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)
= = = = = = =
Wednesday, October 26, 2011
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)
= = = = = = = = = = = = = = = = = =
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)
= = = = = = = = = = = = = = = = = =
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
= = = = = = = =
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
= = = = = = = =
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
= = = = = = = = = = = = = = = = = = =
Translator's Foreword
= = = = = = = = = = = = = = = = = = =
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
= = = = = =
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
= = = = = =
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
= = = = = = = = = = = = = = = = = =
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.)
= = = = = = = =
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.)
= = = = = = = =
Sunday, October 23, 2011
English Tapasvinī Kāvya Canto-8/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-8 has been taken from pages 113-130 of my English Book
‘ Tapasvinī of Gańgādhara Meher ’
Published by : R.N. Bhattacharya, A-217, Road No.4, HB Town, Sodepur,
Kolkata-700110, India. First Edition : 2009, ISBN : 81-87661-63-1]
For Introduction, please see,
‘ Tapasvinī of Gańgādhara Meher : A Critical Observation ’ :
Link : http://hkmeher.blogspot.com/2007/08/tapasvini-of-gangadhara-meher-critical.html
= = = = = = = = = = = = = = = = = =
Tapasvinī (Canto-8)
= = = = = = = = = = = = = = = = = =
In life, as juvenility grows further,
in the forest-environ
with gradual stride,
Spring became Summer-tide.
Heat of the Sun,
just like energy
of the youth, appeared there
more sultry.
Just as enjoyment of mundane pleasure
causes thirst inner,
the Sun-heat afront displayed
the charming mirage-maid.
Cotton fled away leaving Śālmalī tree,
like wealth from a miser’s treasury.
From Palāśa flower,
previous splendour has gone.
In the like manner,
transient is the mundane phenomenon.
By heat, Mallī bloomed dainty.
From her limbs, fragrance spread in plenty.
Heart of the noble
keeps unruffled and stable,
even in pains;
rather glory of peace amply remains.
Kuţaja flower with exhilaration
cast glances at Mallī.
With noble companion,
a noble one revels really.
In one heart, both took decision,
“During Summer season,
we’ll be spreading in cheers,
the fragrance nice.
At the advent of Rain,
cool the earth will remain.
All the creatures
will obtain peace.
Kadamba and Ketakī, as regards
offering fragrance, are not niggards
and they’ll gratify
all the world thereby.
Entrusting the onus
of pleasing the people, both of us
shall depart with cheers
from this world of trees and creepers.”
Lifting head, the up-stalked Lotus-maid
gladly supporting them said :
“With yourselves nigh,
I shall remain
and dedicate myself in the high
waves of time’s main.”
Mallī asked : “Oh ! This sort
how can you commit here ?
Sun, your consort,
shall shun you never.”
Lotus-maid told :
“My face, my loving mate
shall not behold,
when cloud will penetrate.
Passing some days in adversity somehow,
I shall finish my mundane vow.
Through the cloud-mass,
my dearest consort cannot pass.
For the world’s well-being
he endures suffering.
How shall I enjoy love and affection
of my dear companion
for some days more ?
I’ve no fortune therefore.
His holy feet I’ll be remembering,
and in time, Death
will take away my being
by offering the wreath.
In this life,
for some days, if
woes I undergo,
I shall be fortunate
to see the noble face of my mate
in the next birth also.”
When such words reached close
to the ears of knowledge, accepting those
as ideals of life, Sītā said :
“O Dear Lotus-maid !
You are verily
a devoted virtuous lady.
Vividly visible to you
is the path of virtue.
Myself, a sister
of yours, I deliberate.
Above this, I’ve the share
of alike fate.
In the happy abode of sylvan region,
I enjoyed my lord’s affection,
pure and nectar-imbued,
just as you are, My Dear !
in the home of beatitude,
watery and clear.
Day-lord Sun is the husband thine.
In his auspicious line,
has taken birth
my husband, the lord of the earth.
Whatever own future tells about,
I’ve attained already
the very route.
Blessed is your noble heart such.
You are blessed very much.
O Virtuous lady !
In my life, be kind
to give your pure mind.
Agonised by public calumny,
my husband has deserted me.
O Supernal-sighted ! Tell me please.
In future, shall my fate
be able to visualize
my lord, the life-mate ?”
Neath the petals of lotus cool,
in the water of deep blue-hearted pool,
afternoon the Chakora-couple spent ;
so did flamingo with his beloved in enjoyment.
From the grasp of Kāraņđava, surviving however, [1]
in the multitude of lotuses there,
giving long leaps above,
lobster nonplussed in the deep grove [2]
of wide-leafed mushrooms, at last,
became heron’s draught after prolonged fast.
Falling in the interior
of petals of the up-stalked lotus,
Śafarī fish, very courageous.
there gambolled into the water,
Hardly going to take
seat on the curve stalks of lily,
frog, afraid of water-snake,
leapt up speedily.
Sitting with desperation,
on the mango-bough
inside the leafage near the nest of crow,
cuckoo, thirst-enduring,
was not pouring
the ear-gladdening ambrosia.
As if for mania
from Chaņđala, it had remained hidden. [3]
Champā bird was not making [4]
his tail dance by spreading.
Adorned was the tail-tip with clusters
of coloured feathers.
Beholding own brother
in front of his sight,
against him, not enraged to fight,
he was present there,
expressing no indistinct chirpings
nor sportively shaking own wings.
Sheer food is the matter
that incites him for fray with his brother.
Otherwise, Lo !
How can a brother be the foe ?
The bird, full-bellied
and corpulent-bodied,
had sat with spree
on the bough of the huge Śāla tree.
In the Madhuka-forest, wantonly sitting,
under the pretext of food,
cutting the Madhuka fruits, parrots all,
bearing the twice-born Brahmin-hood, [5]
were astrologically counting
the heralds of rainfall.
On the bank of Tamasā river,
under the banyan tree,
cool was the site
with the shade of dense fresh leafage,
where in the cottage
filled with odour
of Kuţaja flowers, Summer with spree,
at the feet of Peace, finds respite.
Sitting thereon,
opening the knowledge-vision,
Vālmīki , the venerable ascetic,
was seeing the sacred Rāmāyaņa epic.
Among the hermits, some were
engaged in study elsewhere.
Some were furthermore
chanting the Vedic lore.
Languishing under the burdens
of weighty womb, Sītā, remaining in the environ
of hermit-maidens
and resting on a leaf-seat there
in the thick bower,
was enjoying peace with tranquil vision.
She resembled then
the encompassed disc of Moon that seeks
the setting mountain
after full-moon day’s valediction.
On her fair cheeks,
perspirations were just like
dews and tears of vision
were frost-like.
Making own dwelling
among the hermitesses here,
King Rāma’s devoted queen Sītā,
bringing into her memory
the behaviour-feature
of demonesses of Lańkā,
was deliberating on the divine feeling
of ascetic-maidens of monastery,
contrasted with the nasty hellish nature
of those demonesses there.
As warrior Hanumān, the son
of Wind-god, came to her recollection,
hearty homage to the Wind-god she did extend.
Of cool ripples, the felicitous favour,
there she obtained
by fanning the Palm-leaf-fan with ardour.
At this hour
Dame Thought, approaching her
humbly expressed : “O Illustrious Queen !
At the gateway are some,
awaiting with longing keen,
to see your gracious presence.
From great distance they have come.
To see your noble self hence,
their ardent desire has not a bit
counted the severe sun-heat.
Beholding their comely mien,
heart turns to be a mine of love benign.”
Said the Queen :
“Friend ! Them please usher in,
without being late further.
Blessed is my fate.
On me, so endearments they confer.
Their presence will exonerate
both eyes of mine
from sorrow and sin.”
By the bidding of Sītā,
someone meanwhile,
first arrived there
like a friend ever-familiar
and said with sweet soft smile
in loving words pouring ambrosia.
“O Esteemed Queen ! In your mind
does the by-gone episode
its way find ?
Noble feet, you had placed in my abode.
My body solely
by the radiance of your limbs holy,
has earned this opulence
of empyrean exuberance.
My brooks, in guise
of that exuberance,
always murmur,
overwhelmed with rapture.
Flowers with blooming countenance
ridiculously belittle the paradise.
Of several rivers, water
fraught with fragrance for ever,
heartily gladdens
all the riparian denizens.
The peacocks, bred
with your affections sacred,
highly lilt daily
your glory gaily.
With steadfast aspiration
for your gracious vision,
clouds in masses often coming in turn,
from cavern to cavern
moving and moving search verily :
‘Where is Sītā, the Beauteous Lady ?’
In deep sonorous tone, inquisitive
they ask; but do not believe,
when I give
the answer negative.
Again they continue searching,
holding the light of lightning,
convincingly confident,
that Beauteous Sītā is certainly present.
O Lady Illustrious !
Today do you recognize this hapless chap ?
I’ve come to your front gracious,
after a long gap.
With the dusts of your feet, crest-crown
I’ve embellished my own.
Blessed have been on that account
myself Chitrakūţa Mount.”
Then came a lady newly adorned,
comely-limbed with lustres bright and neat.
Sha has courageously churned
the affliction wrought by severe heat.
Of sylvan damsels,
she is a life-long comrade.
Garnished her neck has been
with garlands of Girimallikā fine.
Madhuka flowers as crest-jewels
have beautified her forehead.
Her ear-ornaments are the blue
gems of fruits of Jambu.
Her girdle is made of oysters.
Minds of sages, the forest-dwellers,
she has nicely attracted.
Further she has decorated
very beautifully
the black braid comely and curly.
Before Sītā, she appeared
with enraptured mien
and expressed word
soft, gentle, nectarine.
“O Noble-natured Queen !
Deign to accept my gratitude.
The debt of affections benign,
I owe you for good.
How shall I repay these ?
I’m incapable. O Virtuous One !
Oblige me please
accepting my hearty devotion.
Aren’t here many
in this world, like me ?
But who has been
blessed with your such grace divine ?
With your auspicious glance,
my sands turned into dusts of gold and [6]
you made my heart the diamond-land, [7]
as it gave, in sportive observance,
ecstasies of delight
to your supernal sight.
From Vishņu’s feet, beautifully appearing,
Though there is ever-flowing
holy Gańgā, the daughter
of Himālaya, the mountain-lord,
still with the epithet conferred
on me by your good lady,
I’m Mahānadī,
the Great River.”
Thereafter came
Godāvarī, fair-limbed dame
with impaired appearance,
shrouded by despondence,
bursting tears in bewilderment,
and cleansing oft
her lotus-eyes soft,
with the hem of garment.
Numerous pictures
marvellously portrayed
with brilliant colours,
she had brought with her.
At Sītā’s behest, she displayed
openly layer by layer.
Somewhere flowers,
fallen from creepers,
have turned pallid
by the sultry sun-heat.
With filthy figures, rid
of jubilant spirit,
clumps of trees have occupied
the beds of leafage arid.
A broken bough,
unable to abandon
the body of tree anyhow,
has sought shelter on grasses there,
kissing someone’s head, further
holding feet of someone.
Whitened has been someone’s body
by the leafage filled with birds’ ordure.
Covering face with the web-clothes filthy,
certain leaf has lost rapture.
Seeing the prowess of herons,
frogs are suffering exhaustion acute,
by gambols frequently done.
Some of these,
concealed under stones,
sitting quiet and mute,
are giving satisfaction
to their bellies.
Somewhere herds of bisons wild,
are making pond’s water
muddy and defiled.
By their feet, are thrown up there
the lotuses grim,
wallowing in slime.
Somewhere near water, to catch food,
python has fallen like a log of wood.
Casting wistful looks to the avenue
of herds of deer, the big tiger,
in a clandestine clue,
licks the lip-corners, very eager.
Further appeared before Sītā’s eyes,
the furious forest-fire
with smoke-gloom covering the woodland entire.
With countless branches,
stupendous flames leaping above in pieces
are vanishing away in the skies.
The burning leafage,
rising up in the skies,
are moving on smoke-carriage.
Sitting on the remote trees,
apprising the tidings thereafter,
those are being burnt by heat severe.
Impaired in the path upper,
leafage a few,
are vanishing in the firmament there
beyond the range of view.
Some birds flying
in the firmament are fleeing,
while some are falling
in the dire womb of fire swelling.
Herds of bisons, tuskers,
rabbits, boars, bears,
jackals and deer,
in smoke all engrossed,
seeing the fire, being nonplussed
with heartfelt fear,
are unable to determine way
of direction to flee away.
The afraid amazed monkeys,
however, are escaping
themselves leaping and leaping
from trees to trees.
Through smoke, however,
in quest of river,
some monkeys are running,
carrying their offspring
on back and armpits thither.
Bewildered beasts have covered the river
in its streams and sands
upto both the strands.
Asked there Godāvarī :
“My Dear Child !
Did you see the condition
of Daņđaka, defiled
with utter misery
after your valediction ?”
Having compassion
for the grief of other,
Sītā there replied :
“Alas ! O Daņđaka ! Abode splendid,
of my sportive play !
Grateful I would be for ever,
if your pacification,
Fate would kindly render,
by the water
of my eyes sans delay.”
Ere Sītā, then Ayodhyā came
and meeting her
began to read the letter
written by Royal Wealth Dame.
Faltering through distress,
in the voice choked by agony’s excess,
with shivering lips, she expressed
the words shamefully depressed :
“Friend ! Myself Night;
You were Moonlight.
Closing my eyes
of blooming lilies
afar you went.
No more thence
remains for me in your absence
even a vestige of pleasure.
I’ve borne the figure
of a woman rid of ornament.
Today the royal palace
has turned into a wild place.
Your severe separation
has become forest-conflagration.
Entering there all it has ruined.
So how can one find
there any more
beauty and brilliance as before ?
Burnt have been the huge trees
of noble hearts, abundant
in the leafage of gaieties.
There flowers fragrant
with smiling bloom,
alas ! have easily gone to doom.
Herds of Does
of Peace, and Tuskers of Patience
with their lives distorted
by the smokes of woes,
have immersed neck-deep, resorted
to the womb of river of forbearance.
Hearts of the villains are
the beasts, vigorous and dire.
Even them, so far
the peril has not spared.
In the unfathomable core
of King Rāma’s heart-ocean, furthermore,
that alone has entered
as the submarine fire.
Like Moon swallowed by Rāhu, [8]
the illustrious king
has borne mere figure with suffering
after severe separation from you.
In the jewelled palaces
murk has shrouded,
just as cloud encompasses
the sky star-studded.
Mothers-in-law have borne
their hearts torn
like ponds waterless, dry.
For all of them,
you’re more than a gem,
the apple of she-serpent’s eye.
Doors have been
closed in the pleasure-garden.
There how can be seen
flowers by anyone ?
Grown Mustaka grasses, like perfumers,
are withering the fallen flowers.
All vines and trees
are feeling dry in miseries,
remembering your noble self always.
Seats have been occupied
by the leaves arid,
on the marble-splendid alleys.
Younger brothers, obedient
to the words of the Emperor,
have their heads bent with the load
of terrible torment,
just like serpents
powerless by incantation, or
like elephants
afraid of sharp goad.
Cheeks of sisters
on their lotus-hands are leaning.
Delicate limbs of theirs
are decreasing in plight,
day by day, like Moon waning
in black fortnight.
Maiden-mates of concert, rid of grace,
have kept themselves mum,
without touching the face
of ‘muraja’, the musical drum.
Just like musty flowers, shorn
of their colour,
maid-servants have borne
their lives with deep dolour.”
Without completing
the letter-reading,
Ayodhyā, with pallid figure,
there sat down in languor.
Compassionate Sītā,
seeing such plight of Ayodhyā,
herself felt upset
with grief and fret.
Now the day came to an end.
Guests retreated to their own places.
Lovingly accompanying Sītā, the hermitesses,
engaged in own works, remained.
= = = = = = = = = =
(Footnotes :
[1] Kāraņđava = A kind of duck.
[2] Lobster = A kind of fish ; Prawn ; ‘Chinguđi’ in Oriya.
[3] Chaņđāla = a low-graded person, killer of birds and beasts.
[4] Champā bird = A kind of fighting bird ; Bulbul.
[5] Cutting Madhuka fruits by parrots is supposed to fortell rainfall. Here original word ‘Dvija’ means ‘Twice-born’ which implies ‘Brahmin’ as well as ‘Bird’.
[6] Dusts of gold are said to be found in the sands of Mahānadī.
[7] Diamond-land = Hīrā-kshetra, Hirakud situated near Sambalpur.
[8] Rāhu = A mythical demon and planet that astrologically causes eclipses by swallowing Sun and Moon.
* * * * *
(Canto – VIII of Tapasvinī ends.)
= = = = = = = = = =
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-8 has been taken from pages 113-130 of my English Book
‘ Tapasvinī of Gańgādhara Meher ’
Published by : R.N. Bhattacharya, A-217, Road No.4, HB Town, Sodepur,
Kolkata-700110, India. First Edition : 2009, ISBN : 81-87661-63-1]
For Introduction, please see,
‘ Tapasvinī of Gańgādhara Meher : A Critical Observation ’ :
Link : http://hkmeher.blogspot.com/2007/08/tapasvini-of-gangadhara-meher-critical.html
= = = = = = = = = = = = = = = = = =
Tapasvinī (Canto-8)
= = = = = = = = = = = = = = = = = =
In life, as juvenility grows further,
in the forest-environ
with gradual stride,
Spring became Summer-tide.
Heat of the Sun,
just like energy
of the youth, appeared there
more sultry.
Just as enjoyment of mundane pleasure
causes thirst inner,
the Sun-heat afront displayed
the charming mirage-maid.
Cotton fled away leaving Śālmalī tree,
like wealth from a miser’s treasury.
From Palāśa flower,
previous splendour has gone.
In the like manner,
transient is the mundane phenomenon.
By heat, Mallī bloomed dainty.
From her limbs, fragrance spread in plenty.
Heart of the noble
keeps unruffled and stable,
even in pains;
rather glory of peace amply remains.
Kuţaja flower with exhilaration
cast glances at Mallī.
With noble companion,
a noble one revels really.
In one heart, both took decision,
“During Summer season,
we’ll be spreading in cheers,
the fragrance nice.
At the advent of Rain,
cool the earth will remain.
All the creatures
will obtain peace.
Kadamba and Ketakī, as regards
offering fragrance, are not niggards
and they’ll gratify
all the world thereby.
Entrusting the onus
of pleasing the people, both of us
shall depart with cheers
from this world of trees and creepers.”
Lifting head, the up-stalked Lotus-maid
gladly supporting them said :
“With yourselves nigh,
I shall remain
and dedicate myself in the high
waves of time’s main.”
Mallī asked : “Oh ! This sort
how can you commit here ?
Sun, your consort,
shall shun you never.”
Lotus-maid told :
“My face, my loving mate
shall not behold,
when cloud will penetrate.
Passing some days in adversity somehow,
I shall finish my mundane vow.
Through the cloud-mass,
my dearest consort cannot pass.
For the world’s well-being
he endures suffering.
How shall I enjoy love and affection
of my dear companion
for some days more ?
I’ve no fortune therefore.
His holy feet I’ll be remembering,
and in time, Death
will take away my being
by offering the wreath.
In this life,
for some days, if
woes I undergo,
I shall be fortunate
to see the noble face of my mate
in the next birth also.”
When such words reached close
to the ears of knowledge, accepting those
as ideals of life, Sītā said :
“O Dear Lotus-maid !
You are verily
a devoted virtuous lady.
Vividly visible to you
is the path of virtue.
Myself, a sister
of yours, I deliberate.
Above this, I’ve the share
of alike fate.
In the happy abode of sylvan region,
I enjoyed my lord’s affection,
pure and nectar-imbued,
just as you are, My Dear !
in the home of beatitude,
watery and clear.
Day-lord Sun is the husband thine.
In his auspicious line,
has taken birth
my husband, the lord of the earth.
Whatever own future tells about,
I’ve attained already
the very route.
Blessed is your noble heart such.
You are blessed very much.
O Virtuous lady !
In my life, be kind
to give your pure mind.
Agonised by public calumny,
my husband has deserted me.
O Supernal-sighted ! Tell me please.
In future, shall my fate
be able to visualize
my lord, the life-mate ?”
Neath the petals of lotus cool,
in the water of deep blue-hearted pool,
afternoon the Chakora-couple spent ;
so did flamingo with his beloved in enjoyment.
From the grasp of Kāraņđava, surviving however, [1]
in the multitude of lotuses there,
giving long leaps above,
lobster nonplussed in the deep grove [2]
of wide-leafed mushrooms, at last,
became heron’s draught after prolonged fast.
Falling in the interior
of petals of the up-stalked lotus,
Śafarī fish, very courageous.
there gambolled into the water,
Hardly going to take
seat on the curve stalks of lily,
frog, afraid of water-snake,
leapt up speedily.
Sitting with desperation,
on the mango-bough
inside the leafage near the nest of crow,
cuckoo, thirst-enduring,
was not pouring
the ear-gladdening ambrosia.
As if for mania
from Chaņđala, it had remained hidden. [3]
Champā bird was not making [4]
his tail dance by spreading.
Adorned was the tail-tip with clusters
of coloured feathers.
Beholding own brother
in front of his sight,
against him, not enraged to fight,
he was present there,
expressing no indistinct chirpings
nor sportively shaking own wings.
Sheer food is the matter
that incites him for fray with his brother.
Otherwise, Lo !
How can a brother be the foe ?
The bird, full-bellied
and corpulent-bodied,
had sat with spree
on the bough of the huge Śāla tree.
In the Madhuka-forest, wantonly sitting,
under the pretext of food,
cutting the Madhuka fruits, parrots all,
bearing the twice-born Brahmin-hood, [5]
were astrologically counting
the heralds of rainfall.
On the bank of Tamasā river,
under the banyan tree,
cool was the site
with the shade of dense fresh leafage,
where in the cottage
filled with odour
of Kuţaja flowers, Summer with spree,
at the feet of Peace, finds respite.
Sitting thereon,
opening the knowledge-vision,
Vālmīki , the venerable ascetic,
was seeing the sacred Rāmāyaņa epic.
Among the hermits, some were
engaged in study elsewhere.
Some were furthermore
chanting the Vedic lore.
Languishing under the burdens
of weighty womb, Sītā, remaining in the environ
of hermit-maidens
and resting on a leaf-seat there
in the thick bower,
was enjoying peace with tranquil vision.
She resembled then
the encompassed disc of Moon that seeks
the setting mountain
after full-moon day’s valediction.
On her fair cheeks,
perspirations were just like
dews and tears of vision
were frost-like.
Making own dwelling
among the hermitesses here,
King Rāma’s devoted queen Sītā,
bringing into her memory
the behaviour-feature
of demonesses of Lańkā,
was deliberating on the divine feeling
of ascetic-maidens of monastery,
contrasted with the nasty hellish nature
of those demonesses there.
As warrior Hanumān, the son
of Wind-god, came to her recollection,
hearty homage to the Wind-god she did extend.
Of cool ripples, the felicitous favour,
there she obtained
by fanning the Palm-leaf-fan with ardour.
At this hour
Dame Thought, approaching her
humbly expressed : “O Illustrious Queen !
At the gateway are some,
awaiting with longing keen,
to see your gracious presence.
From great distance they have come.
To see your noble self hence,
their ardent desire has not a bit
counted the severe sun-heat.
Beholding their comely mien,
heart turns to be a mine of love benign.”
Said the Queen :
“Friend ! Them please usher in,
without being late further.
Blessed is my fate.
On me, so endearments they confer.
Their presence will exonerate
both eyes of mine
from sorrow and sin.”
By the bidding of Sītā,
someone meanwhile,
first arrived there
like a friend ever-familiar
and said with sweet soft smile
in loving words pouring ambrosia.
“O Esteemed Queen ! In your mind
does the by-gone episode
its way find ?
Noble feet, you had placed in my abode.
My body solely
by the radiance of your limbs holy,
has earned this opulence
of empyrean exuberance.
My brooks, in guise
of that exuberance,
always murmur,
overwhelmed with rapture.
Flowers with blooming countenance
ridiculously belittle the paradise.
Of several rivers, water
fraught with fragrance for ever,
heartily gladdens
all the riparian denizens.
The peacocks, bred
with your affections sacred,
highly lilt daily
your glory gaily.
With steadfast aspiration
for your gracious vision,
clouds in masses often coming in turn,
from cavern to cavern
moving and moving search verily :
‘Where is Sītā, the Beauteous Lady ?’
In deep sonorous tone, inquisitive
they ask; but do not believe,
when I give
the answer negative.
Again they continue searching,
holding the light of lightning,
convincingly confident,
that Beauteous Sītā is certainly present.
O Lady Illustrious !
Today do you recognize this hapless chap ?
I’ve come to your front gracious,
after a long gap.
With the dusts of your feet, crest-crown
I’ve embellished my own.
Blessed have been on that account
myself Chitrakūţa Mount.”
Then came a lady newly adorned,
comely-limbed with lustres bright and neat.
Sha has courageously churned
the affliction wrought by severe heat.
Of sylvan damsels,
she is a life-long comrade.
Garnished her neck has been
with garlands of Girimallikā fine.
Madhuka flowers as crest-jewels
have beautified her forehead.
Her ear-ornaments are the blue
gems of fruits of Jambu.
Her girdle is made of oysters.
Minds of sages, the forest-dwellers,
she has nicely attracted.
Further she has decorated
very beautifully
the black braid comely and curly.
Before Sītā, she appeared
with enraptured mien
and expressed word
soft, gentle, nectarine.
“O Noble-natured Queen !
Deign to accept my gratitude.
The debt of affections benign,
I owe you for good.
How shall I repay these ?
I’m incapable. O Virtuous One !
Oblige me please
accepting my hearty devotion.
Aren’t here many
in this world, like me ?
But who has been
blessed with your such grace divine ?
With your auspicious glance,
my sands turned into dusts of gold and [6]
you made my heart the diamond-land, [7]
as it gave, in sportive observance,
ecstasies of delight
to your supernal sight.
From Vishņu’s feet, beautifully appearing,
Though there is ever-flowing
holy Gańgā, the daughter
of Himālaya, the mountain-lord,
still with the epithet conferred
on me by your good lady,
I’m Mahānadī,
the Great River.”
Thereafter came
Godāvarī, fair-limbed dame
with impaired appearance,
shrouded by despondence,
bursting tears in bewilderment,
and cleansing oft
her lotus-eyes soft,
with the hem of garment.
Numerous pictures
marvellously portrayed
with brilliant colours,
she had brought with her.
At Sītā’s behest, she displayed
openly layer by layer.
Somewhere flowers,
fallen from creepers,
have turned pallid
by the sultry sun-heat.
With filthy figures, rid
of jubilant spirit,
clumps of trees have occupied
the beds of leafage arid.
A broken bough,
unable to abandon
the body of tree anyhow,
has sought shelter on grasses there,
kissing someone’s head, further
holding feet of someone.
Whitened has been someone’s body
by the leafage filled with birds’ ordure.
Covering face with the web-clothes filthy,
certain leaf has lost rapture.
Seeing the prowess of herons,
frogs are suffering exhaustion acute,
by gambols frequently done.
Some of these,
concealed under stones,
sitting quiet and mute,
are giving satisfaction
to their bellies.
Somewhere herds of bisons wild,
are making pond’s water
muddy and defiled.
By their feet, are thrown up there
the lotuses grim,
wallowing in slime.
Somewhere near water, to catch food,
python has fallen like a log of wood.
Casting wistful looks to the avenue
of herds of deer, the big tiger,
in a clandestine clue,
licks the lip-corners, very eager.
Further appeared before Sītā’s eyes,
the furious forest-fire
with smoke-gloom covering the woodland entire.
With countless branches,
stupendous flames leaping above in pieces
are vanishing away in the skies.
The burning leafage,
rising up in the skies,
are moving on smoke-carriage.
Sitting on the remote trees,
apprising the tidings thereafter,
those are being burnt by heat severe.
Impaired in the path upper,
leafage a few,
are vanishing in the firmament there
beyond the range of view.
Some birds flying
in the firmament are fleeing,
while some are falling
in the dire womb of fire swelling.
Herds of bisons, tuskers,
rabbits, boars, bears,
jackals and deer,
in smoke all engrossed,
seeing the fire, being nonplussed
with heartfelt fear,
are unable to determine way
of direction to flee away.
The afraid amazed monkeys,
however, are escaping
themselves leaping and leaping
from trees to trees.
Through smoke, however,
in quest of river,
some monkeys are running,
carrying their offspring
on back and armpits thither.
Bewildered beasts have covered the river
in its streams and sands
upto both the strands.
Asked there Godāvarī :
“My Dear Child !
Did you see the condition
of Daņđaka, defiled
with utter misery
after your valediction ?”
Having compassion
for the grief of other,
Sītā there replied :
“Alas ! O Daņđaka ! Abode splendid,
of my sportive play !
Grateful I would be for ever,
if your pacification,
Fate would kindly render,
by the water
of my eyes sans delay.”
Ere Sītā, then Ayodhyā came
and meeting her
began to read the letter
written by Royal Wealth Dame.
Faltering through distress,
in the voice choked by agony’s excess,
with shivering lips, she expressed
the words shamefully depressed :
“Friend ! Myself Night;
You were Moonlight.
Closing my eyes
of blooming lilies
afar you went.
No more thence
remains for me in your absence
even a vestige of pleasure.
I’ve borne the figure
of a woman rid of ornament.
Today the royal palace
has turned into a wild place.
Your severe separation
has become forest-conflagration.
Entering there all it has ruined.
So how can one find
there any more
beauty and brilliance as before ?
Burnt have been the huge trees
of noble hearts, abundant
in the leafage of gaieties.
There flowers fragrant
with smiling bloom,
alas ! have easily gone to doom.
Herds of Does
of Peace, and Tuskers of Patience
with their lives distorted
by the smokes of woes,
have immersed neck-deep, resorted
to the womb of river of forbearance.
Hearts of the villains are
the beasts, vigorous and dire.
Even them, so far
the peril has not spared.
In the unfathomable core
of King Rāma’s heart-ocean, furthermore,
that alone has entered
as the submarine fire.
Like Moon swallowed by Rāhu, [8]
the illustrious king
has borne mere figure with suffering
after severe separation from you.
In the jewelled palaces
murk has shrouded,
just as cloud encompasses
the sky star-studded.
Mothers-in-law have borne
their hearts torn
like ponds waterless, dry.
For all of them,
you’re more than a gem,
the apple of she-serpent’s eye.
Doors have been
closed in the pleasure-garden.
There how can be seen
flowers by anyone ?
Grown Mustaka grasses, like perfumers,
are withering the fallen flowers.
All vines and trees
are feeling dry in miseries,
remembering your noble self always.
Seats have been occupied
by the leaves arid,
on the marble-splendid alleys.
Younger brothers, obedient
to the words of the Emperor,
have their heads bent with the load
of terrible torment,
just like serpents
powerless by incantation, or
like elephants
afraid of sharp goad.
Cheeks of sisters
on their lotus-hands are leaning.
Delicate limbs of theirs
are decreasing in plight,
day by day, like Moon waning
in black fortnight.
Maiden-mates of concert, rid of grace,
have kept themselves mum,
without touching the face
of ‘muraja’, the musical drum.
Just like musty flowers, shorn
of their colour,
maid-servants have borne
their lives with deep dolour.”
Without completing
the letter-reading,
Ayodhyā, with pallid figure,
there sat down in languor.
Compassionate Sītā,
seeing such plight of Ayodhyā,
herself felt upset
with grief and fret.
Now the day came to an end.
Guests retreated to their own places.
Lovingly accompanying Sītā, the hermitesses,
engaged in own works, remained.
= = = = = = = = = =
(Footnotes :
[1] Kāraņđava = A kind of duck.
[2] Lobster = A kind of fish ; Prawn ; ‘Chinguđi’ in Oriya.
[3] Chaņđāla = a low-graded person, killer of birds and beasts.
[4] Champā bird = A kind of fighting bird ; Bulbul.
[5] Cutting Madhuka fruits by parrots is supposed to fortell rainfall. Here original word ‘Dvija’ means ‘Twice-born’ which implies ‘Brahmin’ as well as ‘Bird’.
[6] Dusts of gold are said to be found in the sands of Mahānadī.
[7] Diamond-land = Hīrā-kshetra, Hirakud situated near Sambalpur.
[8] Rāhu = A mythical demon and planet that astrologically causes eclipses by swallowing Sun and Moon.
* * * * *
(Canto – VIII of Tapasvinī ends.)
= = = = = = = = = =
English Tapasvinī Kāvya - Canto-10/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-10 has been taken from pages 147-158 of my English Book
‘ Tapasvinī of Gańgādhara Meher ’
Published by : R.N. Bhattacharya, A-217, Road No.4, HB Town, Sodepur,
Kolkata-700110, India. First Edition : 2009, ISBN : 81-87661-63-1]
For Introduction, please see,
‘ Tapasvinī of Gańgādhara Meher : A Critical Observation ’ :
Link : http://hkmeher.blogspot.com/2007/08/tapasvini-of-gangadhara-meher-critical.html
= = = = = = = = = = = = = = = = = =
Tapasvinī (Canto-10)
= = = = = = = = = = = = = = = = = =
Sītā, the virtuous wife,
blessed with twin-gems youngster,
rivetted her mind to foster
them more than own life.
Manacles of affections,
intensely fastened.
Even for a twinkling of an eye,
she didn’t leave the sons.
Burden of her life thereby,
she deemed somehow lessened. (1)
For ablution once only at day,
from them when she remains away,
she soon anxiously returns
in her drenched dresses.
Feeling lonely indeed
her life gets hurried
to see the lotus-faces
of her new-borns. (2)
Pulverizing the pride
of lunar digits, the twin bodies
acquired gradual growth.
Day by day, like full moon, faces both
formed repository of beauties.
They could recognize further
the face of their affectionate mother,
and on her lap became inclined to ride. (3)
They laugh sweetly
looking at the mother’s face.
Searching lap, they cry apace.
Them while affectionately
mother does cuddle,
in her lap-cradle
on the swing of joys
sportively play both the boys.
They, again and again, beholding her face,
often laugh and make her laugh with grace. (4)
In dream, she had never found out
nor had a trace of thought in imagination
that sweet smile would sprout
from her burnt face anon.
Ineffable smile of ineffable bliss rarest,
reigns spontaneously manifest.
But as her husband
could not partake of this happiness,
she does reprimand
her destiny in distress. (5)
Goddess Sarasvatī, in the lotus
of twin faces, appearing lustrous,
in the guise of teeth, displayed
her natural divine glow,
deriding Kunda flower, Moon, pearl and snow.
Her lute, she first played
with the tune ‘mā’, ‘mā’, ‘mā’, ‘mā’, [1] soft fine
and melodiously nectarine. (6)
In the form of zephyr, the tune divine,
keeps mother’s life
green sprig-filled.
The pink hue of tender leaf
on her lips is soon revealed.
Buds of their teeth
slowly grow therewith,
bearing the brilliance of moon-shine. (7)
The effulgent Mind, like Sun, [2]
occupying Indra’s throne of East
and proceeding forth
towards Kubera’s treasury of North,
with satisfaction
enhances the lustre of face,
and thinks further,
world’s all the happiness
with propitious fortune now exist
in own hand shining brighter. (8)
Of half-blown lotuses, bearing the lustres,
both the brothers began to express
lisping syllables, pleasant and very sweet.
Seeing the charming glances,
beauteous figures
and graceful gaits of the Speech-Goddess,
Sītā ’s life becomes replete
with inner horripilation.
Further alacrity dances
in her mind’s mansion. (9)
With the assistance
of their palms and thighs,
gradually the babies
learnt to sit
and stepped their feet
on earth’s surface.
Remaining at a distance,
calling them with gleeful grace,
she enhanced their stepping pace.
With curiosity thither
in smiling face,
the twins rush to the mother. (10)
Sometimes in hands holding lumps of clay,
dirtying their tongues they play.
When affectionate mother
makes them bear
some beautiful fruits anear,
they take thither
and fling those away anon
shaking their faces.
Fluttering thereon,
lovely locks of the babies
look like black bees
flitting on lotuses. (11)
They began to stand
supporting the mother’s hand.
Resting on own feet further
holding hands of mother together,
ahead they learnt to toddle.
To step forward by themselves, they tried
and falling in the middle
when both cry hurried,
the mother pleases them with kisses
on their delicate faces. (12)
The twin brothers, with fun,
call the sylvan birds,
seeing their charming colours.
Cherishing for the plumes of peacocks, they run
after them to catch anear.
Holding the herds
of fawns, both gaily play there
adorning them with flowers. (13)
In hilarious moods,
ascetic-maids and ascetics
accompanying the brothers,
make them meander
there in the woods.
Decorating their heads and cheeks
with garlands of flowers,
they spring the offspring
in the sweet swing
of flowery creepers yonder.
Making the buds of gaieties
bloom there, both the babies
with eagerness insistent remain,
saying ‘again’, ‘again’. (14)
In the swings of flowers,
the splendid darkish bodies
of twin brothers
gladden the eyes.
Dame Sylvan Beauty as though bedecks
with green gems and makes
the charming swings
move with love and fondlings.
Therewith the tree-boughs
sway with elation.
By the gestures
of her own eye-brows,
she, with derision,
laughs at the loveliness of others. (15)
With the vigours of lions,
adorning the sons
gradually elapsed five years.
The twins rambled freely in rivers,
gardens, groves and places
abounding in green grasses.
Their intrepid mind, not in the least,
counted dread of any wild beast. (16)
With proper conventional custom,
accomplishing the tonsure ceremony of the offspring,
Sage Vālmīki, the ocean of learning,
brought and made them lions
in the inaccessible woods of wisdom.
Both the brave ones
wandering thither, killed
the elephants of ignorance wild. (17)
Plenteous is the Epic-mountain
with gems of sentiments.
There majestically roams Rāma -Lion.
Forming murmuring fountain,
blood-stream of Rāvaņa-Elephant flows further.
Residing in a cavern, there laments
the Lioness suffering affliction
by tusk-tossing of the tusker. (18)
Witfully causing the sons
to climb the mountain-summit,
the great noble hermit
made them play like fawns.
But Rāma’s scions
sported like lions.
The whelps playing with exhilaration
knew Rāma as lion,
without recognizing thither
their own father. (19)
Beside their mother,
they sing the Rāmāyaņa epic
composed by Vālmīki, the great ascetic.
In proper accompaniment
of measure, concord and melody refined,
playing on lutes, rivetting their mind
in the devotional sentiment
for Rāma, the hero-emperor,
and being restless by love-waves, the babies
move their heads and eyes. (20)
Warning, roaring, mourning
and laughing are revealed
in every tone of song very well.
Their chests and arms do swell.
From their eyes,
sometimes tears stream at ease.
The inner poetic feeling, forming lightning,
enters profound into their lives joy-filled. (21)
In the tongues of the twin offspring,
Goddess Sarasvatī, newly appeared,
sacred, effulgent and comely-figured,
displaying her dance,
sweet, graceful and marvellous with elegance,
in happy moods,
bestowed immense cheers
that forming sonorous clouds
in every living being,
were sprinkling the ambrosial showers. (22)
With Sītā, other hermit-maids for long,
drinking the nectar of sacred song
immensely felt bliss, distress,
peace, grief, sorrow and happiness.
Hearts melted with pains and gaieties.
Tears streamed down from their eyes. (23)
The twins could not know
that Sītā, the mid-jewel of necklace
on the heart of Rāma, the Rāmāyaņa’s hero,
was their mother dwelling in the forest-place
on the banks of Bhāgīrathī river.
The fact was kept hid,
as the bidding of the great seer
had already forbid. (24)
Of Rāma and Sītā, the virtues and glories,
the twins gracefully sing
with eagerness extreme.
Sītā, the jewel among the devoted spouses,
hearing all these,
bashfully immerses
her mind in ecstasy.
There attentively keeping
her identity in secrecy,
as an ascetic-maid, she spends the time. (25)
Hearing the charming Rāmāyaņa epic,
herds of deer in enchanted mood,
concentrated thereon
with leaning ears and steady vision,
like wooden deer oblivious of food,
quenching thirst and enjoying frolic.
With the listening-opulence,
birds filled their hearts, observing reticence. (26)
Filling the rose-gay of flowers
in the plaits of full vessels, there trees
merged in emulating the songs of babies,
by gesticulating own hands of creepers.
Enraptured, maddened with joy ineffable,
Tamasā rolled restless and unstable. (27)
Dancing with the canorous tune of paean,
nectar flowed on the bosom of earth.
Denizens of forest-environs,
arriving from all four directions,
floated in the stream nectarean.
Covering all the ear-cavities,
the stream in mirth
permeated the city of deities. (28)
Hearing the song sweetest,
hearty thanks of commend
Brahmā, Indra and Rudra did extend.
Direction-Damsels of East, West,
South and North,
delightfully danced forth.
With Gandharva-companions,
the celestial nymphs danced in elations
sportively spreading there
the pride of music-fare. (29)
Rambling in many a country,
Sage Nārada frankly expressed revelry,
admiring the sentiments of Vālmīki’s poetry
and Sītā - Rāma’s sacred glory.
He also praised the song of twin offspring,
also the lilt of lute nectar-showering. (30)
The great lutanist Nārada whose lute
has earned high repute,
now enraptured with the lutes of twin brothers,
declared those as unique and peerless.
Immense thanks to the celestial ascetic
who in cheers enthusiastic,
singing praise of others,
heightened his own greatness. (31)
Despite own virtues profuse,
someone with heart free,
adept in appreciating other’s virtues
verily fructifies own virtue-tree.
Moved forward is the arrow
by the string of bow.
Wafting the fragrance of flowers,
zephyr confers on the world more cheers. (32)
At the age of eleventh year,
accomplished was the ceremony of thread-bearing
of the twins having handsome bodies.
Delved into the Vedas later on,
they acquired the wisdom-vision.
Seeing the genius of sons, with no peer,
well-versed in Vedic studies,
Sītā discarded all her suffering. (33)
Just as Sunshine adorns the water
of Yamuna, Sun’s daughter,
there the newly charming juvenile beauty,
bringing jewel-lustres
as debt from ocean, Varuņa’s treasury,
embellished gently in luxury
the twin dark figures
with marvellous dexterity. (34)
Their speech refined with learning
sanctified hearts and ears.
Behaviour followed the speech.
With divinity, conduct became rich.
Speech, limbs and mind, all shining,
in life created waves of lustres. (35)
Bearing the verses recited
by the twin boys,
mother’s life became permeated
with the light of joys.
Night of woeful reminiscence more and more
inspirited her mind’s core.
A distressed one does realize
the value of being blithe.
Happiness of the ever-happy is
never comparable therewith. (36)
The twin figures,
cheerful and new,
seemed heaps of gems in mother’s view.
In her ears,
admiration of sons entered
as the stream of nectar.
Arrays of auspicious fame
of her life-lord,
therewith became
ladder to the heaven afar. (37)
Leaving the lap of mother,
caring no fear,
since the day when the twins wandered,
she practised regularly
the penitential rite.
With mind dedicated at the sacred feet
of her dearest lord,
herself Maithilī,
the virtuous devoted wife,
merged to pass the rest of her life. (38)
Like river-stream in summer,
Sītā’s life turned thinner and thinner.
Like Moon of black fortnight,
it awaited death, the New-moon night, [3]
and considering her husband as Sun
aspired there for union. (39)
Mused the Virtuous lady :
‘Once by any means,
casting a glance complete,
at my husband’s holy feet,
also entrusting to him the twins,
I would shatter
the shackle of my body.
My life-deer rushing anon
would make home for shelter
in that sylvan state of salvation.’ (40)
= = = = = = = = =
(Footnotes :
[1] ‘Mā’ is the fourth tune among the seven musical tunes known as ‘sā’, ‘re’, ‘gā’, ‘mā’ ‘pā’, ‘dhā’ and ‘ni’. The word ‘Mā’ also means ‘mother’. Babies’ addressing their mother as ‘mā’ is depicted here.
[2] Mind is personified here. In case of Sun, the original word ‘kara’ implies ‘ray’ or ‘shine’. Indra’s throne means East direction. Kubera’s treasury means North direction. Pun is presented here. Mind enjoys the lordship of heaven and acquires the affluent riches of Wealth-god Kubera.
[3] In the moonless night (amāvasyā) of black fortnight, both Sun and Moon are united.
* * *
( Canto - X of Tapasvinī ends.)
= = = = = = = = = =
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-10 has been taken from pages 147-158 of my English Book
‘ Tapasvinī of Gańgādhara Meher ’
Published by : R.N. Bhattacharya, A-217, Road No.4, HB Town, Sodepur,
Kolkata-700110, India. First Edition : 2009, ISBN : 81-87661-63-1]
For Introduction, please see,
‘ Tapasvinī of Gańgādhara Meher : A Critical Observation ’ :
Link : http://hkmeher.blogspot.com/2007/08/tapasvini-of-gangadhara-meher-critical.html
= = = = = = = = = = = = = = = = = =
Tapasvinī (Canto-10)
= = = = = = = = = = = = = = = = = =
Sītā, the virtuous wife,
blessed with twin-gems youngster,
rivetted her mind to foster
them more than own life.
Manacles of affections,
intensely fastened.
Even for a twinkling of an eye,
she didn’t leave the sons.
Burden of her life thereby,
she deemed somehow lessened. (1)
For ablution once only at day,
from them when she remains away,
she soon anxiously returns
in her drenched dresses.
Feeling lonely indeed
her life gets hurried
to see the lotus-faces
of her new-borns. (2)
Pulverizing the pride
of lunar digits, the twin bodies
acquired gradual growth.
Day by day, like full moon, faces both
formed repository of beauties.
They could recognize further
the face of their affectionate mother,
and on her lap became inclined to ride. (3)
They laugh sweetly
looking at the mother’s face.
Searching lap, they cry apace.
Them while affectionately
mother does cuddle,
in her lap-cradle
on the swing of joys
sportively play both the boys.
They, again and again, beholding her face,
often laugh and make her laugh with grace. (4)
In dream, she had never found out
nor had a trace of thought in imagination
that sweet smile would sprout
from her burnt face anon.
Ineffable smile of ineffable bliss rarest,
reigns spontaneously manifest.
But as her husband
could not partake of this happiness,
she does reprimand
her destiny in distress. (5)
Goddess Sarasvatī, in the lotus
of twin faces, appearing lustrous,
in the guise of teeth, displayed
her natural divine glow,
deriding Kunda flower, Moon, pearl and snow.
Her lute, she first played
with the tune ‘mā’, ‘mā’, ‘mā’, ‘mā’, [1] soft fine
and melodiously nectarine. (6)
In the form of zephyr, the tune divine,
keeps mother’s life
green sprig-filled.
The pink hue of tender leaf
on her lips is soon revealed.
Buds of their teeth
slowly grow therewith,
bearing the brilliance of moon-shine. (7)
The effulgent Mind, like Sun, [2]
occupying Indra’s throne of East
and proceeding forth
towards Kubera’s treasury of North,
with satisfaction
enhances the lustre of face,
and thinks further,
world’s all the happiness
with propitious fortune now exist
in own hand shining brighter. (8)
Of half-blown lotuses, bearing the lustres,
both the brothers began to express
lisping syllables, pleasant and very sweet.
Seeing the charming glances,
beauteous figures
and graceful gaits of the Speech-Goddess,
Sītā ’s life becomes replete
with inner horripilation.
Further alacrity dances
in her mind’s mansion. (9)
With the assistance
of their palms and thighs,
gradually the babies
learnt to sit
and stepped their feet
on earth’s surface.
Remaining at a distance,
calling them with gleeful grace,
she enhanced their stepping pace.
With curiosity thither
in smiling face,
the twins rush to the mother. (10)
Sometimes in hands holding lumps of clay,
dirtying their tongues they play.
When affectionate mother
makes them bear
some beautiful fruits anear,
they take thither
and fling those away anon
shaking their faces.
Fluttering thereon,
lovely locks of the babies
look like black bees
flitting on lotuses. (11)
They began to stand
supporting the mother’s hand.
Resting on own feet further
holding hands of mother together,
ahead they learnt to toddle.
To step forward by themselves, they tried
and falling in the middle
when both cry hurried,
the mother pleases them with kisses
on their delicate faces. (12)
The twin brothers, with fun,
call the sylvan birds,
seeing their charming colours.
Cherishing for the plumes of peacocks, they run
after them to catch anear.
Holding the herds
of fawns, both gaily play there
adorning them with flowers. (13)
In hilarious moods,
ascetic-maids and ascetics
accompanying the brothers,
make them meander
there in the woods.
Decorating their heads and cheeks
with garlands of flowers,
they spring the offspring
in the sweet swing
of flowery creepers yonder.
Making the buds of gaieties
bloom there, both the babies
with eagerness insistent remain,
saying ‘again’, ‘again’. (14)
In the swings of flowers,
the splendid darkish bodies
of twin brothers
gladden the eyes.
Dame Sylvan Beauty as though bedecks
with green gems and makes
the charming swings
move with love and fondlings.
Therewith the tree-boughs
sway with elation.
By the gestures
of her own eye-brows,
she, with derision,
laughs at the loveliness of others. (15)
With the vigours of lions,
adorning the sons
gradually elapsed five years.
The twins rambled freely in rivers,
gardens, groves and places
abounding in green grasses.
Their intrepid mind, not in the least,
counted dread of any wild beast. (16)
With proper conventional custom,
accomplishing the tonsure ceremony of the offspring,
Sage Vālmīki, the ocean of learning,
brought and made them lions
in the inaccessible woods of wisdom.
Both the brave ones
wandering thither, killed
the elephants of ignorance wild. (17)
Plenteous is the Epic-mountain
with gems of sentiments.
There majestically roams Rāma -Lion.
Forming murmuring fountain,
blood-stream of Rāvaņa-Elephant flows further.
Residing in a cavern, there laments
the Lioness suffering affliction
by tusk-tossing of the tusker. (18)
Witfully causing the sons
to climb the mountain-summit,
the great noble hermit
made them play like fawns.
But Rāma’s scions
sported like lions.
The whelps playing with exhilaration
knew Rāma as lion,
without recognizing thither
their own father. (19)
Beside their mother,
they sing the Rāmāyaņa epic
composed by Vālmīki, the great ascetic.
In proper accompaniment
of measure, concord and melody refined,
playing on lutes, rivetting their mind
in the devotional sentiment
for Rāma, the hero-emperor,
and being restless by love-waves, the babies
move their heads and eyes. (20)
Warning, roaring, mourning
and laughing are revealed
in every tone of song very well.
Their chests and arms do swell.
From their eyes,
sometimes tears stream at ease.
The inner poetic feeling, forming lightning,
enters profound into their lives joy-filled. (21)
In the tongues of the twin offspring,
Goddess Sarasvatī, newly appeared,
sacred, effulgent and comely-figured,
displaying her dance,
sweet, graceful and marvellous with elegance,
in happy moods,
bestowed immense cheers
that forming sonorous clouds
in every living being,
were sprinkling the ambrosial showers. (22)
With Sītā, other hermit-maids for long,
drinking the nectar of sacred song
immensely felt bliss, distress,
peace, grief, sorrow and happiness.
Hearts melted with pains and gaieties.
Tears streamed down from their eyes. (23)
The twins could not know
that Sītā, the mid-jewel of necklace
on the heart of Rāma, the Rāmāyaņa’s hero,
was their mother dwelling in the forest-place
on the banks of Bhāgīrathī river.
The fact was kept hid,
as the bidding of the great seer
had already forbid. (24)
Of Rāma and Sītā, the virtues and glories,
the twins gracefully sing
with eagerness extreme.
Sītā, the jewel among the devoted spouses,
hearing all these,
bashfully immerses
her mind in ecstasy.
There attentively keeping
her identity in secrecy,
as an ascetic-maid, she spends the time. (25)
Hearing the charming Rāmāyaņa epic,
herds of deer in enchanted mood,
concentrated thereon
with leaning ears and steady vision,
like wooden deer oblivious of food,
quenching thirst and enjoying frolic.
With the listening-opulence,
birds filled their hearts, observing reticence. (26)
Filling the rose-gay of flowers
in the plaits of full vessels, there trees
merged in emulating the songs of babies,
by gesticulating own hands of creepers.
Enraptured, maddened with joy ineffable,
Tamasā rolled restless and unstable. (27)
Dancing with the canorous tune of paean,
nectar flowed on the bosom of earth.
Denizens of forest-environs,
arriving from all four directions,
floated in the stream nectarean.
Covering all the ear-cavities,
the stream in mirth
permeated the city of deities. (28)
Hearing the song sweetest,
hearty thanks of commend
Brahmā, Indra and Rudra did extend.
Direction-Damsels of East, West,
South and North,
delightfully danced forth.
With Gandharva-companions,
the celestial nymphs danced in elations
sportively spreading there
the pride of music-fare. (29)
Rambling in many a country,
Sage Nārada frankly expressed revelry,
admiring the sentiments of Vālmīki’s poetry
and Sītā - Rāma’s sacred glory.
He also praised the song of twin offspring,
also the lilt of lute nectar-showering. (30)
The great lutanist Nārada whose lute
has earned high repute,
now enraptured with the lutes of twin brothers,
declared those as unique and peerless.
Immense thanks to the celestial ascetic
who in cheers enthusiastic,
singing praise of others,
heightened his own greatness. (31)
Despite own virtues profuse,
someone with heart free,
adept in appreciating other’s virtues
verily fructifies own virtue-tree.
Moved forward is the arrow
by the string of bow.
Wafting the fragrance of flowers,
zephyr confers on the world more cheers. (32)
At the age of eleventh year,
accomplished was the ceremony of thread-bearing
of the twins having handsome bodies.
Delved into the Vedas later on,
they acquired the wisdom-vision.
Seeing the genius of sons, with no peer,
well-versed in Vedic studies,
Sītā discarded all her suffering. (33)
Just as Sunshine adorns the water
of Yamuna, Sun’s daughter,
there the newly charming juvenile beauty,
bringing jewel-lustres
as debt from ocean, Varuņa’s treasury,
embellished gently in luxury
the twin dark figures
with marvellous dexterity. (34)
Their speech refined with learning
sanctified hearts and ears.
Behaviour followed the speech.
With divinity, conduct became rich.
Speech, limbs and mind, all shining,
in life created waves of lustres. (35)
Bearing the verses recited
by the twin boys,
mother’s life became permeated
with the light of joys.
Night of woeful reminiscence more and more
inspirited her mind’s core.
A distressed one does realize
the value of being blithe.
Happiness of the ever-happy is
never comparable therewith. (36)
The twin figures,
cheerful and new,
seemed heaps of gems in mother’s view.
In her ears,
admiration of sons entered
as the stream of nectar.
Arrays of auspicious fame
of her life-lord,
therewith became
ladder to the heaven afar. (37)
Leaving the lap of mother,
caring no fear,
since the day when the twins wandered,
she practised regularly
the penitential rite.
With mind dedicated at the sacred feet
of her dearest lord,
herself Maithilī,
the virtuous devoted wife,
merged to pass the rest of her life. (38)
Like river-stream in summer,
Sītā’s life turned thinner and thinner.
Like Moon of black fortnight,
it awaited death, the New-moon night, [3]
and considering her husband as Sun
aspired there for union. (39)
Mused the Virtuous lady :
‘Once by any means,
casting a glance complete,
at my husband’s holy feet,
also entrusting to him the twins,
I would shatter
the shackle of my body.
My life-deer rushing anon
would make home for shelter
in that sylvan state of salvation.’ (40)
= = = = = = = = =
(Footnotes :
[1] ‘Mā’ is the fourth tune among the seven musical tunes known as ‘sā’, ‘re’, ‘gā’, ‘mā’ ‘pā’, ‘dhā’ and ‘ni’. The word ‘Mā’ also means ‘mother’. Babies’ addressing their mother as ‘mā’ is depicted here.
[2] Mind is personified here. In case of Sun, the original word ‘kara’ implies ‘ray’ or ‘shine’. Indra’s throne means East direction. Kubera’s treasury means North direction. Pun is presented here. Mind enjoys the lordship of heaven and acquires the affluent riches of Wealth-god Kubera.
[3] In the moonless night (amāvasyā) of black fortnight, both Sun and Moon are united.
* * *
( Canto - X of Tapasvinī ends.)
= = = = = = = = = =
Saturday, October 22, 2011
English Tapasvinī Kāvya Canto-5/ Harekrishna Meher
TAPASVINĪ
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-5 has been taken from pages 59- 68 of my English Book
‘ Tapasvinī of Gańgādhara Meher ’
Published by : R.N. Bhattacharya, A-217, Road No.4, HB Town, Sodepur,
Kolkata-700110, India. First Edition : 2009, ISBN : 81-87661-63-1]
For Introduction, please see,
‘ Tapasvinī of Gańgādhara Meher : A Critical Observation ’ :
Link : http://hkmeher.blogspot.com/2007/08/tapasvini-of-gangadhara-meher-critical.html
= = = = = = = = = = = = = = = = = =
Tapasvinī [Canto-5]
= = = = = = = = = = = = = = = = = =
Beauty of Royal Garden
was the wave of ocean,
holding on head the foams of flowers.
Beholding the auspicious presence of hers,
on whose foot-shore
adorned was the Beauty with lustres
emitting from pearls of nails in yore,
here rejoiced with exhilaration
all the trees, creepers
and flowers of the hermit-garden. (1)
At first gaily gleams
the Spring season.
Glamorous golden beams
of the rising Sun
spreading on the leafage drenched by dews,
were spiritedly sporting in various hues.
Falling on the dew-drops charming
they were creating
marvellously the series
of diamonds, sapphires, pearls and rubies. (2)
Of Sītā, the jewel among the chaste,
the feet that had taken away
the pride of lustres very well
from Rāvaņa’s ten heads richest
with many a Sun-jewel,
appearing in the hermit-garden today
as if scattered all the piled pride
of jewels, by her own stride. (3)
Sītā’s heart shone blue-coloured
bearing the form of Rāma, her lord.
Stealing that heart, the trees
in joyous mood
turned deep dark-hued.
Husband is the sole resort
of the mind of the virtuous consort.
Of her limbs, the beauties
attracted by degrees
in various flowers abided in series. (4)
Black-bee took only the brilliance
of her locks of hairs.
Champak flower took the opulence
of her physical lustres.
Loveliness of lips went
to Mandāra flower lucent.
Other beauties went there,
where they expressed their fervour.
There became
splendid all of them.
Beauty of heaven
as if descending on earth
made this garden
an abode of her sporting mirth. (5)
Ambrosial was the splendour of Sītā.
Mead of flowers resembled ambrosia.
Delicacy and loveliness likewise went
and became permanent
in the limbs of flowers.
Being an ascetic-maid,
the virtuous wife,
made the forest her home-stead
in her arid life
and in her body devoid of glamours. (6)
To render sincere reception to Jānakī,
for whole night,
all the spiders
decorating the canopy
comely and bright,
had furnished the garlands of golden flowers.
In hundreds, the ripe oranges were swinging
as golden balls charming. (7)
Bearing leaf-banners
arranged in lines,
had stood in the garden
the lovely Plantain-maiden.
Holding gift of flowers,
charming Muchukunda,
Vakula, Niāli, Kunda
as well as Mādhavī vines,
were awaiting there eagerly present.
Adorning with flowers own braid excellent,
nigh them was meanwhile
Rajanīgandhā, the vine juvenile. (8)
When Janaka’s daughter,
with her maiden-friends reached anear,
someone among the creepers,
feeling horripilated with gentle zephyr,
kissed Sītā’s head,
thereon scattering flowers.
Someone elated, shook hand with hers.
Someone embraced her with cheers,
while some other
at her feet, homage paid. (9)
To lick her rufescent feet, own tongue,
Pārijāta flower spread long.
Wishing kiss affectionate,
in her pearl-lustred nails anon,
the agape Pomegranate
eagerly awaited her.
To owe the debt of compassion,
Chinichampā flower turned darkish green
emulating Rāma’s form, fine and serene. (10)
Somewhere like moon-digits tender
comely tiny plants,
keeping their heads lifted to the fence
with much ardour,
were ardently staring at her.
Within the fence remained others
whose heads couldn’t reach, and there
peeping through the vents,
they expressed impatience
to obtain a glimpse of hers. (11)
Chañchī and Phulchuin birds thither
sitting on the fence of trees
were casting at her
their thirsty eyes,
and twittering sweetly in between.
Joyously swinging their tails were seen.
They have hope, when Sītā would bless
by pouring water, they, fearless,
sitting on the basins of trees
would drink with ease. (12)
Falling once at the feet of Jānakī,
Spider was again climbing a tree.
Making many a swift leap
from one tree to the other,
he was exhibiting his craftsmanship.
Sun, the proficient painter,
with various colours
was delineating the tenuous gossamers. (13)
Naturally the trees had leafage dark-green.
Sitting unsteady fain
somewhere on tree-peaks,
by brushing beaks,
beauteously bright were seen
Thinţhiņī birds, emerald-lustred,
just like sun-beams stirred
by waves of the blue main. (14)
Replete with love-lustre
Rāma’s heart, restless alone
on the royal throne,
to dissipate Sītā’s dolour,
has as if rushed to the pleasure-grove.
Like drops of Rain
during the Svātī-starred day,
the glamours, eye-alluring gay,
were creating pearls of love
in her heart’s main. (15)
In some quarter
appears the dense
grove of Jack fruits immense.
Stands on the other spot,
the sky-scrapping grove of mangoes.
Neath the surface of mango-grove thither,
seems the sky just like water
of a natural grot.
Myriads of tree-boughs
are seen as though they together,
the unanimous companions,
have symmetrically designed the sylvan environs. (16)
In the solitary shore-sites
of pacific lake, as if anchorites
have taken shelter.
Bearing heavy burdens of hindrance
on their heads, all of them present,
steady, grave and reticent,
as though have cast a glance
to dissipate soon
the distress of Janaka’s daughter,
wrought by the rays of Sun and Moon. (17)
Ińgudī-grove splendid,
with the vines of Priyańgu,
has somewhere formed the palace blue.
Remaining inside
Śyāmā bird, the new bride,
pours the melodious mead.
With sapphires, making the mansion grand,
at Indra’s command,
Goddess Śachī reaching there
as if calls Sītā to receive worship-offer. (18)
Bedecked with polished brighter
dark leafage, the blue forest
of Punnāga trees had as if gone there
from Orissa by flying above
and had filled Sītā’s mind with joy heartiest.
Assuming the form of Nīlāchala, the Black Mountain,
Rāma himself as if had come to obtain
the waves in the sea of Sītā ’s love. (19)
Along with her companions
once in the garden Sītā meandered.
Bhāgīrathī with her tributary-friends, as appeared,
whether flows on the bosom of Āryāvartta ? [1]
Pranked became the path deriding Chaitraratha, [2]
gaily enjoyable by Gandharva-maidens. (20)
Taking Tamasā’s water,
they all filled thereafter
every tree-basin,
just as the comely damsels of heaven
bringing from Gańgā, the River Divine,
pour water in Nandana, the celestial garden ;
or as the clouds permeate earth’s bosom
carrying from ocean, water gruesome. (21)
Around waist-side
keeping the garment-hems tied
actively they were stepping.
All of them had borne pitchers
on their heads
having unkempt-hairs.
Beads of perspiration
were trickling down from their foreheads.
With hands those drops they were wiping,
time to time further
in between tarrying often
for King Janaka’s slow-gaited daughter. (22)
Meanwhile arriving at the spot,
them Anukampā told
in words motherly affectionate and sweet :
“Dear children !
My Sītā knows not
how to fetch water in pitcher.
Might be in strain her life tender.
Not much effort let her render.
For the first time here
she has placed her feet.
Around the garden
let her once simply behold.” (23)
“Come, My dear Child ! well,
come to the cool shade.
Let us sit with comfort.
On your part, any other effort
need not be made.
Apropos some manners
of the hermitage, I’ll tell.”
Saying thus, she lovingly took her.
With Anukampā, the hermit-matron,
neath the shade Sītā sat anon.
Engaged remained others
in fetching water. (24)
“Sītā, My Dearie !”
Anukampā thither told,
“With Śraddhā (Faith) works everybody.
As in flowers abide different smells,
in every life, Śraddhā dwells.
By nature proves prolific
Śraddhā, three-fold,
divine, human and diabolic. (25)
“Persons of diabolic disposition
go on practising austerities
with ample impudence,
ego, craving for concupiscence,
mundane attachment, physical powers
and causing affliction
to other creatures.
For all these,
in your nature,
no room remains by any means ;
since in psychical sacred stature,
with simplicity
in addition to faith and purity,
you do render adorations
to gods, Brahmins,
preceptors and the wise persons. (26)
Of your life, the ornament favourite
is the true peace-pouring pleasant speech.
Your mind, fraud has never touched a bit.
In your proximity
how can delusion reach ?
Your comely calm image
reveals no more propensity
to the world, sensually savage. (27)
By the nature divine,
thou art Tapasvinī, the Lady Ascetic Noble.
At the first view
myself came to recognize.
Very delicate is the holy life of thine.
Rare are the fruits of severe austerities.
For those, truly never favourable
are the endeavours
rendered by ascetic-maidens new,
the flowers of virtue-creepers. (28)
Amid the maidens you’ll reside
and bring water
bearing in calabash pitcher.
You’ll be invigorating
the lamp of their inspiration.
They won’t be away from your side.
I’ve given them proper instruction.
For drinking water and fooding
you’ll feel shy no longer,
by tolerating thirst and hunger. (29)
While in the garden, maidens are working,
you’ll take rest comfortably.
Your all desired thing,
without delay they’ll supply.
Loitering in the garden,
you won’t have any hesitation
to cull flowers and fruits
as your sweet will suits.” (30)
Seventh hour of day now Sun climbed.
The maidens, perspirated-limbed,
holding empty pitchers of their own,
gently sat one by one
close to Anukampā, the hermit-matron,
and appeared in view
like bedewed buds with fruits a few,
near a thorn-apple flower, full blown. (31)
Standing then from their seats,
finishing the sacred ablution there,
to the residence all retreated.
Further they ate some fruits
and edible roots
brought by the hermits.
Having study and teaching customarily completed,
hermits and hermitesses spent the noon-hour. (32)
Happiness emerging from affection
of hermits and hermitesses
ousted Sītā’s all the mental distresses.
Into the path her recollection
there didn’t enter
the royal pleasure
even once by mistake.
In her lucid heart’s lake
was always sportively swimming
Rāma -Swan, supremely charming. (33)
* * *
(Footnotes :
[1] Āryāvartta = The historical midland between the Himalayas and the Vindhya mountains.
[2] Chaitraratha = The heavenly pleasure-garden of Kubera, the Wealth-god and Lord of Gandharvas. Gandharva is a kind of demi-god.)
* * *
(Canto-V of Tapasvinī ends)
= = = = = = = = = = =
Original Oriya Epic Poem By : Poet Gańgādhara Meher (1862-1924)
Complete English Translation By : Dr. Harekrishna Meher
*
[Canto-5 has been taken from pages 59- 68 of my English Book
‘ Tapasvinī of Gańgādhara Meher ’
Published by : R.N. Bhattacharya, A-217, Road No.4, HB Town, Sodepur,
Kolkata-700110, India. First Edition : 2009, ISBN : 81-87661-63-1]
For Introduction, please see,
‘ Tapasvinī of Gańgādhara Meher : A Critical Observation ’ :
Link : http://hkmeher.blogspot.com/2007/08/tapasvini-of-gangadhara-meher-critical.html
= = = = = = = = = = = = = = = = = =
Tapasvinī [Canto-5]
= = = = = = = = = = = = = = = = = =
Beauty of Royal Garden
was the wave of ocean,
holding on head the foams of flowers.
Beholding the auspicious presence of hers,
on whose foot-shore
adorned was the Beauty with lustres
emitting from pearls of nails in yore,
here rejoiced with exhilaration
all the trees, creepers
and flowers of the hermit-garden. (1)
At first gaily gleams
the Spring season.
Glamorous golden beams
of the rising Sun
spreading on the leafage drenched by dews,
were spiritedly sporting in various hues.
Falling on the dew-drops charming
they were creating
marvellously the series
of diamonds, sapphires, pearls and rubies. (2)
Of Sītā, the jewel among the chaste,
the feet that had taken away
the pride of lustres very well
from Rāvaņa’s ten heads richest
with many a Sun-jewel,
appearing in the hermit-garden today
as if scattered all the piled pride
of jewels, by her own stride. (3)
Sītā’s heart shone blue-coloured
bearing the form of Rāma, her lord.
Stealing that heart, the trees
in joyous mood
turned deep dark-hued.
Husband is the sole resort
of the mind of the virtuous consort.
Of her limbs, the beauties
attracted by degrees
in various flowers abided in series. (4)
Black-bee took only the brilliance
of her locks of hairs.
Champak flower took the opulence
of her physical lustres.
Loveliness of lips went
to Mandāra flower lucent.
Other beauties went there,
where they expressed their fervour.
There became
splendid all of them.
Beauty of heaven
as if descending on earth
made this garden
an abode of her sporting mirth. (5)
Ambrosial was the splendour of Sītā.
Mead of flowers resembled ambrosia.
Delicacy and loveliness likewise went
and became permanent
in the limbs of flowers.
Being an ascetic-maid,
the virtuous wife,
made the forest her home-stead
in her arid life
and in her body devoid of glamours. (6)
To render sincere reception to Jānakī,
for whole night,
all the spiders
decorating the canopy
comely and bright,
had furnished the garlands of golden flowers.
In hundreds, the ripe oranges were swinging
as golden balls charming. (7)
Bearing leaf-banners
arranged in lines,
had stood in the garden
the lovely Plantain-maiden.
Holding gift of flowers,
charming Muchukunda,
Vakula, Niāli, Kunda
as well as Mādhavī vines,
were awaiting there eagerly present.
Adorning with flowers own braid excellent,
nigh them was meanwhile
Rajanīgandhā, the vine juvenile. (8)
When Janaka’s daughter,
with her maiden-friends reached anear,
someone among the creepers,
feeling horripilated with gentle zephyr,
kissed Sītā’s head,
thereon scattering flowers.
Someone elated, shook hand with hers.
Someone embraced her with cheers,
while some other
at her feet, homage paid. (9)
To lick her rufescent feet, own tongue,
Pārijāta flower spread long.
Wishing kiss affectionate,
in her pearl-lustred nails anon,
the agape Pomegranate
eagerly awaited her.
To owe the debt of compassion,
Chinichampā flower turned darkish green
emulating Rāma’s form, fine and serene. (10)
Somewhere like moon-digits tender
comely tiny plants,
keeping their heads lifted to the fence
with much ardour,
were ardently staring at her.
Within the fence remained others
whose heads couldn’t reach, and there
peeping through the vents,
they expressed impatience
to obtain a glimpse of hers. (11)
Chañchī and Phulchuin birds thither
sitting on the fence of trees
were casting at her
their thirsty eyes,
and twittering sweetly in between.
Joyously swinging their tails were seen.
They have hope, when Sītā would bless
by pouring water, they, fearless,
sitting on the basins of trees
would drink with ease. (12)
Falling once at the feet of Jānakī,
Spider was again climbing a tree.
Making many a swift leap
from one tree to the other,
he was exhibiting his craftsmanship.
Sun, the proficient painter,
with various colours
was delineating the tenuous gossamers. (13)
Naturally the trees had leafage dark-green.
Sitting unsteady fain
somewhere on tree-peaks,
by brushing beaks,
beauteously bright were seen
Thinţhiņī birds, emerald-lustred,
just like sun-beams stirred
by waves of the blue main. (14)
Replete with love-lustre
Rāma’s heart, restless alone
on the royal throne,
to dissipate Sītā’s dolour,
has as if rushed to the pleasure-grove.
Like drops of Rain
during the Svātī-starred day,
the glamours, eye-alluring gay,
were creating pearls of love
in her heart’s main. (15)
In some quarter
appears the dense
grove of Jack fruits immense.
Stands on the other spot,
the sky-scrapping grove of mangoes.
Neath the surface of mango-grove thither,
seems the sky just like water
of a natural grot.
Myriads of tree-boughs
are seen as though they together,
the unanimous companions,
have symmetrically designed the sylvan environs. (16)
In the solitary shore-sites
of pacific lake, as if anchorites
have taken shelter.
Bearing heavy burdens of hindrance
on their heads, all of them present,
steady, grave and reticent,
as though have cast a glance
to dissipate soon
the distress of Janaka’s daughter,
wrought by the rays of Sun and Moon. (17)
Ińgudī-grove splendid,
with the vines of Priyańgu,
has somewhere formed the palace blue.
Remaining inside
Śyāmā bird, the new bride,
pours the melodious mead.
With sapphires, making the mansion grand,
at Indra’s command,
Goddess Śachī reaching there
as if calls Sītā to receive worship-offer. (18)
Bedecked with polished brighter
dark leafage, the blue forest
of Punnāga trees had as if gone there
from Orissa by flying above
and had filled Sītā’s mind with joy heartiest.
Assuming the form of Nīlāchala, the Black Mountain,
Rāma himself as if had come to obtain
the waves in the sea of Sītā ’s love. (19)
Along with her companions
once in the garden Sītā meandered.
Bhāgīrathī with her tributary-friends, as appeared,
whether flows on the bosom of Āryāvartta ? [1]
Pranked became the path deriding Chaitraratha, [2]
gaily enjoyable by Gandharva-maidens. (20)
Taking Tamasā’s water,
they all filled thereafter
every tree-basin,
just as the comely damsels of heaven
bringing from Gańgā, the River Divine,
pour water in Nandana, the celestial garden ;
or as the clouds permeate earth’s bosom
carrying from ocean, water gruesome. (21)
Around waist-side
keeping the garment-hems tied
actively they were stepping.
All of them had borne pitchers
on their heads
having unkempt-hairs.
Beads of perspiration
were trickling down from their foreheads.
With hands those drops they were wiping,
time to time further
in between tarrying often
for King Janaka’s slow-gaited daughter. (22)
Meanwhile arriving at the spot,
them Anukampā told
in words motherly affectionate and sweet :
“Dear children !
My Sītā knows not
how to fetch water in pitcher.
Might be in strain her life tender.
Not much effort let her render.
For the first time here
she has placed her feet.
Around the garden
let her once simply behold.” (23)
“Come, My dear Child ! well,
come to the cool shade.
Let us sit with comfort.
On your part, any other effort
need not be made.
Apropos some manners
of the hermitage, I’ll tell.”
Saying thus, she lovingly took her.
With Anukampā, the hermit-matron,
neath the shade Sītā sat anon.
Engaged remained others
in fetching water. (24)
“Sītā, My Dearie !”
Anukampā thither told,
“With Śraddhā (Faith) works everybody.
As in flowers abide different smells,
in every life, Śraddhā dwells.
By nature proves prolific
Śraddhā, three-fold,
divine, human and diabolic. (25)
“Persons of diabolic disposition
go on practising austerities
with ample impudence,
ego, craving for concupiscence,
mundane attachment, physical powers
and causing affliction
to other creatures.
For all these,
in your nature,
no room remains by any means ;
since in psychical sacred stature,
with simplicity
in addition to faith and purity,
you do render adorations
to gods, Brahmins,
preceptors and the wise persons. (26)
Of your life, the ornament favourite
is the true peace-pouring pleasant speech.
Your mind, fraud has never touched a bit.
In your proximity
how can delusion reach ?
Your comely calm image
reveals no more propensity
to the world, sensually savage. (27)
By the nature divine,
thou art Tapasvinī, the Lady Ascetic Noble.
At the first view
myself came to recognize.
Very delicate is the holy life of thine.
Rare are the fruits of severe austerities.
For those, truly never favourable
are the endeavours
rendered by ascetic-maidens new,
the flowers of virtue-creepers. (28)
Amid the maidens you’ll reside
and bring water
bearing in calabash pitcher.
You’ll be invigorating
the lamp of their inspiration.
They won’t be away from your side.
I’ve given them proper instruction.
For drinking water and fooding
you’ll feel shy no longer,
by tolerating thirst and hunger. (29)
While in the garden, maidens are working,
you’ll take rest comfortably.
Your all desired thing,
without delay they’ll supply.
Loitering in the garden,
you won’t have any hesitation
to cull flowers and fruits
as your sweet will suits.” (30)
Seventh hour of day now Sun climbed.
The maidens, perspirated-limbed,
holding empty pitchers of their own,
gently sat one by one
close to Anukampā, the hermit-matron,
and appeared in view
like bedewed buds with fruits a few,
near a thorn-apple flower, full blown. (31)
Standing then from their seats,
finishing the sacred ablution there,
to the residence all retreated.
Further they ate some fruits
and edible roots
brought by the hermits.
Having study and teaching customarily completed,
hermits and hermitesses spent the noon-hour. (32)
Happiness emerging from affection
of hermits and hermitesses
ousted Sītā’s all the mental distresses.
Into the path her recollection
there didn’t enter
the royal pleasure
even once by mistake.
In her lucid heart’s lake
was always sportively swimming
Rāma -Swan, supremely charming. (33)
* * *
(Footnotes :
[1] Āryāvartta = The historical midland between the Himalayas and the Vindhya mountains.
[2] Chaitraratha = The heavenly pleasure-garden of Kubera, the Wealth-god and Lord of Gandharvas. Gandharva is a kind of demi-god.)
* * *
(Canto-V of Tapasvinī ends)
= = = = = = = = = = =
Subscribe to:
Posts (Atom)