeared every direction.
Himself he has seated
with heart melancholy, dispirited.
With folded hands afront
has stood Lakshmaņa, wise and patient.
Eyes of both the brothers
have formed streams of tears.
Rāma remains quite unable
to ask him Sītā’s whereabout.
To apprise, not a single syllable
from Lakshmaņa’s mouth comes out.
When she looked at the Sun,
there appeared anon :
Rāma has sat down-dropt-faced.
On the head, his hands are placed.
To Bhāgīrathī, as her eyes turned, she saw :
Rāma walks after Bhagīratha.
Like Gańgā ’s stream,
tears from the eyes of Rāma flow.
There he sinks below
and sweeps away some time.
Therefrom turning her vision,
she viewed own womb and all of a sudden,
herself burst into tears
in incessant showers.
Abashed she felt alone,
seeing the grasses verdant
and became inclined
to go to the slab of stone.
But thinking something in her mind
to proceed thither, reluctant
the noble Queen remained.
Flurry of her cry grew unstrained.
From her burnt face,
expressing apace
confoundedly afflicted and
dispirited tone,
she numbed the woodland
with pathetic moan.
Of the devoted wife
of Rāma, there spread
the wailing tone :
“Alas ! Alas ! O Lord of my life !
Ocean of compassions !
Cloud of affections !
Yourself, at which evil moment
had clasped the hand of this luckless maid ?
And for her alone,
became an abode of dreadful torment.
Ignorant of my lord’s immense
Supreme excellence,
a bow I had kept inside
with great pride.
Snapping asunder the bow just like
a sugar-cane stick,
you had thought of this bride
as the sweetness of its juice indeed.
Never regarding me as the fetter
of your feet, while wandering
in forest-regions,
you, the great warrior,
took me with yourself smiling
in effusive affections.
Considering the fetter
of feet as heart’s pearl-necklace,
you rambled later
in many a hermitage and holy place.
On me, in the forest you did bestow
affections unending and benign.
How shall I forget them now
which have permeated this life of mine ?
This ignoble maid in hunger
would be worried,
thinking thus indeed,
delaying no longer,
in mood spirited and jolly,
you had brought fruits
along with edible roots
in the forest regularly.
No sleep would approach,
for the beloved In the leaf-couch,
thus thinking,
you did prepare
many a swing
on your lap-couch for her.
Fastened with the affection-chain
of my trifle self, crossing the main,
great battle you waged anon
against Rāvaņa, the ten-headed demon.
Yourself bore many severe
strokes of great weapons there.
Those wounds on your part
were necklace of your heart.
For the pendant of the necklace,
considering befitting and well,
you lovingly did place
myself as its mid-jewel.
When suffered my mind,
seeing on thy body several signs of scar,
always you consoled me in words, kind
and imbued with nectar.
Such were the words of my lord :
‘My Love ! Blood-oblation I offered
in the battle-sacrifice
and became able
to acquire thyself nice,
the wealth unattainable.’
The signs of scar set
by many an arrow-tip
have disappeared not yet.
Alas ! great calamity arrived.
Myself, luckless maid, became deprived
of your benign lordship.
From the board of thy heart, deign
to efface my reminiscences inner,
lest sorrow would reign
and haunt thyself restless for ever.
I’m very vile indeed.
Let thy citizens be satisfied.
Let me perish.
Dispelled may be thy blemish.
Therefrom shall arise
the glory indestructible,
whereof the image indelible,
may be prepared
in your heart please
and be preserved, O My Lord !
This Sun is the progenitor
of thy high pedigree.
For the welfare
of the world, always
bounteously free
are his hands of rays.
This Bhāgīrathī is indeed
the world’s nurse-maid embodied.
Of your ancestry
she is the eternally renowned glory.
By thyself, I have been repudiated,
solely for keeping the glory protected.
O Illustrious King !
On thy part, this deed is becoming.
On this glory’s banner,
portrait of this maid-sinner
shall be everlasting;
but it is adverse and astounding.
Fie on my life ! O Lord !
Thyself, merely for me,
though unstained, now suffered
the share of infamy.
Shunning the sacred feet of yours,
where shall I take my recourse ?
When fire expresses
own inability to turn
my body into ashes, [2]
whereby shall I burn ?
With thy splendour,
all these grasses are rich.
Sans them, my harbour
whom shall I beseech ?
Even in stone, thy mercy
signifies favourable efficacy. [3]
Adhering to me further
why would these grasses suffer ?
For the jewel-treasure
in my womb you have established,
what’s the protective measure
you’ve not admonished.
In my heart I had borne
the strong hope-tower
that I would adorn
your lap by this jewel; but fie !
the hope resulted in sky-flower.
O Destiny ! Unto thee
unending thanks and
salutations a thousand.
For the son whose father
is the emperor great,
highly glorified in the mundane region,
O Fate !
what condition
shall you destine further ?
It’s true to maintain
that on the limbs of mountain
befalls the onslaught of thunder.
But if the mountain-dweller be
therewith slain asunder,
alas ! it’s a catastrophe.
Blessed is my lord alone.
Thy mouth forms the nectar-fountain.
Further thy heart’s mountain
is the mine of nectar and snow-stone.
Even if sorrows
befall on thy heart, in truth,
nothing but nectar flows
from the very mouth.
Hearing the news of my censure,
all of a sudden, sure,
thy heart would have been brought
afflicted with heinous onslaught.
Despite this, O My Lord !
You spoke not a single word
of rebuke to me and banished,
giving the hope, honey-replenished.
The sins earned by me ere
form the sole cause of great sorrow.
Within my memory here
the very sins creep now.
Ocean of greatness my lord is.
But thinking him otherwise
I did surmise
the voice ‘O Lakshmaņa, Save me’ to be his.
In my mean mind I understood
the noble Lakshmaņa, very vile
and to find my lord in the wood
perforce sent him meanwhile.
By that sin, to enhance
my lord’s great excellence
this maid-sinner
became banished for ever.
I obtained now
the befitting reward of the reprimand
that I gave beforehand
to Lakshmaņa, the innocent fellow.
To keep him
from me, very remote,
the thunderbolt of rebuke, grim,
on his heart I smote.
With hearty devotion,
Lakshmaņa, the innocent one,
falling at my feet
left me alone
by his tone
modestly sweet.
The ten-headed demon
suddenly displayed
a severed head
before my sinful vision.
Thinking it of my lord,
impatiently I wailed thither
floating in the eyes’ water
in my life bewildered.
Though I beheld the head,
I didn’t fall spot-dead,
and there did survive.
By that sin, now I’m burnt alive.
Happiness of service at thy feet
I deemed very slight
and cherished my desire earnest,
for happiness to see the hermitage in forest.
Keeping me estranged from you,
the sin speaks
the words due :
‘O Maid-sinner !
Do now whatever
your inner desire likes.’
Your noble self never came
under the loving allurement
of Ayodhyā’s Royal Wealth-Dame,
and in my company many days spent.
For a carping plea,
Royal Wealth was searching enviously,
and for many more days thence,
she could not restrain her patience.
Citizens were the fellows
in her sorrows.
She, for my exile,
made them remember meanwhile.
In Ayodhyā reigns greater,
the power of the fellow-bride.
The reverend husband’s power
can’t quell it aside.
After achievement of success
by Queen Kaikeyī’s prowess,
in the country, absolute power
of Royal Wealth appeared there.
‘For public pleasure’s sake
need arises if,
prepared I’m to forsake
even Sītā, my life-like wife.’
Thus you had declared
before Sage Ashţāvakra, O My Lord !
You must be recalling in memory,
never slackening those words promissory.
To the words of thy father,
in disobedience you stand never.
In obeying the words of husband,
if in my heart arises no grief,
then only I’ll be worthy
of the status of your wife.
This matter certainly
my mind shall understand.
Of the public contentment,
Thyself, an avower ardent.
Further I’m thy wife
as per the laws of wedding life.
Every step of mine does lead
in thy foot-prints indeed.
Let my banishment be
citizens’ contentment a lot.
Let the vow of my lord be completely free
from even a jot of blot.”
As the virtuous Sītā wailed,
pace of wind there failed.
Encompassing water and land, Nature
stood transfixed with torture.
Waves of River Gańgā stunned.
In the grove, sweet cooing
all the birds abandoned.
Not a single leaf of tree did swing.
Limbs of the sportive creeper
paralysed, couldn’t move there.
Sitting on the boughs,
birds leaned their ears silent,
causing the stream of sorrows
lave in life every rhythmic moment.
Placing own mouth just
on the mother’s bust,
fawn remained quiet
sans sucking milk from it.
Morsels of Kuśa grass of every mouth
keeping in the very mouth,
deer and does, bending necks, bound
their mind in the wailing sound.
With fowls, all peacocks, peahens straight,
remained quiescent like portrait.
Elephants and she-elephants
with their babies became
still like the elephants
of wooden frame.
Stepping towards Gańgā, forgot they
and stopped stable on the way.
* * * * *
(Footnotes :
[1] Ayodhyā is situated towards the east from Gańgā flowing southwards near
Sage Vālmīki’s hermitage in Garhwal.
[2] Sītā was not burnt in fire-ordeal at Lańkā .
[3] The stony Ahalyā had turned into a divine lady by touch of dust of Rāma’s foot.)
++++++++++
(Canto - I of Tapasvinī ends)
= = = = = = = = = = = =
Monday, October 10, 2011
English Tapasvinī Kāvya Canto-2/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-2 has been taken from pages 19-32 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
= = = = = = = = = = = = = =
Tapasvinī [Canto-2]
= = = = = = = = = = = = = =
In the kingdom of hermitage
of Vālmīki , the noble sage,
regime of Queen Peace
prevails very nice.
Affluent are her treasuries
with taxes of cool shades paid by trees.
Devoid of deceit,
the trees spontaneously deposit
the tax that implies
yard-stick of their bodies.
In the battle of Nature,
further the gallant army they constitute,
covering own bodies with the armour
of leaves serriedly-fostered stout.
By the exercise of Rain,
they nourish own limbs spright,
and subduing the sultry Summer, again
therefrom bring the wealth of light.
Forming burning fire, some of those
further become fire-arrows
to protect the country
from intrusion of Winter’s entry.
The vanquished Nature
betimes gratifies the trees duly
by offering on their hands the treasure
of flowers and fruits fully.
Bearing in womb verily
the sky-ocean star-gemmed splendid,
every dew-droplet sucks indeed
Sage Agastya’s great glory.
Water of every tree-basin bears
the pride of ocean and rears
the nectarean Moon gaily
in its own belly.
Sītā ’s clamour of lamentation
suddenly entering apace,
trembled the palace
of Queen Peace very often.
The compassionate Peace there got
embarrassed and sought for a chariot
to proceed anon
towards the moaning woman.
Hermit-maidens there
meantime had started
to take care
of new trees and vines, gale-distorted.
As a new voice entered
into their ear-cavities,
they sent the mind centred
to catch it and recognize.
Mind rushed above,
held it then
beheld too.
Neither the cooing of dove,
nor the note of cuckoo,
nor the jingling of lute,
nor the conch-blare,
nor the shrieking of peahen,
but flows there
a female tone pathetically acute.
Swiftly at the spot,
Peace ascending the chariot
of mind of the girls made start.
There flew the flag of bark-skirt.
Peace stood aghast,
as her glance she cast
at the waves of weeping thither;
yet didn’t delay to reach anear.
The maidens began to proceed
and not from very far eyed
a wonderous woman with plight
showering tears from her sight.
Astounded thought somebody :
‘Oh ! It’s a matter strange.
Quite unlikely is such a lady
in this forest-range.
Is she some goddess indeed
fallen on the earth has come embodied,
leaving her divine dominion
due to some immediate imprecation ?
Ascending Airāvata elephant and
wandering in the welkin,
whether Indra’s Queen
has descended on the mundane land ?’
Pondered some other:
‘Whether Gańgā , the Divine River incarnate
laves the earth hither
with her tear-waves upset.
Or whether hailstone-like compassion
from heaven has come below
and on the mundane region
melts gradually by heat of other’s sorrow ?
Or else, this lady with thick black hairs,
a star with cloud appears,
when fell on earth
flows a stream forth.
Had the wailing voice been frightening,
we could say with certitude
that this lightning
has come with cloud.
Where is the dew-dripping moon-light
resonant with cuckoo’s cooing
and where is the severe summer-heat
shrill with cricket-warbling ?
In her hands,
if she had a lute laid,
we could have said :
Bearing pangs of separation
from Lord Vishņu, here stands
Goddess Sarasvatī, wailing woe-begone.’
Thinking oft in this manner,
near Sītā , the hermit-girls went anon;
but courage they could not muster
to give her consolation.
How can Nirmalā purify [1]
in the rains, the deep turbid water
of Mahānadī and thereby
keep it clear ?
In the company of girls, Sītā ’s sorrow
there began to grow,
just as Mahānadī’s flow does swell
mingled with Iba, Ańga and Tel. [2]
The maidens asking nothing encircled her ;
but could not leave her there.
Affections, heartily tight,
became firm fetters to their feet.
Simply gazing deplorably at the lady,
their tranquil eyes shed water
from waves of woes utter,
led by hearts unsteady.
Amid the maidens
all tear-inundated,
there Sītā with lamentations
in dreary life floated
in the flow
of severe sorrow.
A melodious female flamingo as though
cries with onslaught
of internal woe,
in the grove of lotus-blooms all wet,
with water-drops wrought
by the whirl-wind straight.
Unable to brook, meantime
came apace a maiden
before Vālmīki and apprised him
in words woefully shaky and stricken.
“In this forest, O Father !
like an idol of clarified butter,
a woman looks, and appearing here very sad
mourns as though mad.
Addressing the loving husband of hers,
with repetitions,
in solitude she remembers
his virtues and hearty affections.
On her forehead, the glowing grace
a circular mark of vermilion bears,
and to the lotus of her face
as a full moon it appears.
Bejewelled bangle-sets
in her hands are attractive really.
Not drowned, she scintillates
in the shore of sorrow’s sea.
She looks beauteous
with lotus-lustred comely costume,
like seed-vessel in a lotus
with slight bloom.
Tears of her eyes
have drenched her dress.
It’s not easy to recognize
whether a woman or a goddess.”
Hearing all these,
Vālmīki , anchorite the great,
there remained reticent.
With closed eyes,
keeping his body, head and neck straight,
sat for a moment.
Standing thereafter
set forth he,
saying “Let us see.”
Hermit-boys followed him later.
The hermit-girls present in the ashram
curiously went with the friend
who had come
to call them beforehand.
Deer and does went
with their fawns.
Cuckoos, peacocks and herons
went ahead by leaps,
from trees to trees adjacent.
Khañjana birds, pleasing to the eyes, [3]
with parrots, mynas and doves there
smoothly sailed ships
of their bodies
in the ocean of air.
Like a rigorous river,
the valiant army of Peace made expedition
to swave away thither
the severe stones of Sītā ’s affliction.
Of Mahānadī, the great river,
if the mighty current flows,
and upto head swallows
the rocks of Gorge Rāmeśvar, [4]
shall all those be assailed indeed ?
Rather the stream shall shiver
and with reeling head over
shall fall finding no path to proceed.
Won’t Peace-Lady
in this expedition
suffer such condition ?
Let her stick to it.
Engrossed is she
swollen with self-spirit.
Crossing some way,
the great eremite
reached Sītā ’s site.
Encircling there others lay
on the ground, on the boughs nigh
and in the air high.
Near Vālmīki , the charming-figured,
white-bearded white-haired
great ascetic having own body
with sacred ashes smeared,
Sītā , the golden-coloured virtuous lady
resembled Umā, observing austerity
with steadfastness and tranquility,
making her seat
at the soothing feet
of Himālaya, the snow-bodied mountain-lord.
On arrival of Sage Vālmīki,
Sītā , the devoted wife
of Rāma, herself refrained from grief.
In her heart, the eddy
of mental worry
stopped and got steady.
Consoling her,
the great seer said :
“Daughter My Dear !
Verily I know,
Your separation’s dread
has borne an adverse flow.
Spontaneous is the flow of River
to mingle with Sea, her own lover.
She firmly crosses pass and rock
that appear on the way to block.
With Sea when she enjoys union,
her all previous pains plunge into oblivion.
Between the lives of the two thence
really remains not a jot of difference.
Perchance piercing up amid,
any huge mound of sands there
if raises high
and severs the hearts of the loving pair,
verily River cannot die.
Burthen of her life she bears indeed
by expanding own heart to take
the shape of a large lake. [5]
In this world, the exact condition
has happened to you, My Deary !
Aggrieve not unavailingly.
Very severe and dire,
like funeral pyre,
is the form of mental tension.
Father-in-law of thine,
a fine friend of mine ;
so is your father as well.
Thinking the world bitter,
in the hermitage, My Daughter !
unhesitatingly do dwell.
In my hermitage-residence
shall occur for you no inconvenience.
Don’t have bothering
for the would-be offspring.”
Listening to the great among the ascetics,
at his feet she paid tribute,
stood up and from her cheeks,
tears with own saree’s hem wiped out.
“My Child ! May you be the mother
of warrior offspring,”
Thus he consoled her
with sweet words of blessing.
Again he said: “Come, My deary !
further don’t delay.
Amid the maidens you stay
and adorn my monastery.”
“O My Daughters ! Hold soon whatever
things are here.”
When the sage thus said,
all of them respectfully obeyed.
Pulling among themselves, the maiden-mates
held Sītā ’s pretty baskets.
Encircling her affectionately, they
made her exit on the way.
By own wooden sandals smart,
beating and beating hard
on the head of misfortune, the sage
gently stepped forward
before Sītā , the love-image
of King Rāma’s heart.
Clad with scarlet costume, the noble seer
resembled Aruņa and following him
Sītā looked like Sun-beam.
The beam had merged there
in the deep water
of the ocean of sorrow.
Bearing effulgent figure
Aruņa was aglow. [6]
Sans any tweeting,
flocks of birds thither sitting
with concentration
were listening to the conversation
between the great sage Vālmīki
and the great virtuous lady Jānakī .
Seeing their departure
towards the hermitage-site,
birds with enthusiasm and rapture
spread their lilt of tweet.
Lo ! Victory-drum of Peace blared.
Heartfelt contentment
the fawns declared,
with dancing entertainment.
The face of new guest they took
to be the sea of affection.
With longing look,
they gazed her ever and anon.
Aroused from the sea
of peacelessness,
Rāma’s Queen Vaidehī ,
as the Beauty-Goddess
of great victory,
now proceeded to Peace’s country.
Spreading up varicoloured train, flocks
of hundreds of peacocks,
array-wise went on
forming a bilateral procession.
By trunks, the tender elephant-babies spread
lotuses holding up and marched ahead
among their herds in rush full,
with push and pull.
Decked with flower-bunches,
gracefully swang
the leaves in trees.
Cranes line by line
formed flags, fair and fine.
Sweet auspicious notes cuckoos sang.
There blared forth the victory-conches
as the humming of black-bees.
Oft flying from tress, parrots
along with mynas, generous,
on the path offered lots
of showers of flowers various.
Hither Hesperus
formed the kindled worship-lamp auspicious.
In the hermitage of Vālmīki ,
glistered Rāma’s ocular-star Jānakī .
By the bidding of the sage,
keeping the baskets in proper place,
of the hermitage
a girl washed Sītā ’s face.
While girl another,
was just pouring water
from small pitcher
on Sītā ’s feet, thither
from her hand, Sītā quickly took it
and herself washed own feet.
On the seat of leafage tender,
another girl placed Sītā and before her,
on the leaf-dish gave fruits
with some edible roots.
Anukampā, the old hermit-matron,
took Sītā on her lap, later on
washed Sītā ’s forehead and cheek,
with her own hand, lotus-like.
Sprinkling the limpid fair affection-water
from the love-waterfall,
and making Sītā ’s life overall
flooded and cool, further
repeatedly looking at her, she
gently said with words of delicacy :
“By my good fortune, Dear Daughter !
today with your auspicious coming,
you graced my being.
Ye Queen of the Great Emperor !
In gloom keeping your golden fane doomed,
now my tiny cottage, your noble self illumed.
For the whole day, you
might not have taken food due.
In the womb, your son might be moving,
by his feet softly striking.
Eat, eat, My Dear !
Shyness is not proper
at home of your mother.
These maiden-companions
of yours hither
are awaiting you with affections.”
Saying thus, the matron
peeled an orange for her,
gave some pieces, also one by one,
gave bananas, bright fair like camphor.
Tinduka fruits, gave she,
keeping seeds separated therefrom.
Also jack-fruit
piece by piece she put,
and sweet dates wholesome,
with mangoes, very juicy.
“Eat, My Child ! gently eat,”
thus entreating often with words sweet,
gave in her hand, the matron affectionate,
breaking by pieces, seeds of a pomegranate.
“Two pieces more,
two pieces more,”
lastly telling words these,
she insisted then
and fed Sītā , pieces of black-berries,
eight to ten.
Happiness of mother’s love,
Sītā had not experienced in childhood.
In Sage Vālmīki ’s penance-grove
today she realized that beatitude.
Washing mouth after taking food,
she took the seat made of wood, [7]
by the admonition
of the hermit-matron.
A hermit-girl sweet,
gave in her hand
a piece of cardamom.
Sītā , the lady with face handsome,
endearingly accepted and
into her mouth dropped it.
Another girl brought some fine
delicate dry stalks of wild paddies,
and furnished over these
the bed of deer-skin.
With Sītā , there abided
two maiden-companions,
and to their own abodes retreated
the other ones.
= = = = = = =
(Footnotes :
[1] Nirmalā is a fruit which is used to purify the dirty water of jar etc. Clearing-nut.
[2] Mahānadī is the name of a great river flowing in Orissa. Iba, Ańga and Tel rivers
are her tributaries.
[3] Khañjana = Wagtail bird.
[4] Gorge Rāmeśvar is a dreadful site in Mahānadī near Sambalpur.
[5] Condition of rivers attached to Lake Chilikā of Orissa in the Bay of Bengal is such illustration.
[6] Aruņa is the charioteer of Sun-god.
[7] As Sītā was pregnant, a high seat was necessary for her.)
* *
(Canto-II of Tapasvinī ends.)
= = = = = =
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-2 has been taken from pages 19-32 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
= = = = = = = = = = = = = =
Tapasvinī [Canto-2]
= = = = = = = = = = = = = =
In the kingdom of hermitage
of Vālmīki , the noble sage,
regime of Queen Peace
prevails very nice.
Affluent are her treasuries
with taxes of cool shades paid by trees.
Devoid of deceit,
the trees spontaneously deposit
the tax that implies
yard-stick of their bodies.
In the battle of Nature,
further the gallant army they constitute,
covering own bodies with the armour
of leaves serriedly-fostered stout.
By the exercise of Rain,
they nourish own limbs spright,
and subduing the sultry Summer, again
therefrom bring the wealth of light.
Forming burning fire, some of those
further become fire-arrows
to protect the country
from intrusion of Winter’s entry.
The vanquished Nature
betimes gratifies the trees duly
by offering on their hands the treasure
of flowers and fruits fully.
Bearing in womb verily
the sky-ocean star-gemmed splendid,
every dew-droplet sucks indeed
Sage Agastya’s great glory.
Water of every tree-basin bears
the pride of ocean and rears
the nectarean Moon gaily
in its own belly.
Sītā ’s clamour of lamentation
suddenly entering apace,
trembled the palace
of Queen Peace very often.
The compassionate Peace there got
embarrassed and sought for a chariot
to proceed anon
towards the moaning woman.
Hermit-maidens there
meantime had started
to take care
of new trees and vines, gale-distorted.
As a new voice entered
into their ear-cavities,
they sent the mind centred
to catch it and recognize.
Mind rushed above,
held it then
beheld too.
Neither the cooing of dove,
nor the note of cuckoo,
nor the jingling of lute,
nor the conch-blare,
nor the shrieking of peahen,
but flows there
a female tone pathetically acute.
Swiftly at the spot,
Peace ascending the chariot
of mind of the girls made start.
There flew the flag of bark-skirt.
Peace stood aghast,
as her glance she cast
at the waves of weeping thither;
yet didn’t delay to reach anear.
The maidens began to proceed
and not from very far eyed
a wonderous woman with plight
showering tears from her sight.
Astounded thought somebody :
‘Oh ! It’s a matter strange.
Quite unlikely is such a lady
in this forest-range.
Is she some goddess indeed
fallen on the earth has come embodied,
leaving her divine dominion
due to some immediate imprecation ?
Ascending Airāvata elephant and
wandering in the welkin,
whether Indra’s Queen
has descended on the mundane land ?’
Pondered some other:
‘Whether Gańgā , the Divine River incarnate
laves the earth hither
with her tear-waves upset.
Or whether hailstone-like compassion
from heaven has come below
and on the mundane region
melts gradually by heat of other’s sorrow ?
Or else, this lady with thick black hairs,
a star with cloud appears,
when fell on earth
flows a stream forth.
Had the wailing voice been frightening,
we could say with certitude
that this lightning
has come with cloud.
Where is the dew-dripping moon-light
resonant with cuckoo’s cooing
and where is the severe summer-heat
shrill with cricket-warbling ?
In her hands,
if she had a lute laid,
we could have said :
Bearing pangs of separation
from Lord Vishņu, here stands
Goddess Sarasvatī, wailing woe-begone.’
Thinking oft in this manner,
near Sītā , the hermit-girls went anon;
but courage they could not muster
to give her consolation.
How can Nirmalā purify [1]
in the rains, the deep turbid water
of Mahānadī and thereby
keep it clear ?
In the company of girls, Sītā ’s sorrow
there began to grow,
just as Mahānadī’s flow does swell
mingled with Iba, Ańga and Tel. [2]
The maidens asking nothing encircled her ;
but could not leave her there.
Affections, heartily tight,
became firm fetters to their feet.
Simply gazing deplorably at the lady,
their tranquil eyes shed water
from waves of woes utter,
led by hearts unsteady.
Amid the maidens
all tear-inundated,
there Sītā with lamentations
in dreary life floated
in the flow
of severe sorrow.
A melodious female flamingo as though
cries with onslaught
of internal woe,
in the grove of lotus-blooms all wet,
with water-drops wrought
by the whirl-wind straight.
Unable to brook, meantime
came apace a maiden
before Vālmīki and apprised him
in words woefully shaky and stricken.
“In this forest, O Father !
like an idol of clarified butter,
a woman looks, and appearing here very sad
mourns as though mad.
Addressing the loving husband of hers,
with repetitions,
in solitude she remembers
his virtues and hearty affections.
On her forehead, the glowing grace
a circular mark of vermilion bears,
and to the lotus of her face
as a full moon it appears.
Bejewelled bangle-sets
in her hands are attractive really.
Not drowned, she scintillates
in the shore of sorrow’s sea.
She looks beauteous
with lotus-lustred comely costume,
like seed-vessel in a lotus
with slight bloom.
Tears of her eyes
have drenched her dress.
It’s not easy to recognize
whether a woman or a goddess.”
Hearing all these,
Vālmīki , anchorite the great,
there remained reticent.
With closed eyes,
keeping his body, head and neck straight,
sat for a moment.
Standing thereafter
set forth he,
saying “Let us see.”
Hermit-boys followed him later.
The hermit-girls present in the ashram
curiously went with the friend
who had come
to call them beforehand.
Deer and does went
with their fawns.
Cuckoos, peacocks and herons
went ahead by leaps,
from trees to trees adjacent.
Khañjana birds, pleasing to the eyes, [3]
with parrots, mynas and doves there
smoothly sailed ships
of their bodies
in the ocean of air.
Like a rigorous river,
the valiant army of Peace made expedition
to swave away thither
the severe stones of Sītā ’s affliction.
Of Mahānadī, the great river,
if the mighty current flows,
and upto head swallows
the rocks of Gorge Rāmeśvar, [4]
shall all those be assailed indeed ?
Rather the stream shall shiver
and with reeling head over
shall fall finding no path to proceed.
Won’t Peace-Lady
in this expedition
suffer such condition ?
Let her stick to it.
Engrossed is she
swollen with self-spirit.
Crossing some way,
the great eremite
reached Sītā ’s site.
Encircling there others lay
on the ground, on the boughs nigh
and in the air high.
Near Vālmīki , the charming-figured,
white-bearded white-haired
great ascetic having own body
with sacred ashes smeared,
Sītā , the golden-coloured virtuous lady
resembled Umā, observing austerity
with steadfastness and tranquility,
making her seat
at the soothing feet
of Himālaya, the snow-bodied mountain-lord.
On arrival of Sage Vālmīki,
Sītā , the devoted wife
of Rāma, herself refrained from grief.
In her heart, the eddy
of mental worry
stopped and got steady.
Consoling her,
the great seer said :
“Daughter My Dear !
Verily I know,
Your separation’s dread
has borne an adverse flow.
Spontaneous is the flow of River
to mingle with Sea, her own lover.
She firmly crosses pass and rock
that appear on the way to block.
With Sea when she enjoys union,
her all previous pains plunge into oblivion.
Between the lives of the two thence
really remains not a jot of difference.
Perchance piercing up amid,
any huge mound of sands there
if raises high
and severs the hearts of the loving pair,
verily River cannot die.
Burthen of her life she bears indeed
by expanding own heart to take
the shape of a large lake. [5]
In this world, the exact condition
has happened to you, My Deary !
Aggrieve not unavailingly.
Very severe and dire,
like funeral pyre,
is the form of mental tension.
Father-in-law of thine,
a fine friend of mine ;
so is your father as well.
Thinking the world bitter,
in the hermitage, My Daughter !
unhesitatingly do dwell.
In my hermitage-residence
shall occur for you no inconvenience.
Don’t have bothering
for the would-be offspring.”
Listening to the great among the ascetics,
at his feet she paid tribute,
stood up and from her cheeks,
tears with own saree’s hem wiped out.
“My Child ! May you be the mother
of warrior offspring,”
Thus he consoled her
with sweet words of blessing.
Again he said: “Come, My deary !
further don’t delay.
Amid the maidens you stay
and adorn my monastery.”
“O My Daughters ! Hold soon whatever
things are here.”
When the sage thus said,
all of them respectfully obeyed.
Pulling among themselves, the maiden-mates
held Sītā ’s pretty baskets.
Encircling her affectionately, they
made her exit on the way.
By own wooden sandals smart,
beating and beating hard
on the head of misfortune, the sage
gently stepped forward
before Sītā , the love-image
of King Rāma’s heart.
Clad with scarlet costume, the noble seer
resembled Aruņa and following him
Sītā looked like Sun-beam.
The beam had merged there
in the deep water
of the ocean of sorrow.
Bearing effulgent figure
Aruņa was aglow. [6]
Sans any tweeting,
flocks of birds thither sitting
with concentration
were listening to the conversation
between the great sage Vālmīki
and the great virtuous lady Jānakī .
Seeing their departure
towards the hermitage-site,
birds with enthusiasm and rapture
spread their lilt of tweet.
Lo ! Victory-drum of Peace blared.
Heartfelt contentment
the fawns declared,
with dancing entertainment.
The face of new guest they took
to be the sea of affection.
With longing look,
they gazed her ever and anon.
Aroused from the sea
of peacelessness,
Rāma’s Queen Vaidehī ,
as the Beauty-Goddess
of great victory,
now proceeded to Peace’s country.
Spreading up varicoloured train, flocks
of hundreds of peacocks,
array-wise went on
forming a bilateral procession.
By trunks, the tender elephant-babies spread
lotuses holding up and marched ahead
among their herds in rush full,
with push and pull.
Decked with flower-bunches,
gracefully swang
the leaves in trees.
Cranes line by line
formed flags, fair and fine.
Sweet auspicious notes cuckoos sang.
There blared forth the victory-conches
as the humming of black-bees.
Oft flying from tress, parrots
along with mynas, generous,
on the path offered lots
of showers of flowers various.
Hither Hesperus
formed the kindled worship-lamp auspicious.
In the hermitage of Vālmīki ,
glistered Rāma’s ocular-star Jānakī .
By the bidding of the sage,
keeping the baskets in proper place,
of the hermitage
a girl washed Sītā ’s face.
While girl another,
was just pouring water
from small pitcher
on Sītā ’s feet, thither
from her hand, Sītā quickly took it
and herself washed own feet.
On the seat of leafage tender,
another girl placed Sītā and before her,
on the leaf-dish gave fruits
with some edible roots.
Anukampā, the old hermit-matron,
took Sītā on her lap, later on
washed Sītā ’s forehead and cheek,
with her own hand, lotus-like.
Sprinkling the limpid fair affection-water
from the love-waterfall,
and making Sītā ’s life overall
flooded and cool, further
repeatedly looking at her, she
gently said with words of delicacy :
“By my good fortune, Dear Daughter !
today with your auspicious coming,
you graced my being.
Ye Queen of the Great Emperor !
In gloom keeping your golden fane doomed,
now my tiny cottage, your noble self illumed.
For the whole day, you
might not have taken food due.
In the womb, your son might be moving,
by his feet softly striking.
Eat, eat, My Dear !
Shyness is not proper
at home of your mother.
These maiden-companions
of yours hither
are awaiting you with affections.”
Saying thus, the matron
peeled an orange for her,
gave some pieces, also one by one,
gave bananas, bright fair like camphor.
Tinduka fruits, gave she,
keeping seeds separated therefrom.
Also jack-fruit
piece by piece she put,
and sweet dates wholesome,
with mangoes, very juicy.
“Eat, My Child ! gently eat,”
thus entreating often with words sweet,
gave in her hand, the matron affectionate,
breaking by pieces, seeds of a pomegranate.
“Two pieces more,
two pieces more,”
lastly telling words these,
she insisted then
and fed Sītā , pieces of black-berries,
eight to ten.
Happiness of mother’s love,
Sītā had not experienced in childhood.
In Sage Vālmīki ’s penance-grove
today she realized that beatitude.
Washing mouth after taking food,
she took the seat made of wood, [7]
by the admonition
of the hermit-matron.
A hermit-girl sweet,
gave in her hand
a piece of cardamom.
Sītā , the lady with face handsome,
endearingly accepted and
into her mouth dropped it.
Another girl brought some fine
delicate dry stalks of wild paddies,
and furnished over these
the bed of deer-skin.
With Sītā , there abided
two maiden-companions,
and to their own abodes retreated
the other ones.
= = = = = = =
(Footnotes :
[1] Nirmalā is a fruit which is used to purify the dirty water of jar etc. Clearing-nut.
[2] Mahānadī is the name of a great river flowing in Orissa. Iba, Ańga and Tel rivers
are her tributaries.
[3] Khañjana = Wagtail bird.
[4] Gorge Rāmeśvar is a dreadful site in Mahānadī near Sambalpur.
[5] Condition of rivers attached to Lake Chilikā of Orissa in the Bay of Bengal is such illustration.
[6] Aruņa is the charioteer of Sun-god.
[7] As Sītā was pregnant, a high seat was necessary for her.)
* *
(Canto-II of Tapasvinī ends.)
= = = = = =
Thursday, October 6, 2011
English Tapasvinī Kāvya Canto-4/Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-4 has been taken from pages 47-58 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
= = = = = = = = = = = = = = = = = =
Tapasvinī [Canto-4]
= = = = = = = = = = = = = = = = = =
Auspiciously came
Ushā, the blooming lotus-eyed dame,
in her heart cherishing keenly
thirst for a vision
of the virtuous Jānakī.
Bearing dew-pearls as presentation
in her hands of leafage,
standing forward
in the outer courtyard
of Sītā’s cottage,
in cuckoo’s tone spake she :
“O Chaste Lady !
Deign to give your sight.
Dawned the night.” (1)
The saffron costume
of auroral shine,
flowers’ smiling bloom
and tranquil mien
make a room
in the mind to presume :
Some goddess of Yoga reaching the place,
by sweet words giving solace
calls to render relief
from pangs of grief.
From heaven on earth as if
has descended to bestow a new life. (2)
Musical tune Zephyr sang swinging,
Black Bee played on lute charming.
By Ushā’s bidding, in dance
rapt remained Fragrance.
Kumbhāţuā bird as a royal bard
began to eulogize forward.
As the panegyrist premier
Kalińga bird appeared there
and spake in voice gracefully sweet :
“Wake please,
O Queen of the empire of chaste ladies !
Dawned the night.” (3)
The Vedic lore chanted by ascetics there
reverberated the darksome penance-grove.
Transcending the sphere
the high ‘OM’ sound raised above.
From the lute of Sarasvatī, the Speech-Goddess,
the tune jingling,
giving hearty propitiation
to Vishņu, the Lord of heaven,
as if could find own access
into the ears of Ananta, the Serpent-King.
By and by, the forest bore
brightness more and more.
With the incantation-power
energy as if increased further. (4)
The celebate hermitess
ascetic-maid Anukampā
meantime came near Sītā
and with sonorous words spake :
“O Vaidehi ! please wake.
The delicate-limbed Ushā
has now come here.
Giving thy sight duly gratify her.
Placing you once in lap, Tamasā
has awaited to attain happiness.” (5)
From her bed got up Sītā,
the devoted wife,
on the board of her mind perforated
by inner grief,
portraying the heroic image
of King Rāma , like Sun’s reflection
in the dew-drop rested
in the heart of Lotus-maid.
Extending salutation
at the feet of Anukampā,
humble homage
at Ushā ’s feet, she paid. (6)
With admiration
Sītā addressed her :
“In this world, thou art harbinger
of the rising of Sun,
the darkness-dispeller.
Thy tender feet compile brilliance.
To them I consign with firm aspiration.
O Ye fond of fair fragrance !
On my lord, King Raghu’s scion,
auspiciousness kindly confer.” (7)
With heart eagerly restless
at the end of the night,
Tamasā, the hermitage-hostess,
limpid-limbed
and sacred-streamed,
strewing on the yard flowers pleasant,
sprinkling water fragrant,
kindling auspicious Lucifer-lamp bright,
with her fish-eyes frequently gazing thus,
was awaiting Sītā’s arrival gracious. (8)
Accompanied by Anukampā, that moment,
Sītā, the jewel among the chaste,
highly applauded in the world by the overflow
of endless endearment
rendered by hermit-maidens, in haste,
from the hermitage went to the river-flow.
Her on own lap Tamasā placed,
with the wave-hands lovingly embraced. (9)
In her tone sweet as ambrosia
expressed amply complacent Tamasā :
“Daughter dearest ! In my mind
never was the hope that Sītā, the necklace
of the heart of Royal Wealth-goddess
would fondly find
my lap as a sporting place
by forsaking the kingly pleasure-seekingness.
In this world, people all
solely because of your noble self will call
me very fortunate one
with words of appreciation. (10)
Wandering over several woods wide,
never wavering astray
by illusion of any gorge,
surmounting many an impediment
in my life limpid,
never deeming darkness
as a distress,
never thinking light
to be a delight,
for a remote way
ahead I’ve continued to forge
with my head humbly bent.
Gratifying every bank-dweller
with offering of water,
fruitfulness of my birth
I’m realizing worth. (11)
From the view-points
of all those attributes, my compeers
are Mandākinī and Godāvarī ;
still both have enhanced glory
by earning the imperishable opulence
of your holy foot-prints,
also your physical fragrance that confers
deity’s divine excellence.
To acquire those I had inner thirst ;
bereft thereof I was mentally accurst. (12)
Many a noble deed
I had done indeed.
Dharma betimes brought you therefore,
after discerning the earnest yearning
of my heart’s core.
Unattainable wealth I’ve got.
Heartful complacence
I’ll enjoy hence
by addressing and caressing
your sacred self on my lap everyday.
Aroma of your limbs will purge away
my life’s all the blot. (13)
Herons and flamingoes
roaming in rows,
cranes as well as sheldrakes couple-wise,
all these sportive players
of my lap beside me will reside for ever,
taking heartful drinks of my water
sanctified by ablution of your sacred body.
Singing your glory under the guise
of dulcet indistinct warbling-melody
immensely they’ll be pleasing my ears. (14)
To acquire sanctity
in touch with the body
of the devoted spouse, various flowers
detached from their home of creepers,
leaping and leaping
from remote regions,
will be rushing by floating forward
and will be moving
oft in your close proximity.
With your feet, O Compassionate Lady !
in my water during ablutions
them you’ll never discard. (15)
Stepping on my banks, My dear !
you’ll kindly meander
on pretext, presenting supernal splendour.
Earning this, the sylvan trees
will cheerfully bear
the pride of deities ;
also peace they’ll grant.
In the foliage, sure,
will remain perpetually pure
the lustres, rosy, darkish and elegant.” (16)
Sītā replied :
“Like the water of coconut
sweet is this limpid water ;
nay, nay, not water, but
mother’s milk real,
flowing as the stream ambrosial,
from the mountain-breast
for Sītā, the dead-like daughter.
Oh ! In this land, you’re indeed
my mother dearest
incarnate as Tamasā having a heart
riven by my severe smart. (17)
Pierced by crack
has been your back ;
the other side is seen.
Despite this, to delight the daughter,
opening the eyes of affections
you fondle and flatter
with the design
of words, lovingly sweet.
Effusive thanks, O Mother benign !
Sandy your heart has been
for the harsh heat
of my afflictions. (18)
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-4 has been taken from pages 47-58 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
= = = = = = = = = = = = = = = = = =
Tapasvinī [Canto-4]
= = = = = = = = = = = = = = = = = =
Auspiciously came
Ushā, the blooming lotus-eyed dame,
in her heart cherishing keenly
thirst for a vision
of the virtuous Jānakī.
Bearing dew-pearls as presentation
in her hands of leafage,
standing forward
in the outer courtyard
of Sītā’s cottage,
in cuckoo’s tone spake she :
“O Chaste Lady !
Deign to give your sight.
Dawned the night.” (1)
The saffron costume
of auroral shine,
flowers’ smiling bloom
and tranquil mien
make a room
in the mind to presume :
Some goddess of Yoga reaching the place,
by sweet words giving solace
calls to render relief
from pangs of grief.
From heaven on earth as if
has descended to bestow a new life. (2)
Musical tune Zephyr sang swinging,
Black Bee played on lute charming.
By Ushā’s bidding, in dance
rapt remained Fragrance.
Kumbhāţuā bird as a royal bard
began to eulogize forward.
As the panegyrist premier
Kalińga bird appeared there
and spake in voice gracefully sweet :
“Wake please,
O Queen of the empire of chaste ladies !
Dawned the night.” (3)
The Vedic lore chanted by ascetics there
reverberated the darksome penance-grove.
Transcending the sphere
the high ‘OM’ sound raised above.
From the lute of Sarasvatī, the Speech-Goddess,
the tune jingling,
giving hearty propitiation
to Vishņu, the Lord of heaven,
as if could find own access
into the ears of Ananta, the Serpent-King.
By and by, the forest bore
brightness more and more.
With the incantation-power
energy as if increased further. (4)
The celebate hermitess
ascetic-maid Anukampā
meantime came near Sītā
and with sonorous words spake :
“O Vaidehi ! please wake.
The delicate-limbed Ushā
has now come here.
Giving thy sight duly gratify her.
Placing you once in lap, Tamasā
has awaited to attain happiness.” (5)
From her bed got up Sītā,
the devoted wife,
on the board of her mind perforated
by inner grief,
portraying the heroic image
of King Rāma , like Sun’s reflection
in the dew-drop rested
in the heart of Lotus-maid.
Extending salutation
at the feet of Anukampā,
humble homage
at Ushā ’s feet, she paid. (6)
With admiration
Sītā addressed her :
“In this world, thou art harbinger
of the rising of Sun,
the darkness-dispeller.
Thy tender feet compile brilliance.
To them I consign with firm aspiration.
O Ye fond of fair fragrance !
On my lord, King Raghu’s scion,
auspiciousness kindly confer.” (7)
With heart eagerly restless
at the end of the night,
Tamasā, the hermitage-hostess,
limpid-limbed
and sacred-streamed,
strewing on the yard flowers pleasant,
sprinkling water fragrant,
kindling auspicious Lucifer-lamp bright,
with her fish-eyes frequently gazing thus,
was awaiting Sītā’s arrival gracious. (8)
Accompanied by Anukampā, that moment,
Sītā, the jewel among the chaste,
highly applauded in the world by the overflow
of endless endearment
rendered by hermit-maidens, in haste,
from the hermitage went to the river-flow.
Her on own lap Tamasā placed,
with the wave-hands lovingly embraced. (9)
In her tone sweet as ambrosia
expressed amply complacent Tamasā :
“Daughter dearest ! In my mind
never was the hope that Sītā, the necklace
of the heart of Royal Wealth-goddess
would fondly find
my lap as a sporting place
by forsaking the kingly pleasure-seekingness.
In this world, people all
solely because of your noble self will call
me very fortunate one
with words of appreciation. (10)
Wandering over several woods wide,
never wavering astray
by illusion of any gorge,
surmounting many an impediment
in my life limpid,
never deeming darkness
as a distress,
never thinking light
to be a delight,
for a remote way
ahead I’ve continued to forge
with my head humbly bent.
Gratifying every bank-dweller
with offering of water,
fruitfulness of my birth
I’m realizing worth. (11)
From the view-points
of all those attributes, my compeers
are Mandākinī and Godāvarī ;
still both have enhanced glory
by earning the imperishable opulence
of your holy foot-prints,
also your physical fragrance that confers
deity’s divine excellence.
To acquire those I had inner thirst ;
bereft thereof I was mentally accurst. (12)
Many a noble deed
I had done indeed.
Dharma betimes brought you therefore,
after discerning the earnest yearning
of my heart’s core.
Unattainable wealth I’ve got.
Heartful complacence
I’ll enjoy hence
by addressing and caressing
your sacred self on my lap everyday.
Aroma of your limbs will purge away
my life’s all the blot. (13)
Herons and flamingoes
roaming in rows,
cranes as well as sheldrakes couple-wise,
all these sportive players
of my lap beside me will reside for ever,
taking heartful drinks of my water
sanctified by ablution of your sacred body.
Singing your glory under the guise
of dulcet indistinct warbling-melody
immensely they’ll be pleasing my ears. (14)
To acquire sanctity
in touch with the body
of the devoted spouse, various flowers
detached from their home of creepers,
leaping and leaping
from remote regions,
will be rushing by floating forward
and will be moving
oft in your close proximity.
With your feet, O Compassionate Lady !
in my water during ablutions
them you’ll never discard. (15)
Stepping on my banks, My dear !
you’ll kindly meander
on pretext, presenting supernal splendour.
Earning this, the sylvan trees
will cheerfully bear
the pride of deities ;
also peace they’ll grant.
In the foliage, sure,
will remain perpetually pure
the lustres, rosy, darkish and elegant.” (16)
Sītā replied :
“Like the water of coconut
sweet is this limpid water ;
nay, nay, not water, but
mother’s milk real,
flowing as the stream ambrosial,
from the mountain-breast
for Sītā, the dead-like daughter.
Oh ! In this land, you’re indeed
my mother dearest
incarnate as Tamasā having a heart
riven by my severe smart. (17)
Pierced by crack
has been your back ;
the other side is seen.
Despite this, to delight the daughter,
opening the eyes of affections
you fondle and flatter
with the design
of words, lovingly sweet.
Effusive thanks, O Mother benign !
Sandy your heart has been
for the harsh heat
of my afflictions. (18)
Blemished by the vision
of denizens in King Rāma ’s empire,
Sītā, ever-exiled, will ably stand
in your opinion
to sanctify in the world entire,
all the beings, movable
as well as immovable,
by virtue of own devotion-to-husband.
Mother verily knows
her daughter’s sorrows.
A burnt-faced daughter
looks moon-faced in the eyes of mother. (19)
Your banks have been, of course,
my permanent recourse.
In your serene lotus-feet
my hope finds a firm seat.
She, for whom, O My Darling !
the movable and the immovable ones
all turned nothing,
has her mother’s lap solely present
as the vast treasure of her endearment
in the mundane regions.
Having own gem-wombed mother
why would she seek shelter another ?” (20)
Comfortably cool, clear and pure
flows Tamasā’s water.
Alike is the nature
of all ascetic-girls thither.
Tamasā, anxious with affections,
under the pretext of reflections
transformed herself into their exact figures
and in graceful embrace
longingly mingled apace
her own body with theirs. (21)
To behold further
always remaining by Sītā’s side
and availing herself of the auspicious
opportune moment,
in this manner
Tamasā, indeed intelligent,
gently imbibed in limbs various,
the forms multi-hearted
and multi-minded,
being ownself multi-eyed.
Mixing with the stature
of like attribute and like nature,
to a great extent
mind derives contentment. (22)
Having accomplished ablutions
all returned and rendered salutations
at the feet of Sage Vālmīki .
With benedictions said he :
“Possessing the wisdom-opulence
through sincere perseverance,
crowned with success may you all be.”
With endearment, the great seer
especially addressed Jānakī :
“My Darling !
May you, free from fear,
be the mother of great warrior offspring. (23)
O Dear Daughter !
Practising the effort of affections
please look after
the hermitage-saplings as sons.
Naturally thence
you’ll experience
how son-gem in the mundane level
is never easily attainable.
Anukampā will regularly take care
to fulfil your all necessity here. (24)
By the bidding of the great seer,
with their lotus-tender hands there
bearing pitchers all of them went.
Among the crystals as a diamond dazzles,
Sītā shone resplendent
amid the hermit-damsels.
As they proceeded thence
towards the pleasure-garden yonder,
obtaining that opulence
Forest enhanced own splendour. (25)
While glittered Maithilī
at the door-way of the pleasure-grove,
Dame Vana-Lakshmī heartily,
adorned with sun-shine,
in her leaf-lips fine,
spreading smile sweet
with Madhuka flowers as nice teeth
attracted mind with love.
As a formality for Sītā’s reception
she offered the red Silk cotton
and for washing her feet
gave dews in green grasses therewith. (26)
Offering a seat of land-lotus
for Sītā, greeted she, rapturous.
in guise of sweet
sobre myna’s tweet.
Just as the pond in autumn
causing the new lotus bloom in water
extends warm welcome
to the female flamingo
in the tone of bee’s humming,
said the Beauty : “O Virtuous Friend Dear !
Dawned the night of my sorrow
by the Sun of your feet oncoming. (27)
By favourable fortune, acquiring you,
I actually learnt
the sky-flower true.
With heartiest ecstasy
in Chitrakūţa’s dale,
in Daņdaka forest inhabited by Siddhas
and across the sea
in Aśoka grove of Lańkā as well,
having enshrined in my front
your good self as ideal,
for fourteen years
I built the love-idol real. (28)
By Pushpaka plane when
you were returning through the sphere,
I standing here
bearing in hands a gift of flowers fine,
with gazelle’s eyes woefully gazing above
was calling you with keen love
in the voice of peahen
from a long way.
Friend dearest mine !
Did you come today
remembering this companion
after so many days gone ? (29)
Prolonged separation, to a huge measure,
O Friend ! I couldn’t endure
and in final thought ahead
took the form of an ascetic-maid.
In the sentiment of affection,
having emerged the reflection
in your heart’s mirror,
I received thy noble self here
with extreme exhilaration.
Thanks immense accept please, for
my long-cherished aspiration
you fulfilled with faith sincere. (30)
In the company of the noble
remains noble feeling ever-unsplit stable,
just as blue colour in the sky.
Nigh the noble companion
never in vain goes aspiration.
Your gracious sight, that’s why
I could obtain
at the time opportune.
Verily attainable is this gain
on favourable fortune.
O My Dear Friend Intimate !
Your feeling made me very fortunate.” (31)
To extinguish the conflagration
of severe separation
in the forest of Sītā’s heart, that moment
Sylvan Beauty, sweetly attractive,
seemed in mind’s view
like a cloud-mass appeared anew.
Said Jānakī with endearment :
“O Dear Companion !
In your prison
myself became life-long captive.” (32)
of denizens in King Rāma ’s empire,
Sītā, ever-exiled, will ably stand
in your opinion
to sanctify in the world entire,
all the beings, movable
as well as immovable,
by virtue of own devotion-to-husband.
Mother verily knows
her daughter’s sorrows.
A burnt-faced daughter
looks moon-faced in the eyes of mother. (19)
Your banks have been, of course,
my permanent recourse.
In your serene lotus-feet
my hope finds a firm seat.
She, for whom, O My Darling !
the movable and the immovable ones
all turned nothing,
has her mother’s lap solely present
as the vast treasure of her endearment
in the mundane regions.
Having own gem-wombed mother
why would she seek shelter another ?” (20)
Comfortably cool, clear and pure
flows Tamasā’s water.
Alike is the nature
of all ascetic-girls thither.
Tamasā, anxious with affections,
under the pretext of reflections
transformed herself into their exact figures
and in graceful embrace
longingly mingled apace
her own body with theirs. (21)
To behold further
always remaining by Sītā’s side
and availing herself of the auspicious
opportune moment,
in this manner
Tamasā, indeed intelligent,
gently imbibed in limbs various,
the forms multi-hearted
and multi-minded,
being ownself multi-eyed.
Mixing with the stature
of like attribute and like nature,
to a great extent
mind derives contentment. (22)
Having accomplished ablutions
all returned and rendered salutations
at the feet of Sage Vālmīki .
With benedictions said he :
“Possessing the wisdom-opulence
through sincere perseverance,
crowned with success may you all be.”
With endearment, the great seer
especially addressed Jānakī :
“My Darling !
May you, free from fear,
be the mother of great warrior offspring. (23)
O Dear Daughter !
Practising the effort of affections
please look after
the hermitage-saplings as sons.
Naturally thence
you’ll experience
how son-gem in the mundane level
is never easily attainable.
Anukampā will regularly take care
to fulfil your all necessity here. (24)
By the bidding of the great seer,
with their lotus-tender hands there
bearing pitchers all of them went.
Among the crystals as a diamond dazzles,
Sītā shone resplendent
amid the hermit-damsels.
As they proceeded thence
towards the pleasure-garden yonder,
obtaining that opulence
Forest enhanced own splendour. (25)
While glittered Maithilī
at the door-way of the pleasure-grove,
Dame Vana-Lakshmī heartily,
adorned with sun-shine,
in her leaf-lips fine,
spreading smile sweet
with Madhuka flowers as nice teeth
attracted mind with love.
As a formality for Sītā’s reception
she offered the red Silk cotton
and for washing her feet
gave dews in green grasses therewith. (26)
Offering a seat of land-lotus
for Sītā, greeted she, rapturous.
in guise of sweet
sobre myna’s tweet.
Just as the pond in autumn
causing the new lotus bloom in water
extends warm welcome
to the female flamingo
in the tone of bee’s humming,
said the Beauty : “O Virtuous Friend Dear !
Dawned the night of my sorrow
by the Sun of your feet oncoming. (27)
By favourable fortune, acquiring you,
I actually learnt
the sky-flower true.
With heartiest ecstasy
in Chitrakūţa’s dale,
in Daņdaka forest inhabited by Siddhas
and across the sea
in Aśoka grove of Lańkā as well,
having enshrined in my front
your good self as ideal,
for fourteen years
I built the love-idol real. (28)
By Pushpaka plane when
you were returning through the sphere,
I standing here
bearing in hands a gift of flowers fine,
with gazelle’s eyes woefully gazing above
was calling you with keen love
in the voice of peahen
from a long way.
Friend dearest mine !
Did you come today
remembering this companion
after so many days gone ? (29)
Prolonged separation, to a huge measure,
O Friend ! I couldn’t endure
and in final thought ahead
took the form of an ascetic-maid.
In the sentiment of affection,
having emerged the reflection
in your heart’s mirror,
I received thy noble self here
with extreme exhilaration.
Thanks immense accept please, for
my long-cherished aspiration
you fulfilled with faith sincere. (30)
In the company of the noble
remains noble feeling ever-unsplit stable,
just as blue colour in the sky.
Nigh the noble companion
never in vain goes aspiration.
Your gracious sight, that’s why
I could obtain
at the time opportune.
Verily attainable is this gain
on favourable fortune.
O My Dear Friend Intimate !
Your feeling made me very fortunate.” (31)
To extinguish the conflagration
of severe separation
in the forest of Sītā’s heart, that moment
Sylvan Beauty, sweetly attractive,
seemed in mind’s view
like a cloud-mass appeared anew.
Said Jānakī with endearment :
“O Dear Companion !
In your prison
myself became life-long captive.” (32)
* * *
( Canto-IV of Tapasvinī ends )
( Canto-IV of Tapasvinī ends )
= = = = = = = = = = = = = =
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