Truschke at it again: leader of misl(r)eaders
K S Kannan
Hon. Prof., Chanakya University, Bangalore.,
Emeritus Prof. and Director, Vishnugupta VishwaVidyapeetham, Gokarna.,
Sant Rajinder Singh Ji Maharaj Chair Professor (Retd.), IIT-Madras.
Fmr. Adjunct Faculty, Dept of Heritage Science and Technology, IIT Hyderabad.
Former Director, Karnataka Samskrit
University, Bangalore.
Former Head, Dept. of Sanskrit, The
National Colleges, Bangalore.
परीक्षित् Parikshit
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Nagaraj Paturi
10. aarya putra = oh, son of noble; abhiraamaH asau mR^igaH = delightful, that, deer; me manaH harati = my, heart, stealing; mahaabaahuH = oh, dextrous one; enam aanaya = that one [deer,] bring round; naH kriiDa artham [kriiDanakaH, kriiDanakam] bhaviSyati = for us, for playing, [a plaything,] it will become.
"Oh, nobleman's son, that delightful deer is stealing my heart, oh, dextrous one, bring it round, it will be our plaything. [3-43-10]
इह आश्रम पदे अस्माकम् बहवः पुण्य दर्शनाः |
मृगाः चरन्ति सहिताः चमराः सृमराः तथा || ३-४३-११
11. asmaakam iha aashrama pade = of ours, here, in hermitage's, threshold; puNya darshanaaH = adorable [deer,] in manifestation; bahavaH = many; mR^igaaH = animals; sR^imaraaH tathaa camaraaH = Srimara deer, like that, Caamara-s; sahitaaH caranti = collectively - in flocks and herds, move about.
"Here in the threshold of our hermitage many animals with adorable manifestation are moving about in flocks and herds, say Caamara deer, like that Srimara deer. [3-43-11]
The chaamara is the kind of deer of species Bos grunniens and shrimara is a larger variety than chaamara.
ऋक्षाः पृषत संघाः च वानराः किनराः तथा |
विचरन्ति महाबाहो रूप श्रेष्ठा महाबलाः || ३-४३-१२
12. mahaabaahuH = oh, dextrous one; ruupa shreSThaa = in form, excellent ones; vaanaraaH = monkeys; tathaa kinaraaH = likewise, Kinnara deer; pR^iSata sanghaaH ca = spotted-deer, herds of, also; mahaabalaaH R^ikSaaH = great-mighty, bears; vi caranti = freely, moving.
"Also the animals that are excellent in their form, say monkeys, are moving here. Likewise herds of Kinnara deer, spotted-deer, and even bears of great-might are freely moving here. [3-43-12]
Here the Kinnaraa-s are another kind of deer and not to be confounded with yaksha, gandharva, kinnaraa celestials
न च अस्य सदृशो राजन् दृष्ट पूर्वो मृगः मया |
तेजसा क्षमया दीप्त्या यथा अयम् मृग सत्तमः || ३-४३-१३
13. raajan = oh, king; ayam mR^iga sattamaH = this, deer, the extraordinary one; yathaa = as to how it is appearing; tejasaa kSamayaa diiptyaa = by brilliance, by meekness [tameness,] by lustre [of skin]; asya sadR^ishaH mR^igaH = its, coequal, deer; mayaa na dR^iSTa puurvaH = by me, not seen, earlier - so far.
"As to how this extraordinary deer is appearing, oh, king, by way of its brilliance, tameness, or by the lustre of its skin, I have not so far seen any coequal to this. [3-43-13]
नाना वर्ण विचित्र अंगो रत्न भूतो मम अग्रतः |
द्योतयन् वनम् अव्यग्रम् शोभते शशि संनिभः || ३-४३-१४
14. naanaa varNa vicitra angaH = diversely, coloured, amazingly, limbed; ratna bindu samaacitaH = gemlike, dapples, dappled with; ratna bhuutaH = gemmed, completely; shashi sannibhaH = moon, like - in shine; a vyagram = not, hurriedly - nonchalantly; vanam dyotayan = forest, livening up; mama agrataH = my, before; shobhate = shining forth.
"Diversely coloured, amazingly limbed, and spotted with gemlike dapples it is shining forth like a deer that is completely gemmy, and while nonchalantly moving before me it is enlivening the forest like the moon. [3-43-14]
अहो रूपम् अहो लक्ष्मीः स्वर संपत् च शोभना |
मृगो अद्भुतो विचित्रांगो हृदयम् हरति इव मे || ३-४३-१५
15. aho ruupam aho lakSmiiH = ah, [what a] form, ah, [what a] brilliance; svara sampat ca shobhanaa = tonal, quality [bleat,] also, is beautiful; adbhutaH = wonderful; vicitra angaH mR^igaH = amazingly, limbed, deer; me hR^idayam harati iva = my, heart, stealing, as it were.
"Ah, what a form, ah, what a brilliance, what a beautiful bleat! This amazingly limbed deer is wonderful, and this is stealing my heart, as it were. [3-43-15]
यदि ग्रहणम् अभ्येति जीवन् एव मृगः तव |
आश्चर्य भूतम् भवति विस्मयम् जनयिष्यति || ३-४३-१६
16. mR^igaH = deer; jiivan eva = while living [alive and well]; tava grahaNam abhyeti yadi = your, capture, draws in, if; aashcarya bhuutam bhavati = surprise, causing, it will be; vismayam janayiSyati = astonishment, creates.
"It will be surprising if this deer draws into your capture alive and well, as it creates astonishment to one and all. [3-43-16]
समाप्त वन वासानाम् राज्य स्थानाम् च नः पुनः |
अंतःपुरे विभूषार्थो मृग एष भविष्यति || ३-४३-१७
17. eSa mR^igaH = this, deer; samaapta vana vaasaanaam = for us - on completing, forest, dwelling; punaH raajya sthaanaam ca = again, in kingdom, when [we will be] staying, also; naH = for us; antaHpure vibhuuSa arthaH = in palace-chambers, decoration, for the sake of - as a masterpiece; bhaviSyati = it becomes.
"When we return to kingdom on completing our dwelling in forest this deer becomes a masterpiece in palace-chambers for us. [3-43-17]
भरतस्य आर्यपुत्रस्य श्वश्रूणाम् मम च प्रभो |
मृग रूपम् इदम् दिव्यम् विस्मयम् जनयिष्यति || ३-४३-१८
18. prabho = oh, lord; idam mR^iga ruupam = this, deer's, form; bharatasya = to Bharata; aaryaputrasya = to son of nobleman [you, Rama]; shvashruuNaam = to mothers-in-law; mama ca = to me, also; divyam vismayam janayiSyati = excellent, astonishment [jubilation,] creates.
"Oh, lord, the form of this deer creates an excellent jubilation to Bharata, to you the son of the nobleman, to my mothers-in-law, and also to me in palace-chambers. [3-43-18]
जीवन् न यदि ते अभ्येति ग्रहणम् मृग सत्तमः |
अजिनम् नरशार्दूल रुचिरम् तु भविष्यति || ३-४३-१९
19. nara shaarduula = oh, tigerly-man; mR^iga sattamaH = deer, the best; jiivan = while living; te grahaNam na abhyeti yadi = into your, capture, no, comes into, else if; ruciram ajinam tu bhaviSyati = beautiful, deerskin, on its part, will be there - will be remnant with us.
"Else if that best deer does not come into you capture while alive, oh tigerly-man, at the least its gorgeous deerskin will be remnant of it. [3-43-19]
निहतस्य अस्य सत्त्वस्य जांबूनदमय त्वचि |
शष्प बृस्याम् विनीतायाम् इच्छामि अहम् उपासितुम् || ३-४३-२०
20. shaSpa bR^isyaam = tender darbha grass-blades, on seat of; viniitaayaam = overlaid; nihatasya asya sattvasya = killed, that, being's - of that killed deer; jaambuunadamaya tvaci = in golden, skin - on the deerskin; upa aasitum = nearby [along with you,] to sit; aham icChaami = I, wish to.
"I wish to sit along with you on its golden deerskin, overlaying it on a seat of tender darbha grass-blades, in case the deer is felled. [3-43-20]
The seat of those that are under a vow is called bR^isii, vratiinaam aasanam bR^isii, ajina, carma, kR^ittiH : amara kosha 'A seat covered with darbha, the sacred grass, [and if available] a deerskin thereon.'
कामवृत्तम् इदम् रौद्रम् स्त्रीणाम् असदृशम् मतम् |
वपुषा तु अस्य सत्त्वस्य विस्मयो जनितो मम || ३-४३-२१
21. raudram = unruly [nagging]; idam kaama vR^ittam = this sort of, independent behaviour - self-seeking; striiNaam = to women; a sadR^isham = not, befitting; matam = tradition says so; tu = but; asya sattvasya = its, that being's; vapuSaa = by beautiful body; mama vismayaH janitaH = to me, astonishment - curiosity, is induced.
"Tradition says that this sort of unruly self-seeking is unbefitting to women, yet that deer's beautiful body is inducing curiosity in me." Seetha said so to Rama and remained waiting for his reply. [3-43-21]
Seetha talked only this much and left the fulfilment of her indent to the discretion of Rama. There is neither demand nor compulsion to bring the deer in her talk. But we usually hear the telltale stories, bringing from some other texts, which say that Seetha pestered, nagged, and harassed Rama to get this deer. But nothing of that sort is evident from the dialogue given to her by Valmiki. She started to ask Rama with a suchiH smitaH 'a white smile, i.e., a toothy smile or a simpering smile' that too to deride the security guard, namely Lakshmana. These security personnel all over the world and in all situations and always forewarn the secured, and on the other hand, it is customary to the secured person to jump off the cordon of security, disdainful of the security measures. After all, human nature wants a free living. Thus, when Seetha is trying to jump off the cordon of security laid by Lakshmana, commentators say that she is said to have smiled scornfully. lakshmaNa vaakya shravaNa janita kopaa siitaa raamam eva aaha - dk 'with the anger generated on listening Lakshmana's words, Seetha spoke to Rama,' Whether Seetha is with kopa 'anger' or not, it is unsaid in the text.
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Nagaraj Paturi
Is this about her translation as harem-pet ?
परीक्षित् Parikshit
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Ramesh Rao
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Sane Sun
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Hemant Dave
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K S Kannan
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