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Indian Poetry




अग्नि शेषं ऋण शेषं शत्रु शेषं तथैव च‌‍ |
पुन: पुन: प्रवर्धेत तस्मात् शेषं न कारयेत ||

If even a trace of agni (fire) , runa(loan), or shatru (enemy), remain (shesham), they will grow again(punah punah pravardheta), so finish them off completely (tatah shesham na karayet).

नाभिषेको न संस्कार: सिंहस्य क्रियते वने |
विक्रमार्जितसत्वस्य स्वयमेव मृगेन्द्रता ||

There is no official coronation (Raajya Bhishek) ceremony held to declare a lion the king of the jungle. He becomes king by his own attributes and heroism ('Parakram').

वनानि वहतो वन्हे: सखा भवति मारुतः |
स एव दिपनाशाय कृशे क्स्यास्ति सोह्रदम् ||

The wind assists a forest fire, but puts out a small lamp. The powerless is often friendless.

क्षणश: कणशश्चैव विद्यां अर्थम् च साधयेत् |
क्षणे नष्टे कुतो विद्या कणे नष्टे कुतो धनम् ||

One should learn every moment and earn every penny, If you waste a moment you cannot get knowledge and if you waste a penny you cannot get a pound.

नाक्षरं मन्त्ररहितं नमुलंनौषधिम् |
अयोग्य पुरुषं नास्ति योजकस्तत्र दुर्लभ: ||

There is no letter which is not a pious word, there is no herb, which cannot form some medicine, and there is no person entirely useless. Rare indeed is one, who can put all three to use.

ज्येष्ठत्वं जन्मना नैव गुणै:जयेष्ठत्वमुच्यते |
गुणात् गुरुत्वमायाति दुग्धं दधि घृतं क्रमात् ||

Greatness is decided not by birth, but by qualities. That which is originally milk evolves first into curd and then into cream.

उदये सविता रक्तो रक्तश्चास्तसमये तथा |
सम्पतौ च विपतौ च महतामेकरुपता ||

The sun looks alike both while rising and setting. Great men remain the same in good times and bad.

Compilation: Dr. Sushila Suchak

Translated by Kanubhai Suchak


Kali das


Having neglected his duties, bereft of his powers and cursed by his lord to suffer a year-long separation from his beloved, a Yaksha took abode at the wooded Ramagiri Ashrama where the waters were hallowed by the ablutions of Sita. (1)


The passionate Yaksha, love-lorn with the bracelet slipping down his wasted arm, saw, after some time, on the first of Ashadha, a reclining cloud atop the mountain appearing beautiful like an elephant bending in sport. (2)


The Yaksha, the faithful supporter of Kubera, holding back his tears, stood with great difficulty thought-tied before that curiosity-exciting cloud. At the sight of a cloud even the minds of happy men become agitated, then what to say of one whose beloved, longing for his embrace is far away? (3)


On the approach of Shravana mindful of the life of his loved one and desirous of sending a message of his welfare to her, through the cloud the Yaksha bade an affectionate welcome to it by offering the fresh Kutaja-flowers. (4)


How incongruous is the longing to relay a message by the sensible through the insensible cloud full of smoke, light, water and wind? No wonder, the Yaksha, out of anxiety, unmindful of this improbability entreated the cloud to carry it. Truly those love-afflicted, characteristically, do not distinguish between the living and the non-living. (5)


Menthinks, O cloud, born in the family of the Pushkara and Avartaka, known throughout the world, you are Indra’s confident principal instrument, capable of taking any form at will. So I, separated from my beloved through destiny, choose to entreat you; for entreaty to the meritorious, even though unrewarded is to be preferred to entreaty to the plebeians though rewarded. (6)


O Cloud, you who are a shelter to the distressed carry my message to my beloved, separated due to the wrath of the master, the god of wealth. You will have to reach Alaka, the abode of the princely Yakshas, where the palaces are illuminated by the crescent moon of Shiva from the garden, outside the city. (7)


Your path untrammelled, you will soon perceive your sister-in-law alive, keeping count over the days of reunion. For generally hope keeps alive the love-filled heart of a woman, tender as a flower and likely to sunder in separation. (8)


When you soar-up in the sky, wafted by the wind, travellers’ wives with faith in reunion will gaze at you, brushing back their locks f hair. At your arrival none can neglect his wife afflicted in separation unless like me he is destined to depend on another for his livelihood. (9)


The gentle, favourable breeze wafts you onwards. The Chataka, your kinsman, sings on your left. In the sky the gathering cranes, arranged in rows, being delighted at conception, will attend upon you, so pleasing to the eye. (10)


Your thunder so pleasing to the ears, has the capacity to fertilize the earth and burgeon it with mushrooms; the royal swans bound for lake Manasa, with lotus shoots as food for their journey, will be your companions upto the Mount Kailasa. (11)


Embrace and bid farewell to this exalted mountain, a dear friend of yours whose slopes bear the foot-marks of Rama, venerable of men; coming into contact with you in every season it runs off hot tears displaying the feelings of affection born out of separation. (12)


Let me map out your itinerary, O cloud, before you hear my message agreeable to the ears – the sojourn where there are mountains rests when you are tired, nourishing waters of streams to blend with when you are spent. (13)


Taking a northerly direction from this wet Nichul-filled earth, soar high into the sky waving aside the buffetings of the huge trunks of the quarter-elephants. The beautiful Siddha-women filled with wonder and faces uplifted will look at you to discover whether the wind carries away the mountain peak. (14)


Indra’s bow fragmented but charming to look at, will spring before you from the top of the ant-hill, reflecting the mingled colours of gems adding lustre thereby to your dark body just as the iridescent peacock feather did to Vishnu’s cowherd-guise. (15)


Gazed at by peasant women with eyes full of joy and unaware of sportive provocations, you, who cause the earth to flower, climb up Mala field, freshly ploughed, fragrance turned, move on afterwards and hurriedly take the northward route. (16)


Exhausted as you are, Amrakuta mountain will bear you on its peak, whose untamed fires were extinguished by your showers. Not even an insignificant man refuses hospitality to a friend who has previously favoured him; what to say of a noble soul then? (17)


With you, black-coloured as a glossy coil of hair, resting on the mountain peak, whose sides are covered with ripe wild mango fruit, resembling the dark centred bosom of the earth, with its white environs, it will be worthy of a gaze by the celestial couples. (18)


After taking shelter on that mountain whose groves are frequented by the forester’s wives, proceeding quickly, emptied of water, you will meet Reva with its many streams at the foot of mount Vindhya, full of jagged stones, looking like variegated ash-made patterns on an elephant’s body. (19)


Having emptied yourself of your waters, absorb full y the ichorfragranced water of the river whose flow is impeded by Jambu clumps; O cloud, since you are filled with substance the wind will not toss you. For emptiness makes everything light, fullness bestows substantiality. (20)


The deer glancing at the green and yellow half-grown filaments of Nipabuds, having eaten the newly grown Kandali on the wet river banks and having smelt the fragrance of the earth of the forest, will show you the path, showering drops of water. (21)


I except your journey will be hampered inspite of your anxiety to move on quickly for my pleasure’s sake, on each mountain full of the fragrance of Kakubha flowers. Welcomed by the cries of peacocks with eyes full of tears you should somehow or other make an effort to hasten on. (22)


When you approach the Dasharna country you will see its gardens skirted by yellow blossomed Ketaka flowers, its holy trees (or Chaityas) disturbed by domesticated birds building their nests, the forest-edges appearing black with ripened Jambu fruits, and the swans resting temporarily there. (23)


When you touch the capital known as Vidisha famed in the four corners of the world, you will immediately enjoy all the lovers’ joys: you will taste the undulated Vetravati’s waters which resemble a beautiful face with knitted eye brows, rendered charming by the thundering on either side of her banks. (24)


O Cloud, rest in Nichaih mountain as if experiencing romance with Kadamba flowers bursting at your touch, with their fragrant stone caves emitting perfumes used by the courtesans in their love-play, thus declaring the unbridled youth of the city dwellers. (25)


Freshening the Jasmines of the gardens on the banks of Vana-nadi and offering shade to women picking flowers, make yourself familiar with them, whose lotuses in the ears fade with the brush of hands removing perspiration from their cheeks, and then move on, O Cloud. (26)


O cloud, though moving northerly, you should not avoid the friendly acquaintance of the palace roofs of Ujjain even though your path may be indirect. Your existence will be in vain if you do not sport with the agitated corners of city damsels’ eyes tremulous and dazzled by lightning. (27)


On the way establish contact with the Nirvindhya river whose waist is girdled by a row of noisy birds disturbed by the turbulent waves, stumbling gracefully and revealing her navel like eddies. Enjoy yourself the moisture of love, for women’s wiles are the primary expression of love towards their beloved. (28)


Having crossed that river you will meet the Sindhu – another river – thinned to a single current like a braid of hair, pining away for you, paled on account of the dried fallen leaves from trees on the banks. By your action help her to shield away her thinness as your good fortune is reflected in her emaciation (born of a longing for you.) (29)


After reaching Avanti, whose older citizens remember stories about Udayana and then move on to the already indicated Vishala, the rich city which, as if it were a resplendent part of heaven, was brought down on the earth, by those who returned from heaven with the remainder of their virtues. (30)


There in the mornings, breezes blowing from the river Shipra, loaded with the cooing of intoxicated cranes, with the fragrance of fully bloomed lotuses, soothing to the body, succeed in shaking off the languidness of women enjoyed by their lovers, like the lover resorting to sweet words of entreaty to his love. (31)


Looking at the pearl necklaces inlaid with precious stones, conches, pearl shells, emerald gems, dark green like newly grown grass, with rays shooting skyward and corals arranged in the market there, the ocean appears deprived of all these and left with nothing but water. (32)


There the people entertain visitors by relating stories of the past, - “here Udayana carried away the beloved daughter of Pradyota, here was that king’s garden of golden Tala-trees, here the Nalagiri elephant uprooted its posts and trampled along in great rage.” (33)


Puffed by the incense smoke, perfuming women’s hair and reaching out from the latticed windows, welcomed by dancing peacocks of the palaces affectionately, rid yourself of exhaustion by drinking the beauty of palaces made fragrant by flowers and adorned with red lac of the feet of beautiful women. (34)


Respectfully looked upon by the Ganas who see in the thee the colour of their master’s throat, you should visit the holy abode of Chandishvara – Lord Shiva, the master of the three worlds, whose gardens are shaken by the breezes of Gandhavati-river scented with lotus-pollen and pungent from the bathing of young girls sporting in the water. (35)


Reaching Mahakala whatever be the time, O Cloud, you should linger there till the sun sets, and serving as a praiseworthy drum at the evening worship of Lord Shiva, you will reap the full fruits of your deep thundering. (36)


The dancing girls will cast side-long glances resembling rows of bees, feeling happy with the first fall of rain drops on their nail-marks, with their girdles jingling while dancing and with their hands tired by gracefully waving the Chowries whose handles reflect their gems. (37)


O Cloud, after the evening prayer, having the red lustre of the freshly blossomed Japa-flower, you, encircling his arms, should satisfy Lord Shiva’s desire to cover himself with wet elephant’s hide at the beginning of the dance, your devotion being appreciated by Bhavani, with steady eyes, her inward excitement having been calmed down. (38)


There at night, ladies on the way to their lover’s dwellings, when the royal road is hindered by pin-pinched darkness, O cloud, indicate their path by lighting, like a streak of gold on a touch-stone and let not your thunder roar as your rain pelts down since they are timid. (39)


Having spent the night on some house top where pigeons roost, with your consort, the lightning, tired due to constant flashing, you must proceed to complete the rest of your journey after the sun in seen again. Those who wish to fulfill a promise to a friend do not slacken. (40)


O cloud, at this hour, when the lovers are supposed to wipe off the tears of their slighted beloveds, abandon the math of the sun quickly. He too returns to remove the dew-tears from the lotus face of the water-lily and hence will not be but a little angry if you obstruct his rays. (41)


Your naturally beautiful form will be reflected in the pure waters of Gambhira-river as into a serene heart. Do not reject the overtures of the Kumuda-white glances in the form of swift springing Shafara-fish, unbending as you are, for it is not proper for you to spurn the devoted. (42)


You hanging low, will find it difficult to move on since having taken off the dark blue watery garment of that river slipping off from the hips in the shape of banks and held by hands in the form of the cane branches. Who is capable of giving up a woman, with parted thighs, having experienced love’s pleasure once? (43)


As you proceed to Devagiri you will be wafted by a gentle breeze from below full of the scent of the freshly watered earth, which elephants drink while making pleasant sounds with their snouts, and which makes Udumbaras of the forest ripen. (44)


There making yourself a flowery cloud bathe Lord Skanda who resides there forever with flowers wet with waters of the divine Ganga, for he is the light, out-shining the Sun, that Lord Shiva placed in the mouth of Agni for the protection of the armies of Indra. (45)


Make the peacock of the Lord Skanda dance by your thunder reverberating in the mountains, whose corners of eyes are brightened by the lustre of Lord Siva’s moon and whose fallen tail feather, encircled with streaks of light, Bhavani out of love for her son places on her in place of the usual blue petal of the lotus flower. (46)


O cloud, proceeding after worshipping katikeya, born in the forest of Shara-reeds, you will be met by the Siddha couples who will avoid your path lest falling drops of water wet their Vina-strings, then bend down to worship Rantideva’s glory, born out of the sacrifice of cows and turned into a river on the earth. (47)


O cloud, you who have, stolen the colour of Lord Krishna, when you bend down to drink its water whose current, though broad, appears slender from afar, it will be looked at by the sky-rangers fixing their eyes, as if, it were a single-stringed pearl necklace of the earth with a large sapphire gem at the centre. (48)


Having crossed that river move on making yourself an object of excitement in the eyes of the ladies of Dashapura who are well-versed in the playful movements of bushy eye-brows, whose variegated lustre flashes up due to lifting up of eye-lashes and which rivals the beauty of the bees pursuing the tossed Kunda flowers. (49)


Then with your shadow crossing the Brahmavarta country move on to reach the field of the Kurus attesting to the destruction of Kshatriyas where the Gandiva-wielder Arjuna rained hundreds of piercing arrows on the faces of kings as you do on the lotuses with your showers of rain. (50)


O gentle cloud, having tasted the waters of Saraswati you will be purified inwardly without a change in your dark colour. The waters were tasted by Balarama, who out of love for his kinsmen abstained from war, giving up liquor whose flavour was so pleasing to him and which reflected Revati’s eyes. (51)


Afterwards proceed to Jahnu’s daughter Ganga, descending from the Himalayas near Kanakhala, which served as a ladder to heaven for Sagar’s sons, who ironically, smiling at the knitted eye-brows of Parvati seizes the matted hair of Lord Shiva with her hands like waves reaching out to the moon. (52)


If. Like a suspended quarter elephant, you desire to sip the crystal clear water, then she will appear beautiful with your shadow falling in her stream, as if, her confluence with Yamuna has taken place at a point away (from prayaga). (53)


Moving on to the mountain the source of the very river, white with snow and rocks scented with the musk of the deer, you, resting on it to remove your fatigue, will possess a beauty resembling the earth turned up by Lord Shiva’s white bull. (54)


If the forest fire caused by the friction of the branches of the Devadaru trees, by the blowing of the wind, burns the hair on the tail of Chamari cows it will be appropriate for you to extinguish it with your multiplied showers; for the riches of the great serve to relieve the misery of the suffering. (55)


O cloud, run the Sharabhas helter skelter with your mighty shower of hail stones when out of anger unable to bear your thunder, they abandon their path trying to cross you to get their own bodies shattered; for who does not meet defeat whose initial efforts bear no fruit? (56)


Bowing low with devotion, circle round the foot-prints of Lord Shiva, the wearer of the crescent moon on the forehead, visibly evident on a stone slab there, with the Siddhas incessantly dedicating their offerings to it, seeing which the faithful feel that they would achieve a permanent place as a Gana having been freed from all sins on discarding their bodies. (57)


The bamboos being filled with wind produce a melodious sound, the chorus of the Tripura victory is being sung by devoted wives of the Kinnaras; if your thunders echoing in the caves, resembling the sound of the tabor, be there, Lord Siva’s concert will just be completed. (58)


Skirting the Himalayas and moving northerly beyond the objects of curiosity, appearing lovely in your sloping elongation like the black foot of Vishnu raised to crush Bali, proceed by the Kraunchpass, the gateway of the swans and Bhrugupati’s path of glory. (59)


Flying higher, be a guest of Mount Kailasa whose various peaks were parted by Ravana’s arms, serving as a mirror to the goddesses, towering high in the sky with its peaks white like lotuses, appearing as if they were the loud laughter of Lord Shiva augmented day by day. (60)


You, resembling fine-crushed and glossy collyrium, shall rest on its slopes, I think, the beauty of that mountain like a piece of fresh-cut elephant’s tusk, will be worthy to be gazed at with steadfastness like Balarama with the two dark garments placed on his shoulder. (61)


If on that pleasure mount, Gauri, given hand by Lord Shiva, casting off his serpant bracelet, moves about on foot, go ahead of her and be a flight of steps by dividing yourself into various forms and holding back your flow of water to enable them to climb its jewelled slopes. (62)


The celestial damsels will transform you into a shower-bath by piercing you with their sharp jewel-studded bracelets. O friend, if you, obtained in the hot-season, cannot procure release from them, actively engaged in sport, frighten them by your thunder, harsh to their ears. (63)


Enjoying the waters of the Manasa Lake which produce the golden lotuses, giving a fleeting pleasure to Airavata, by creating at will a face-cloth, shaking off with your breeze the sprouts of the wish-granting tree like a silken garment, with such beautiful movements, O cloud, you should find delight in that Lord of the mountains. (64)


O cloud, wandering at will you will not fail to recognise Alaka like a lady with her garment of Ganga slipping off as on lover’s lap. Full of lofty mansions, she wears during your season a mass of clouds bursting on them, like a woman with her tresses interlaced with pearls. (65)


This is Alakapuri where mansions compare favourably with you as these are full of attractive damsels just as you are so with your lightning; these with multi-coloured paintings in them resemble your rainbows; their tabor sounds at musical concerts echo your thundering; their gem studded floors compare well with your watery interior; these mansions touch the sky with domes as you do. (66)


There are horses dark green like leaves who can vie with the steeds of the Sun; elephants appearing lofty like mountains whose ichor is showered like your rain; best of warriors who withstood Ravana and paled the brilliance of their ornaments by the marks of the wounds made by his sword. (67)


Here newly-weds decorate their hands with a sporting lotus (of Sharada); their hair wreathed with Bala-Kunda flower (of Hemanta); their faces rendered pale with pollen of Lodhra flowers (of Shishira); their braids are bound with newly grown Kurabaka flower (of Vasanta); theor ears are ornamented with beautiful Shirisha flower (of Grishma); their parted hair is decorated with Kadamba flower which grows on your arrival (i.e. Varsha) (68)


Here the trees bear flowers in all seasons resonant with the humming of the bees, the lotus beds surrounded by a girdle of swans are always blooming with lotuses; the domestic peacocks with their bright plumage and unpraised necks utter melodious cries and the nights are always full of moon-light rendered beautiful by the dispelled darkness. (69)


Where save tears of joy from the eyes of the Yaksha no other tears swell forth; here there is no mental pain save that arising from Cupid’s arrows which can be calmed down by a union with the beloved; where the only separation is that which results from love quarrels; and where for the Lords of wealth there is no age save youth. (70)


Where the Yakshas, accompanied by beautiful women, reaching their mansions, paved with crystals reflecting the images of stars resembling flower-patterns, enjoy the Ratifala wine, yielded by the wish-fulfilling tree, while drums are being played slowly like your thunder, O cloud. (71)


Where young maidens, whose hand is sought even by Gods, cooled by the breezes of Mandakini and shaded by the Mandara trees along her bank, play with jewels concealed by a handful of golden sand in their palms and which have to be searched for. (72)


O cloud, where the handful of powder, thrown by red-lipped women, overcome with shyness when their silken garments are loosened on account of the untying of the knot by the nimble fingered lovers through passion, fails to snuff out high flamed jewel-lamps, though it reaches them. (73)


There even clouds like you driven high up by even steering winds to the top of seven storied mansions disfigure the paintings in them by fresh water drops and then being scared cleverly simulate and escape through the latticed windows in shape of broken particles. (74)


O cloud, where at mid-night the moon stones hanging by strings from the ceiling, with moon beams falling on them, shine when your cover which is an impediment is released and ooze, as if, like drops of water dispelling the bodily languor born out of sensual pleasures of the beloved, breathing deeply because of the embraces of their lovers. (75)


Where at sunrise the love-lorn women’s path at night is indicated by the Mandara flowers fallen from their tresses, by the scattered petals of golden lotuses slipped off their ears and by the pearls of their necklaces with strings cut off on their ample bosoms, shaking by their hurried gait. (76)


Where lovers with their limitless wealth in their abode accompanied by celestial damsels as courtesans, holding conversations, enjoy themselves everyday in the outer garden called Vaibhraja, where Kinnaras, with golden voice, sing the glory of Kubera – the master of wealth. (77)


Where the desire-fulfilling tree alone is producing ever paraphernalia for the fair sex, like multi-coloured garments, a kind of wine that refines the movements of the eyes, a blooming of flowers with sprouts, a variety of ornaments and a dye worthy to adorn the lotus like feet of women. (78)


Where knowing Lord Shiva, the friend of Kubera, resides in person there, Kamadeva the God of Love, through fear does not generally wield his bee-string bow. His task is accomplished by the coquetry of clever women alone, aiming their never falling glances of knitted eyebrows at their lovers. (79)


There is our dwelling to the north of Kubera’s palace, easily located from a distance by the gate-way resembling the rainbow and in the vicinity of which there is a young Mandara tree taken care of like a son by my wife and which is bent with clusters of flowers easily reached by hand. (80)


There is a pond here whose flight of steps are built of emerald stones and which is full of golden lotuses with glistening Vaidurya stalks around, the swans in it dwelling without anxiety, do not long for lake Manasa, though near by, inspite of beholding you, O cloud. (81)


On its bank lies a pleasure mountain whose peak is studded with lovely sapphires, charming because of the girdle of golden plantain trees. I remember it, on seeing you with your lighting flashing about the borders as much as the mountain, with impatient heart for my wife loves it too. (82)


There are on the pleasure mountain the red Ashoka tree with tremulous sprouts and charming Kesara, both surrounded by bowers of Madhavi creepers hedged in by Kurabaka plants. The first one pines like me for being struck by the foot of my wife, your friend, and the other for a splash of wine from my wife’s mouth, under the pretext of Dohada that will cause them to bloom. (83)


Between them there is a perching rod with a base of crystal studded at the bottom with jewels that shine like green bamboos where roosts at the end of the day, a peacock, your kin, who is made to dance by my beloved with clapping of hands pleasing on account of the jingling bracelets. (84)


O wise one, with these signs, treasured in your heart, you should be able to locate my house on seeing a Shankha and a Padma painted on either side of the door, now indeed dimmed in lustre because of my separation. Truly on the setting of the sun the lotus does not maintain its beauty. (85)


Perched on the fair summit of the pleasure mount, already indicated earlier, assuming the form of a young elephant cub to descend quickly, cast, in the interior of my house, your lightning with tiniest gleams resembling the beauty of a row of fire flies. (86)


There you will behold a loady, slender and young with tapering teeth and lips like the ripe Bimba-fruit, with eyes like those of a frightened doe, with a deep navel, moving with a gait slowed down by the weight of her hips, bent a little with the heaviness of her ample breasts, the first creation, as it were, of the creator. (87)


Known then her a taciturn and lonely, my second life, like a separated female Chakravaka, when I, her mate, am afar; as these forlorn days pass by with intense longing, I think, the young woman has changed a great deal like a lotus-creeper struck by frost. (88)


O cloud, my beloved cupping her head in her palm, with eyes swollen by bitter weeping, with the colour of her lower lip faded from hot sighs, covered partly by her locks falling on her face, bears the sad plight of the moon whose lustre is marred by your approach. (89)


You will see her offering prayers or painting my likeness, through fancy, thinned by separation or asking the caged sweet-voiced Sarika, ‘O romantic one, do you remember your master for you were his favourite cynosure?’ (90)


O gentle one, you will see her keeping the Vina on the dirty garment of her lap desiring to sing a song so worded as to contain my name and having with difficulty tuned the strings moist with tears from eyes she off and on forgets the melody though composed by herself. (91)


O cloud, she will be engaged in counting the remaining months from the day of my separation with the help of flowers arranged in the threshold or she savours our reunion as realized in imagination – these are the usual diversions which separated women resort to. (92)


O cloud, my separation will not cause her pain during the day as she will be occupied but I am afraid she will feel miserable at night for there will be nothing to amuse her then. Hence to comfort her with my message meet this virtuous lady, sleeping on the ground, at night while positioning yourself at the window sill of my mansion. (93)


O cloud, you will see my beloved rendered slender by mental anguish, sleeping only on one side of the lonely bed, resembling the last digit of the moon on the rim of the eastern horizon and passing the prolonged nights of separation with hot tears, which earlier, she ad passed like a moment in my company with enjoyments at will. (94)


You will see her covering with eyelashes heavy with tears of sorrow, her eye which on account of former pleasures strays towards the nectar like cool rays of the moon entering through the latticed window and is at once turned away from them like the ground lotus-creeper neither flowering nor withering on a cloudy day. (95)


You will see her with a sigh that mars her delicate lower lip; she tosses aside her hair hanging surely down her cheeks, coarse on account of washing in plain water; In the hope that union with me might be won even in dreams, she longs for sleep whose path is obstructed by the torrent of her tears. (960


You will find her repeatedly brushing aside, with her unmanicured nails, the single braid of hair chafed, uneven and unpleasant to touch which was tied without a string on the first day of separation and which would be loosened by me only, free from sorrow, at the end of the curse. (97)


That feeble woman, bereft of ornaments, her delicate body flung off at times in the middle of the bed will certainly make you shed tears of fresh water for as a rule the kind hearted are always sympathetic. (98)


I am aware that the heart of your friend (i.e. my wife) is full of deep love for me; that is why I imagine her in this plight during our first separation. It is not my self-conceit alone that makes me speak thus with exaggeration because, O brother, whatever I have said will be revealed to you within no time. (99)


I imagine, the eye of the doe-eyed damsel, whose side glances, are obstructed by tresses of hair, devoid of the glossiness of collyrium, whose artful use the eyebrows have forgotten through abstinence from wine, will throb at your approach, rivalling the beauty of the lotus agitated by the movement of the fish. (100)


Her left thigh, resembling the pale, succulent stem of a plantain tree, devoid of my nail-marks, forced by fate to abandon the pearl-string, fit to be fretted by me at the end of enjoyment, will quiver at your approach. (101)


O cloud, per chance if she has found the bliss of sleep, wait there atleast for three hours abstaining from thunder. Let not her close embrace with her arms entwined like creepers, loosen from my neck when she has succeeded in finding me, her lover, with great difficulty in a dream. (102)


O cloud, awaken her with breezes cooled by your water drops and refresh her and the newly blossomed clusters of Malati flowers too, with lightning withheld, begin to talk, with deep thunderous words to this noble one, whose eyes are fixed on the window occupied by you. (103)


O fortunate one with a husband alive, know me, a cloud, to be your husband’s beloved friend, one who has come to you with a message in my heart – I who have egged on many tired travellers to hasten on their way anxious to loosen the braids of their beloveds. (104)


At these words, she, like Sita face upwards looking at Hanuman, her heart consoled in its longing will gaze at you and paying respect to you will listen with rapt attention. For to women, a message carried by a friend about her husband is only little less than reunion. (105)


You long lived one, because I bid thee and for your own satisfaction tell her thus: o frail one, your beloved, dwelling in Ramagiri Ashrama, alive and separated from you, inquires about your welfare. For creatures easily afflicted with pain this is the first enquiry to be made. (106)


With an imaginative leap, your beloved far away and thwarted by a hostile fate, emaciated, intensely fevered, with incessant tears and heavy breath, joins his body with yours also thinned, wet with tears, heated and longing with heavy sighs. (107)


O lady, this husband of yours, even before separation, to touch your face, would whisper into your ears something which could be easily related in the company of your companions, now beyond the range of hearing and far away from the eyes, conveys through me a message inspired by longing for you. (108)


I imagine your body in the Priyangu creeper, your glances in the eye of he startled doe, the lustre of your face in the moon, the tresses of your hair in the plumage of the peacock and the sporting f your eyebrows in the mild ripples of rivers. But alas! O Cantankerous, yet your likeness is not found in a single place. (109)


When I desire to paint myself fallen at your feet after sketching you, angry in love, on a rock with mineral dyes, at once my vision is blinded by ever-welling tears. A cruel fate does not endure our union even there. (110)


When, somehow finding you in dream-visions, I stretch out my arms in the sky to passionately embrace you, the tears, as huge as pearls, of sylvan deities who, see me, cannot fail to fall on the shoots of the trees. (111)


The breezes from the Himalaya opening the folds of the shoots of the Devadaru trees, blowing southwardly, fragrant with the flow of milky juice, I embrace them, O virtuous one, in the hope that they have touched you earlier. (112)


O beloved, how can the night with long watches be telescoped into one single moment? How can the day have its heat lessened at all times? O dancing-eyed one, my mind, seeking to fulfil these longings so difficult to achieve, is rendered hopeless by the pangs of your fiery, burning separation. (113)


Thinking in many ways, I am led to console myself from within, o blessed one, so you too need not give into despair. For who enjoys perpetual happiness or suffers unceasing misery, since the human condition rises and falls like the felly of a wheel. (114)


When God Vishnu rises from his serpent bed my curse will come to an end, so endure the remaining four months keeping your eyes closed. We shall then enjoy ourselves with diverse desires, redoubled in separation, during nights full of autumn moonlight. (115)


And he conveys again: O dear, once you were asleep with your hands round my neck. But suddenly for no reason whatsoever you awoke with a cry and began to weep. After being questioned repeatedly you said with a furtive smile. “I saw you in my dream sporting with some other woman. O you rougue.” (116)


O dark-eyed one, regard me safe since I have shared this token with you, do not distrust me believing the false stories of people. They say that love diminishes in separation; rather it increases the longing for the desired one and becomes a mountain of love for want of fulfilment. (117)


O cloud, having offered comfort to my wife who is intensely miserable at this first separation, return from the Kailasa mountain whose peaks have been dug-up by Shiva’s bull, strengthen my life, as frail as a Kunda flower in the morning, by her message conveying her well-being by the token sent. (118)


O gentle one, have you made up your mind to transact this friendly work of mine? I do not imagine your silence to be a denial, for you offer water to the Chatakas without any word, on their request, the very fulfilment of desires is in itself reply of the noble to the prayers of the supplicants. (119)


Having accepted my request not worthy of you, either out of friendship or sympathy, knowing my separation, wander around O cloud, wherever you will, as the rains replenish your splendour. May you not be afflicted even for a moment in this manner by separation from the lightning. (120)

कश्चित्कान्ताविरहगुरुणा स्वाधिकारात्प्रमत्तः
शापेनास्तंगमितमहिमा वर्षभोग्येण भर्तुः
यक्षश्चक्रे जनकतनयास्नानपुण्योदकेषु
स्निग्धच्छायातरुषु वसतिं रामगिर्याश्रमेषु॥१.१॥

तस्मिन्नद्रौ कतिचिदबलाविप्रयुक्तः स कामी
नीत्वा मासान् कनकवलयभ्रंशरिक्तप्रकोष्ठः
आषाढस्य प्रथमदिवसे मेघमाश्लिष्टसानुं
वप्रक्रीडापरिणतगजप्रेक्षणीयं ददर्श॥१.२॥

तस्य स्थित्वा कथमपि पुरः कौतुकाधानहेतो
रन्तर्बाष्पश्चिरमनुचरो राजराजस्य दध्यौ
मेघालोके भवति सुखिनोऽप्यन्यथावृत्ति चेतः
कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे॥१.३॥

प्रत्यासन्ने नभसि दयिताजीवितालम्बनार्थी
जीमूतेन स्वकुशलमयीं हारयिष्यन्प्रवृत्तिम
स प्रत्यग्रैः कुटजकुसुमैः कल्पितार्घाय तस्मै
प्रीतः प्रीतिप्रमुखवचनं स्वागतं व्याजहार॥१.४॥

धूमज्योतिःसलिलमरुतां संनिपातः क्व मेघः
सन्देशार्थाः क्व पटुकरणैः प्राणिभिः प्रापणीयाः
इत्यौत्सुक्यादपरिगणयन् गुह्यकस्तं ययाचे
कामार्ता हि प्रकृतिकृपणाश्चेतनाचेतएषु॥१.५॥

जातं वंशे भुवनविदिते पुष्करावर्तकानां
जानामि त्वां प्रकृतिपुरुषं कामरूपं मघोनः
तेनार्थित्वं त्वयि विधिवशाद् दूरबन्धुर्गतोऽहं
याच्ञा मोघा वरमधिगुणे नाधमे लब्धकामा:॥१.६॥

संतप्तानां त्वमसि शरणं तत्पयोद प्रियायाः
संदेशं मे हर धनपतिक्रोधविश्लेषितस्य
गन्तव्या ते वसतिरलका नाम यक्षेश्वराणां

त्वां चावश्यं दिवसगणनातत्पराम एकपत्नीम
अव्यापन्नाम अविहतगतिर द्रक्ष्यसि भ्रातृजायाम
आशाबन्धः कुसुमसदृशं प्रायशो ह्य अङ्गनानां
सद्यः पाति प्रणयि हृदयं विप्रयोगे रुणद्धि॥१.८॥

त्वामारूढं पवनपदवीमुद्गृहीतालकान्ताः
प्रेक्षिष्यन्ते पथिकवनिताः प्रत्ययादाश्वसन्त्यः
कः संनद्धे विरहविधुरां त्वय्युपेक्षेत जायां
न स्यादन्योऽप्यहमिव जनो यः पराधीनवृत्तिः॥१.९॥

मन्दं मन्दं नुदति पवनश चानुकूलो यथा त्वां
वामश चायं नदति मधुरं चातकस ते सगन्धः
गर्भाधानक्षणपरिचयान नूनम आबद्धमालाः
सेविष्यन्ते नयनसुभगं खे भवन्तं बलाकाः॥१.१०॥

कर्तुं यच च प्रभवति महीम उच्चिलीन्ध्राम अवन्ध्यां
तच च्रुत्वा ते श्रवणसुभगं गर्जितं मानसोत्काः
आ कैलासाद बिसकिसलयच्चेदपाथेयवन्तः
संपत्स्यन्ते नभसि भवतो राजहंसाः सहायाः॥१.११॥

आपृच्चस्व प्रियसखम अमुं तुङ्गम आलिङ्ग्य शैलं
वन्द्यैः पुंसां रघुपतिपदैर अङ्कितं मेखलासु
काले काले भवति भवतो यस्य संयोगम एत्य
स्नेहव्यक्तिश चिरविरहजं मुञ्चतो बाष्पमुष्णम॥१.१२॥

मर्गं तावच चृणु कथयतस त्वत्प्रयाणानुरूपं
संदेशं मे तदनु जलद श्रोष्यसि श्रोत्रपेयम
खिन्नः खिन्नः शिहरिषु पदं न्यस्य गन्तासि यत्र
क्षीणः क्षीणः परिलघु पयः स्रोतसां चोपभुज्य॥१.१३॥

अद्रेः शृङ्गं हरति पवनः किं स्विद इत्य उन्मुखीभिर
दृष्टोत्साहश चकितचकितं मुग्धसिद्धाङ्गनाभिः
स्थानाद अस्मात सरसनिचुलाद उत्पतोदङ्मुखः खं
दिङ्नागानां पथि परिहरन स्थूलहस्तावलेपान॥१.१४॥

रत्नच्चायाव्यतिकर इव प्रेक्ष्यमेतत्पुरस्ताद
वल्मीकाग्रात प्रभवति धनुःखण्डम आखण्डलस्य
येन श्यामं वपुर अतितरां कान्तिम आपत्स्यते ते
बर्हेणेव स्फुरितरुचिना गोपवेषस्य विष्णोः॥१.१५॥

त्वय्य आयन्तं कृषिफलम इति भ्रूविकारान अभिज्ञैः
प्रीतिस्निग्धैर्जनपदवधूलोचनैः पीयमानः
सद्यःसीरोत्कषणसुरभि क्षेत्रम आरुह्य मालं
किंचित पश्चाद व्रज लघुगतिर भूय एवोत्तरेण॥१.१६॥

त्वाम आसारप्रशमितवनोपप्लवं साधु मूर्ध्ना
वक्ष्यत्य अध्वश्रमपरिगतं सानुमान आम्रकूटः
न क्षुद्रो ऽपि प्रथमसुकृतापेक्षया संश्रयाय
प्राप्ते मित्रे भवति विमुखः किं पुनर यस तत्थोच्चैः॥१.१७॥

चन्नोपान्तः परिणतफलद्योतिभिः काननाम्रैस
त्वय्य आरूढे शिखरम अचलः स्निग्धवेणीसवर्णे
नूनं यास्यत्य अमरमिथुनप्रेक्षणीयाम अवस्थां
मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः॥१.१८॥

स्थित्वा तस्मिन वनचरवधूभुक्तकुञ्जे मुहूर्तं
तोयोत्सर्गद्रुततरगतिस तत्परं वर्त्म तीर्णः
रेवां द्रक्ष्यस्य उपलविषमे विन्ध्यपादे विशीर्णां
भक्तिच्चेदैर इव विरचितां भूतिम अङ्गे गजस्य॥१.१९॥

तस्यास तिक्तैर वनगजमदैर वासितं वान्तवृष्टिर
जम्बूकुञ्जप्रतिहतरयं तोयम आदाय गच्चेः
अन्तःसारं घन तुलयितुं नानिलः शक्ष्यति त्वां
रिक्तः सर्वो भवति हि लघुः पूर्णता गौरवाय॥१.२०॥

नीपं दृष्ट्वा हरितकपिशं केसरैर अर्धरूढैर
आविर्भूतप्रथममुकुलाः कन्दलीश चानुकच्चम
जग्ध्वारण्येष्व अधिकसुरभिं गन्धम आघ्राय चोर्व्याः
सारङ्गास ते जललवमुचः सूचयिष्यन्ति मार्गम॥१.२१॥

   उत्पश्यामि द्रुतमपि सखे मत्प्रियार्थं यियासोः
कालक्षेपं ककुभसुरभौ पर्वते पर्वेते ते
शुक्लापाङ्गैः सजलनयनैः स्वागतीकृत्य केकाः
प्रतुद्यातः कथम अपि भवान गन्तुम आशु व्यवस्येत॥१.२३॥

पाण्डुच्चायोपवनवृतयः केतकैः सूचिभिन्नैर
नीडारम्भैर गृहबलिभुजाम आकुलग्रामचैत्याः
त्वय्य आसन्ने परिणतफलश्यामजम्बूवनान्ताः
संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशार्णाः॥१.२४॥

तेषां दिक्षु प्रथितविदिशालक्षणां राजधानीं
गत्वा सद्यः फलम अविकलं कामुकत्वस्य लब्धा
तीरोपान्तस्तनितसुभगं पास्यसि स्वादु यस्मात
सभ्रूभङ्गं मुखम इव पयो वेत्रवत्याश चलोर्मि॥१.२५॥

नीचैराख्यं गिरिम अधिवसेस तत्र विश्रामहेतोस
त्वत्सम्पर्कात पुलकितम इव प्रौढपुष्पैः कदम्बैः
यः पुण्यस्त्रीरतिपरिमलोद्गारिभिर नागराणाम
उद्दामानि प्रथयति शिलावेश्मभिर यौवनानि॥१.२६॥

विश्रान्तः सन व्रज वननदीतीरजानां निषिञ्चन्न
उद्यानानां नवजलकणैर यूथिकाजाल्कानि
चायादानात क्षणपरिचितः पुष्पलावीमुखानाम॥१.२७॥

वक्रः पन्था यदपि भवतः प्रस्थितस्योत्तराशां
सौधोत्सङ्गप्रणयविमुखो मा स्म भूर उज्जयिन्याः
विद्युद्दामस्फुरितचक्रितैस तत्र पौराङ्गनानां
लोलापाङ्गैर यदि न रमसे लोचनैर वञ्चितो ऽसि॥१.२८॥

संसर्पन्त्याः स्खलितसुभगं दर्शितावर्तनाभः
निर्विन्ध्यायाः पथि भव रसाभ्यन्तरः संनिपत्य
स्त्रीणाम आद्यं प्रणयवचनं विभ्रमो हि प्रियेषु॥१.२९॥

वेणीभूतप्रतनुसलिला ताम अतीतस्य सिन्धुः
पाण्डुच्चाया तटरुहतरुभ्रंशिभिर्जीर्णपर्णैः
सौभाग्यं ते सुभग विरहावस्थया व्यञ्जयन्ती
कार्श्यं येन त्यजति विधिना स त्वयैवोपपाद्यः॥१.३०॥

प्राप्यावन्तीन उदयनकथाकोविदग्रामवृद्धान
पूर्वोद्दिष्टाम उपसर पुरीं श्रीविशालां विशालाम
स्वल्पीभूते सुचरितफले स्वर्गिणां गां गतानां
शेषैः पुण्यैर हृतम इव दिवः कान्तिमत खण्डम एकम॥१.३१॥

दीर्घीकुर्वन पटु मदकलं कूजितं सारसानां
प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकषायः
यत्र स्त्रीणां हरति सुरतग्लानिम अङ्गानुकूलः
शिप्रावातः प्रियतम इव प्रार्थनाचाटुकारः॥१.३२॥

हारांस तारांस तरलगुटिकान कोटिशः शङ्कशुक्तीः
शष्पश्यामान मरकतमणीन उन्मयूखप्ररोहान
दृष्ट्वा यस्यां विपणिरचितान विद्रुमाणां च भङ्गान
संलक्ष्यन्ते सलिलनिधयस तोयमात्रावशेषाः॥१.३३॥

प्रद्योतस्य प्रियदुहितरं वत्सराजो ऽत्र जह्रे
हैमं तालद्रुमवनम अभूद अत्र तस्यैव राज्ञः
अत्रोद्भ्रान्तः किल नलगिरिः स्तम्भम उत्पाट्य दर्पाद
इत्य आगन्तून रमयति जनो यत्र बन्धून अभिज्ञः॥१.३४॥

जालोद्गीर्णैर उपचितवपुः केशसंस्कारधूपैर
बन्धुप्रीत्या भवनशिख्जिभिर दत्तनृत्योपहारः
हर्म्येष्व अस्याः कुसुमसुरभिष्व अधवखेदं नयेथा
लक्ष्मीं पश्यंल ललितवनितापादरागाङ्कितेषु॥१.३५॥

भर्तुः कण्ठच्चविर इति गणैः सादरं वीक्ष्यमाणः
पुण्यं यायास त्रिभुवनगुरोर धाम चण्डीश्वरस्य
धूतोद्यानं कुवलयरजोगन्धिभिर गन्धवत्यास
तोयक्रीडानिरतयुवतिस्नानतिक्तैर मरुद्भिः॥१.३६॥

अप्य अन्यस्मिञ जलधर महाकालम आसाद्य काले
स्थातव्यं ते नयनविषयं यावद अत्येति भानुः
कुर्वन सन्ध्यावलिपटहतां शूलिनः श्लाघनीयाम
आमन्द्राणां फलम अविकलं लप्स्यसे गर्जितानाम॥१.३७॥

पादन्यासैः क्वणितरशनास तत्र लीलावधूतै
रत्नच्चायाखचितवलिभिश चामरैः क्लान्तहस्ताः
वेश्यास त्वत्तो नखपदसुखान प्राप्य वर्षाग्रबिन्दून
आमोक्ष्यन्ते त्वयि मधुकरश्रेणिदीर्घान कटक्षान॥१.३८॥

पश्चाद उच्चैर्भुजतरुवनं मण्डलेनाभ्लीनः
सांध्यं तेजः प्रतिनवजपापुष्परक्तं दधानः
नृत्तारम्भे हर पशुपतेर आर्द्रनागाजिनेच्चां
शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिर भवान्या॥१.३९॥

गच्चन्तीनां रमाणवसतिं योषितां तत्र नक्तं
रुद्धालोके नरपतिपथे सूचिभेद्यैस तमोभिः
सौदामन्या कनकनिकषस्निग्धया दर्शयोर्वीं
तोयोत्सर्गस्तनितमुहरो मा च भूर्विक्लवास्ताः॥१.४०॥

तां कस्यांचिद भवनवलभौ सुप्तपारावतायां
नीत्वा रात्रिं चिरविलसनात खिन्नविद्युत्कलत्रः
दृष्टे सूर्ये पुनरपि भवान वाहयेदध्वशेषं
मन्दायन्ते न खलु सुहृदामभ्युपतार्थकृत्याः॥१.४१॥

तस्मिन काले नयनसलिअं योषितां खण्डितानां
शान्तिं नेयं प्रणयिभिर अतो वर्त्म भानोस त्यजाशु
प्रालेयास्त्रं कमलवदनात सोऽपि हर्तुं नलिन्याः
प्रत्यावृत्तस्त्वयि कररुधि स्यादनल्पभ्यसूयः॥१.४२॥

गम्भीरायाः पयसि सरितश चेतसीव प्रसन्ने
चायात्मापि प्रकृतिसुभगो लप्स्यते ते प्रवेशम
तस्माद अस्याः कुमुदविशदान्य अर्हसि त्वं न धैर्यान
मोघीकर्तुं चटुलशफोरोद्वर्तनप्रेक्षितानि॥१.४३॥

तस्याः किंचित करधृतम इव प्राप्त्वाईरशाखं
हृत्वा नीलं सलिलवसनं मुक्तरोधोनितम्बम
प्रस्थानं ते कथम अपि सखे लम्बमानस्य भावि
ज्ञातास्वादो विवृतजघनां को विहातुं समर्था॥१.४४॥

स्रोतोरन्ध्रध्वनितसुभगं दन्तिभिः पीयमानः
नीचैर वास्यत्य उपजिगमिषोर देवपूर्वं गिरिं ते
शीतो वायुः परिणमयिता काननोदुम्बराणाम॥१.४५॥

तत्र स्कन्दं नियतवसतिं पुष्पमेघीकृतात्मा
पुष्पासारैः स्नपयतु भवान व्योमगङ्गाजलार्द्रैः
रक्षाहेतोर नवशशिभृता वासवीनां चमूनाम
अत्यादित्यं हुतवहमुखे संभृतं तद धि तेयः॥१.४६॥

ज्योतिर्लेखावलयि गलितं यस्य बर्हं भवानी
पुत्रप्रेम्णा कुवलयदलप्रापि कर्णे करोति
धौतापाङ्गं हरशशिरुचा पावकेस तं मयूरं
पश्चाद अद्रिग्रहणगुरुभिर गर्जितैर नर्तयेथाः॥१.४७॥

आराद्यैनं शरवणभवं देवम उल्लङ्घिताध्वा
सिद्धद्वन्द्वैर जलकणभयाद वीणिभिर मुक्तमार्गः
व्यालम्बेथाः सुरभितनयालम्भजां मानयिष्यन
स्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्तिम॥१.४८॥

त्वय्य आदातुं जलम अवनते शार्ङ्गिणो वर्णचौरे
तस्याः सिन्धोः पृथुम अपि तनुं दूरभावात प्रवाहम
प्रेक्षिष्यन्ते गगनगतयो नूनम आवर्ज्य दृष्टिर
एकं भुक्तागुणम इव भुवः स्थूलमध्येन्द्रनीलम॥१.४९॥

ताम उत्तीर्य व्रज परिचितभ्रूलताविभ्रमाणां
पक्ष्मोत्क्षेपाद उपरिविलसत्कृष्णशारप्रभाणाम
कुन्दक्षेपानुगमधुकरश्रीमुषाम आत्मबिम्बं
पात्रीकुर्वन दशपुरवधूनेत्रकौतूहलानाम॥१.५०॥

ब्रह्मावर्तं जनपदम अथ च्चायया गाहमानः
क्षेत्रं क्षत्रप्रधनपिशुनं कौरवं तद भजेथाः
राजन्यानां शितशरशतैर यत्र गाण्डीवधन्वा
धारापातैस त्वम इव कमलान्य अभ्यवर्षन मुखानि॥१.५१॥

हित्वा हालाम अभिमतरसां रेवतीलोचनाङ्कां
बन्धुप्रीत्या समरविमुखो लाङ्गली याः सिषेवे
कृत्वा तासाम अधिगमम अपां सौम्य सारस्वतीनाम
अन्तः शुद्धस त्वम अपि भविता वर्णमात्रेण कृष्णः॥१.५२॥

तस्माद गच्चेर अनुकनखलं शैलराजावतीर्णां
जाह्नोः कन्यां सगरतनयस्वर्गसोपानपङ्क्तिम
गौरीवक्त्रभ्रुकुटिरचनां या विहस्येव फेनैः
शम्भोः केशग्रहणम अकरोद इन्दुलग्नोर्मिहस्ता॥१.५३॥

तस्याः पातुं सुरगज इव व्योम्नि पश्चार्धलम्बी
त्वं चेद अच्चस्फटिकविशदं तर्कयेस तिर्यग अम्भः
संसर्पन्त्या सपदि भवतः स्रोतसि च्चाययासौ
स्याद अस्थानोपगतयमुनासंगमेवाभिरामा॥१.५४॥

आसीनानां सुरभितशिलं नाभिगन्धैर मृगाणां
तस्या एव प्रभवम अचलं प्राप्य गौरं तुषारैः
वक्ष्यस्य अध्वश्रमविनयेन तस्य शृङ्गे निषण्णः
शोभां शुभ्रां त्रिनयनवृषोत्खातपङ्कोपमेयम॥१.५५॥

तं चेद वायौ सरति सरलस्कन्धसंघट्टजन्मा
बाधेतोल्काक्षपितचमरीबालभारो दवाग्निः
अर्हस्य एनं शमयितुम अलं वारिधारासहस्रैर
आपन्नार्तिप्रशमनफलाः संपदो ह्य उत्तमानाम॥१.५६॥

ये संरम्भोत्पतनरभसाः स्वाङ्गभङ्गाय तस्मिन
मुक्ताध्वानं सपदि शरभा लङ्घयेयुर भवन्तम
तान कुर्वीथास तुमुलकरकावृष्टिपातावकीर्णन
के वा न स्युः परिभवपदं निष्फलारम्भयत्नाः॥१.५७॥

तत्र व्यक्तं दृषदि चरणन्यासम अर्धेन्दुमौलेः
शश्वत सिद्धैर उपचितबलिं भक्तिनम्रः परीयाः
यस्मिन दृष्टे करणविगमाद ऊर्ध्वम उद्धूतपापाः
कल्पिष्यन्ते स्थिरगणपदप्राप्तये श्रद्दधानाः॥१.५८॥

शब्दायन्ते मधुरम अनिलैः कीचकाः पूर्यमाणाः
संरक्ताभिस त्रिपुरविजयो गीयते किंनराभिः
निर्ह्रादस ते मुरज इव चेत कन्दरेषु ध्वनिः स्यात
संगीतार्थो ननु पशुपतेस तत्र भावी समग्रः॥१.५९॥

प्रालेयाद्रेर उपतटम अतिक्रम्य तांस तान विशेषान
हंसद्वारं भृगुपतियशोवर्त्म यत क्रौञ्चरन्ध्रम
तेनोदीचीं दिशम अनुसरेस तिर्यग आयामशोभी
श्यामः पादो बलिनियमनाभ्युद्यतस्येव विष्णोः॥१.६०॥

गत्वा चोर्ध्वं दशमुखभुजोच्च्वासितप्रस्थसंधेः
कैलासस्य त्रिदशवनितादर्पणस्यातिथिः स्याः
शृङ्गोच्च्रायैः कुमुदविशदैर यो वितत्य स्थितः खं
राशीभूतः प्रतिदिनम इव त्र्यम्बकस्यट्टहासः॥१.६१॥

उत्पश्यामि त्वयि तटगते स्निग्धभिन्नाञ्जनाभे
सद्यः कृत्तद्विरददशनच्चेदगौरस्य तस्य
शोभाम अद्रेः स्तिमितनयनप्रेक्षणीयां भवित्रीम
अंसन्यस्ते सति हलभृतो मेचके वाससीव॥१.६२॥

हित्वा तस्मिन भुजगवलयं शम्भुना दत्तहस्ता
क्रीडाशैले यदि च विचरेत्पादचारेण गौरी
भङ्गीभक्त्या विरचितवपुः स्तम्भितान्तर्जलौघः
सोपानत्वं कुरु मणितटारोहणायाग्रयायी॥१.६३॥

तत्रावश्यं वलयकुलिशोद्धट्टनोद्गीर्णतोयं
नेष्यन्ति त्वां सुरयुवतयो यन्त्रधारागृहत्वम
ताभ्यो मोक्षस तव यदि सखे घर्मलब्धस्य न स्यात
क्रीडालोलाः श्रवणपरुषैर गर्जितैर भाययेस ताः॥१.६४॥

हेमाम्भोजप्रसवि सलिलं मानसस्याददानः
कुर्वन कामं क्षणमुखपटप्रीतिम ऐरावतस्य
धुन्वन कल्पद्रुमकिसलयान यंशुकानीव वातैर
नानाचेष्टैर जलदललितैर निर्विशेस तं नगेन्द्रम॥१.६५॥

तस्योत्सङ्गे प्रणयिन इव स्रस्तगङ्गादुकूलां
न त्वं दृष्ट्वा न पुनर अलकां ज्ञास्यसे कामचारिन
या वः काले वहति सलिलोद्गारम उच्चैर विमाना
मुक्ताजालग्रथितम अलकं कामिनीवाभ्रवृन्दम॥१.६६॥

विधुन्वन्तं ललितवनिताः सेन्द्रचापं सचित्राः
संगीताय प्रहतमुरजाः स्निग्धगम्भीरघोषम
अन्तस्तोयं मणिमयभुवस तुङ्गम अभ्रंलिहाग्राः
प्रासादास त्वां तुलयितुम अलं यत्र तैस तैर विशेषैः॥२.१॥

पत्रश्यामा दिनकरहयस्पर्धिनो यत्र वाहाः
शैलोदग्रास त्वम इव करिणो वृष्टिमन्तः प्रभेदात
योधाग्रण्यः प्रतिदशमुखं संयुगे तस्थिवांसः
प्रत्यादिष्टाभरणरुचयश चन्द्रहासव्रणाङ्कैः॥२.१३॥

हस्ते लीलाकमलम अलके बालकुन्दानुविद्धं
नीता लोध्रप्रसवरजसा पाण्डुताम आनने श्रीः
चूडापाशे नवकुरवकं चारु कर्णे शिरीषं
सीमन्ते च त्वदुपगमजं यत्र नीपं वधूनाम॥२.२॥

यत्रोन्मत्तभ्रमरमुखराः पादपा नित्यपुष्पा
हंसश्रेणीरचितरशना नित्यपद्मा नलिन्यः
केकोत्कण्ठा भुवनशिखिनो नित्यभास्वत्कलापा
नित्यज्योत्स्नाः प्रहिततमोवृत्तिरम्याः प्रदोषाः॥२.३॥

आनन्दोत्थं नयनसलिलम्यत्र नान्यैर निमित्तैर
नान्यस तापं कुसुमशरजाद इष्टसंयोगसाध्यात
नाप्य अन्यस्मात प्रणयकलहाद विप्रयोगोपपत्तिर
वित्तेशानां न च खलु वयो यौवनाद अन्यद अस्ति॥२.४॥

यस्यां यक्षाः सितमणिमयान्य एत्य हर्म्यस्थलानि
ज्योतिश्चायाकुसुमरचितान्य उत्तमस्त्रीसहायाः
आसेवन्ते मधु रतिफलं कल्पवृक्षप्रसूतं
त्वद्गम्भीरध्वनिषु शनकैः पुष्करेष्व आहतेषु॥२.५॥

मन्दाकिन्याः सलिलशिशिरैः सेव्यमाना मरुद्भिर
मन्दाराणाम अनुतटरुहां चायया वारितोष्णाः
अन्वेष्टव्यैः कनकसिकतामुष्टिनिक्षेपगूढैः
संक्रीडन्ते मणिभिरमरप्रार्थितया यत्र कन्याः॥२.६॥

नीवीबन्धोच्च्वासितशिथिलं यत्र बिम्बाधराणां
क्षौमं रागादनिभृतकरेष्व आक्षिपत्सु प्रियेषु
अर्चिस्तुङ्गान अभिमुखम अपि प्राप्य रत्नप्रदीपान
ह्रीमूढानां भवति विफलप्रेरणा चूर्णमुष्टिः॥२.७॥

नेत्रा नीताः सततगतिना यद्विमानाग्रभूमीर
आलेख्यानां सलिलकणिकादोषम उत्पाद्य सद्यः
शङ्कास्पृष्टा इव जलमुचस त्वादृशा जालमार्गैर
धूमोद्गारानुकृतिनिपुणा जर्जरा निष्पतन्ति॥२.८॥

यत्र स्त्रीणां प्रियतमभुजोच्च्वासितालिङ्गितानाम
अङ्गग्लानिं सुरतजनितां तन्तुजालावलम्बाः
त्वत्संरोधापगमविशदश चन्द्रपादैर निशीथे
व्यालुम्पन्ति स्फुटजललवस्यन्दिनश चन्द्रकान्ताः॥२.९॥

अक्षय्यान्तर्भवननिधयः प्रत्यहं रक्तकण्ठैर
उद्गायद्भिर धनपतियशः किंनरैर यत्र सार्धम
वैभ्राजाख्यं विबुधवनितावारमुख्यसहाया
बद्धालापा बहिरुपवनं कामिनो निर्विशन्ति॥२.१०॥

वासश चित्रं मधु नयनयोर विभ्रमादेशदक्षं
पुष्पोद्भेदं सह किसलयैर भूषणानां विकल्पम
लाक्षारागं चरणकमलन्यासयोग्यं च यस्याम
एकः सूते सकलम अबलामण्डनं कल्पवृक्षः॥२.१२॥

मत्वा देवं धनपतिसखं यत्र साक्षाद वसन्तं
प्रायश चापं न वहति भयान मन्मथः षट्पदज्यम
सभ्रूभङ्गप्रहितनयनैः कामिलक्ष्येष्व अमोघैस
तस्यारम्भश चतुरवनिताविभ्रमैर एव सिद्धः॥२.१४॥

तत्रागारं धनपतिगृहान उत्तरेणास्मदीयं
दूराल लक्ष्यं सुरपतिधनुश्चारुणा तोरणेन
यस्योपान्ते कृतकतनयः कान्तया वर्धितो मे
हस्तप्राप्यस्तवकनमितो बालमन्दारवृक्षः॥२.१५॥

वापी चास्मिन मरकतशिलाबद्धसोपानमार्गा
हैमैश्चन्ना विकचकमलैः स्निग्धवैदूर्यनालैः
यस्यास तोये कृतवसतयो मानसं संनिकृष्टं
नाध्यास्यन्ति व्यपगतशुचस त्वाम अपि प्रेक्ष्य हंसाः॥२.१६॥

तस्यास तीरे रचितशिखरः पेशलैर इन्द्रनीलैः
क्रीडाशैलः कनककदलीवेष्टनप्रेक्षणीयः
मद्गेहिन्याः प्रिय इति सखे चेतसा कातरेण
प्रेक्ष्योपान्तस्फुरिततडितं त्वां तम एव स्मरामि॥२.१७॥

रक्ताशोकश चलकिसलयः केसरश चात्र कान्तः
प्रत्यासन्नौ कुरुवकवृतेर माधवीमण्डपस्य
एकः सख्यास तव सह मया वामपादाभिलाषी
काङ्क्षत्य अन्यो वदनमदिरां दोहदच्चद्मनास्याः॥२.१८॥

तन्मध्ये च स्फटिकफलका काञ्चनी वासयष्टिर
मूले बद्धा मणिभिर अनतिप्रौढवंशप्रकाशैः
तालैः शिञ्जावलयसुभगैर नर्तितः कान्तया मे
याम अध्यास्ते दिवसविगमे नीलकण्ठः सुहृद वः॥२.१९॥

एभिः साधो हृदयनिहितैर लक्षणैर लक्षयेथा
द्वारोपान्ते लिखितवपुषौ शङ्खपद्मौ च दृष्ट्वा
क्षामच्चायां भवनम अधुना मद्वियोगेन नूनं
सूर्यापाये न खलु कमलं पुष्यति स्वामभिख्याम॥२.२०॥

गत्वा सद्यः कलभतनुतां शीघ्रसंपातहेतोः
क्रीडाशैले प्रथमकथिते रम्यसानौ निषण्णः
अर्हस्य अन्तर्भवनपतितां कर्तुम अल्पाल्पभासं
खद्योतालीविलसितनिभां विद्युदुन्मेषदृष्टिम॥२.२१॥

तन्वी श्यामा शिखरीदशना पक्वबिम्बाधरौष्ठी
मध्ये क्षामा चकितहरिणीप्रेक्षणा निम्ननाभिः
श्रोणीभाराद अलसगमना स्तोकनम्रा स्तनाभ्यां
या तत्र स्याद युवतीविषये सृष्टिर आद्यैव धातुः॥२.२२॥

तां जानीथाः परिमितकथां जीवितं मे द्वितीयं
दूरीभूते मयि सहचरे चक्रवाकीम इवैकाम
गाढोत्कण्ठां गुरुषु दिवसेष्व एषु गच्चत्सु बालां
जातां मन्ये शिशिरमथितां पद्मिनीं वान्यरूपाम॥२.२३॥

नूनं तस्याः प्रबलरुदितोच्चूननेत्रं प्रियाया
निःश्वासानाम अशिशिरतया भिन्नवर्णाधरोष्ठम
हस्तन्यस्तं मुखम असकलव्यक्ति लम्बालकत्वाद
इन्दोर दैन्यं त्वदनुसरणक्लिष्टकान्तेर बिभर्ति॥२.२४॥

आलोके ते निपतति पुरा सा बलिव्याकुला वा
मत्सादृश्यं विरहतनु वा भावगम्यं लिखन्ती
पृच्चन्ती वा मधुरवचनां सारिकां पञ्जरस्थां
कच्चिद भर्तुः स्मरसि रसिके त्वं हि तस्य प्रियेति॥२.२५॥

उत्सङ्गे वा मलिनवसने सौम्य निक्षिप्य वीणां
मद्गोत्राङ्कं विरचितपदं गेयम उद्गातुकामा
तन्त्रीम आर्द्रां नयनसलिलैः सारयित्वा कथंचिद
भूयो भूयः स्वयम अपि कृतां मूर्च्चनां विस्मरन्ती॥२.२६॥

शेषान मासान विरहदिवासस्थापितस्यावधेर वा
विन्यस्यन्ती भुवि गणनया देहलीदत्तपुष्पैः
सम्भोगं वा हृदयनिहितारम्भम आस्वादयन्ती
प्रायेणैते रमणविरहेष्व अङ्गनानां विनोदाः॥२.२७॥

सव्यापारम अहनि न तथा पीडयेद विप्रयोगः
शङ्के रात्रौ गुरुतरशुचं निर्विनोदां सखीं ते
मत्सन्देशः सुखयितुम अलं पश्य साध्वीं निशीथे
ताम उन्निद्राम अवनिशयनां सौधवातायनस्थः॥२.२८॥

आधिक्षामां विरहशयने संनिषण्णैकपार्श्वां
प्राचीमूले तनुम इव कलामात्रशेषां हिमांशोः
नीता रात्रिः क्षण इव मया सार्धम इच्चारतैर या
ताम एवोष्णैर विरहमहतीम अश्रुभिर यापयन्तीम॥२.२९॥

पादान इन्दोरमृतशिशिराञ्जलमार्गप्रविष्टान
पूर्वप्रीत्या गतमभुमुखं संनिवृत्तं तथैव
चक्षुः खेदात सलिलगुरुभिः पक्ष्मभिश्चादयन्तीं
साभ्रेऽह्नीव स्थलकमलिनी न प्रभुद्धां न सुप्ताम॥२.३०॥

निःश्वासेनाधरकिसलयक्लेशिना विक्षिपन्तीं
शुद्धस्नानात परुषमलकं नूनमागण्ण्दलम्बम
मत्संभोगः कथमुपनमेत स्वप्नजोऽपीति निद्राम
आकाङ्क्षन्तीं नयनसलिलोत्पीडरुद्धावकाशम॥२.३१॥

आद्ये बद्धा विरहदिवसे या शिखा दाम हित्वा
शापस्यान्ते विगलितशुचा तां मयोद्वेष्टनीयाम
स्पर्शक्लिष्टाम अयमितनखेनासकृत्सारयन्तीं
गण्डाभोगात कठिनविषमाम एकवेणीं करेण॥२.३२॥

सा संन्यस्ताभरणम अबला पेशलं धारयन्ती
शय्योत्सङ्गे निहितम असकृद दुःखदुःखेन गात्रम
त्वाम अप्य अस्रं नवजलमयं मोचयिष्यत्य अवश्यं
प्रायः सर्वो भवति करुणावृत्तिर आर्द्रान्तरात्मा॥२.३३॥

जाने सख्यास तव मयि मनः संभृतस्नेहमस्माद
इत्थंभूतां प्रथमविरहे ताम अहं तर्कयामि
वाचालं मां न खलु सुभगंमन्यभावः करोति
प्रत्यक्षं ते निखिलम अचिराद भ्रातर उक्तं मया यत॥२.३४॥

रुद्धापाङ्गप्रसरम अलकैर अञ्जनस्नेहशून्यं
प्रत्यादेशाद अपि च मधुनो विस्मृतभ्रूविलासम
त्वय्य आसन्ने नयनम उपरिस्पन्दि शङ्के मृगाक्ष्या
मीनक्षोभाच चलकुवलयश्रीतुलाम एष्यतीति॥२.३५॥

वामश चास्याः कररुहपदैर मुच्यमानो मदीयैर
मुक्ताजालं चिरपरिचितं त्याजितो दैवगत्या
संभोगान्ते मम समुचितो हस्तसंवाहमानां
यास्यत्य ऊरुः सरसकदलीस्तम्भगौरश चलत्वम॥२.३६॥

तस्मिन काले जलद यदि सा लब्धनिद्रासुखा स्याद
अन्वास्यैनां स्तनितविमुखो याममात्रं सहस्व
मा भूद अस्याः प्रणयिनि मयि स्वप्नलब्धे कथंचित
सद्यः कण्ठच्युतभुजलताग्रन्थि गाढोपगूढम॥२.३७॥

ताम उत्थाप्य स्वजलकणिकाशीतलेनानिलेन
प्रत्याश्वस्तां समम अभिनवैर जालकैर मालतीनाम
विद्युद्गर्भः स्तिमितनयनां त्वत्सनाथे गवाक्षे
वक्तुं धीरः स्तनितवचनैर मानिनीं प्रक्रमेथाः॥२.३८॥

भर्तुर मित्रं प्रियम अविधवे विद्धि माम अम्बुवाहं
तत्संदेशैर हृदयनिहितैर आगतं त्वत्समीपम
यो वृन्दानि त्वरयति पथि श्रम्यतां प्रोषितानां
मन्द्रस्निग्धैर ध्वनिभिर अबलावेणिमोक्षोत्सुकानि॥२.३९॥

इत्य आख्याते पवनतनयं मैथिलीवोन्मुखी सा
त्वाम उत्कण्ठोच्च्वसितहृदया वीक्ष्य सम्भाव्य चैव
श्रोष्यत्य अस्मात परम अवहिता सौम्य सीमन्तिनीनां
कान्तोदन्तः सुहृदुपनतः संगमात किंचिद ऊनः॥२.४०॥

ताम आयुष्मन मम च वचनाद आत्मनश चोपकर्तुं
ब्रूया एवं तव सहचरो रामगिर्याश्रमस्थः
अव्यापन्नः कुशलम अबले पृच्चति त्वां वियुक्तः
पूर्वाभाष्यं सुलभविपदां प्राणिनाम एतद एव॥२.४१॥

अङ्गेनाङ्गं प्रतनु तनुना गाढतप्तेन तप्तं
सास्रेणाश्रुद्रुतम अविरतोत्कण्ठम उत्कण्ठितेन
उष्णोच्च्वासं समधिकतरोच्च्वासिना दूरवर्ती
संकल्पैस तैर विशति विधिना वैरिणा रुद्धमार्गः॥२.४२॥

शब्दाख्येयं यदपि किल ते यः सखीनां पुरस्तात
कर्णे लोलः कथयितुम अभूद आननस्पर्शलोभात
सो ऽतिक्रान्तः श्रवणविषयं लोचनाभ्याम अदृष्टस
त्वाम उत्कण्ठाविरचितपदं मन्मुखेनेदम आह॥२.४३॥

श्यामास्व अङ्गं चकितहरिणीप्रेक्षणे दृष्टिपातं
वक्त्रच्चायां शशिनि शिखिनां बर्हभारेषु केशान
उत्पश्यामि प्रतनुषु नदीवीचिषु भ्रूविलासान
हन्तैकस्मिन क्वचिद अपि न ते चण्डि सादृश्यम अस्ति॥२.४४॥

त्वाम आलिख्य प्रणयकुपितां धातुरागैः शिलायाम
आत्मानं ते चरणपतितं यावद इच्चामि कर्तुम
अस्रैस तावन मुहुर उपचितैर दृष्टिर आलुप्यते मे
क्रूरस तस्मिन्न अपि न सहते संगमं नौ कृतान्तः॥२.४५॥

माम आकाशप्रणिहितभुजं निर्दयाश्लेषहेतोर
लब्धायास ते कथम अपि मया स्वप्नसन्दर्शनेषु
पश्यन्तीनां न खलु बहुशो न स्थलीदेवतानां
मुक्तास्थूलास तरुकिसलयेष्व अश्रुलेशाः पतन्ति॥२.४६॥

भित्त्वा सद्यः किसलयपुटान देवदारुद्रुमाणां
ये तत्क्षीरस्रुतिसुरभयो दक्षिणेन प्रवृत्ताः
आलिङ्ग्यन्ते गुणवति मया ते तुषाराद्रिवाताः
पूर्वं स्पृष्टं यदि किल भवेद अङ्गम एभिस तवेति॥२.४७॥

संक्षिप्यन्ते क्षन इव कथं दीर्घयामा त्रियामा
सर्वावस्थास्व अहर अपि कथं मन्दमन्दातपं स्यात
इत्थं चेतश चटुलनयने दुर्लभप्रार्थनं मे
गाढोष्माभिः कृतम अशरणं त्वद्वियोगव्यथाभिः॥२.४८॥

नन्व आत्मानं बहु विगणयन्न आत्मनैवावलम्बे
तत्कल्याणि त्वम अपि नितरां मा गमः कातरत्वम
कस्यात्यन्तं सुखम उपनतं दुःखम एकान्ततो वा
नीचैर गच्चत्य उपरि च दशा चक्रनेमिक्रमेण॥२.४९॥

शापान्तो मे भुजगशयनाद उत्थिते शार्ङ्गपाणौ
शेषान मासान गमय चतुरो लोचने मीलयित्वा
पश्चाद आवां विरहगुणितं तं तम आत्माभिलाषं
निर्वेक्ष्यावः परिणतशरच्चन्द्रिकासु क्षपासु॥२.५०॥

भूयश्चाह त्वम अपि शयने कण्ठलग्ना पुरा मे
निद्रां गत्वा किम अपि रुदती सस्वरं विप्रबुद्धा
सान्तर्हासं कथितम असकृत पृच्चतश च त्वया मे
दृष्टः स्वप्ने कितव रमयन काम अपि त्वं मयेति॥२.५१॥

एतस्मान मां कुशलिनम अभिज्ञानदानाद विदित्वा
मा कौलीनाद असितनयने मय्य अविश्वासिनी भूः
स्नेहान आहुः किम अपि विरहे ध्वंसिनस ते त्व अभोगाद
इष्टे वस्तुन्य उपचितरसाः प्रेमराशीभवन्ति॥२.५२॥

आश्वास्यैवं प्रथमविरहोदग्रशोकां सखीं ते
शैलाद आशु त्रिनयनवृषोत्खातकूटान निवृत्तः
साभिज्ञानप्रहितकुशलैस तद्वचोभिर ममापि
प्रातः कुन्दप्रसवशिथिलं जीवितं धारयेथाः॥२.५३॥

कच्चित सौम्य व्यवसितम इदं बन्धुकृत्यं त्वया मे
प्रत्यादेशान न खलु भवतो धीरतां कल्पयामि
निःशब्दो ऽपि प्रदिशसि जलं याचितश चातकेभ्यः
प्रत्युक्तं हि प्रणयिषु सताम ईप्सितार्थक्रियैव॥२.५४॥

एतत्कृत्वा प्रियमनुचितप्रार्थनावर्तिनो मे
सौहार्दाद्वा विधुर इति वा मय्यनुक्रोशबुद्ध्या ।
इष्टान्देशाञ्जलद विचर प्रावृषा संभृतश्रीर्मा
भूदेवं क्षणमपि च ते विद्युता विप्रयोगः॥२.५५॥

Translated by V. J. Trivedi
Signs of Urvasi

Signs of Urvasi

Kali das

Oh joy ! I see a hint of her. This way
Then went her angry beauty ! Lo, her bodiee
Bright green as is a parrot’ s belly, smitten
With crimson drops. It once veiled in her bosom
And paused to show her navel deep as love.
These are her tears that from those angry eyes
Went trickling, stealing scarlet from her lips
To spangle all the green. Doubtless her heaving
Tumult of breast broke its dear hold and, she
Stumbling in anger, from my heaven it drifted.

Translated by Sri Aurobindo from Sanskrit

Hymn of Creation- Rigved


December 14, 2016

(Created for the WGBH “Poetry in America” Project
and recited on Dec 15, 2016, in interview with Lisa New
to honor Poet Allen Ginsberg’s eulogy to his mother
in his Kaddish entitled “Hymmnn”)

Nor there was unreal, or was there anything real,
Nor there was air, or was there any space, however small,
What was the covering? Who made it? Where was it?
Was there deep water everywhere? Mysterious, secret!

Nor was there death, neither was there rejuvenation,
No night, no day, no signal, nor there was any motion,
That One breathed itself,supported all by itself.
Nothing else was there! Alone, it sustained itself!

Darkness was there, covered in more void and emptiness,
Everything was water, undefined nothingness!
Covered in dense pitch darkness, the One rose by itself,
Born of its own prowess, by its omnipotence!

The desire arose in that primitive mind,
And, arose the primal seed, the first of its kind.
Poets sang and knew in their own presence,
The origin of everything lies in their unreal absence!

Oblique ray stretched across the water,
What was above and what did stay under?
Seminal forces begot might and the true nature,
Self-sustained in the beginning, became the holy future!

Who, after all, knows, who can discern?
How the process evolved, how the universe was born!
The gods have come after the fury of production,
Who would know the beginning, the first introduction!

Though the universe is created likewise,
Does He hold it together or is it otherwise?
One who surveys the universe from the high heaven,
He might know, or, Lo! He Might not even!

Translated by Bijoy Misra from Sanskrit



After he took off my clothes,
Unable to hide my breasts with my arms
I hugged him tight, but when his hands
Descended to my loins, there was no one
who could save me from drowning
In the sea of shame but the god of love,
who teaches us the trick of fainting.
From The Bloomsbury Book of Great Indian Love Poems

Translated by Abhay K. from Sanskrit