TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-11 has been taken from pages 159- 180 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-11)
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Oneday, the Day-lord Sun
feeling weary owing to circumambulation
around the earth entire,
so alleviating his physical lustres,
having a hearty desire
for pleasant ablution,
plunged deeply in the blue waters
of the western ocean.
Unable to brook separation
from own lord, with desperation
Day followed him
without delaying a moment’s time.
Ignorant of condition
of a wife bereft of her husband darling,
the naïve-hearted Lotus-maiden
didn’t leave her dwelling.
Despoiling in a moment,
the treasure of her coloured raiment,
Eventide, in the firmament
spread the sheet
of carpet beauteously meant
for the feet of Dame Night.
Seeing the humiliation laden
to the delicate Lotus-maiden,
Śirīsha tree became
dead-like with shame.
At the set of the Sun,
offering worship to Fire-god well-lit,
the high-minded Sage Vālmīki
remembered noble mercy
of Lord Maheśvara.
In the hermitage, adorning a seat
of Kuśa grass, the great seer
had sat and was rapt there
in brooding over good administration
of King Rāmachandra.
Further he was thinking
about the efficiency of the twin offspring,
also how there would be identifications
between the father and his sons.
‘This time, the twins have reached verily
the threshold of royal duty and archery.
If they remain
in such savage sites
among the anchorites,
their precious time would go in vain.
If the twin sons
of King themselves don’t suit
to be efficient in regal actions,
so destitute of fruit
all the merits would be,
like a barren tree.
The sons of a warrior,
if don’t attain
the ornament of warriorship,
to the heroic lineage, that would reap
intolerable slur
along with disdain.
Who can say
in future oneday,
the gem-like successor
of King Rāma would not seek for
Kośala’s royal throne ?
That time if there be
no protective power
of regal honour,
ignorance in morality
would be revealed alone.
How would the twins there
sans ideology, be adept,
if in the wilderness here
they are kept ?
Especially kings, the scions
of Raghu’s race,
form champions
of charitableness.
By an anchorite’s hut
how can this ideology be taught ?
Rāma’s facsimile,
both the brothers bear
the limbs verily
like that of their father.
Rāma shall recognize his sons
at the first sight however.
All his suspicions
apropos this, Śatrughna shall sever.
Rāma shall accept the twins
if given, and by this means
no sort of slur
I shall incur.
But only for fear
of public blemish,
making his heart cruel,
King Rāma has banished his dearest
enceinte wife in the forest,
on the pretext of fulfilling the pregnancy-relish,
though he knows her
to be chaste and virtuous very well.
After twelve years the affection filial,
in his heart may not occur at all.
His sonly affections
he has bestowed on the denizens.
Therefore their consent
he’ll surely seek at present.
Since not a bit
of confidence in own self he does bear,
what shall be the benefit,
if I sincerely endeavour
to convince him thousand times ?
So proper it seems,
at the present hour,
to make a careful consultation
with Vaśishţha, the wise seer
and Lakshmaņa in this connection.’
Meanwhile a royal messenger
with humbly folded hands,
paying homage to the sage, handed over
a letter of errands.
The great sage
reading the letter of message,
came to know : ‘A nice device
has been discovered for the accomplishment
of the desired end;
since an invitation to attend
the observance of horse-sacrifice
King Rāma has sent.’
He continued to ponder:
“Fortune, favourable afore,
near the sea of thought yonder
has shown the shore.
To see the sacrificial rite,
I’ll be very glad
to take the twins as pupils clad
in the costumes of anchorite.
In the sacrificial sphere,
roaming place to place,
Kuśa and Lava shall sing with music
the new Rāmāyaņa epic.
The tale of King Rāma there
showering apace
the ambrosia of love immortal,
shall certainly capture the minds of all.
Looking at the twin offspring
resembling with the King,
people will surely recognize then
the both to be his children.
Beholding own exact replica,
Rāma shall make his heart immerse
in the waters
of well of love-ambrosia.
To accept twin sons own,
if Rāma be repugnant thither,
would his mother Kauśalyā not fall down
on earth and desperately bother ?
‘The demon-king Rāvaņa
has never been able to touch
Sītā , the Virtuous One’ –
Hearing this depiction
in the epic Rāmāyaņa,
all shall rejoice much.
‘Chaste in fire-ordeal
Sītā has been proved,’ -
Hearing this, who would not feel
horripilated and moved ?
The Rāmāyaņa epic
shall spread the light of learning,
and the entire public
of the three worlds unhesitating,
shall definitely quell
the murk of calumny cruel.”
Deliberating thus, the great seer
rejoiced with heartfelt immense cheer.
Telling the messenger
in sweet words to take rest,
he engaged disciples there
for proper hospitality to the guest.
Approaching Maithilī,
the noble sage gave her gaily
the tidings of horse-sacrifice celebration
and said : ‘Dear Daughter ! Lo !
King Rāma’s messenger
has arrived here
with invitation to attend the function.
With pupils I’ll set out tomorrow.
Kuśa and Lava also
as disciples with them shall go.
Both shall see many sages there
and shall earn blessings rare.’
Deferring to the opinions
of the great ascetic,
Sītā, with zest enthusiastic,
entrusted him the onus of her sons.
To the disciples then
said the sage : “Dear Children !
At the day-break
journey we’ll make
to behold the nice
observance of horse-sacrifice.
You all the class-fellows young,
with Kuśa and Lava shall render
preparations, for way-long
provided with provender.
Kuśa and Lava Dear !
With yourselves, lutes you’ll bear.
There you’ll fructify your learning
by performing musical tune charming.
The Noble King Rāma,
who is the hero of the epic Rāmāyaņa
and has filled your hearts with delight,
is performing this great sacrificial rite.
From many lands, there must
have come personages august.
Crossing the ocean grand,
Vibhīshaņa, the ornament of Lańkā island,
with many demons together
must have come thither.
Headed by Ańgada,
best bears and monkeys
must have come with Sugrīva,
cleansing their faces with ecstasies.
The great mighty Hanumān, who alone
deems mountain as a tiny stone,
shall be roaming like a lion, meantime
there at the holy place,
gaily adorning his heart with pearl-necklace,
a gift by Sītā, bestowed on him.
Having beautified own bodies, further
with wreaths of various feathers,
along with Guhaka, must have come together
innumerable Śabaras, the forest-dwellers.
Bharata, the noble person,
who, by virtue of fraternal devotion
easily repudiated the rare loving embrace
of Dame Royal Wealth in the palace,
-who, by placing sandals of his elder brother
on the royal throne,
passed fourteen years further
taking food of fruits and roots alone,
-who elevated his life with saintly grace
by binding matted hairs,
at which with upraised face
the peak of Himālaya stares,
-who is verily a true follower
of King Rāma, must be present there
bearing lustres of glory effulgent,
like Moon in the firmament.
You’ll see there
Lakshmaņa, Sumitrā’s son,
like whom there is no second person
in the mundane sphere.
He has trampled the overweening pride
of Meghanāda whose ferocity
made the thunderbolt-wielder Indra rid
of rest and stability.
Entering into Rāvaņa’s heart, the news
of Meghanāda’s demise
formed fierce fire huge,
and immensely swelled in size.
Along with it,
offering the oblation
of physical prowess, the great demon
made the fire excessively lit.
Ablaze with ire,
in the furious fire,
making hot, his own mighty mace,
at Lakshmaņa, the demon hurled apace.
As he bears the spots of wounds done
by the adamantine mace of Rāvaņa,
on own chest and back portion,
significant is his name ‘Lakshmaņa’.
You’ll see with your eyes
what you’ve seen in written letters.
You’ll sing all the stories
in front of all the spectators.
Hundreds of kings
and hundreds of anchorites
scintillating with lustres of penitential rites
shall listen to your singings.
If anyone asks you there
about your identity, you’ll answer :
‘Twin brothers are we,
disciples of Sage Vālmīki.’
When King Rāma will call you,
in his front, you two
shall sing the Rāmāyaņa epic
with charming music.
About your identity,
if he queries with curiosity
you’ll reply : ‘Twin brothers are we,
disciples of Sage Vālmīki.’
If he offers wealth, you, greedless,
will humbly express :
‘Revered King ! For us what will be the use
of taking wealth in the cottage of a recluse ?’
From the sage, when Sītā heard the incident
of horse-sacrifice, that moment
her heart felt smitten with blows
of sudden pangs of sorrows.
She began to muse :
‘The Crest-jewel of Raghu’s royal dynasty,
surely seated on his lap the second spouse.
Blessed is that fortunate lady
in whose austerity’s tree,
King Rāma, the Moon emerging from the sea
of Sagara’s pedigree,
appeared as fruit very tasty.
What penance severe
did she practise, how and where ?
To observe her austerity
very keen is my propensity.
Who’ll tell me here
the rules of her austerities ?
Excelling that penance, hence most severe
I’ll certainly practise.
Of her past austerities
who does know the particulars ?
To the great seers
like Vaśishţha must be known this matter.
As queen, otherwise,
how was she chosen ?
Lord may have espoused her
with their suggestion.
By any means anon
I’ll bring from her
the secret incantation
of penitential power.’
Thinking thus then
an humble letter she began to pen :
“At the lotus-feet of the Great Emperor
among emperors, wherein the wise
behold the banner
of affection for refugees,
also goad for elephants in the form of foes,
and the thunderbolt for mountains of woes,
this poor beggar-maid,
from remote region,
extends modest prostration
with her bowed head.
Dwelling desolate
in the savage region,
she prays to lacerate
the murk of sweet aspiration.
O Illustrious Emperor !
You must have been consecrated
for the sacrifice you’ve started.
And the newly-wed bride
would be seen therefor
by the left side.
‘Enchanted will be she,
the beauteous queen,’
thinking thus, hundred times enhanced will be
all the virtues of thine.
On the sacred occasion
of the great sacrificial celebration,
Your noble self with munificence
will offer gems immense,
wealth abundant
and costly silken attires.
Of the suppliant
fulfilled will be all the desires.
An urge for a trifle begging
has occured in my mind, O Great King !
In this regard,
deign not to be niggard.
For kind charity,
here Your Majesty
forms the ocean of benevolence
plenteous with gems of mercy immense.
To know who I’m indeed
there is no need.
Your lordship is the dispeller
of peacelessness for ever,
from the hearts of the hermits, O Glorious King !
Unpayble to the ascetics, you have nothing.
I’m an ascetic-maid.
Therefore by any reason
I won’t be made
an object of thy derision.
With hearty devotion,
people of the world gay,
would get a vision
of the noble queen
who has been
worthy of your lap today.
In yore, what penance utter
did she practise ?
Where how much time did she utilize ?
What incantation did she mutter ?
This much may be
kindly conveyed to me, prithee.
Any other wealth sans this thing
for me is of no need,
O Illustrious King !
On my part, this will be considered
more than the wealth offered
in a crore of horse-sacrifices indeed.
For an another matter
I have the prayer.
Innocent are the twin offspring
of this poor maid always suffering.
For a lift on the lap of their father,
no fortune of favour
both have obtained till now.
Since their birth,
fatherly affection’s worth
verily they do not know.
They have known
to make the life of their mother moan
by singing the Rāmāyaņa epic
in accompaniment of lutanic music.
Bearing the heart built
with human qualities,
who’ll not wail to hear the lilt
of the twin brothers,
wherein feel restless all trees
as well as creepers ?
Enticed with thy holy episode,
the twin offspring
along with Sage Vālmīki are going
to thy royal abode.
By their mind, both are
keenly impelled afar
to have a sight
of thy sacred lotus-feet.
Of thy bygone agony and torment
the saga, they’ll narrate,
hearing which becomes rent
the heart of this maid, unfortunate.
When not heard,
to have it, mind rushes forward,
and the alacrity ardently expressed
is hardly suppressed.
O Great among the scrupulous !
Reminiscence of poor Vaidehī apropos
of the episodic thing,
if your ears bring,
there your noble self shall deem
her love a mere dream,
by beholding the blooming mien
of the new beloved queen.”
Thus the letter she was writing
with her heart overwhelmed by worries.
Drenched it was getting
with tears flowing from her eyes.
‘What more shall I write,’
as she was thinking a bit,
there arrived her twin sons
Kuśa and Lava, smiling with elations.
Both expressed :
“O Mother Dearest !
Glory, immense Glory
to King Rāma of Raghu’s pedigree.
Also Glory to his beloved Queen, the blessed
fortunate and chaste.
King Rāma, Kauśalyā’s son,
is performing horse-sacrifice and here
with royal invitation
has come a messenger.
Asking him we could know,
this world has been now
blessed and glorious
because of Rāma, the King Illustrious.
The great emperor
discarded the public censure
by banishing his wife
Sītā, the beloved of his life.
In the horse-sacrifice, appropriate
for his lawful lady associate,
King Rāma has kept
the gold image of Jānakī on his left.
Was spouse another
unattainable for him ? O Mother !
Jānakī’s husband indeed
never longed for a second bride.
O Mother ! Where did Sītā go ?
To her life has she put an end ?
That matter we could not know
in the Rāmāyaņa, the epic grand.
We’ll go, O Mother ! We’ll behold
King Rāma’s lotus-feet auspicious.
The great sage has told
to accompany both of us.”
Waves rising from the sea
of the twins’ speech-ambrosia,
there immersed the life of Sītā.
The delicate heart of hers
was as though replete with hot sand
and now became flooded by showers
from the cloud of love heartily
bred by Rāma, her husband.
In her mind said she : “Fie ! Fie !
The ever-sinful woman am I,
who was writing the words wrecking
to the noble heart of my King.
Really a frail woman, I possess
a heart very feeble.
Mercy of my lord is endless
and unfathomable.
Thy kind apology I supplicate
for my fault profane.
O Ocean of Forgiveness Great !
Fate made me thy heart’s bane.”
Keeping the letter secretly
with expression of glee,
Sītā said then :
“My dear children !
Set forth to have a holy sight
of King Rāma’s lotus-feet.
Father Sage was saying,
there you both would sing.
Sweet song of thine
by nature is nectarine.
Forming nectar-stream in the holy
sacrificial environ,
your song will get permeated wholly
in the heart of every one.
If King Rāghava calls there,
you both approaching anear
will extend humble prostration
at his feet, with devotion.
There you’ll see
his younger brothers three.
Also at their feet
with humble homage you’ll greet.
On your heads you both will take
dusts from the lotus-feet of mothers
of the King and thereby make
your life fruitful in cheers.
Near them, you’ll meet
three sisters of Jānakī yonder.
Having her faith, at their feet,
humble salutations you’ll render.
‘You both, whose sons ?’
If anybody questions,
you’ll reply thus:
“Dear sons of Tapasvinī both of us.”
Such words of mother made the hearts of sons
fraught with exhilarations.
Their mind kept blithesome
filled with fresh enthusiasm.
For them, there remained no liking
for eating and sleeping.
Words of King Rāma’s glory
danced in their hearts further.
Apropos Rāma’s story
conversing together,
the twins took rest deep
in the lap of Sleep.
In the flow of the river
of devotion-to-husband there,
Sītā’s life was floating,
and in eddies, was restlessly rotating.
Unable to bring and keep
her life in own lap, Dame Sleep
approached Yogamāyā,
and apprised : “O Goddess ! Life of Sītā
has today gone beyond
the human heart’s bond.
For twelve years
Virtuous Maithilī,
permeating her bed with tears,
managed to come slowly
in my lap once even.
But today despite my frequent call
in my very sweet tone,
she not at all
paying heed to it, alone
proceeds to the state of heaven.
Idols of eyes, her twin sons,
from her eyes shall now disappear.
All the ten directions
shall seem darkened for her.
In this life of hers
no sun-rise of happiness appears.
So much devoted to her husband,
what fruit did she acquire at end ?
Kindly make her future bright.
Let the poor lady behold it.
Pouring water from eyes
in her life’s basin,
the sobre lady obtained the grand
garden of devotion-to-husband.
Neither any flower bloomed therein,
nor did any fruit appear.
Ah ! Tell me please,
would the life
of the virtuous wife
so desperately suffer ?”
Yogamāyā directed : “Come, My Friend !
Cool night is at its end.
Approaching the devoted Sītā now earlier,
we both will reveal the secret of her future.”
With Sleep, entered Yogamāyā hastily
in the cottage of Maithilī.
By celestial lustre, the sylvan site
continued to shine.
Surface of earth turned replete
with the fragrance divine.
By the aromatic affluence
horripilated, Sītā’s life aroused.
Under the splendour’s influence
her eyes became closed.
There appeared the scene.
Lustrous Sītā has been.
World is being illumed further
by her effusive lustre.
Resplendent with blooming mien,
King Rāma with herself as Queen
has ascended the bejewelled throne there.
Kuśa has sat in the lap of Rāghava,
and in Sītā’s lap, Lava.
Holding the lifted umbrella,
Lakshmaņa, the husband of Ūrmilā,
has stood anear.
Moving the charming chowry moonbeam-fair,
Bharata performs his own duty.
Holding by hand, Śatrughna moves there
the fan prepared with peacock-plumes pretty.
In the mouth of future,
life-lustre of every creature
is flowing apace
forming a stream of river.
Crores of men and women thither
are performing ablutions in the very stream,
knowing it a great place,
sacred, noble and supreme.
By and by, the stream
with its physical expanse
advances towards the ocean of time
in great distance.
Gods and demi-god Vidyādharas with love
are offering from above
soothing showers
of beautiful flowers.
Gods, with demons all,
serpents, human beings
and nymphs celestial,
are permeating there
the entire mundane sphere
with ‘Victory-to-Sītā-Rāma’ chantings.
In every house, in every life, in every city,
in the river-boat, in the bark of the sea,
in every cavern,
at day and night,
in the even and the morn,
in dolour and delight,
in the hearts of the affluent
as well as of the indigent,
reigns ever-reverberant
the ‘Victory-to-Sītā-Rāma’ chant.
Observing all these,
stood entranced at the scene,
Crest-crown of the chaste ladies,
the Great Queen.
* * *
(Canto –XI of Tapasvini ends)
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TAPASVINĪ MAHĀKĀVYA
OF
POET GAŃGĀDHARA MEHER
*
Translated into English
by
Dr. HAREKRISHNA MEHER
*
COMPLETE
* * * * *
Friday, October 28, 2011
English Tapasvinī Kāvya Canto-7/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-7 has been taken from pages 87-112 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-7)
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“Friend !”, said Sītā, “My evil-doings
account for all my sufferings.
For my actions done whatsoever,
Creator deserves no damnation.
Verily my husband, by nature,
is the repository of compassion.
Thought in my mind, again
even for a while had never occured
that my life can sustain
bereft of my life-lord.
I endured, My Friend !
all the torment bold,
terrible and intolerable, solely to behold
the auspicious face of my husband.
Forming incantation
of inner consolation
in the cavities of my ears
at that time, hope
drove out somehow
the proneness to death’s scope.
The hope itself has expired now.
When it occurs
in my memory,
my life is burnt severely.”
The maiden said : “Friend !
I could not understand
how there was hope and
why it came to an end.
Even if affected by great suffering,
you, the devoted wife, are never uttering
a word of rebuke to the Creator.
Very strange is this matter.”
Virtuous Sītā told,
“When you’ll hear,
the story of my suffering, My dear !
verily you’ll know
all the matter well,
how myself invited the severe sorrow
and how the knell
of my hope tolled.
At Pañchavaţī, oneday
contiguous to the cottage, a golden deer
exhibited its sportive play
with excessive cheer.
Its body, dappled, polished and fine,
dazzled in touch with sunshine.
The splendour of dots various,
spotted in its golden limbs beauteous,
there created illusion
of gems in my vision.
Such sort of deer
I had never seen ere
in city, in palace
or in any sylvan place.
I thought there :
‘In my return journey
to the city, the lovely deer
I’ll take in my company,
and make the denizens surprise,
therewith depicting the sylvan beauties.’
I displayed food to capture;
but to me there didn’t come, the creature.
Alluring my mind, enchanting my vision
ever and anon it appeared
and disappeared
in the forest-region.
Knowing my mind
worried for the creature of that kind,
my husband told me affectionately :
‘Fetching the charming stag immediately
your keen zeal
I’ll fulfil.’
My lord, holding bow with arrow
hurriedly rushed to follow.
Hastily pursuing it, he flew
from the range of my view.
‘Lakshmaņa ! Save me,’
the voice was heard
in the interior of forest there.
My mind thereby felt bewildered.
With mind further,
ears I concentrated.
‘Lakshmaņa ! Save me,’
the voice came reiterated.
Warrior Lakshmaņa was anear,
I told: ‘See dear brother !
Now to our proximity
has come some calamity.’
Consoling my mind, he said :
‘Revered One ! Don’t be afraid.
For, that’s never
the voice of Rāghava, my elder brother.’
“O Friend !
Warrior’s nature brave,
only warrior does understand.
I viewed Lakshmaņa calm and grave.
Heart of a woman is
very frail indeed.
By those words of his,
my perplexity grew rapid.
After my humble request,
harsh words I showered
and sent him in quest
of my life-lord.
All the opulence
of my blissful fortune thence
swept away in his egress-current,
as I forcibly sent.
Hither the embodied hazard
in guise of a sage
appeared as a beggar forward
at the gate of our cottage.
Until retreat of my lord at the gate,
the devil sage could not wait
and severely ere my vision
for alms importuned anon.
When I gave alms, my hand
he snatched by force and
swiftly at the spot
seated me in the aerial chariot.
Humbly much him I prayed,
then with menace reprimanded;
but the evil-minded
paid no heed to whatever I said.
I knew, mere dress
is not the symbol of virtuousness.
The guise is ostensibly honest;
but internally satanic and vilest.
People deem Dharma as the giver
of all auspiciousness for ever ;
but who can know, the Death-god Yama
bears the epithet ‘Dharma’ ?
The wicked rascal then
southwards propelled the plane,
making the way of welkin
tremble with its deep din.
With voice high and profound
I cried, wailed unbound ;
but all my voice drowned
in the womb of the chariot’s sound.
Below as I beheld,
there various flocks
of sylvan peacocks
gazing at me woefully wailed.
Herds of deer, again,
with eyes uplifted
cast on the plane
their looks intimidated.
Intervening the chariot
on the way against him,
an Eagle-king fought
with courageous actions ;
but the evil-minded grim
severed the pinions.
To the journey, wind with abrupt
and adverse blow
couldn’t interrupt
the notorious fellow.
Rows of mountains on the way
with heads aloft
couldn’t intervene the plane.
To apprise the people mundane,
I cast looks in dismay,
distressed down-dropt.
In the sound of the aerial plane,
all my voice would go in vain,
knowing thus, that moment
I threw down all my ornament.
I beheld, rivers perplexed within
as though remained stable
and became incapable
with their limbs emaciated and thin.
Contracting own bodies
afraid of the rascal thither,
all the tall trees
twined one another.
Quiet remained there earth afterwards.
Concealed own selves all beasts and birds.
Directions, east, west and south,
gradually plunged into the mouth
of deep darkness veiled.
No spot of earth was seen
and the rascal propelled
the chariot in between.
Corners of quarters
ahead looked refulgent.
By degrees, to me, the light
seemed to be forest-fire there.
Nigher and nigher
as the chariot went,
countless congregations of lustres
appeared bright before my sight.
I thought : ‘All stars afar
shunning the skies,
at the time of day are
shining effulgent array-wise.
Bereft of Moon,
abandoning the firmament soon,
they have kindled in their heart’s core
the separation’s fire,
or, my mundane life has to expire,
I myself therefore
am entering into the city
of Yama, the Death-deity.’
I beheld further,
charming citadels splendid
shone row-wise there
with gold-pitchers amid.
City-citadels arranged in arrays
gradually looked attractive to the vision.
The city has been embellished by Sun.
He has adorned with his rays
the pitchers placed at the crescent
of palaces and made them effulgent.
In my mind’s board
meanwhile thought occured :
‘Surely the saint is a messenger
of the Death-deity.
Anyhow to the death-city
proudly I’ll enter
lifting up my sharp-edged sword
of devotion-to-lord.’
In the city’s corner, the saint got
alighted from the chariot
and stepped ahead, as he could mark
the path to a pretty park.
With marble-plates, the alley was magnificent.
Bearing enormous
flowers and fruits thus
the garden was ebulient.
Very pleasant to the eyes
were more and more Asoka trees
bearing clusters
of fine flowers.
In the garden came to the notice
a resplendent jewel-decked edifice.
The saint told me : ‘Stay here,
You’ll never adhere
to estrangement any sort,
from your consort.
Now here expired the affliction
of your forest-dwelling sultry.
Do enjoy the pleasure empyrean
by adorning this country.
Any thing unattainable
in the three worlds entire,
will be very easily available
to yourself now, when for it
you cherish a desire.
Thousands of pretty maidens
extending hearty affections
shall serve at your lotus-feet.’
Summoning a thousand maid-servants
adorned with ornaments,
he emphatically gave order :
‘Knowing this good lady
as the queen of my heart really,
you all shall render
sincere service to her
with heartiest devotion proper.
As she likes everyday
you all will obey,
also make her hear
my praise and power.
Utmost attempt
you’ll make to tempt,
so that her mind,
to my riches, be inclined.’
Saying thus, the saint went.
My heart overwhelmed with amazement.
I could not know
who the yogi was,
where he brought me now
and what his country was.
Queen of his heart verily
how was I made ?
I’ve borne the body of daughter-in-law
of King Raghu’s ancestry.
I’m not dead,
I really recall.
Kauśalyā’s son Rāmachandra
is my sole shelter, be-all.
Heartily confident
steadfast again I became there.
Whoever may be the saint,
what’s the fear ?
In my life, as long as I remember,
Kauśalyā’s son Rāma is my sole shelter.
The land may be even
the death-dominion or heaven.
Deities may be wandering here.
But my mind, who can allure ?
Kauśalyā’s son Rāma , sure,
is my sole shelter.
For me what’s the need
of thousands of maids indeed ?
Where are my ablutions and foods ?
My life-lord aright
might be roaming in the woods,
and my mind is at his feet.
If hundreds of Sarasvatī, Goddess of Speech,
lovely-lute-handed do anear reach,
and play the tunes melody-imbued,
in my ears how can these be valued
even like a single word
expressed from the mouth of my lord ?
Deliberating thus thence,
rivetting mind at the feet of my husband,
I forgot my life-sense
and could understand
nothing, except the thought of my lord
and how days elapsed of their own accord.
But in that country,
for me all days and nights seemed
like gods’ time. [1]
Further I deemed
that dominion
to be gods’ land prime,
and filled my life anon
with heavenly bravery.
I prayed to the God Almighty
to confer on me the divine prowess
and devotion-to-husband worthy
for the heart of a goddess.
In the nectar of the feet of my lord
my hope sheltered.
For my thirst and famishment there
I didn’t care.
Maid-servants brought
perfumeries a lot,
immense ornaments effulgent,
with numerous items of foods,
and in flattering moods
told me with words affluent;
but there my mind
never cherished any of that kind.
By and by, from conversations
of maids, I learnt there :
Bearing audacious might,
Rāvaņa is the conqueror
of the three worldly regions.
Hearing his name, the heart
of the god-king Indra trembles with fright.
His kingdom is Lańkā, the isle sea-girt.
Brought I have been to that land
by the pseudo-saint,
the immodest villain.
Uniquely magnificent
are his city and palaces grand,
inaccessible by Kinnaras and men. [2]
Wherever his mind rushes,
his desire the timorous deities fulfil.
While in eyes flashes
the ruddiness utter,
there occur panic and peril
in the mind of Brahmā, the Creator.
The name of Rāvaņa when I heard,
I could know,
his overweening conceit
was churned by Siva’s bow.
I thought, how a dog has dared
to drink the nectar of sacrificial rite.
Oneday in truth,
as I could find,
the evil-minded fiend
bearing the glow of fire
appeared before me there.
With sinful desire
in sinful words in his mouth
babbled extolling own power.
Beholding the tears torrent
from the cloud-mass of my distress,
the dire darkness
of his pride far aside went.
Of his hope’s lightning,
the streak frightening,
gleamed with shine
in that cloud of mine.
From the very day, My Friend !
when I came to know
that the sinner brute
has touched my hand,
then raising from the touched place,
pervading the body, the acute
intolerable feverish woe
makes my life restless.
Of my limbs, all hairs,
for me, seem like venomed arrows.
To my mind thought occurs,
how herds of does
wounded by the arrows of hunter
would be suffering sorrows severe.
Tolerating internally
the intolerable dolour,
by Dharma, my mind stable I had kept.
I had then only
great hope unswept.
For women, always Dharma is the valour.
Once however
without knowing of the wretched demon,
alms I handed over,
being obsessed with illusion.
If he tries to display
his prowess now again,
him I would slay
or by his hand, I would be slain.
In the world , if Dharma is true indeed,
the world will see my marvellous deed.
Like a mountain
may be the heaped cotton of sin.
A spark of virtue does contain
the power for burning it to ruin.
Lo ! Friend !
Dharma, being Truth Grand,
there poured as if
ambrosia in my life.
Before me, a monkey delivered
the message of my lord,
and against Rāvaņa demon
made an altercation.
My lord, the jewel of Raghu’s dynasty,
with the power of monkeys
took the step hasty,
and over the ocean built bridge.
Crossing the inaccessible waters there,
furiously waging invasion
in Lańkā, my lord lodged fear
in the life of the great demon.
There started my lord
the sacrifice of battle not feasible at ease.
Lanka with scare shuddered,
hearing the roars of monkeys.
All who were warriors
in the ancestry of demons,
came there with powers,
and in the sacrifice became oblations.
On the path of virtue,
there was only one
who found rescue
at the feet of my lord, Raghu’s scion.
In the battle-sacrifice grand,
he, like the stable ritually-sanctified pillar,
wearing the fearlessness-garland
around his neck, stood anear.
Blood of demons flowed crore-times more
than the tears streamed from my eyes before.
Floating in the sea of sorrow meanwhile,
affrighted Rāvaņa became a draught
for the cruel crocodile
of my lord’s shaft.
Of Raghu’s pedigree, the great scion,
my lord called me later on.
Affectionless looks at me he cast
and expressed at last :
“In the worldly region,
no sin is more than evil company.
Relation with the evil companion
verily gives vigorous agony.
In the evil mansion
of the lust-blind
great demon,
you were in captivity.
Sin might have touched the cavity
of your mind.
I can therefore
accept you no more.
By accepting you, sure,
I’ll incur public censure.
If water from cloud comes below,
can the cloud keep it again in prop ?
Like the fire-flame aglow,
if burnt in fire, the water
becomes united thereafter
with the cloud up.”
I pondered :
‘My life I’ve sustained
solely in order to extend
service at the lotus-feet of my lord.
To touch those feet, if
myself unworthy,
what more is the necessity
of this trifle life ?
I’ll burn my body
looking oft at the auspicious face
of my life-lord.
More than this
what can be my bliss ?
After the end
of this body offered,
my life shall surely
obtain a place
in the holy limbs of my husband.
By virtue of Dharma benign, [3]
if survives this body of mine,
I’ll acquire doubled affection
from my lord, the life-companion.’
Then I said :
“Let fire be kindled well-lit,
and this maid
will enter into it.”
Unhesitatingly obedient
Lakshmaņa, with hesitant mind,
kindled the fire swiftly now.
Flames of fire, with the blow
of conducive wind,
hurried up for leap into the firmament.
Casting a longing look there,
at the lotus-face
of my life-lord,
and approaching the fire-place
by my inner valour,
I declared :
“O Sun ! Moon ! Wind !
O Sky ! O Fire !
You all do know the mind
of creatures of the world entire.
If my mind, even slightly,
has been prone
with love to anybody
sans Rāma alone,
adept you are
in consuming all, O Fire !
so hastily please
now burn me at ease.
In the city of demon,
I was kept in prison.
If he has bound me with sin,
I’ll never be able to get a sight
of my lord’s lotus-feet
till crores of births mine.
Therefore, O Fire !
destroy me in pyre.
You never know discrimination,
whether a sinner or a virtuous one.
By dint of your nature
you take away life of a creature.
If Dharma stands true
evermore in this world, sure,
my Dharma will rescue
me from the censure.”
“O Dharma ! In my body
with your excellence entire,
have a stance steady.
Intimid with me enter into the fire.
Not possible if
in my present life,
then after my demise
for my lord’s sake,
at his feet you’ll make
myself a maid-servant please.
After my body perishes,
it will turn into ashes.
For a tree, taking them
you’ll make use as manure.
Giving the wood of the same
in the hands of a carpenter,
you’ll get my being prepared
as a pair of sandals fit
for the sacred feet
of my loving life-lord.”
Looking oft at the auspicious face
of my life-lord,
I, frightless,
approaching the fire, entered.
Seeing this incident,
my lord moaned and Lakshmaņa as well.
Soldiers also cried that moment
with pathetic wail.
From countless eyes, tears
gushed forth heavily.
I got drowned by the wail-waters.
Fire became cool, I felt verily.
The mourning cries
filled the circle of skies.
Divine speech in my favour appeared
in the welkin above,
and my life-lord
could know my chastity with love.
Because of Dharma, the fire extinguished.
By Dharma’s power,
my life there
remained unperished.
All my pains burnt in the flame.
By fortune unbanned,
maid I became
at the feet of my husband.
I mused : ‘The lotus-feet
of my lord, I certainly attained ;
since in poignant plight,
my life I had sustained.’
My lord seated me in the plane,
accompanied by monkeys and demons then.
Towards Ayodhyā he set out
return-expedition in aerial route,
with happiness and revelry
of his great victory.
Crossing the desert land
of separation in my dry life,
I achieved the love-ocean grand.
Ineffable bliss emerged in my life.
Thence I deemed this
mundane region filled with bliss.
In one’s own life
if remains grief,
in the whole world, no sign
of happiness is seen.
In one’s own life
happiness appears if,
all the world looks aright
replete with happiness to the sight.
With the piles
of opulence, I got
entered the same chariot,
where I had fallen
in the pitfall of perils.
Whatever seeing in my vision
I had wailed before,
oft seeing the same in view,
now my glee grew
more and more.
The chariot with gems aglow,
its marvellous gaits, the ocean below,
clouds above, mountains, rivers
as well as trees,
for my eyes
all became givers
of heartiest gaieties
in unbounded series.
All the woodland
of previous dwelling sites,
pleasure-bowers, charming mountains and
smoke-matted-haired hermitages of anchorites
were beckoning my mind,
as I could find.
Having unkempt hairs,
hermit-maidens there,
hearing from far
the din of aerial car,
were amazingly gazing with upraised faces,
yielding reminiscences
of the bygone happiness with cheers
in my mental sphere.
Their holy affections,
endearment mingling with exhilarations,
lips lovely with soft sweet utterances
and loving calm guileless glances,
all showered ambrosia immense,
on the glebe of my reminiscence.
All the names of those dear
hermit-girls, one by one,
blooming as lotuses appeared clear
in my mind’s lake gay,
when the nocturnal murk of separation,
previously poignant and piled,
vanished far away
and the day-spring of happiness smiled.
Aroma of their bygone love imbued
my life with beatitude.
With the sight of comely
vast sylvan extent,
my mind was not yet content,
the chariot proceeded swiftly.
My mind could not restrain
itself from the pretty forest, the repository
of natural splendours and glory.
The mind was again
in the firmament wide,
where passed the chariot aerial ;
on the other side,
absorbed became it,
at the holy feet
of my mothers-in-law in the capital.
In the company of my dark-figured
handsome life-lord,
my mind merging in sportive beatitude,
with the comely colours of three sides thither, [4]
shone semi-circular
like rainbow in a new cloud.
When life-like son
repaired to the forest-region,
my father-in-law,
the king of Ayodhyā, tormented with grief,
extinguished the lamp of his life
and went to heaven near Indra.
Seeing the country kingless,
Bharata rushed to my lord
in the forest, and in distress
with folded hands implored.
That time still
we were at Chitrakūţa hill.
Brave Bharata, being very modest,
in front of my life-lord, came
and made earnest request
to receive the lordship of Earth-Dame.
Keeping the devotion-to-father
immensely stronger,
my lord Rāghava didn’t utter
any consent in this matter.
My lord said : “Dear Brother !
Father gave up his body mortal;
but didn’t swerve from the truth.
Now unscrupulously turning ruth,
how can I strangle
the tender Dharma-bird fostered by father ?”
With wailing flow,
falling at my lord’s feet thither
Bharata prayed then :
“Revered Brother !
To serve thy holy feet, kindly allow.
Leaving the earth, when Sun
goes to the setting mountain,
him can his ray ever shun ?”
My lord said : “Brother ! At night
Moon, cool-rayed and bright,
verily eradicates forth
all the distress of earth.”
In reply Bharata humbly told :
“Rays from Sun, Moon does acquire.
Bearing thy sandals, bejewelled and charming,
my head, like Śesha, the serpent-king,
will be able to hold
the earth entire.
On this head of mine,
when jewels, effulgent,
of thy sandals shall shine,
enemies will think me to be a serpent.”
My lord handed over the sandal-pair.
On own head Bharata placed them there.
With tear-suffused vision,
to the capital he retreated,
and to remove the affliction
of Dame Royal Wealth, his mind he rivetted.
As fourteen years ended,
Bharata, very anxious,
was awaiting all of us,
and our chariot
reached the spot.
Therefrom I descended
and took dusts from the feet
of my mothers-in-law with delight.
Beholding my husband thither
with wife myself and his younger brother,
Bharata immersed his mind free
in the river of revelry.
Returning the sandals at the feet
of my life-lord,
worship he offered
with parasol and chowries bright.
My lord shone coronated as King;
Myself became his Queen darling.
Knowing his mind there
service at his feet I did render.
Need of every kind
arising in my mind
was satiated in proper way
without any delay.
Ascending the boat of love in cheers
we, the royal couple,
sportively enjoyed there
in the sea of pleasure.
Enthusiastically curious,
both of us
immersed many years
in the waves of wealth ample.
Who had known that Fate
has writ on my forehead-plate
the scripts of limitless sufferings
and the submarine fire of calamity
emerging suddenly
would destroy all the things ?
Like the sky scarlet,
at the doom of day’s brilliancy,
at the last facet
of my fortune, I bore pregnancy.
With heartiest affection
more and more, my life-lord
then attentively endeavoured
to fulfil my desire of conception.
Later on oneday
I expressed before my husband :
‘Lord My Dearest !
I would like to play
in the environ of forest
with my Forest-maiden friend.’
Ere the night dawned, my consort
sent me with Lakshmaņ as escort.
Bringing me to the bank of Jāhnavī, [5]
alighting from the boat,
what Lakshmaņa said gently . . . ”
With these words choked became her throat.
She mourned there
ahead seeing the sorrow severe.
She floated in the current
of tears incessant.
The hermit-maiden companion
consoled her with support anon,
and wept connecting own face with hers.
When wailing reached ears,
other hermitesses apace
arrived at the place.
To the alcove immediately
they took both the wailing ladies,
and pleasing their mind affectionately
described various things at ease.
Among themselves, merging in parlance deep,
apropos several matters
such as watering plants and culling flowers,
they rested in the lap of Sleep.
* * *
(Footnotes :
[1] One day of gods’ time is equal to six months of the mundane people.
[2] Kinnara = A kind of demi-god.
[3] Dharma = Righteousness, here ‘Devotion-to-husband.’
[4] Here three parts of Sītā’s mind have been indicated. Firstly her mind was impressed by the sylvan beauty ; secondly it was rapt in seeing the beauty of sky and lastly it was anxious to render worship at the feet of mothers-in-law.
[5] Jāhnavī = A name of River Gańgā.
* * * *
(Canto – VII of Tapasvinī ends)
= = = = = = = =
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-7 has been taken from pages 87-112 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-7)
= = = = = = = = = = = = = = = = = =
“Friend !”, said Sītā, “My evil-doings
account for all my sufferings.
For my actions done whatsoever,
Creator deserves no damnation.
Verily my husband, by nature,
is the repository of compassion.
Thought in my mind, again
even for a while had never occured
that my life can sustain
bereft of my life-lord.
I endured, My Friend !
all the torment bold,
terrible and intolerable, solely to behold
the auspicious face of my husband.
Forming incantation
of inner consolation
in the cavities of my ears
at that time, hope
drove out somehow
the proneness to death’s scope.
The hope itself has expired now.
When it occurs
in my memory,
my life is burnt severely.”
The maiden said : “Friend !
I could not understand
how there was hope and
why it came to an end.
Even if affected by great suffering,
you, the devoted wife, are never uttering
a word of rebuke to the Creator.
Very strange is this matter.”
Virtuous Sītā told,
“When you’ll hear,
the story of my suffering, My dear !
verily you’ll know
all the matter well,
how myself invited the severe sorrow
and how the knell
of my hope tolled.
At Pañchavaţī, oneday
contiguous to the cottage, a golden deer
exhibited its sportive play
with excessive cheer.
Its body, dappled, polished and fine,
dazzled in touch with sunshine.
The splendour of dots various,
spotted in its golden limbs beauteous,
there created illusion
of gems in my vision.
Such sort of deer
I had never seen ere
in city, in palace
or in any sylvan place.
I thought there :
‘In my return journey
to the city, the lovely deer
I’ll take in my company,
and make the denizens surprise,
therewith depicting the sylvan beauties.’
I displayed food to capture;
but to me there didn’t come, the creature.
Alluring my mind, enchanting my vision
ever and anon it appeared
and disappeared
in the forest-region.
Knowing my mind
worried for the creature of that kind,
my husband told me affectionately :
‘Fetching the charming stag immediately
your keen zeal
I’ll fulfil.’
My lord, holding bow with arrow
hurriedly rushed to follow.
Hastily pursuing it, he flew
from the range of my view.
‘Lakshmaņa ! Save me,’
the voice was heard
in the interior of forest there.
My mind thereby felt bewildered.
With mind further,
ears I concentrated.
‘Lakshmaņa ! Save me,’
the voice came reiterated.
Warrior Lakshmaņa was anear,
I told: ‘See dear brother !
Now to our proximity
has come some calamity.’
Consoling my mind, he said :
‘Revered One ! Don’t be afraid.
For, that’s never
the voice of Rāghava, my elder brother.’
“O Friend !
Warrior’s nature brave,
only warrior does understand.
I viewed Lakshmaņa calm and grave.
Heart of a woman is
very frail indeed.
By those words of his,
my perplexity grew rapid.
After my humble request,
harsh words I showered
and sent him in quest
of my life-lord.
All the opulence
of my blissful fortune thence
swept away in his egress-current,
as I forcibly sent.
Hither the embodied hazard
in guise of a sage
appeared as a beggar forward
at the gate of our cottage.
Until retreat of my lord at the gate,
the devil sage could not wait
and severely ere my vision
for alms importuned anon.
When I gave alms, my hand
he snatched by force and
swiftly at the spot
seated me in the aerial chariot.
Humbly much him I prayed,
then with menace reprimanded;
but the evil-minded
paid no heed to whatever I said.
I knew, mere dress
is not the symbol of virtuousness.
The guise is ostensibly honest;
but internally satanic and vilest.
People deem Dharma as the giver
of all auspiciousness for ever ;
but who can know, the Death-god Yama
bears the epithet ‘Dharma’ ?
The wicked rascal then
southwards propelled the plane,
making the way of welkin
tremble with its deep din.
With voice high and profound
I cried, wailed unbound ;
but all my voice drowned
in the womb of the chariot’s sound.
Below as I beheld,
there various flocks
of sylvan peacocks
gazing at me woefully wailed.
Herds of deer, again,
with eyes uplifted
cast on the plane
their looks intimidated.
Intervening the chariot
on the way against him,
an Eagle-king fought
with courageous actions ;
but the evil-minded grim
severed the pinions.
To the journey, wind with abrupt
and adverse blow
couldn’t interrupt
the notorious fellow.
Rows of mountains on the way
with heads aloft
couldn’t intervene the plane.
To apprise the people mundane,
I cast looks in dismay,
distressed down-dropt.
In the sound of the aerial plane,
all my voice would go in vain,
knowing thus, that moment
I threw down all my ornament.
I beheld, rivers perplexed within
as though remained stable
and became incapable
with their limbs emaciated and thin.
Contracting own bodies
afraid of the rascal thither,
all the tall trees
twined one another.
Quiet remained there earth afterwards.
Concealed own selves all beasts and birds.
Directions, east, west and south,
gradually plunged into the mouth
of deep darkness veiled.
No spot of earth was seen
and the rascal propelled
the chariot in between.
Corners of quarters
ahead looked refulgent.
By degrees, to me, the light
seemed to be forest-fire there.
Nigher and nigher
as the chariot went,
countless congregations of lustres
appeared bright before my sight.
I thought : ‘All stars afar
shunning the skies,
at the time of day are
shining effulgent array-wise.
Bereft of Moon,
abandoning the firmament soon,
they have kindled in their heart’s core
the separation’s fire,
or, my mundane life has to expire,
I myself therefore
am entering into the city
of Yama, the Death-deity.’
I beheld further,
charming citadels splendid
shone row-wise there
with gold-pitchers amid.
City-citadels arranged in arrays
gradually looked attractive to the vision.
The city has been embellished by Sun.
He has adorned with his rays
the pitchers placed at the crescent
of palaces and made them effulgent.
In my mind’s board
meanwhile thought occured :
‘Surely the saint is a messenger
of the Death-deity.
Anyhow to the death-city
proudly I’ll enter
lifting up my sharp-edged sword
of devotion-to-lord.’
In the city’s corner, the saint got
alighted from the chariot
and stepped ahead, as he could mark
the path to a pretty park.
With marble-plates, the alley was magnificent.
Bearing enormous
flowers and fruits thus
the garden was ebulient.
Very pleasant to the eyes
were more and more Asoka trees
bearing clusters
of fine flowers.
In the garden came to the notice
a resplendent jewel-decked edifice.
The saint told me : ‘Stay here,
You’ll never adhere
to estrangement any sort,
from your consort.
Now here expired the affliction
of your forest-dwelling sultry.
Do enjoy the pleasure empyrean
by adorning this country.
Any thing unattainable
in the three worlds entire,
will be very easily available
to yourself now, when for it
you cherish a desire.
Thousands of pretty maidens
extending hearty affections
shall serve at your lotus-feet.’
Summoning a thousand maid-servants
adorned with ornaments,
he emphatically gave order :
‘Knowing this good lady
as the queen of my heart really,
you all shall render
sincere service to her
with heartiest devotion proper.
As she likes everyday
you all will obey,
also make her hear
my praise and power.
Utmost attempt
you’ll make to tempt,
so that her mind,
to my riches, be inclined.’
Saying thus, the saint went.
My heart overwhelmed with amazement.
I could not know
who the yogi was,
where he brought me now
and what his country was.
Queen of his heart verily
how was I made ?
I’ve borne the body of daughter-in-law
of King Raghu’s ancestry.
I’m not dead,
I really recall.
Kauśalyā’s son Rāmachandra
is my sole shelter, be-all.
Heartily confident
steadfast again I became there.
Whoever may be the saint,
what’s the fear ?
In my life, as long as I remember,
Kauśalyā’s son Rāma is my sole shelter.
The land may be even
the death-dominion or heaven.
Deities may be wandering here.
But my mind, who can allure ?
Kauśalyā’s son Rāma , sure,
is my sole shelter.
For me what’s the need
of thousands of maids indeed ?
Where are my ablutions and foods ?
My life-lord aright
might be roaming in the woods,
and my mind is at his feet.
If hundreds of Sarasvatī, Goddess of Speech,
lovely-lute-handed do anear reach,
and play the tunes melody-imbued,
in my ears how can these be valued
even like a single word
expressed from the mouth of my lord ?
Deliberating thus thence,
rivetting mind at the feet of my husband,
I forgot my life-sense
and could understand
nothing, except the thought of my lord
and how days elapsed of their own accord.
But in that country,
for me all days and nights seemed
like gods’ time. [1]
Further I deemed
that dominion
to be gods’ land prime,
and filled my life anon
with heavenly bravery.
I prayed to the God Almighty
to confer on me the divine prowess
and devotion-to-husband worthy
for the heart of a goddess.
In the nectar of the feet of my lord
my hope sheltered.
For my thirst and famishment there
I didn’t care.
Maid-servants brought
perfumeries a lot,
immense ornaments effulgent,
with numerous items of foods,
and in flattering moods
told me with words affluent;
but there my mind
never cherished any of that kind.
By and by, from conversations
of maids, I learnt there :
Bearing audacious might,
Rāvaņa is the conqueror
of the three worldly regions.
Hearing his name, the heart
of the god-king Indra trembles with fright.
His kingdom is Lańkā, the isle sea-girt.
Brought I have been to that land
by the pseudo-saint,
the immodest villain.
Uniquely magnificent
are his city and palaces grand,
inaccessible by Kinnaras and men. [2]
Wherever his mind rushes,
his desire the timorous deities fulfil.
While in eyes flashes
the ruddiness utter,
there occur panic and peril
in the mind of Brahmā, the Creator.
The name of Rāvaņa when I heard,
I could know,
his overweening conceit
was churned by Siva’s bow.
I thought, how a dog has dared
to drink the nectar of sacrificial rite.
Oneday in truth,
as I could find,
the evil-minded fiend
bearing the glow of fire
appeared before me there.
With sinful desire
in sinful words in his mouth
babbled extolling own power.
Beholding the tears torrent
from the cloud-mass of my distress,
the dire darkness
of his pride far aside went.
Of his hope’s lightning,
the streak frightening,
gleamed with shine
in that cloud of mine.
From the very day, My Friend !
when I came to know
that the sinner brute
has touched my hand,
then raising from the touched place,
pervading the body, the acute
intolerable feverish woe
makes my life restless.
Of my limbs, all hairs,
for me, seem like venomed arrows.
To my mind thought occurs,
how herds of does
wounded by the arrows of hunter
would be suffering sorrows severe.
Tolerating internally
the intolerable dolour,
by Dharma, my mind stable I had kept.
I had then only
great hope unswept.
For women, always Dharma is the valour.
Once however
without knowing of the wretched demon,
alms I handed over,
being obsessed with illusion.
If he tries to display
his prowess now again,
him I would slay
or by his hand, I would be slain.
In the world , if Dharma is true indeed,
the world will see my marvellous deed.
Like a mountain
may be the heaped cotton of sin.
A spark of virtue does contain
the power for burning it to ruin.
Lo ! Friend !
Dharma, being Truth Grand,
there poured as if
ambrosia in my life.
Before me, a monkey delivered
the message of my lord,
and against Rāvaņa demon
made an altercation.
My lord, the jewel of Raghu’s dynasty,
with the power of monkeys
took the step hasty,
and over the ocean built bridge.
Crossing the inaccessible waters there,
furiously waging invasion
in Lańkā, my lord lodged fear
in the life of the great demon.
There started my lord
the sacrifice of battle not feasible at ease.
Lanka with scare shuddered,
hearing the roars of monkeys.
All who were warriors
in the ancestry of demons,
came there with powers,
and in the sacrifice became oblations.
On the path of virtue,
there was only one
who found rescue
at the feet of my lord, Raghu’s scion.
In the battle-sacrifice grand,
he, like the stable ritually-sanctified pillar,
wearing the fearlessness-garland
around his neck, stood anear.
Blood of demons flowed crore-times more
than the tears streamed from my eyes before.
Floating in the sea of sorrow meanwhile,
affrighted Rāvaņa became a draught
for the cruel crocodile
of my lord’s shaft.
Of Raghu’s pedigree, the great scion,
my lord called me later on.
Affectionless looks at me he cast
and expressed at last :
“In the worldly region,
no sin is more than evil company.
Relation with the evil companion
verily gives vigorous agony.
In the evil mansion
of the lust-blind
great demon,
you were in captivity.
Sin might have touched the cavity
of your mind.
I can therefore
accept you no more.
By accepting you, sure,
I’ll incur public censure.
If water from cloud comes below,
can the cloud keep it again in prop ?
Like the fire-flame aglow,
if burnt in fire, the water
becomes united thereafter
with the cloud up.”
I pondered :
‘My life I’ve sustained
solely in order to extend
service at the lotus-feet of my lord.
To touch those feet, if
myself unworthy,
what more is the necessity
of this trifle life ?
I’ll burn my body
looking oft at the auspicious face
of my life-lord.
More than this
what can be my bliss ?
After the end
of this body offered,
my life shall surely
obtain a place
in the holy limbs of my husband.
By virtue of Dharma benign, [3]
if survives this body of mine,
I’ll acquire doubled affection
from my lord, the life-companion.’
Then I said :
“Let fire be kindled well-lit,
and this maid
will enter into it.”
Unhesitatingly obedient
Lakshmaņa, with hesitant mind,
kindled the fire swiftly now.
Flames of fire, with the blow
of conducive wind,
hurried up for leap into the firmament.
Casting a longing look there,
at the lotus-face
of my life-lord,
and approaching the fire-place
by my inner valour,
I declared :
“O Sun ! Moon ! Wind !
O Sky ! O Fire !
You all do know the mind
of creatures of the world entire.
If my mind, even slightly,
has been prone
with love to anybody
sans Rāma alone,
adept you are
in consuming all, O Fire !
so hastily please
now burn me at ease.
In the city of demon,
I was kept in prison.
If he has bound me with sin,
I’ll never be able to get a sight
of my lord’s lotus-feet
till crores of births mine.
Therefore, O Fire !
destroy me in pyre.
You never know discrimination,
whether a sinner or a virtuous one.
By dint of your nature
you take away life of a creature.
If Dharma stands true
evermore in this world, sure,
my Dharma will rescue
me from the censure.”
“O Dharma ! In my body
with your excellence entire,
have a stance steady.
Intimid with me enter into the fire.
Not possible if
in my present life,
then after my demise
for my lord’s sake,
at his feet you’ll make
myself a maid-servant please.
After my body perishes,
it will turn into ashes.
For a tree, taking them
you’ll make use as manure.
Giving the wood of the same
in the hands of a carpenter,
you’ll get my being prepared
as a pair of sandals fit
for the sacred feet
of my loving life-lord.”
Looking oft at the auspicious face
of my life-lord,
I, frightless,
approaching the fire, entered.
Seeing this incident,
my lord moaned and Lakshmaņa as well.
Soldiers also cried that moment
with pathetic wail.
From countless eyes, tears
gushed forth heavily.
I got drowned by the wail-waters.
Fire became cool, I felt verily.
The mourning cries
filled the circle of skies.
Divine speech in my favour appeared
in the welkin above,
and my life-lord
could know my chastity with love.
Because of Dharma, the fire extinguished.
By Dharma’s power,
my life there
remained unperished.
All my pains burnt in the flame.
By fortune unbanned,
maid I became
at the feet of my husband.
I mused : ‘The lotus-feet
of my lord, I certainly attained ;
since in poignant plight,
my life I had sustained.’
My lord seated me in the plane,
accompanied by monkeys and demons then.
Towards Ayodhyā he set out
return-expedition in aerial route,
with happiness and revelry
of his great victory.
Crossing the desert land
of separation in my dry life,
I achieved the love-ocean grand.
Ineffable bliss emerged in my life.
Thence I deemed this
mundane region filled with bliss.
In one’s own life
if remains grief,
in the whole world, no sign
of happiness is seen.
In one’s own life
happiness appears if,
all the world looks aright
replete with happiness to the sight.
With the piles
of opulence, I got
entered the same chariot,
where I had fallen
in the pitfall of perils.
Whatever seeing in my vision
I had wailed before,
oft seeing the same in view,
now my glee grew
more and more.
The chariot with gems aglow,
its marvellous gaits, the ocean below,
clouds above, mountains, rivers
as well as trees,
for my eyes
all became givers
of heartiest gaieties
in unbounded series.
All the woodland
of previous dwelling sites,
pleasure-bowers, charming mountains and
smoke-matted-haired hermitages of anchorites
were beckoning my mind,
as I could find.
Having unkempt hairs,
hermit-maidens there,
hearing from far
the din of aerial car,
were amazingly gazing with upraised faces,
yielding reminiscences
of the bygone happiness with cheers
in my mental sphere.
Their holy affections,
endearment mingling with exhilarations,
lips lovely with soft sweet utterances
and loving calm guileless glances,
all showered ambrosia immense,
on the glebe of my reminiscence.
All the names of those dear
hermit-girls, one by one,
blooming as lotuses appeared clear
in my mind’s lake gay,
when the nocturnal murk of separation,
previously poignant and piled,
vanished far away
and the day-spring of happiness smiled.
Aroma of their bygone love imbued
my life with beatitude.
With the sight of comely
vast sylvan extent,
my mind was not yet content,
the chariot proceeded swiftly.
My mind could not restrain
itself from the pretty forest, the repository
of natural splendours and glory.
The mind was again
in the firmament wide,
where passed the chariot aerial ;
on the other side,
absorbed became it,
at the holy feet
of my mothers-in-law in the capital.
In the company of my dark-figured
handsome life-lord,
my mind merging in sportive beatitude,
with the comely colours of three sides thither, [4]
shone semi-circular
like rainbow in a new cloud.
When life-like son
repaired to the forest-region,
my father-in-law,
the king of Ayodhyā, tormented with grief,
extinguished the lamp of his life
and went to heaven near Indra.
Seeing the country kingless,
Bharata rushed to my lord
in the forest, and in distress
with folded hands implored.
That time still
we were at Chitrakūţa hill.
Brave Bharata, being very modest,
in front of my life-lord, came
and made earnest request
to receive the lordship of Earth-Dame.
Keeping the devotion-to-father
immensely stronger,
my lord Rāghava didn’t utter
any consent in this matter.
My lord said : “Dear Brother !
Father gave up his body mortal;
but didn’t swerve from the truth.
Now unscrupulously turning ruth,
how can I strangle
the tender Dharma-bird fostered by father ?”
With wailing flow,
falling at my lord’s feet thither
Bharata prayed then :
“Revered Brother !
To serve thy holy feet, kindly allow.
Leaving the earth, when Sun
goes to the setting mountain,
him can his ray ever shun ?”
My lord said : “Brother ! At night
Moon, cool-rayed and bright,
verily eradicates forth
all the distress of earth.”
In reply Bharata humbly told :
“Rays from Sun, Moon does acquire.
Bearing thy sandals, bejewelled and charming,
my head, like Śesha, the serpent-king,
will be able to hold
the earth entire.
On this head of mine,
when jewels, effulgent,
of thy sandals shall shine,
enemies will think me to be a serpent.”
My lord handed over the sandal-pair.
On own head Bharata placed them there.
With tear-suffused vision,
to the capital he retreated,
and to remove the affliction
of Dame Royal Wealth, his mind he rivetted.
As fourteen years ended,
Bharata, very anxious,
was awaiting all of us,
and our chariot
reached the spot.
Therefrom I descended
and took dusts from the feet
of my mothers-in-law with delight.
Beholding my husband thither
with wife myself and his younger brother,
Bharata immersed his mind free
in the river of revelry.
Returning the sandals at the feet
of my life-lord,
worship he offered
with parasol and chowries bright.
My lord shone coronated as King;
Myself became his Queen darling.
Knowing his mind there
service at his feet I did render.
Need of every kind
arising in my mind
was satiated in proper way
without any delay.
Ascending the boat of love in cheers
we, the royal couple,
sportively enjoyed there
in the sea of pleasure.
Enthusiastically curious,
both of us
immersed many years
in the waves of wealth ample.
Who had known that Fate
has writ on my forehead-plate
the scripts of limitless sufferings
and the submarine fire of calamity
emerging suddenly
would destroy all the things ?
Like the sky scarlet,
at the doom of day’s brilliancy,
at the last facet
of my fortune, I bore pregnancy.
With heartiest affection
more and more, my life-lord
then attentively endeavoured
to fulfil my desire of conception.
Later on oneday
I expressed before my husband :
‘Lord My Dearest !
I would like to play
in the environ of forest
with my Forest-maiden friend.’
Ere the night dawned, my consort
sent me with Lakshmaņ as escort.
Bringing me to the bank of Jāhnavī, [5]
alighting from the boat,
what Lakshmaņa said gently . . . ”
With these words choked became her throat.
She mourned there
ahead seeing the sorrow severe.
She floated in the current
of tears incessant.
The hermit-maiden companion
consoled her with support anon,
and wept connecting own face with hers.
When wailing reached ears,
other hermitesses apace
arrived at the place.
To the alcove immediately
they took both the wailing ladies,
and pleasing their mind affectionately
described various things at ease.
Among themselves, merging in parlance deep,
apropos several matters
such as watering plants and culling flowers,
they rested in the lap of Sleep.
* * *
(Footnotes :
[1] One day of gods’ time is equal to six months of the mundane people.
[2] Kinnara = A kind of demi-god.
[3] Dharma = Righteousness, here ‘Devotion-to-husband.’
[4] Here three parts of Sītā’s mind have been indicated. Firstly her mind was impressed by the sylvan beauty ; secondly it was rapt in seeing the beauty of sky and lastly it was anxious to render worship at the feet of mothers-in-law.
[5] Jāhnavī = A name of River Gańgā.
* * * *
(Canto – VII of Tapasvinī ends)
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Wednesday, October 26, 2011
English Tapasvinī Kāvya Canto-6/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-6 has been taken from pages 69- 86 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-6)
= = = = = = = = = = = = = = = = = =
With beloved Chitrā, oneday,
Moon made an ascent
to the firmament.
In the woodland bloomed Navamallikā flowers.
By and by, Mallī creepers
of the hermitage looked gay
with comely clusters
of smiling flowers.
Laden heavily
with the gladdening odours
of Mādhavī, Vakula, Mallī
and Niāli flowers,
bearing gentle pace,
in the meantime,
on the banks of Tamasā, Breeze,
enjoying hearty embrace
with the fair Moon-beam,
was rambling at ease.
Close to Jānakī’s cottage,
bearing many an image
in the shade of trees,
pieces of moon-beam there,
in a gentle manner
proceeding to the east,
were waxing, waning in the midst
and concealing their bodies.
From alcove at a short remoteness,
Rāma’s Queen
had sat with her friend hermitess
in the moonshine.
Near Sītā, the ambrosial moon-beams
seemed to be scattered from her limbs.
Resorting to a leaf, pair
of glow-worms were shedding light
more splendid and fair
than the moon bright.
Observing them, the Virtuous Queen
in her mind expressed :
“O Glow-worms ! In worm-life here,
you all are really blessed.
More than yourselves are creatures
in the world; but has anyone lustres
so beautiful like thine ?
From the lord of the world ere,
you had obtained boon
by great fortune.
Therefore your light
fills sight of the world with delight.”
Meantime there was heard
the voice of Chakravāka bird.
Ever and anon
there showered compassion.
Towards the cheek-shore,
the water of compassion
spread perforce afore
in the river of Sītā’s vision.
Soon that moment,
concealing it apace
from the hermitess-companion,
Sītā, with the hem of garment
cleansed her face
under the pretext of perspiration.
Knowing this matter,
the maiden-friend made query :
“O Lady of noble character !
Be pleased to tell,
‘At night why do Chakravākas cry ?
Inside the city,
do they dwell
and at midnight
wail in plight ?
Though they cry yonder,
hearing the wailing nearby,
what do the citizens ponder ?”
Sītā, hearing all these,
could not suppress tears in her eyes.
Voice made interruption
in her word’s expression.
Thus observing there,
the hermitess said to her :
“Friend ! This matter leave please.
For my obstinacy I apologise.
Indeed in vain,
I gave you much pain.”
Sītā expressed :
“My dear friend !
If untold is self-identity,
my life becomes embarrassed.
Aspiration I’ve to spend
the remaining life here in thy proximity.
My whereabouts if I don’t give,
me how would you believe ?
This when I’ll express,
abated will be the burden of my distress.
Therein you’ll realize
how the world really is.
Myself, a princess,
was bred up hence
in the cradle of opulence
on the sweet lap of royal palace.
The royal citadel was
sweetly resonant
with the cooings of flamingoes,
peacocks, cuckoos, parrots and mynas.
Chakravāka during night
mourns with plight;
but there in childhood innocent,
my heart was ignorant of woes.
After adolescence, My dear ! while
I stepped in the prime of spring juvenile,
I beheld, there came with enthusiasm
kings from many a kingdom.
My father had kept a bow bold,
bejewelled and very beauteous to behold.
One after another, the kings somehow
holding the bow,
pulling once, with defeated feats,
retreated to their seats.
Within own gemmed diadem,
hiding the hoary hairs,
there some of them
displayed all possible vigours.
Some with youthful lustres,
evincing their leonine gestures,
touching the bow
retreated, suffering overthrow.
Seeing the conceited gaits
and futile bravery of every king,
My dear ! at the straits
very much I was laughing.
Amid maiden-companions there,
myself remaining in the balcony of palace,
was observing with curiosity inner,
all that took place.
Lastly came yonder
a young prince, the crest-jewel
of Kshatriya pedigree,
excelling emerald by his physical splendour
shone near the bow.
In the form of a prince very well,
appeared he,
as if the Sun aglow.
When I gazed at him,
my heart kept affected inwardly.
In the life of hermitess, I deem,
that feeling is experienced hardly.
I had derision
at the kings there;
but my obstinate nature
vanished anon.
Friend ! Beyond my imagination
was the matter
that fortunate would be my vision
to behold such charming figure.
On his feet rufescent,
humble prostration,
my lucid heart rendered with ardent
love and devotion.
That I would be handed over
in wedlock to him whoever
would break the bow
was the proclamation of my father’s vow.
Myself thought :
‘The vow ended at the very day thither.
I’ll be an ascetic-maid, having brought
the bidding of my father.
Is there any sense sure
who would break the bow ?
This great warrior
has bought my heart now.
If heart loves a man and
some other one becomes husband,
verily in life and thereafter
would occur terrible disaster.
For him, whose handsome hands are fit
to be the object of the Flowery bow,
a mere humiliation is it
to hold this very bow.’
To my favourable fortune yonder,
the hero prince cut asunder
not only the bow very difficult to hold,
but also the distress of my heart untold.
Wedding ceremony of mine
was accomplished with the warrior great.
Earning his love divine,
myself felt blessed and fortunate.
There were three younger brothers
of the great warrior.
They espoused my three sisters
in grand wedlock there.
On the way, from my father’s land
to the capital of my husband,
Parasurāma, the great hero
of Bhŗigu’s pedigree and comet-banner
of Kshatriya clan, there offered
on the hand of my lord,
a brilliant bow
in a challenging manner.
Beholding the sight,
I became overwhelmed with fright.
I feared, whether my lord would gain
a lustrous lady again
and she might be an enemy
of love for me.
On the bow,
when my husband
braced an arrow,
to him all of a sudden,
the Heroic Beauty-maiden
of Paraśurāma, offered the garland.
Just as Sunshine
enhances love of the Lotus-maiden,
so did the Heroic Beauty heighten
the hearty love of mine.
About one thing, thinks mind free;
but otherwise becomes consequence.
My Friend ! In this world, hence
unintelligible is Destiny’s decree.
Hoisting in the firmament,
the heroic banner resplendent,
my great warrior lord
proceeded with mind enraptured.
My father-in-law’s edifice
forms the garden of opulence profuse.
When the auspicious zephyr of news
blew there very nice,
observing this, flowers of gaieties
bloomed in the trees of beauties.
Leafage of lustres
captivated the hearts of spectators.
Newly-wedded four warrior brothers
splendid with jewelled ornaments,
having bedecked the brides with adornments
more than theirs,
entered into the royal mansion
with extreme exhilaration.
My Friend ! In the mansion
was an old matron;
at that hour,
in speech formed a pleasure-shower.
Firmament of all the four quarters,
bearing the stellar splendours
today very well,
embellished the royal citadel.
Faces of my sisters had been rosy,
as came to my view,
with the blush of love, cosy,
fresh and new.
Fresh beads of sudors
arising there became
effulgent with lustres
of many a gem.
Reminiscence now in my mind gleams,
Friend ! seeing the moonbeams
on your forehead
with perspirations sweetly spread.
What the people construe
the opulence of heaven indeed,
ears accept as true
and in mind generate greed.
Hankering after heaven alone,
kings forsaking the royal throne,
practise austerity in the penance-wood,
and take sylvan fruits with roots as food.
My Dear ! What I saw
in the palace of my father-in-law,
I mused, might not be found even
in the citadel of Indra, the lord of heaven.
Hearty affection
of my father-in-law and
mothers-in-law,
along with the love of my husband
gave me the concept of heaven
just like a straw.
With pomp and ceremony exuberant,
numerous new festive occasions
were observed there.
I was ignorant
of such grand celebrations
in the worldly sphere.
I spent the time there
with the prime happiness of lustre
from my lord’s love-gem,
also from the gems of harem.
To hear Chakravāka’s plaintive plight
I had no time at day or at night.
In these ways
twelve years rolled on
and seemed as twelve days
in my deliberation.
Oneday approaching me, my lord quoth
with winsome smiling :
“Today let us both
observe the vow of purity, My Darling !
With the aspiration to make you effulgent
as heart’s auspicious ornament,
Dame Royal Wealth will endow
me with garland tomorrow.”
I told : “My Lord benign !
In me full was thy love divine;
hereafter will it so remain,
never divided in twain ?”
Explained he : “My Dear ! This incident,
though natural has been,
the head of Dame Royal Wealth becomes bent
at the feet of the virtuous queen.
Water of the ocean raising high
turns cloud in the sky,
and rendering weal of the world, enters
into the same waters.”
With auspicious ceremonial customs,
the night rolled on.
Of auspicious rite, the drums
immensely blared forth in the morn.
With the minister
my lord paid a visit to his father.
Retreating later
to me sorrowfully said there:
“O My Life-companion Dearest !
In thyself, keeping my life with rest,
today I’m preparing for forest
at my father’s behest.
Bharata, my loving brother,
will be the heir-apparent further.
Dame Royal Wealth, this time,
became inclined in love to him.
O Self-esteemed Lady ! Sans any pride
of being the eldest bride,
you’ll honour him henceforward
befitting the regal regard.”
I noticed, as beforehand
shining was the countenance
of my dear husband
with all its serenity and brilliance.
His mind was hurried
to proceed to the forest somehow;
but for me as though,
in bewilderment, his heart was worried.
His sayings at best,
I might have deemed a jest;
but from all around
there raised the wailing sound.
The royal citadel shivered
with desperate mourning scream.
Astoundingly in my mind occured :
‘What a strange dream !’
“My Lord !,” astonishingly I said,
“If you repair to the forest indeed,
in the palace, what’s the need
of this poor maid ?
I would have been
the Royal Queen;
but will be a beggar-maid now,
and wandering discreet
in the woodland somehow
I’ll serve thy holy feet.
In thy feet abides my mind.
At thy feet haven I find.
Sans thy noble self I cherish not even
for the opulent happiness of heaven.
Heir-apparent will be
your younger brother,
when yourself further
will smilingly go to the forest
and as Queen, honoured will be Maņđavī,
my sister dearest,
why shall I not follow
your foot-marks aglow ?
If that bliss is not attained,
Sītā’s life won’t be sustained.
Sans service to the feet of her lord ever
she deems the whole world utterly bitter.”
Whatever dolour haunted
in the mind of my lord,
by such words I stated,
immediately disappeared.
Leaving father, mothers, brothers,
friends, servants, retinues and others,
taking me with him, my husband
set forth for the woodland.
Alone Lakshmaņa, a younger brother
of my husband, of his own accord,
in the life of forest-dwelling hither
became companion of my lord.
Flinging away the kingly enjoyment
into the river of oblivion,
with mood, fresh and jubilant,
we wandered in mountains and sylvan region.
Hermit-maidens of forest there
became my companions.
I merged in the water
of their love and affections.
On the holy banks of Godāvarī
in Pañchavaţī forest, with revelry
in life our heartfelt,
for many days we dwelt.
At the day-spring
fetching fragrance of sylvan flowers,
zephyr gently appearing
regularly permeated the cottage of ours.
Appearing as a royal chorister,
cuckoo used to shower
in our ear-cavities for long,
very dulcet melodious song.
Absorbed in dances, at dawn,
peacocks and peahens spreading plumage
used to adorn the lawn
of our sylvan cottage.
From my hands, to eat wild paddies
curiously the young babies
of deer regularly came there.
Leaving the lap of mother,
young ones of elephants further
receiving their food
from my hands, sported anear
with cheery mood.
With various flowers preparing garlands
as love-presentations by my own hands,
I used to bedeck
my husband’s neck.
Ardorously adorning my braid
with comely flowers inlaid,
my lord with me used to meander
in the flower-garden yonder.
“My Beloved !,” he did extol,
“You are my love-idol,
the sole life-mate of mine
and the glory of happiness divine.”
I replied : “O Esteemed Life-lord !
Trivial happiness of heaven, I deem,
cannot be compared
with your love supreme.
Oneday preparing canopy flowery,
with flowery pillars,
throne adorned with Kadamba flowers,
flowery parasol, flowery chowry,
flowery fan, beautiful and marvellous,
I furnished further
the crown with petals of Ketakī flower,
pranking flowers comely,
as gems numerous,
expressed humbly :
“My Lord ! I do cherish
to worship thy holy feet alone.
Kindly ascend once and embellish
this flowery throne.”
There my high-minded husband
smilingly replied :
“My Darling !
For me indeed
inhibited have been
all the formalities of kingly brand.
Today I’ll make thy good self the Queen
of Sylvan Flowers charming.”
Saying thus, my hands perforce he held
and with flowers adorned me unveiled.
Piercing my objections into pieces
with his words of promises,
standing in my front, he
ogled at me steadily.
Closed became my eyes
with bashful ecstasies.
Melted there I remained
on the flowery shrine obtained.
At that moment
in joyous countenance,
my lord, the great lover of sentiment,
said with words nectarine :
“Please cast a gracious glance,
O Flowery Queen ! ”
Observing his blithe mien thus,
there I humbly said :
“O Crest among the scrupulous !
Unbecoming is it.
Can the object which is unfit
for the worship
of the feet of your lordship
be enjoyed by this trifle maid ?”
He explained : “It’s the manner
of the beloved and the lover.
Enhancing one’s honour,
the other enjoys happiness inner.”
From the mouth of my lord,
such words of love when I heard,
I deemed my destiny blessed that moment
and with rapture remained reticent.
Eventide approached by and by.
Moon shiningly appeared in the sky.
Clasping my hand,
my dear husband
roamed with love,
hither and thither in the grove.
To delight my mind he began telling
apropos the happiness of forest-dwelling.
Not far away from that place,
meanwhile my life-lord, having heard
the pathetic cries of Chakravāka bird,
suddenly kissed my face.
About the cause when
I curiously made query,
what he explained then,
now occurs in my memory.
Said he : ‘My dear Jānakī !
Destitute of his beloved Chakravākī,
here Chakravāka laments now,
consumed by the fire of sorrow.
For the whole day, he enjoys union
with his beloved companion;
but from her now separated
deems his life bitterly frustrated.
If you would not have been my companion,
Sweetheart ! in this sylvan region,
I would have been burning with distress,
wandering in the wilderness.
All the happiness
of forest-dwelling,
about which I’m telling
would have been making my life tasteless.
With bewilderment, naturally laden
is a lover’s life, bereft of the beloved maiden.
For a perplexed life, entire earth
seems to be of no worth.
When an animate being keeps afloat
in the world’s main,
hope lies in the beloved bride-boat
to cross it amain.’
I had no experience
of pangs of estrangement.
Hearing those words hence
I laughed bashfully bent.
Alas ! After some days spent,
the dreadful disaster
subjugated my life there
cent per cent.
An experienced one verily knows
what are other’s sorrows.
Today Chakravāka’s cries
made tears flow from my eyes.”
Thereafter said
the hermit-maid :
“Dear Friend ! So far
the fact I could understand,
heart of your husband
forms the receptacle of love-nectar.
Like Chakravāka, the King
might be woefully suffering.
May the night of your misfortune
end very soon.
To the doom, at this time,
your golden world has become a victim.
Why did occur this evil-discretion dire ?
How could the King cherish desire
to discard his legal wife
whom he had made the be-all of life ?
Fie on the foul decision
on Fate ordaining catastrophe
whatever and whenever liked he.
Some poignant poison
he further brought
and poured upon the nectar-pot.
* * *
( Canto - VI of Tapasvinī ends)
= = = = = = =
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-6 has been taken from pages 69- 86 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-6)
= = = = = = = = = = = = = = = = = =
With beloved Chitrā, oneday,
Moon made an ascent
to the firmament.
In the woodland bloomed Navamallikā flowers.
By and by, Mallī creepers
of the hermitage looked gay
with comely clusters
of smiling flowers.
Laden heavily
with the gladdening odours
of Mādhavī, Vakula, Mallī
and Niāli flowers,
bearing gentle pace,
in the meantime,
on the banks of Tamasā, Breeze,
enjoying hearty embrace
with the fair Moon-beam,
was rambling at ease.
Close to Jānakī’s cottage,
bearing many an image
in the shade of trees,
pieces of moon-beam there,
in a gentle manner
proceeding to the east,
were waxing, waning in the midst
and concealing their bodies.
From alcove at a short remoteness,
Rāma’s Queen
had sat with her friend hermitess
in the moonshine.
Near Sītā, the ambrosial moon-beams
seemed to be scattered from her limbs.
Resorting to a leaf, pair
of glow-worms were shedding light
more splendid and fair
than the moon bright.
Observing them, the Virtuous Queen
in her mind expressed :
“O Glow-worms ! In worm-life here,
you all are really blessed.
More than yourselves are creatures
in the world; but has anyone lustres
so beautiful like thine ?
From the lord of the world ere,
you had obtained boon
by great fortune.
Therefore your light
fills sight of the world with delight.”
Meantime there was heard
the voice of Chakravāka bird.
Ever and anon
there showered compassion.
Towards the cheek-shore,
the water of compassion
spread perforce afore
in the river of Sītā’s vision.
Soon that moment,
concealing it apace
from the hermitess-companion,
Sītā, with the hem of garment
cleansed her face
under the pretext of perspiration.
Knowing this matter,
the maiden-friend made query :
“O Lady of noble character !
Be pleased to tell,
‘At night why do Chakravākas cry ?
Inside the city,
do they dwell
and at midnight
wail in plight ?
Though they cry yonder,
hearing the wailing nearby,
what do the citizens ponder ?”
Sītā, hearing all these,
could not suppress tears in her eyes.
Voice made interruption
in her word’s expression.
Thus observing there,
the hermitess said to her :
“Friend ! This matter leave please.
For my obstinacy I apologise.
Indeed in vain,
I gave you much pain.”
Sītā expressed :
“My dear friend !
If untold is self-identity,
my life becomes embarrassed.
Aspiration I’ve to spend
the remaining life here in thy proximity.
My whereabouts if I don’t give,
me how would you believe ?
This when I’ll express,
abated will be the burden of my distress.
Therein you’ll realize
how the world really is.
Myself, a princess,
was bred up hence
in the cradle of opulence
on the sweet lap of royal palace.
The royal citadel was
sweetly resonant
with the cooings of flamingoes,
peacocks, cuckoos, parrots and mynas.
Chakravāka during night
mourns with plight;
but there in childhood innocent,
my heart was ignorant of woes.
After adolescence, My dear ! while
I stepped in the prime of spring juvenile,
I beheld, there came with enthusiasm
kings from many a kingdom.
My father had kept a bow bold,
bejewelled and very beauteous to behold.
One after another, the kings somehow
holding the bow,
pulling once, with defeated feats,
retreated to their seats.
Within own gemmed diadem,
hiding the hoary hairs,
there some of them
displayed all possible vigours.
Some with youthful lustres,
evincing their leonine gestures,
touching the bow
retreated, suffering overthrow.
Seeing the conceited gaits
and futile bravery of every king,
My dear ! at the straits
very much I was laughing.
Amid maiden-companions there,
myself remaining in the balcony of palace,
was observing with curiosity inner,
all that took place.
Lastly came yonder
a young prince, the crest-jewel
of Kshatriya pedigree,
excelling emerald by his physical splendour
shone near the bow.
In the form of a prince very well,
appeared he,
as if the Sun aglow.
When I gazed at him,
my heart kept affected inwardly.
In the life of hermitess, I deem,
that feeling is experienced hardly.
I had derision
at the kings there;
but my obstinate nature
vanished anon.
Friend ! Beyond my imagination
was the matter
that fortunate would be my vision
to behold such charming figure.
On his feet rufescent,
humble prostration,
my lucid heart rendered with ardent
love and devotion.
That I would be handed over
in wedlock to him whoever
would break the bow
was the proclamation of my father’s vow.
Myself thought :
‘The vow ended at the very day thither.
I’ll be an ascetic-maid, having brought
the bidding of my father.
Is there any sense sure
who would break the bow ?
This great warrior
has bought my heart now.
If heart loves a man and
some other one becomes husband,
verily in life and thereafter
would occur terrible disaster.
For him, whose handsome hands are fit
to be the object of the Flowery bow,
a mere humiliation is it
to hold this very bow.’
To my favourable fortune yonder,
the hero prince cut asunder
not only the bow very difficult to hold,
but also the distress of my heart untold.
Wedding ceremony of mine
was accomplished with the warrior great.
Earning his love divine,
myself felt blessed and fortunate.
There were three younger brothers
of the great warrior.
They espoused my three sisters
in grand wedlock there.
On the way, from my father’s land
to the capital of my husband,
Parasurāma, the great hero
of Bhŗigu’s pedigree and comet-banner
of Kshatriya clan, there offered
on the hand of my lord,
a brilliant bow
in a challenging manner.
Beholding the sight,
I became overwhelmed with fright.
I feared, whether my lord would gain
a lustrous lady again
and she might be an enemy
of love for me.
On the bow,
when my husband
braced an arrow,
to him all of a sudden,
the Heroic Beauty-maiden
of Paraśurāma, offered the garland.
Just as Sunshine
enhances love of the Lotus-maiden,
so did the Heroic Beauty heighten
the hearty love of mine.
About one thing, thinks mind free;
but otherwise becomes consequence.
My Friend ! In this world, hence
unintelligible is Destiny’s decree.
Hoisting in the firmament,
the heroic banner resplendent,
my great warrior lord
proceeded with mind enraptured.
My father-in-law’s edifice
forms the garden of opulence profuse.
When the auspicious zephyr of news
blew there very nice,
observing this, flowers of gaieties
bloomed in the trees of beauties.
Leafage of lustres
captivated the hearts of spectators.
Newly-wedded four warrior brothers
splendid with jewelled ornaments,
having bedecked the brides with adornments
more than theirs,
entered into the royal mansion
with extreme exhilaration.
My Friend ! In the mansion
was an old matron;
at that hour,
in speech formed a pleasure-shower.
Firmament of all the four quarters,
bearing the stellar splendours
today very well,
embellished the royal citadel.
Faces of my sisters had been rosy,
as came to my view,
with the blush of love, cosy,
fresh and new.
Fresh beads of sudors
arising there became
effulgent with lustres
of many a gem.
Reminiscence now in my mind gleams,
Friend ! seeing the moonbeams
on your forehead
with perspirations sweetly spread.
What the people construe
the opulence of heaven indeed,
ears accept as true
and in mind generate greed.
Hankering after heaven alone,
kings forsaking the royal throne,
practise austerity in the penance-wood,
and take sylvan fruits with roots as food.
My Dear ! What I saw
in the palace of my father-in-law,
I mused, might not be found even
in the citadel of Indra, the lord of heaven.
Hearty affection
of my father-in-law and
mothers-in-law,
along with the love of my husband
gave me the concept of heaven
just like a straw.
With pomp and ceremony exuberant,
numerous new festive occasions
were observed there.
I was ignorant
of such grand celebrations
in the worldly sphere.
I spent the time there
with the prime happiness of lustre
from my lord’s love-gem,
also from the gems of harem.
To hear Chakravāka’s plaintive plight
I had no time at day or at night.
In these ways
twelve years rolled on
and seemed as twelve days
in my deliberation.
Oneday approaching me, my lord quoth
with winsome smiling :
“Today let us both
observe the vow of purity, My Darling !
With the aspiration to make you effulgent
as heart’s auspicious ornament,
Dame Royal Wealth will endow
me with garland tomorrow.”
I told : “My Lord benign !
In me full was thy love divine;
hereafter will it so remain,
never divided in twain ?”
Explained he : “My Dear ! This incident,
though natural has been,
the head of Dame Royal Wealth becomes bent
at the feet of the virtuous queen.
Water of the ocean raising high
turns cloud in the sky,
and rendering weal of the world, enters
into the same waters.”
With auspicious ceremonial customs,
the night rolled on.
Of auspicious rite, the drums
immensely blared forth in the morn.
With the minister
my lord paid a visit to his father.
Retreating later
to me sorrowfully said there:
“O My Life-companion Dearest !
In thyself, keeping my life with rest,
today I’m preparing for forest
at my father’s behest.
Bharata, my loving brother,
will be the heir-apparent further.
Dame Royal Wealth, this time,
became inclined in love to him.
O Self-esteemed Lady ! Sans any pride
of being the eldest bride,
you’ll honour him henceforward
befitting the regal regard.”
I noticed, as beforehand
shining was the countenance
of my dear husband
with all its serenity and brilliance.
His mind was hurried
to proceed to the forest somehow;
but for me as though,
in bewilderment, his heart was worried.
His sayings at best,
I might have deemed a jest;
but from all around
there raised the wailing sound.
The royal citadel shivered
with desperate mourning scream.
Astoundingly in my mind occured :
‘What a strange dream !’
“My Lord !,” astonishingly I said,
“If you repair to the forest indeed,
in the palace, what’s the need
of this poor maid ?
I would have been
the Royal Queen;
but will be a beggar-maid now,
and wandering discreet
in the woodland somehow
I’ll serve thy holy feet.
In thy feet abides my mind.
At thy feet haven I find.
Sans thy noble self I cherish not even
for the opulent happiness of heaven.
Heir-apparent will be
your younger brother,
when yourself further
will smilingly go to the forest
and as Queen, honoured will be Maņđavī,
my sister dearest,
why shall I not follow
your foot-marks aglow ?
If that bliss is not attained,
Sītā’s life won’t be sustained.
Sans service to the feet of her lord ever
she deems the whole world utterly bitter.”
Whatever dolour haunted
in the mind of my lord,
by such words I stated,
immediately disappeared.
Leaving father, mothers, brothers,
friends, servants, retinues and others,
taking me with him, my husband
set forth for the woodland.
Alone Lakshmaņa, a younger brother
of my husband, of his own accord,
in the life of forest-dwelling hither
became companion of my lord.
Flinging away the kingly enjoyment
into the river of oblivion,
with mood, fresh and jubilant,
we wandered in mountains and sylvan region.
Hermit-maidens of forest there
became my companions.
I merged in the water
of their love and affections.
On the holy banks of Godāvarī
in Pañchavaţī forest, with revelry
in life our heartfelt,
for many days we dwelt.
At the day-spring
fetching fragrance of sylvan flowers,
zephyr gently appearing
regularly permeated the cottage of ours.
Appearing as a royal chorister,
cuckoo used to shower
in our ear-cavities for long,
very dulcet melodious song.
Absorbed in dances, at dawn,
peacocks and peahens spreading plumage
used to adorn the lawn
of our sylvan cottage.
From my hands, to eat wild paddies
curiously the young babies
of deer regularly came there.
Leaving the lap of mother,
young ones of elephants further
receiving their food
from my hands, sported anear
with cheery mood.
With various flowers preparing garlands
as love-presentations by my own hands,
I used to bedeck
my husband’s neck.
Ardorously adorning my braid
with comely flowers inlaid,
my lord with me used to meander
in the flower-garden yonder.
“My Beloved !,” he did extol,
“You are my love-idol,
the sole life-mate of mine
and the glory of happiness divine.”
I replied : “O Esteemed Life-lord !
Trivial happiness of heaven, I deem,
cannot be compared
with your love supreme.
Oneday preparing canopy flowery,
with flowery pillars,
throne adorned with Kadamba flowers,
flowery parasol, flowery chowry,
flowery fan, beautiful and marvellous,
I furnished further
the crown with petals of Ketakī flower,
pranking flowers comely,
as gems numerous,
expressed humbly :
“My Lord ! I do cherish
to worship thy holy feet alone.
Kindly ascend once and embellish
this flowery throne.”
There my high-minded husband
smilingly replied :
“My Darling !
For me indeed
inhibited have been
all the formalities of kingly brand.
Today I’ll make thy good self the Queen
of Sylvan Flowers charming.”
Saying thus, my hands perforce he held
and with flowers adorned me unveiled.
Piercing my objections into pieces
with his words of promises,
standing in my front, he
ogled at me steadily.
Closed became my eyes
with bashful ecstasies.
Melted there I remained
on the flowery shrine obtained.
At that moment
in joyous countenance,
my lord, the great lover of sentiment,
said with words nectarine :
“Please cast a gracious glance,
O Flowery Queen ! ”
Observing his blithe mien thus,
there I humbly said :
“O Crest among the scrupulous !
Unbecoming is it.
Can the object which is unfit
for the worship
of the feet of your lordship
be enjoyed by this trifle maid ?”
He explained : “It’s the manner
of the beloved and the lover.
Enhancing one’s honour,
the other enjoys happiness inner.”
From the mouth of my lord,
such words of love when I heard,
I deemed my destiny blessed that moment
and with rapture remained reticent.
Eventide approached by and by.
Moon shiningly appeared in the sky.
Clasping my hand,
my dear husband
roamed with love,
hither and thither in the grove.
To delight my mind he began telling
apropos the happiness of forest-dwelling.
Not far away from that place,
meanwhile my life-lord, having heard
the pathetic cries of Chakravāka bird,
suddenly kissed my face.
About the cause when
I curiously made query,
what he explained then,
now occurs in my memory.
Said he : ‘My dear Jānakī !
Destitute of his beloved Chakravākī,
here Chakravāka laments now,
consumed by the fire of sorrow.
For the whole day, he enjoys union
with his beloved companion;
but from her now separated
deems his life bitterly frustrated.
If you would not have been my companion,
Sweetheart ! in this sylvan region,
I would have been burning with distress,
wandering in the wilderness.
All the happiness
of forest-dwelling,
about which I’m telling
would have been making my life tasteless.
With bewilderment, naturally laden
is a lover’s life, bereft of the beloved maiden.
For a perplexed life, entire earth
seems to be of no worth.
When an animate being keeps afloat
in the world’s main,
hope lies in the beloved bride-boat
to cross it amain.’
I had no experience
of pangs of estrangement.
Hearing those words hence
I laughed bashfully bent.
Alas ! After some days spent,
the dreadful disaster
subjugated my life there
cent per cent.
An experienced one verily knows
what are other’s sorrows.
Today Chakravāka’s cries
made tears flow from my eyes.”
Thereafter said
the hermit-maid :
“Dear Friend ! So far
the fact I could understand,
heart of your husband
forms the receptacle of love-nectar.
Like Chakravāka, the King
might be woefully suffering.
May the night of your misfortune
end very soon.
To the doom, at this time,
your golden world has become a victim.
Why did occur this evil-discretion dire ?
How could the King cherish desire
to discard his legal wife
whom he had made the be-all of life ?
Fie on the foul decision
on Fate ordaining catastrophe
whatever and whenever liked he.
Some poignant poison
he further brought
and poured upon the nectar-pot.
* * *
( Canto - VI of Tapasvinī ends)
= = = = = = =
Tuesday, October 25, 2011
English Tapasvinī Kāvya -Preface/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Preface has been taken from page -2 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
= = = = = = = = = = = = = = = = = =
Preface
(English Rendering of Original Oriya ‘Mukhabandha’ of Tapasvinī Kāvya)
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Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Preface has been taken from page -2 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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Preface
(English Rendering of Original Oriya ‘Mukhabandha’ of Tapasvinī Kāvya)
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Of Rāma, because of his forest-repairing to keep his father’s word true, and of Sītā, because of her following the foot-steps of her husband, the greatness that had bloomed became fraught with fragrance on Sītā’s banishment. By brooking the pangs of exile, as Sītā’s devotion-to-husband became effulgent, so did Rāma’s love for his wife shine resplendent on the observance of horse-sacrifice by placing the gold image of Sītā. Befitting wife of befitting husband. Even if deserted by husband owing to the false public calumny, Sītā had truly realized the heartiest love of her husband. The main purpose of this book is to elucidate how Sītā strengthened and heightened more and more, her devotion-to-husband by deeming exile as her own misfortune and how she as a Tapasvinī (Ascetic-maid) spent time by rendering her forest-dwelling into penitential austerity beneficial to her husband.
Sītā had relinquished hope of obtaining mercy of her husband. In the like manner, I have given up hope of being successful in depicting her exalted character. However, Rāma had accomplished the sacrifice by making the attractive image of his heart’s Moon-beam Sītā, in lieu of Sītā, the Ascetic-maid. I hope, dear wise readers, without aiming at my success in this, shall once unveil the memory’s curtain portrayed with the brilliant impeccable and sacred character of Sītā of their own hearts, and shall render uplift of the hearts of women at large.
To conclude, I am to say that the vigorous inspirations given by my dear friend Sri Brajamohan Panda in composing this book have no compare in all aspects. For this, I express my deep sense of gratitude to him.
Humbly,
Śrī Gańgādhara Meher
Padmapur
Dated 5-10-1914
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Sītā had relinquished hope of obtaining mercy of her husband. In the like manner, I have given up hope of being successful in depicting her exalted character. However, Rāma had accomplished the sacrifice by making the attractive image of his heart’s Moon-beam Sītā, in lieu of Sītā, the Ascetic-maid. I hope, dear wise readers, without aiming at my success in this, shall once unveil the memory’s curtain portrayed with the brilliant impeccable and sacred character of Sītā of their own hearts, and shall render uplift of the hearts of women at large.
To conclude, I am to say that the vigorous inspirations given by my dear friend Sri Brajamohan Panda in composing this book have no compare in all aspects. For this, I express my deep sense of gratitude to him.
Humbly,
Śrī Gańgādhara Meher
Padmapur
Dated 5-10-1914
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English Tapasvinī – Translator’s Foreword/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Translator’s Foreword has been taken from pages vii- xii 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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Translator's Foreword
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From modern perspective, Translation or Transcreation has earned a prominent place in World Literature. For mutual interaction of feelings and sentiments among various languages and literatures of the world, translation plays a significant role. Through translations, comparative studies among literatures of different languages are possible. By this process, sphere of literatures becomes wide and within the reach of those people who even do not know the original language from which the translations are available. Sans translations, there is no scope of familiarity or mutual identifications among various languages and literatures. In any language, translation work is not easy or simple. Translation should exactly follow the meaning of the original or source language.
Translating a literary work, especially poetry is not only tedious, but also expressive of knowledge and calibre of the translator. Translation is a rare art which cannot be accomplished by all. From external view-point, translation work may seem very simple; but it is not really so. A person, who experiences or renders one language into the other, can understand the pains and importance of the translation-job.
In composing original poems that have spontaneous expressions from one’s heart, generally no impediment or barrier appears. But in translation, the matter becomes contracted or limited to the arena of particular words, and there is no scope of bouncing the boundary, if the job is done faithfully and satisfactorily. Owing to some internal stimulation of thoughts, sometimes, in translation also, there occurs no hindrance in manifestation of spontaneous wordings. In addition to preservation of original meanings, originality in wordings of translation and its presentation-style also deserve attention of the readers. Such things have been experienced in my translations. In this matter, I like to express a few lines with an humble approach.
To translate the Oriya Mahākāvya ‘Tapasvinī’ of Poet Gańgādhara Meher into Hindi and English, a plan was in my mind in October 1982. As a result, this epic poem was completely rendered into both the languages during the first half of 1983. Later on, minor changes have been made in a very few places. My desire to render this work into Sanskrit was in the heart internally. After active participation in 10th World Sanskrit Conference held in Bangalore in January 1997, I was very much encouraged to completely translate Tapasvinī into Sanskrit. After that without any delay, by translating this kāvya into Sanskrit during February-March of 1997, I have got great satisfaction and internal bliss. In all the translations, internal strength of divine blessings has given me immense inspirations.
My both Hindi and English Versions of Tapasvinī were then specifically mentioned and advertised by the Editorial Board of “Meher Jyoti” in August 1983 Special Issue (p-29), published by Meher Kavi Club, Kavi Bhavan, Barpali on the occasion of 121st Birth Anniversary of Poet Gańgādhara Meher. Later on, some passages of both the translations were published in ‘Suntimes’ (Bhubaneswar), ‘Saptarshi’ (Sambalpur Univ.) and ‘Jhańkār’ (Cuttack). Further, several passages of my tri-lingual translations with long discussions have been published in ‘Bartikā’, Vishuva Special 1999, Literary Quarterly of Jajpur, Orissa. My Hindi Rendering of Tapasvinī has been published by Sambalpur University, Jyoti Vihar, Orissa in the year 2000 and the book has acquired wide acclamations. On the Internet, a few passages of translations have been published in my personal website (http://hkmeher.blogspot.com), also in ‘Muse India’, Literary English e-journal, Sept.-Oct. 2008 Issue (www.museindia.com/viewarticle.asp?myr=2008&issid=21&id=1258).
In all the three translations of mine, interest of rhyme has been freely adopted. Style of translation in all the three is mostly alike. It can be observed from an example presented below. In Canto-IV of Tapasvinī, philosophy of life has been beautifully expressed in the mouth of River Tamasā. In the pen of Poet Gańgādhara, the Original Oriya lines composed in melodious ‘Chokhi rāga’ runs thus (For readers’ convenience, here presented in Devanāgarī script) :
‘बने बने भ्रमि भ्रमि
गण्ड कुहुके न भ्रमि
बहु बाधा अतिक्रमि
स्वच्छ जीबने,
अन्धार दुःख न गणि
आलोक सुख न मणि
चालिछि दूर सरणी
नत बदने ।
जनम करुछि सफळ,
तोय दाने तोषि तीरबासी सकळ ॥’
These lines in my English Version :
‘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.’
These lines in my Hindi Rendering :
‘घूमती फिरती वन-वन में
गण्ड-कुहुक में न उलझ,
कई बाधाएँ करके पार
अपने निर्मल जीवन में,
न दुःख मान अन्धकार,
प्रकाश न सुख समझ
चली हूँ दूर रास्ते नम्र मस्तक ।
जन्म कर रही हूँ सार्थक
नीर-दान से निरन्तर
सभी तटवासियों के मानस में तृप्ति भर ॥’
These lines in my Sanskrit Version :
Translating a literary work, especially poetry is not only tedious, but also expressive of knowledge and calibre of the translator. Translation is a rare art which cannot be accomplished by all. From external view-point, translation work may seem very simple; but it is not really so. A person, who experiences or renders one language into the other, can understand the pains and importance of the translation-job.
In composing original poems that have spontaneous expressions from one’s heart, generally no impediment or barrier appears. But in translation, the matter becomes contracted or limited to the arena of particular words, and there is no scope of bouncing the boundary, if the job is done faithfully and satisfactorily. Owing to some internal stimulation of thoughts, sometimes, in translation also, there occurs no hindrance in manifestation of spontaneous wordings. In addition to preservation of original meanings, originality in wordings of translation and its presentation-style also deserve attention of the readers. Such things have been experienced in my translations. In this matter, I like to express a few lines with an humble approach.
To translate the Oriya Mahākāvya ‘Tapasvinī’ of Poet Gańgādhara Meher into Hindi and English, a plan was in my mind in October 1982. As a result, this epic poem was completely rendered into both the languages during the first half of 1983. Later on, minor changes have been made in a very few places. My desire to render this work into Sanskrit was in the heart internally. After active participation in 10th World Sanskrit Conference held in Bangalore in January 1997, I was very much encouraged to completely translate Tapasvinī into Sanskrit. After that without any delay, by translating this kāvya into Sanskrit during February-March of 1997, I have got great satisfaction and internal bliss. In all the translations, internal strength of divine blessings has given me immense inspirations.
My both Hindi and English Versions of Tapasvinī were then specifically mentioned and advertised by the Editorial Board of “Meher Jyoti” in August 1983 Special Issue (p-29), published by Meher Kavi Club, Kavi Bhavan, Barpali on the occasion of 121st Birth Anniversary of Poet Gańgādhara Meher. Later on, some passages of both the translations were published in ‘Suntimes’ (Bhubaneswar), ‘Saptarshi’ (Sambalpur Univ.) and ‘Jhańkār’ (Cuttack). Further, several passages of my tri-lingual translations with long discussions have been published in ‘Bartikā’, Vishuva Special 1999, Literary Quarterly of Jajpur, Orissa. My Hindi Rendering of Tapasvinī has been published by Sambalpur University, Jyoti Vihar, Orissa in the year 2000 and the book has acquired wide acclamations. On the Internet, a few passages of translations have been published in my personal website (http://hkmeher.blogspot.com), also in ‘Muse India’, Literary English e-journal, Sept.-Oct. 2008 Issue (www.museindia.com/viewarticle.asp?myr=2008&issid=21&id=1258).
In all the three translations of mine, interest of rhyme has been freely adopted. Style of translation in all the three is mostly alike. It can be observed from an example presented below. In Canto-IV of Tapasvinī, philosophy of life has been beautifully expressed in the mouth of River Tamasā. In the pen of Poet Gańgādhara, the Original Oriya lines composed in melodious ‘Chokhi rāga’ runs thus (For readers’ convenience, here presented in Devanāgarī script) :
‘बने बने भ्रमि भ्रमि
गण्ड कुहुके न भ्रमि
बहु बाधा अतिक्रमि
स्वच्छ जीबने,
अन्धार दुःख न गणि
आलोक सुख न मणि
चालिछि दूर सरणी
नत बदने ।
जनम करुछि सफळ,
तोय दाने तोषि तीरबासी सकळ ॥’
These lines in my English Version :
‘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.’
These lines in my Hindi Rendering :
‘घूमती फिरती वन-वन में
गण्ड-कुहुक में न उलझ,
कई बाधाएँ करके पार
अपने निर्मल जीवन में,
न दुःख मान अन्धकार,
प्रकाश न सुख समझ
चली हूँ दूर रास्ते नम्र मस्तक ।
जन्म कर रही हूँ सार्थक
नीर-दान से निरन्तर
सभी तटवासियों के मानस में तृप्ति भर ॥’
These lines in my Sanskrit Version :
‘भ्रामं भ्रामं वने वने
गण्ड-कुहकेषु न भ्रमन्त्यहं
विलङ्घ्य विविध-बाधा-निवहं
सुविमले मम जीवने,
ध्वान्तं न दुःखं गणयन्ती
आलोकं न सुखं भावयन्ती
दूर-मार्गमग्रे सरामि नम्रानना निरलसम् ।
दधामि सार्थकतां जन्मन:
सन्तोषयन्ती नीर-दानैरात्मनः
सकल-कूल-सन्निवासिनां मानसम् ॥’
गण्ड-कुहकेषु न भ्रमन्त्यहं
विलङ्घ्य विविध-बाधा-निवहं
सुविमले मम जीवने,
ध्वान्तं न दुःखं गणयन्ती
आलोकं न सुखं भावयन्ती
दूर-मार्गमग्रे सरामि नम्रानना निरलसम् ।
दधामि सार्थकतां जन्मन:
सन्तोषयन्ती नीर-दानैरात्मनः
सकल-कूल-सन्निवासिनां मानसम् ॥’
In all the three translations, though it is not possible to keep in tact, the original rhythmic eloquence, metrical charm and musical sweetness, still endeavours have been made here to preserve in my own words, the original sense of the poem without any deviation. All the renderings are literally authentic. Success of my efforts lies in the hands of the literature-loving readers and critics. Suggestions and opinions are cordially welcome.
After a long span, my English Rendering of Tapasvinī in book-form is seeing the light of the day. On this occasion, I extend my gratitude to the editors of the journals and magazines where my translations have attracted the view of the wise readers. Hearty thanks are due to my friends Dr. Bharat Chandra Nath (Reader in Sanskrit), Prof. Kamalakanta Behura (Reader in English) and Dr. Baba Mishra (Reader in History) for their cordial inspirations.
In my literary activities, encouragements of my wife Śrīmatī Kuntalā Kumārī Meher are unforgettable. My sons Sarbeswar Meher (IT Engineer) and Sureswar Meher (UGC Research Fellow, JNU, New Delhi) have helped me in preparing the manuscripts and deserve my blessings with thanks. I am very much thankful to Sri R.N.Bhattacharya, Kolkata, who has eagerly and encouragingly published this book for its wide circulation all over India and abroad.
Harekrishna Meher
Bhawanipatna
Date 01-01-2009
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After a long span, my English Rendering of Tapasvinī in book-form is seeing the light of the day. On this occasion, I extend my gratitude to the editors of the journals and magazines where my translations have attracted the view of the wise readers. Hearty thanks are due to my friends Dr. Bharat Chandra Nath (Reader in Sanskrit), Prof. Kamalakanta Behura (Reader in English) and Dr. Baba Mishra (Reader in History) for their cordial inspirations.
In my literary activities, encouragements of my wife Śrīmatī Kuntalā Kumārī Meher are unforgettable. My sons Sarbeswar Meher (IT Engineer) and Sureswar Meher (UGC Research Fellow, JNU, New Delhi) have helped me in preparing the manuscripts and deserve my blessings with thanks. I am very much thankful to Sri R.N.Bhattacharya, Kolkata, who has eagerly and encouragingly published this book for its wide circulation all over India and abroad.
Harekrishna Meher
Bhawanipatna
Date 01-01-2009
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Monday, October 24, 2011
English Tapasvinī Kāvya Canto-9/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-9 has been taken from pages 131-146 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-9)
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Weight of Sītā’s womb gradually
crossed the limit
of more burden and
seemed most burdensome.
When she happened to sit,
it became very difficult to stand.
When she stood therefrom,
onerous became her body.
‘Sītā might suffer
at this hour,’
thinking thus Rain succumbed Summer.
Clouds appeared in all four directions
to give vigour and inspirations
in the life worried with languor.
In upper direction,
obstructing the heat of Sun,
all over the sky,
Clouds spread black canopy.
Of the canopy, the lustres,
by streak of lightning,
astounded the eyes of spectators
in a twinkling.
The Direction-maids
adorning their black braids,
therein made decorations
with pearls of arrayed herons.
Lifting up the jewel-dusts from waters
of ocean, the jewel-mine,
all the lords of quarters
decorated the doorway fine.
Without feeling ashamed,
cherishing selfish motive somehow,
Indra, the Lord of East, claimed :
“Mine is that bow.”
Intolerant of this,
Varuņa, the Protector of West
and Lord of oceans, claimed :
“With my jewels best,
the bow has been framed.
With me it would remain; I can’t miss.”
Other lords of directions,
adhering to the noble duty, came
and once for each by turns,
with the bow, endowed both of them.
Rain poured water
on the head of Earth afflicted by countless
heat of distress
fallen to her daughter.
Irrespective of mountain,
woodland, lake and river,
on the heads of all, Rain
freely sprinkled fresh water.
Earth’s horripilations
were manifested as germinations
of grasses with grains
and as Kadamba-blossoms in rains.
Water filled the bosom of Earth.
Crossing the banks, Tamasā rushed forth.
Seeing the confinement
of Jānakī imminent,
in all their hearts’ abode,
Joy as though overflowed.
Forests and mountains forsook fire
from their hearts; furthermore,
washing off their bodies entire,
bore figures, blooming and galore.
Dwelling in the thorny fort, Ketakī,
with thorny limbs spreading smile
there as if hailed
and said : “O Dear Jānakī !
Confined in the woods of peril,
please don’t worry.
In the thorn-grove I myself am nailed;
but attain the worship of glory
given by the world very well
for my odoriferous smell.
Being an Ascetic-maid
in the sylvan state of hermitesses,
Yourself, O High-minded Lady ! will be paid
by the world, adorations endless.
Conjured by the cynics’ eyes
what can the blemish do,
when one’s own noble qualities
form a divine ornament true ?
Seeing my thorns,
with repugnance,
if black-bee from me returns,
shall I forgo the pride of fragrance ?”
Flower Krishņachūđā, beautifully efflorescent,
with her appearance alluring,
captured mind and eyes of spectators.
Rajanīgandhā, staying since advent
of the juvenile Spring,
intimated Rain about the tidings of flowers.
The matter of Mallikā, Kuţaja and Lotus
became most interestingly rapturous.
Deeming them
each a precious gem,
Rain everyday took much care;
but who would dare
to violate the Creator’s decree ?
In the mouth of death, fell all the three.
Rain, by her own valour,
became unable to be their saviour.
From this concern,
Sītā came to learn :
A noble one, till the last hour
of life, deserves no dishonour.
Spangled with flowers, Creepers Jūhī
celebrated the anniversary.
For hearty amusement of Vaidehī,
there was made as if a fragrance-repository.
Of Śrāvaņa month, Dame Night,
clad in dark cloud-costume,
holding in her hands and head with delight
Yūthikā and Rajanī flowers in bloom,
was standing sleepless
in the courtyard of Sītā’s cottage
to affectionately assuage
all her distress.
Symptom of Sītā’s confinement
became revealed there every moment.
Bearing Sītā’s pangs of travail,
frogs with quandaries,
not far away, in pathetic wail,
oft spread their cries.
Taking Sītā’s drouth,
Chātaka bird with open-mouth,
repeatedly begged water
from clouds in the sphere.
By old hermit-matrons present,
Sītā was attended with timely care and treatment.
Of her, were born at night,
twin sons bearing lunar lustre bright.
The lustres of twin offspring,
accompanied by lightning,
spread waves of light in ten directions.
With exhilarations,
Indra, the Lord of heaven, made anon
the sound of cannon.
Those who knew not about this, yonder
said it to be thunder.
Of clouds, the rumbles profound
became corroborated
with the auspicious ‘hulahuli’ sound [1]
uttered by Direction-damsels, heartily elated.
Mountains and forests there offered
showers of profuse flowers.
In dances became enraptured
corn-fields, ponds and rivers.
With earnest yearning,
to get a sight of Sītā’s twin offspring,
clouds came below with cheers
bearing the shape of showers.
Over the banks swelled there
the anxious rapid rivers,
ardently very eager
to behold the twin brothers.
Leaving the sea-waters,
fishes danced along with rivers.
Raising from the surface
of water of lakes, meres
and corn-fields, there apace
fishes danced in cheers.
Anxiously with aspirations,
surpassing all, Keun fish on the hop
to have a sight of the twin sons
of virtuous Vaidehī,
leapt up to the top
of Palm tree.
Soon arriving thither
Vālmīki, the great sage,
beheld the twins and surmised thus:
‘Jupiter and Venus
both the planets appeared together
in the firmament of hermitage.’
With the rich fragrance from flowers
of ecstatic cheers,
heart of the great ascetic
became permeated, dawn-like.
The esteemed seer,
holding in hands a bundle of Kuśa grasses,
by chanting incantations there
cut it into two pieces.
Those pieces he handed over
to Anukampā and stated :
“Let the babies be consecrated.
Use the front piece for the elder.
By the rear piece, sanctify the body
of the younger baby.”
At the behest of the great hermit,
Anukampā accordingly accomplished it
along with the protective amulet fit
for averting all the evil-spirit.
Their bodies consecrated by Kuśa and Lava thus [2]
excelled polished jewel in splendour,
and shone very lustrous,
like fire united with grasses, or
like Rising Sun
freed from the waves of ocean.
When Sītā fixed her eyes
in the faces of the babies,
Happiness and Sorrow occurred together
synchronously in her heart thither.
Happiness said :
“She, who in her womb bred
the charming lovely twins
resembling Sun and Moon,
is truly blessed for hundred times.
In the mundane region,
there is no other fortune
more than this concern.”
Sorrow said :
“Of the great king,
these twin boys
would have today shone scintillating
in the bejewelled palace,
and would have permeated
King’s heart with joys.
Further they would have eradicated
poverty of the populace
who are distressed and dismayed.
Denizens would have got
today wealth a lot,
jewels, garments
along with ornaments.
Reverberated would have been the city
by the sounds of auspicious hilarity,
also the wide skies
with notes of auspicious melodies.
Since misfortune has befallen,
alas ! the twins as hermit-children
sought their shelter
in the abode of hermits here.”
Taking two flows of water
from Sītā’s eyes, later
offering filial affection,
Sorrow took valediction.
By the twin frame,
Sītā’s heart became
immensely imbued
with lucidity and beatitude.
She didn’t cherish
even a little relish
to cast a glance towards anything
except the twin offspring.
Oft illuming the bodies of twin sons,
the effulgent hue of affections
emitting from the eyes of mother
brought in the very eyes thither
the surmise to view :
‘Arose as if Sun and Moon anew.’
In her mind, placing the throne
evinced own sovereignty, Bliss alone.
The navel-cutting of the babies,
Anukampā accomplished with ecstasies.
Finishing thereafter
their ablution with the water
sanctified by incantations,
she performed all the due functions.
There seeing the twin boys,
hermitesses kept absorbed in resonant joys.
Group-wise the hermit-boys became
engrossed in dance,
accompanied by sańkīrttan with the utterance
of King Rāma’s sacred name.
On the way of expedition
to conquer Lavaņa,
the invincible formidable demon,
that night, warrior Śatrughna,
had made a sojourn by providence,
in Sage Vālmīki ’s holy residence.
Enjoying the high hallo of exhilarations
of the hermitage-environs,
himself he rivetted verily
in the river of glee.
Admiring Sītā, he expressed with elation :
“O Mother-like Revered One !
Thy holy Majesty
forms sanctifier of King Raghu’s dynasty.
All-enduring thy mother is.
All-enduring thou art likewise.
O Esteemed Lady ! O Dear Daughter
of the Treasure-trove Earth !
Thy noble self had preserved the treasure
of immense worth
in own sacred womb, sure,
owing to our fortune of favour.
Today the treasure that you
bestowed on the race of King Raghu,
will remain beautifully effulgent
with noble name,
on the crescent
of Ayodhyā’s Royal Wealth Dame.”
In the merry noise
of the hermit-boys,
there participated all the herds
of deer along with birds.
Of Śrāvaņa month, the dreary
and rainy night,
like a twinkling of an eye,
made afar its flight.
Paying hearty homage at the feet
of the great noble hermit,
Śatrughna resumed the expedition
towards Lavaņa demon.
In her mind, Sītā had sincere yearning
to give satisfaction
by presenting something
to the hermits and hermitesses of sylvan region.
But where was the wealth wanted by her ?
Now forest has been her sole shelter.
To gratify the world entire,
Moonbeam does desire;
but that moment,
clouds shrouded in the firmament.
While she left palace,
she had thought that apace
she would retreat
from the forest-site.
To give presentations
to the hermitess-companions,
she had brought some garments
and some ornaments.
Distributing those in modest manner
with bashfulness,
she pleased thither
the mind of every hermit and hermitess.
Ocean of their hearts spread
the waves of delight,
by receiving ahead
those things like moon-light.
Fruits and wild paddies whatever
she had accumulated,
among birds and deer
all she distributed.
Pulling among themselves in hurry,
they ate those things with revelry.
In beaks, birds few,
taking the food, away flew.
In happy mood,
Myna doled out food
among her young nestlings dearest,
who had sat open-mouthed in the nest.
Uttering joyous cries
on the trees
there immensely danced, the flocks
of peahens and peacocks.
Meandering miles
over lands and isles,
Cuckoo, rapturous,
spread the news auspicious.
With cheerful cries,
Flamingo flew to Kailāsa to apprise
the auspicious message.
To convince Goddess Gaurī, from there
he had borne the letter
of lovely lotus-stalks with fresh foliage.
Enraptured on receiving the message,
intimating God Śiva, her husband,
leaving Kailāsa mountain
and cherishing desire to obtain
worship from Sītā’s own hand,
Goddess Gaurī as Shashţhī Devī, [3]
in the disguise of lightning-flash effulgent,
accompanied by clouds in the firmament,
hastily reached the hermitage
of Sage Vālmīki.
Shining as Seven Mothers
in the bodies of seven hermit-lasses,
on the sixth day, with ardours,
accepting worship from Sītā’s hands,
the boon-handed Goddess
left there bestowing vigour of lions
on the twin sons
and destroying all their evil trends.
There arrived, by the way,
the twenty-first day,
auspicious occasion of Name-giving
of the twin offspring.
To hear the names of Sītā’s sons, gods came
leaving the heaven’s city.
Group-wise goddesses followed them
with same avidity and curiosity.
For autumn’s auspicious advent,
Cloud was clearing path in the firmament.
Along with the sun-shine
all of them with gaieties,
ascending on the chariots, refulgent divine,
came by that way at ease.
.
Reaching the hermitage, own resorts
they took in flowers of different sorts,
by revealing the heavenly splendour
in the form of alluring aromatic glamour
with winsome smile
under the pretext of efflorescence juvenile.
Into the hearts of hermits and hermitesses there,
some of them entered with rapture.
At the behest of the Sage,
hermits and hermitesses with gaieties
entered the pleasure-garden of hermitage,
and bringing varieties
of flowers and foliage,
built many a splendid stage.
In the first ‘prahara’ of night,
hermitage looked beautifully bright
with the lines of lamps well-lit.
From the hands of many a hermit,
by looting Ińgudī oil a lot,
the lamps got a bumper plot.
In all four quarters,
trees and creepers, effulgent with flowers,
were smiling in delight
receiving the waves of light.
It was the season
of flowers’ festive occasion.
Chakravartinī’s pride [4]
was in hasty stride.
Among the oceans, like Milk Ocean,
Like Indra, the lord of heaven,
among the deities,
like Gaurī-Śańkara among the lofty peaks [5]
of Himālaya, the noble Sage
having the treasure of great austerities,
shone among the ascetics,
occupying a seat in the stage.
Sītā and Anukampā,
with their lotus-hands charming,
holding both the offspring,
just like Chhāyā and Sajñā
with Aśvinī-kumāras twin,
in the altar entered.
With bold mien
Beauty there appeared.
In the thirteenth day of dark fortnight,
near Moon, in the firmament
has arisen Lucifer effulgent.
In the womb of lake, having laid
their reflections aright,
as though East-maid
has stood there
in a proud figure.
Sītā’s companions,
the hermit-maidens,
simple-hearted, blooming-figured,
having covered their bodies
with the attires offered
by the Virtuous Sītā,
sat around her with ecstasies,
just as lotuses in arrays
obtaining new rays
bestowed by Dame Ushā,
rejoice with gaiety
in her proximity.
With the Vedic ritual,
worship of gods was performed there.
With instruments śińgā, musical,
there rolled the conch-blare.
On the elder son,
best benediction
Sage Vālmīki bestowed
and expressed in ecstasy :
“Sanctified has been this baby
with the tips of Kuśa grass now,
so bearing the name ‘Kuśa’, he will be the goad
for many a huge tusker, the foe.”
The younger baby
was named ‘Lava’ likewise,
by Sage Vālmīki,
the great among the wise.
Hermits uttered there
King Rāma’s name with sound musical,
from drum, tambour
along with cymbal.
Playing on lutes, hermit-girls did sing
sweet songs, ambrosia-surpassing.
Embodied as fragrance,
gods and goddesses rivetted in dance,
meandering with exhilarations.
In all four directions,
herds of deer and hinds gazed
with their eyes amazed.
With the great elated
constant merry-making
of the hermitage, Forest participated
under the pretext of echoing.
Creepers and Trees,
bearing the glories
of Vidyādharas and their ladies,
there merged in melodies.
Blissfully bright, the hermitage shone;
but darkness pervaded the Lily
of Sītā’s face, bereft of Rāma-Moon alone.
Her festival was verily
amāvasyā, the moonless night.
Darkness enhanced her greatness.
Lovable is the Moonlight
solely because of darkness.
Like Sumeru Mountain charming,
with the jewelled deep caverns,
Sītā shone with gems of offspring,
the delicate new-borns.
There unitedly, seers and deities
enhanced her glory observing festivities.
Natural trend of the noble person
implies their hearty exhilaration
that lies in paying homage
to the befitting personage.
The high-minded hermit finally
bestowed benisons
and best wishes on the twin sons.
Enshrined with glee
on the lotus-heart of every hermit,
gods uttered ‘So be it.’
Sylvan trees with creepers,
all enraptured,
‘So be it,’ sonorously uttered.
The Direction-Protectors
uttered ‘So be it’ with cheers
from all the quarters and bye-quarters.
= = = = = =
(Footnotes :
[1] ‘Hulahuli’ or ‘Ululu’ sound is uttered by females on auspicious occasions such as child-birth, marriage, worship of gods etc.
[2] ‘ Kuśa’ means Front piece of a grass-bundle and ‘Lava’ means Rear piece of it.
[3] Shashţhī Devī = Goddess of the sixth day of birth of a child.
[4] Chakravartinī = Gajadanta flower.
[5] Gaurī-Śańkara = Mount Everest.
* * * * *
( Canto-IX of Tapasvinī ends.)
= = = = = = = =
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-9 has been taken from pages 131-146 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-9)
= = = = = = = = = = = = = = = = = =
Weight of Sītā’s womb gradually
crossed the limit
of more burden and
seemed most burdensome.
When she happened to sit,
it became very difficult to stand.
When she stood therefrom,
onerous became her body.
‘Sītā might suffer
at this hour,’
thinking thus Rain succumbed Summer.
Clouds appeared in all four directions
to give vigour and inspirations
in the life worried with languor.
In upper direction,
obstructing the heat of Sun,
all over the sky,
Clouds spread black canopy.
Of the canopy, the lustres,
by streak of lightning,
astounded the eyes of spectators
in a twinkling.
The Direction-maids
adorning their black braids,
therein made decorations
with pearls of arrayed herons.
Lifting up the jewel-dusts from waters
of ocean, the jewel-mine,
all the lords of quarters
decorated the doorway fine.
Without feeling ashamed,
cherishing selfish motive somehow,
Indra, the Lord of East, claimed :
“Mine is that bow.”
Intolerant of this,
Varuņa, the Protector of West
and Lord of oceans, claimed :
“With my jewels best,
the bow has been framed.
With me it would remain; I can’t miss.”
Other lords of directions,
adhering to the noble duty, came
and once for each by turns,
with the bow, endowed both of them.
Rain poured water
on the head of Earth afflicted by countless
heat of distress
fallen to her daughter.
Irrespective of mountain,
woodland, lake and river,
on the heads of all, Rain
freely sprinkled fresh water.
Earth’s horripilations
were manifested as germinations
of grasses with grains
and as Kadamba-blossoms in rains.
Water filled the bosom of Earth.
Crossing the banks, Tamasā rushed forth.
Seeing the confinement
of Jānakī imminent,
in all their hearts’ abode,
Joy as though overflowed.
Forests and mountains forsook fire
from their hearts; furthermore,
washing off their bodies entire,
bore figures, blooming and galore.
Dwelling in the thorny fort, Ketakī,
with thorny limbs spreading smile
there as if hailed
and said : “O Dear Jānakī !
Confined in the woods of peril,
please don’t worry.
In the thorn-grove I myself am nailed;
but attain the worship of glory
given by the world very well
for my odoriferous smell.
Being an Ascetic-maid
in the sylvan state of hermitesses,
Yourself, O High-minded Lady ! will be paid
by the world, adorations endless.
Conjured by the cynics’ eyes
what can the blemish do,
when one’s own noble qualities
form a divine ornament true ?
Seeing my thorns,
with repugnance,
if black-bee from me returns,
shall I forgo the pride of fragrance ?”
Flower Krishņachūđā, beautifully efflorescent,
with her appearance alluring,
captured mind and eyes of spectators.
Rajanīgandhā, staying since advent
of the juvenile Spring,
intimated Rain about the tidings of flowers.
The matter of Mallikā, Kuţaja and Lotus
became most interestingly rapturous.
Deeming them
each a precious gem,
Rain everyday took much care;
but who would dare
to violate the Creator’s decree ?
In the mouth of death, fell all the three.
Rain, by her own valour,
became unable to be their saviour.
From this concern,
Sītā came to learn :
A noble one, till the last hour
of life, deserves no dishonour.
Spangled with flowers, Creepers Jūhī
celebrated the anniversary.
For hearty amusement of Vaidehī,
there was made as if a fragrance-repository.
Of Śrāvaņa month, Dame Night,
clad in dark cloud-costume,
holding in her hands and head with delight
Yūthikā and Rajanī flowers in bloom,
was standing sleepless
in the courtyard of Sītā’s cottage
to affectionately assuage
all her distress.
Symptom of Sītā’s confinement
became revealed there every moment.
Bearing Sītā’s pangs of travail,
frogs with quandaries,
not far away, in pathetic wail,
oft spread their cries.
Taking Sītā’s drouth,
Chātaka bird with open-mouth,
repeatedly begged water
from clouds in the sphere.
By old hermit-matrons present,
Sītā was attended with timely care and treatment.
Of her, were born at night,
twin sons bearing lunar lustre bright.
The lustres of twin offspring,
accompanied by lightning,
spread waves of light in ten directions.
With exhilarations,
Indra, the Lord of heaven, made anon
the sound of cannon.
Those who knew not about this, yonder
said it to be thunder.
Of clouds, the rumbles profound
became corroborated
with the auspicious ‘hulahuli’ sound [1]
uttered by Direction-damsels, heartily elated.
Mountains and forests there offered
showers of profuse flowers.
In dances became enraptured
corn-fields, ponds and rivers.
With earnest yearning,
to get a sight of Sītā’s twin offspring,
clouds came below with cheers
bearing the shape of showers.
Over the banks swelled there
the anxious rapid rivers,
ardently very eager
to behold the twin brothers.
Leaving the sea-waters,
fishes danced along with rivers.
Raising from the surface
of water of lakes, meres
and corn-fields, there apace
fishes danced in cheers.
Anxiously with aspirations,
surpassing all, Keun fish on the hop
to have a sight of the twin sons
of virtuous Vaidehī,
leapt up to the top
of Palm tree.
Soon arriving thither
Vālmīki, the great sage,
beheld the twins and surmised thus:
‘Jupiter and Venus
both the planets appeared together
in the firmament of hermitage.’
With the rich fragrance from flowers
of ecstatic cheers,
heart of the great ascetic
became permeated, dawn-like.
The esteemed seer,
holding in hands a bundle of Kuśa grasses,
by chanting incantations there
cut it into two pieces.
Those pieces he handed over
to Anukampā and stated :
“Let the babies be consecrated.
Use the front piece for the elder.
By the rear piece, sanctify the body
of the younger baby.”
At the behest of the great hermit,
Anukampā accordingly accomplished it
along with the protective amulet fit
for averting all the evil-spirit.
Their bodies consecrated by Kuśa and Lava thus [2]
excelled polished jewel in splendour,
and shone very lustrous,
like fire united with grasses, or
like Rising Sun
freed from the waves of ocean.
When Sītā fixed her eyes
in the faces of the babies,
Happiness and Sorrow occurred together
synchronously in her heart thither.
Happiness said :
“She, who in her womb bred
the charming lovely twins
resembling Sun and Moon,
is truly blessed for hundred times.
In the mundane region,
there is no other fortune
more than this concern.”
Sorrow said :
“Of the great king,
these twin boys
would have today shone scintillating
in the bejewelled palace,
and would have permeated
King’s heart with joys.
Further they would have eradicated
poverty of the populace
who are distressed and dismayed.
Denizens would have got
today wealth a lot,
jewels, garments
along with ornaments.
Reverberated would have been the city
by the sounds of auspicious hilarity,
also the wide skies
with notes of auspicious melodies.
Since misfortune has befallen,
alas ! the twins as hermit-children
sought their shelter
in the abode of hermits here.”
Taking two flows of water
from Sītā’s eyes, later
offering filial affection,
Sorrow took valediction.
By the twin frame,
Sītā’s heart became
immensely imbued
with lucidity and beatitude.
She didn’t cherish
even a little relish
to cast a glance towards anything
except the twin offspring.
Oft illuming the bodies of twin sons,
the effulgent hue of affections
emitting from the eyes of mother
brought in the very eyes thither
the surmise to view :
‘Arose as if Sun and Moon anew.’
In her mind, placing the throne
evinced own sovereignty, Bliss alone.
The navel-cutting of the babies,
Anukampā accomplished with ecstasies.
Finishing thereafter
their ablution with the water
sanctified by incantations,
she performed all the due functions.
There seeing the twin boys,
hermitesses kept absorbed in resonant joys.
Group-wise the hermit-boys became
engrossed in dance,
accompanied by sańkīrttan with the utterance
of King Rāma’s sacred name.
On the way of expedition
to conquer Lavaņa,
the invincible formidable demon,
that night, warrior Śatrughna,
had made a sojourn by providence,
in Sage Vālmīki ’s holy residence.
Enjoying the high hallo of exhilarations
of the hermitage-environs,
himself he rivetted verily
in the river of glee.
Admiring Sītā, he expressed with elation :
“O Mother-like Revered One !
Thy holy Majesty
forms sanctifier of King Raghu’s dynasty.
All-enduring thy mother is.
All-enduring thou art likewise.
O Esteemed Lady ! O Dear Daughter
of the Treasure-trove Earth !
Thy noble self had preserved the treasure
of immense worth
in own sacred womb, sure,
owing to our fortune of favour.
Today the treasure that you
bestowed on the race of King Raghu,
will remain beautifully effulgent
with noble name,
on the crescent
of Ayodhyā’s Royal Wealth Dame.”
In the merry noise
of the hermit-boys,
there participated all the herds
of deer along with birds.
Of Śrāvaņa month, the dreary
and rainy night,
like a twinkling of an eye,
made afar its flight.
Paying hearty homage at the feet
of the great noble hermit,
Śatrughna resumed the expedition
towards Lavaņa demon.
In her mind, Sītā had sincere yearning
to give satisfaction
by presenting something
to the hermits and hermitesses of sylvan region.
But where was the wealth wanted by her ?
Now forest has been her sole shelter.
To gratify the world entire,
Moonbeam does desire;
but that moment,
clouds shrouded in the firmament.
While she left palace,
she had thought that apace
she would retreat
from the forest-site.
To give presentations
to the hermitess-companions,
she had brought some garments
and some ornaments.
Distributing those in modest manner
with bashfulness,
she pleased thither
the mind of every hermit and hermitess.
Ocean of their hearts spread
the waves of delight,
by receiving ahead
those things like moon-light.
Fruits and wild paddies whatever
she had accumulated,
among birds and deer
all she distributed.
Pulling among themselves in hurry,
they ate those things with revelry.
In beaks, birds few,
taking the food, away flew.
In happy mood,
Myna doled out food
among her young nestlings dearest,
who had sat open-mouthed in the nest.
Uttering joyous cries
on the trees
there immensely danced, the flocks
of peahens and peacocks.
Meandering miles
over lands and isles,
Cuckoo, rapturous,
spread the news auspicious.
With cheerful cries,
Flamingo flew to Kailāsa to apprise
the auspicious message.
To convince Goddess Gaurī, from there
he had borne the letter
of lovely lotus-stalks with fresh foliage.
Enraptured on receiving the message,
intimating God Śiva, her husband,
leaving Kailāsa mountain
and cherishing desire to obtain
worship from Sītā’s own hand,
Goddess Gaurī as Shashţhī Devī, [3]
in the disguise of lightning-flash effulgent,
accompanied by clouds in the firmament,
hastily reached the hermitage
of Sage Vālmīki.
Shining as Seven Mothers
in the bodies of seven hermit-lasses,
on the sixth day, with ardours,
accepting worship from Sītā’s hands,
the boon-handed Goddess
left there bestowing vigour of lions
on the twin sons
and destroying all their evil trends.
There arrived, by the way,
the twenty-first day,
auspicious occasion of Name-giving
of the twin offspring.
To hear the names of Sītā’s sons, gods came
leaving the heaven’s city.
Group-wise goddesses followed them
with same avidity and curiosity.
For autumn’s auspicious advent,
Cloud was clearing path in the firmament.
Along with the sun-shine
all of them with gaieties,
ascending on the chariots, refulgent divine,
came by that way at ease.
.
Reaching the hermitage, own resorts
they took in flowers of different sorts,
by revealing the heavenly splendour
in the form of alluring aromatic glamour
with winsome smile
under the pretext of efflorescence juvenile.
Into the hearts of hermits and hermitesses there,
some of them entered with rapture.
At the behest of the Sage,
hermits and hermitesses with gaieties
entered the pleasure-garden of hermitage,
and bringing varieties
of flowers and foliage,
built many a splendid stage.
In the first ‘prahara’ of night,
hermitage looked beautifully bright
with the lines of lamps well-lit.
From the hands of many a hermit,
by looting Ińgudī oil a lot,
the lamps got a bumper plot.
In all four quarters,
trees and creepers, effulgent with flowers,
were smiling in delight
receiving the waves of light.
It was the season
of flowers’ festive occasion.
Chakravartinī’s pride [4]
was in hasty stride.
Among the oceans, like Milk Ocean,
Like Indra, the lord of heaven,
among the deities,
like Gaurī-Śańkara among the lofty peaks [5]
of Himālaya, the noble Sage
having the treasure of great austerities,
shone among the ascetics,
occupying a seat in the stage.
Sītā and Anukampā,
with their lotus-hands charming,
holding both the offspring,
just like Chhāyā and Sajñā
with Aśvinī-kumāras twin,
in the altar entered.
With bold mien
Beauty there appeared.
In the thirteenth day of dark fortnight,
near Moon, in the firmament
has arisen Lucifer effulgent.
In the womb of lake, having laid
their reflections aright,
as though East-maid
has stood there
in a proud figure.
Sītā’s companions,
the hermit-maidens,
simple-hearted, blooming-figured,
having covered their bodies
with the attires offered
by the Virtuous Sītā,
sat around her with ecstasies,
just as lotuses in arrays
obtaining new rays
bestowed by Dame Ushā,
rejoice with gaiety
in her proximity.
With the Vedic ritual,
worship of gods was performed there.
With instruments śińgā, musical,
there rolled the conch-blare.
On the elder son,
best benediction
Sage Vālmīki bestowed
and expressed in ecstasy :
“Sanctified has been this baby
with the tips of Kuśa grass now,
so bearing the name ‘Kuśa’, he will be the goad
for many a huge tusker, the foe.”
The younger baby
was named ‘Lava’ likewise,
by Sage Vālmīki,
the great among the wise.
Hermits uttered there
King Rāma’s name with sound musical,
from drum, tambour
along with cymbal.
Playing on lutes, hermit-girls did sing
sweet songs, ambrosia-surpassing.
Embodied as fragrance,
gods and goddesses rivetted in dance,
meandering with exhilarations.
In all four directions,
herds of deer and hinds gazed
with their eyes amazed.
With the great elated
constant merry-making
of the hermitage, Forest participated
under the pretext of echoing.
Creepers and Trees,
bearing the glories
of Vidyādharas and their ladies,
there merged in melodies.
Blissfully bright, the hermitage shone;
but darkness pervaded the Lily
of Sītā’s face, bereft of Rāma-Moon alone.
Her festival was verily
amāvasyā, the moonless night.
Darkness enhanced her greatness.
Lovable is the Moonlight
solely because of darkness.
Like Sumeru Mountain charming,
with the jewelled deep caverns,
Sītā shone with gems of offspring,
the delicate new-borns.
There unitedly, seers and deities
enhanced her glory observing festivities.
Natural trend of the noble person
implies their hearty exhilaration
that lies in paying homage
to the befitting personage.
The high-minded hermit finally
bestowed benisons
and best wishes on the twin sons.
Enshrined with glee
on the lotus-heart of every hermit,
gods uttered ‘So be it.’
Sylvan trees with creepers,
all enraptured,
‘So be it,’ sonorously uttered.
The Direction-Protectors
uttered ‘So be it’ with cheers
from all the quarters and bye-quarters.
= = = = = =
(Footnotes :
[1] ‘Hulahuli’ or ‘Ululu’ sound is uttered by females on auspicious occasions such as child-birth, marriage, worship of gods etc.
[2] ‘ Kuśa’ means Front piece of a grass-bundle and ‘Lava’ means Rear piece of it.
[3] Shashţhī Devī = Goddess of the sixth day of birth of a child.
[4] Chakravartinī = Gajadanta flower.
[5] Gaurī-Śańkara = Mount Everest.
* * * * *
( Canto-IX of Tapasvinī ends.)
= = = = = = = =
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