fm3050_1.je29-30 FALL OF A KING

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fm3050_1.je29-30 FALL OF A KING

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oॐm

yoga.vAsiSTha

योग.वासिष्ट

THE FREEDOM METHOD

मोक्ष-उपाय

mokSa-upAya

•

Book Three:

उत्पत्ति

utpatti

THE OUTFALL OF THINGS

Canto 3.50

y3050_1.je29-30 FALL OF A KING

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fm3050_1.je29-30 FALL OF A KING

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FALL OF A KING

The Tale thus far:

_lIlA is the wife of a king, padma. The Goddess sarasvatI grants her a boon, that when he dies, his spirit will remain, covered in flowers, in his tomb in the antahpura, the women's quarters. When padma dies, lIlA invokes the Goddess, who grants her a vision of padma's new birth, as a young king. She also shows a previous birth of lIlA and padma, then being vasishtha and arundhatI. And she grants a further vision of an incarnation where *lIlA is a second lIlA, (or "lIlA of the country") and padma is vidUratha. This vidUratha is attacked by the rAjA sindhu. In this Canto, the two Kings meet in a final battle. The weapons called astras are much employed in rAmAyana. They are at once weapons and servants, beings who are controlled by mantra. See http://en.wikipedia.org/wiki/astra_(weapon).]

vasiSTha said—

तस्मिंस्_तदा वर्तमाने घोरे समर-विभ्रमे । सर्व-अरि.सैन्य=नाश-अर्थम्_एकम् स्व.बल-शान्तये ॥१॥

tasmin_tadA vartamAne ghore samara-vibhrame | sarva-ari.sainya=nAza-artham_ekam sva.bala-zAntaye ||

there and then

the ghastly muddle of war went.on,

the enemy

wreaking destruction on each side,

each

seeking to pacify

each

~vlm.1 Vásishtha said:—As the tide of war was rolling violently with a general massacre on both sides, the belligerent monarchs thought on the means of saving their own forces from the impending ruin.

सस्मार स्मृतिमान्_अन्तः महा.उदार-अधिधैर्य-भृत् । अस्त्रम्_अस्त्र-ईश्वरम् श्रीमd_वैष्णवम् शंकर-उपमं ॥२॥

sasmAra smRtimAn anta: mahA.udAra-adhidhairya-bhRt | astram astra-Izvaram zrImat_vaiSNavam zaMkara-upamam ||2||

अथ योऽसौ शरस्_तेन वैष्णवास्त्राभिमन्त्रिनः । मुक्तस्_तस्य फल-प्रान्ताद्_उल्मुका दिवि निर्ययौ ॥३॥

atha ya:_asau zara:_tena vaiSNava-astra-abhimantrina: | mukta:_tasya phala-prAntAt+ulmukA divi niryayau ||

and now sindhu,

recalling it,

summoned from within

the mighty astra,

the very King of all astras,

vishnu's own vaiSNava

and so he sent that missile, that mantra-controlled vaiSNava,

which let.loose from its apertures

firebrands

everywhere in the sky

~vlm.2. The magnanimous sindhurája, who was armed with patience, called to his mind the vaiSNava weapon, which was the greatest of arms and as powerful as Siva (Jove) himself.

~AS. The great noble and patient King sindhu, remembered from his inner memory recalled the greatest of the astras called vaiSNava, comparable to ShaMkara (in destructive power). * vaiSNava does not mean viSNu’s but one which has viSNu’s power embedded in it! zamkara does not mean ziva’s.

~vlm.3. No sooner was the vaiSNava weapon hurled by him with his best judgment (mantra), than it emitted a thousand sparks of fire from its flaming blade on all sides.

पङ्क्तयः स्फार-चक्राणाम् शत=अर्की.कृत-दिक्.तटाः । गदानाम्_अभियान्तीनाम् शत.वंशी-कृत=अम्बराः ॥४॥

paGktaya: sphAra-cakrANAm zata=arkI.kRta-dik.taTA: | gadAnAm_abhiyAntInAm zata.vaMzI-kRta=ambarA: ||4||

वज्राणां शत-धाराणां तृण-राजी-कृत-अम्बराः । पट्टिशानां स-पद्मानां दीन-वृक्षी.कृत-अम्बराः ॥५॥

vajrANAm zata-dhArANAm tRNa-rAjI-kRta-ambarA: | paTTizAnAm sa-padmAnAm dIna-vRkSI.kRta-ambarA: ||

the ranks of sweeping discuses,

the vastness of a hundred suns,

rows of maces filled the sky

a hundred clouds of thunderbolts made the place look like a bed of grass

—

where spears among the lotuses made a forest of skinny trees

~AS. Streams of shining cakras made all directions full of hanging Suns, streams of sailing maces made sky look like hundreds of bamboo staffs.

~vlm.5. Some of them filled the wide field of the firmament with thunderbolts as thick as the blades of grass, and others overspread the lake of heaven, with battle axes as a bed of lotuses.

शराणं शित-धाराणां पुष्प-जाली-कृताम्बराः । खड्गानां श्यामलाङ्गानां पत्र-राशी-कृताम्बराः ॥६॥

zarANam zita-dhArANAm puSpa-jAlI-kRtAmbarA: | khaDgAnAm zyAmalAGgAnAm patra-rAzI-kRtAmbarA: ||

seemed

a rain of flowers in the sky

—

a shelter of sharp blades

—

and the black bodies of broadswords

filled the sky like a fall of leaves

~AS. ... streams of sharp arrows made the sky look full of webs of flowers, streams of black-bodied swords made the sky look like it had heaps of leaves.

~vlm.6. These poured forth showers of pointed arrows spreading as a net-work in the sky, and darted the sable blades of swords, scattered as the leaves of trees in the air.

अथ राजा द्वितीयो_ऽपि वैष्णवस्त्रस्य शान्तये । ददौ वैष्णवम् एva_aस्त्रं शत्रु-निष्ठा-अवपूरकम् ॥७॥

atha rAjA dvitIya:_api vaiSNavastrasya zAntaye | dadau vaiSNavam eva_astram zatru-niSThA-avapUrakam ||

but

now the rAjA sent one more vaiSNava astra

to counter sindhu's vaiSNava

to overwhelm the enemy

~AS. vidUratha countered with the same astra! Typically, this is a “no-no” for it can lead to uncontrolled destruction; however in YV, these astras seem to subdue each other!

~vlm.7. At this time, the rival king Vidúratha, sent forth another vaiSNava weapon for repelling the former, and removing the reliance of his foe in his foible.

ततो_ऽपि निर्ययुर्_नद्यो हेतीनां हत-हेतयः । शर-शक्ति-गदा-प्रास-पट्टिश-आदि-पयो-मयाः ॥८॥

tata:_api niryayu: nadya:_ hetInAm hata-hetaya: | zara-zakti-gadA-prAsa-paTTiza-Adi-payo-mayA: ||

and now there came.forth

rivers

missiles

—those deadly missiles—

those arrows and spears and maces and roundspears and lances

–

an ocean

शस्त्र-त्रसरितां तासां व्योम्नि यद् धम-वर्तता । रोदोरन्ध्र-क्षय-करं कुल-शैल-इन्द्र-दारणम् ॥९॥

zastra-trasaritAm tAsAm vyomni yad dhama-vartatA | rodorandhra-kSaya-karam kula-zaila-indra-dAraNam ||

those weapons

pierced like needles

they

made whirligigs in Inner Space

—

enough to carve the midheaven

as indra's thunderbolt carves a mountain-chain

~AS. The two rivers of weapons and missiles fought each other in the sky causing destruction by making holes between the sky and earth and splitting mountain ranges. The word rodas refers to the intermediate space and they were punching holes in them!

शर-पातित-शूलासि-खड्ग-कुट्टित-पट्टिशम् । मुसल-प्रतनाप्रास-शूलशातित-शक्तिकम् ॥१०॥

zara-pAtita-zUlAsi-khaDga-kuTTita-paTTizam | musala-pratanAprAsa-zUlazAtita-zaktikam ||10||

शराम्बु-राशि-मथन-मत्त-मुद्गर-मन्दर-म् । गदावदनतो_ युक्तं दुर्वार-अस्त्रिनि भासिनि ॥११॥

zara-ambu-rAzi-mathana-matta-mudgara-mandaram | gadA-vadanata:_ yuktam durvAra-astrini bhAsini ||11||

रिष्ट-अरिष्ट-प्रशमन-भ्रमत्-कुन्त-इन्दु-मण्डलम् । प्रास-प्रसर-संरब्ध-प्रोद्यतान्त-कृतान्तकम् ॥१२॥

riSTa-ariSTa-prazamana-bhramat-kunta-indu-maNDalam | prAsa-prasara-saMrabdha-prodyatAnta-kRtAntakam ||

they fell

—

the arrows and the pikes,

the cutlasses, the broadswords,

masses of maces & roundspears & pikes & lances

...

they came down

—

the missiles like whirlpool waters,

the hammers like a churning-stick;

the iron-faced maces meeting the flexing bows and flashing swords

...

the royal broadswords flew,

the barbed harpoons were like the moon,

the round-faced spears spread in their raging course

like a river

leading to death.

~vlm.10. The arrows pierced the rods and swords, and the swords hewed down the axes and lances to pieces. The malls and mallets drove the missiles, and the pikes broke the spears (saktis). The mallets like Mandára rocks, broke and drove away the rushing arrows as waves of the sea, and the resistless swords broke to pieces by striking at the maces. The lances revolved like the halo of the moon, repelling the black sword-blades as darkness, and the swift missiles flashed as the destructive fires of Yama.

~VA. from arrows fell pikes, swords (asi-khaDga), spears destroying the force of zulas, darts and dispercing maces. as Mandara mountain, madened hammers, together with maces of irresistable master of astras and swords, made waves in the waters of arrows. flying spears like moon shine calming down wounded and unwounded, spears in battle are raised spreading end, like Yama??

~AS. Thus, the arrows felled the pikes and swords which in turn pulverized spears (paTTiza). Similarly other weapons destroyed the zakti (spears, perhaps). The hammers (mudgaras) were excitedly stirring up the ocean of arrows, like the Mandara mountain, the faces of maces engaged (gadAvadanata: yuktam) with sword-bearers (asin) comparable to (nirbhAsa) possessors of irresistable astras (durvAra-astrin). AB commentary gives good hints! The lances (kunta) spinning about (bhrmat) to put an end to the disasters (ariSTa-prazamana) in the form of violence (riSTa) appeared like full moon, irritated (saMrabdha) by the attacks of spreading missiles (prAsa-prasabha ) the God of death (kRtAnta=Yama) was about to cause the end (prodyata-anta).

चक्र-अवकुण्ठित-ऊर्ध्व-अस्त्रं सर्व-आयुध-क्षयं.करम् । शब्द-स्फुटद्-विरिञ्च-अण्डं घात-भग्न-कुल-अचलम् ॥१३॥

cakra-avakuNThita-Urdhva-astram sarva-Ayudha-kSayam.karam | zabda-sphuTat-viriJca-aNDam ghAta-bhagna-kula-acalam ||

surrounded by discuses,

an astra soared,

and it destroyed all weapons,

like the brahma-Egg uttering ideas,

destroying all,

even shattering mountain-chains

~vlm.13. The whirling disks were destroying all other weapons; they stunned the world by their noise, and broke the mountains by their strokes.

धारानिकृत्त-शस्त्र-ओघम् अस्त्रयोर्_युध्यमानयोः । मद्-अस्त्र-वारणेन_इव वज्राविजर-पर्वतम् ॥१४॥

dhArAnikRtta-zastra-ogham astrayor yudhyamAnayo: | mad-astra-vAraNena_iva vajrAvijara-parvatam ||

a flock of biting missiles

flew

astra battled astra,

it's a biting.blade-weapon.flood of dueling astra.s

"It seems my astra Thunderbolt defense ages the unaging mountains!"

~AS. The streams of weapons were cut up (nikRttazastraugham) by sharp edges (dhArA). • ... the mountains were made avijara = without old age by vajra (from the astras). • I suggest that this is a euphemistic way of declaring that they were decimated! They were old, and were wiped out, thus removing their old age! This was done by astrayo: yudhyamAnayo: by the dueling astras. This is a case of the sata: SaSThI (the gen. absolute) construction. As the war was going on, they suffered. ... as by my counteracting an astra. AB commentary refers to Vasishtha referring to his own fight with Vishvamitra and his actions of negating Vishvamitras astras. •• AB commentary gives a different meaning of vajra-avijara, namely, ones who cannot be made old or deteriorated by vajra and suggests the samAsa as nonstandard (asamarthasamAsa).

~vlm.14. The clashing weapons were breaking one another in numbers, and Vidúratha defeated the arms of sindhu, as the steadfast mountain defies the thunders of indra.

~VA. the stream (of weapons) from an astra cuts flood weapons of enemy’s astra, by resisting astra of another, like old mountain by lightning.

शङ्कु-शङ्कित-सूत्कार-काशि-शूल-शिला-शतम् । भुशुण्डी-निर्जित-उद्दण्ड-भिन्दिपाल-उग्र-मण्डलम् ॥१५॥

zaGku-zaGkita-"sUt"kAra-kAzi-zUla-zilA-zatam | bhuzuNDI-nirjita-uddaNDa-bhindipAla-ugra-maNDalam ||15||

पर-शूल-कराभैक.पर-शूलैक-कम्पितम् । वहद्-उच्छिन्न-चञ्चूर.चारणं शत्रु-वारणम् ॥१६॥

para-zUla-karAbhaika.para-zUlaika-kampitam | vahad-ucchinna-caJcUra.cAraNam zatru-vAraNam ||

the hissing spears

singing their "sUt"

struck,

with missiles & scores of stones

conquered by crowbars,

punished by shortspears,

maneuvering in array

the enemy pikes flew as one,

vibrating, zooming, cutting.off the defense of the enemy

~vlm.15. The truncheons (Sankus) were blowing away the falchions (asis); and tho spontoons (súlas) were warding off the stones of the slings. The crow bars (bhusundis) broke down the pointed heads of the pikes (bhindhipálas).

~VA. hundreds of stones, pikes, fists making “suut” subduing spears??? horrible view around arrows raised and winning over bhuzuNDis also, what is bhuzuNDi?

~AS. bhuzuNDI is a weapon. VLM calls it a crow bar. Dictionary gives "perhaps firearms".

*jd. #bhuzuNDi, #bhuzuNDI - "a heavy club, perhaps shaped like the trunk <zUNDa> of an elephant" sds. (perhaps fire-arms; also written #bhuSuNDi, #bhuSuNDI, and भू #bhUzuNDi, #bhuSuNDI) MBh. R. &c. An EarthShaker missile.

*AS. As described, the bhuzuNDI's defeated bhindipAla = pointed pikes according to VLM. This is the second line. The first line is not very clear. But AB suggests: Triangular shaped (zaGku) only indicated by their whistling sound (zaGkita-sUtkAra-kAzi) spears and hundreds of stones were there.

~vlm.16. The iron rods of the enemy (parasúlas) were broken by tridents (trisúlas) of Siva, and the hostile arms were falling down by their crushing one another to pieces.

~VA. my brain is stupid :o( Last several slokas I can hardly make any meaning at all.

I am missing structure and meaning, except all this is about weapons... This one I cannot make anything out of.

*AS. AB offers: parazUlakara=Rudra. A wepon as fierce like Rudra (parazUlakarAbha) was hammered by a similar one (parazUla). Thus, there were matching forces. The second line is saying that the enemies (both) were defeated by movements of (cAraNa) of flying broken pieces of weapons (vad-ucCinna-caJcUra).

स्फुटश्_"चट.चट"आस्फोट-रुद्ध-त्रिपथगा-रयम् । हेत्य्-अस्त्री.चूर्ण-संभार-महा-धूम-वितानकम् ॥१७॥

sphuTa:_"caTa.caTa"-AsphoTa-ruddha-tripathagA-rayam | heti-astrI.cUrNa-saMbhAra-mahA-dhUma-vitAnakam ||

making a "caTa.caTa" noise

like the blocked current of gangA

an astra

doused

the gathering threat

the fire and spreading smoke

~vlm.17. The clattering shots stopped the course of the heavenly stream, and the combustion of powder filled the air with smoke.

अन्योन्य-शस्त्र-संघट्टाद् भ्रमज्-जाल-उल्लसत्-तडित् । शब्द-स्फुटद्-विरिञ्चाण्डं घात*-मग्न-कुलाचलम् ॥१८॥

anyonya-zastra-saMghaTTAd bhramaj-jAla-ullasat-taDit | zabda-sphuTad-viriJcANDam ghAta*-magna-kulAcalam ||

chasing each other

the weapons met as they came across the sky,

just like a net of lightning-bolts

—like the resounding brahma-Egg—

that cuts and drowns the mountaintops

~AB. bhramat jAlamAnaya iva ullasantyas taDito yatra || * <dhAta> in 2 eds. ~AS: I suspect this to be a typo. It is ghAta not dhAta. ~jd. Two editions have <dhAta>; TPD (the badly printed Hindi ed.), I now find, with the help of a magnifying-glass, has <gh>.

~AS. With explosions breaking out with Chat-Chat sounds, having obstructed the flow of the heavenly Ganges.

~vlm.18. The clashing of dashing weapons lightened the sky like lightnings, their clattering cracked the worlds like thunder-claps, and their shock split and broke the mountains like thunderbolts.

~VA. From clashing of weapons, wandering nets of lightnings shine forth

from sound of this in universe mountain ranges are being destroyed. ~AS.
I agree. dhAta as a word does not have a proper formation. ghAtamagna has an appropriate meaning – full of weapon strikes. You need to know "tripathagA" as the standard catchword for gaGgA (Ganges)(:-)). It is so called because it is one river which exists in three worlds! Thus, the "heavenly streams" of VLM. #raya, of course, is the course or the speed of a stream. Thus the explosions (AsphoTa) of the war even caused disturbances in the flow of the three-worldly river.

धारा-निकृत्त-शस्त्र-ओघम्_अस्त्रyor_युध्यमानयोः । मd-अस्त्र-वारणेन_एव काला-उपायः_अचल-आत्मनः ॥१९॥

dhArA-nikRtta-zastra-ogham_astrayo:_yudhyamAnayo: | mat-astra-vAraNena_eva kAlA-upAya:_acala-Atmana: ||

a flock of biting missiles

flew

astra battled astra

"Only by resisting my astra does that sitting duck get a break!"

¹⁹Thus the warring weapons were breaking one another by their impacts, and protracting the engagement by their mutual overthrow.

~VA. on both warring sides floods of killing zastras of astras, standing against each other like unmoving Atman against flow of time.

~AS. ... only by counteracting my astra can a stable person (acala-Atman) get a breather (kAla-upAya = get some time.)

अयम् कियत्_बलः इति सिन्धौ तिष्ठति हेलया । विदूरथः_अस्त्रम्_आग्नेयम् तत्याज_अशानि-शब्दवत् ॥२०॥

ayam kiyat_bala: iti sindhau tiSThati helayA | vidUratha:_astram_Agneyam tatyAja_azAni-zabdavat ||

"How strong is this sindhu

making this disdainful stand?"

so saying

vidUratha

loosed his astra

agneya the Fiery,

with a sound like a thunderbolt

vlm.20 As Sindhu was standing still in defiance of the prowess of his adversary, Viduratha lifted his own fire-arm, and fired it with a thundering sound.

~AS. "How strong can he be?" as sindhu stays pondering with contempt (sindhau tiSThati helayA).

ज्वालयाम्.आस स रथम् सिन्धोः कक्षम्_इव अरसम् । एतस्मिन्-न्_अन्तरे व्योम्नि हेति-निर्विवर-उदरे ॥२१॥

jvAlayAm.Asa sa ratham sindho: kakSam_iva arasam | etasmin-n_antare vyomni heti-nirvivara-udare ||

its brightness lighted sindhu's chariot,

set it afire

like a heap of hay

on a plain that was cluttered with missiles from above

~vlm.21. It set the war chariot of sindhu on fire like a heap of hay on the plain, while the vaiSNava weapons filled the etherial sphere with their meteoric blaze.

ससन्नाह_ इव प्रावृट्-पयोद-तटिनी_इव यः । अस्त्रे राज्ञोः क्षणं कृत्वा युद्धं परम-दारुणम् ॥२२॥

sa-sannAha_ iva prAvRT-payoda-taTinI_iva ya: | astre rAjJo: kSaNam kRtvA yuddham parama-dAruNam ||

just as sheeted armor shields from a monsoon cloud-river,

astra repelled astra,

as the kings together waged their furious war

*AS. The two kings had released identical astras (Narayana). Of the two kings one is like a well equipped (sasannAha) cloud and the other like a river full of water. The second line continues the description of the fights of the astras. After fighting a momentary fierce war. • sasaMnAha means with armor and should be interpreted as well equipped (cloud). like a full cloud showering and a mighty river absorbing the water, the kings’ astras having fought with each other for an instant .. The rest is in the next verse: Came to be subdued by each other like matched warriors.

vlm. 22. The two Kings were thus engaged in fierce fighting with each other, the one darting his weapons like drops of raging rain, and the other hurling his arms like currents of a deluging river.

अन्योन्यम् शमम्_आयाते सवीर्ये सुभटाव्_इव । एतस्मिन्.न्_अन्तरे सो_ऽग्नी रथम् कृत्वा तु भस्ममात् ॥२३॥

anyonyam zamam_AyAte savIrye subhaTAv_iva | etasmin.n_antare sa:_agnI ratham kRtvA tu bhasmamAt ||

the battle ebbed

between those two powerful champions

—and meanwhile agneya has busily devoured the chariot—

now a heap of ash

~vlm.23. The two Kings were thus harassing each other like two brave champions in their contest, when the chariot of sindhu was reduced to ashes by its flame.

*AS. The two kings had released identical astras (Narayana). Their fight in sky is described in that line. Of the two kings one is like a well equipped (sasannAha) cloud and the other like a river full of water.

प्राप दग्ध्वा वनं सिन्धुं मृगेन्द्रम्_इव कन्दरात् । सिन्धुर्_अभ्यासतो_ऽग्न्य्-अस्त्रं वारुण-अस्त्रेण शामयन् ॥२४॥

prApa dagdhvA vanam sindhum mRgendram_iva kandarAt | sindhu:_abhyAsata:_agni-astram vAruNa-astreNa zAmayan ||

altho

the fire-astra sprang.forth

like the king of beasts out from his cave

—

sindhu

with much effort

quenched it with his vAruna water-astra

~vlm.24. He then fled to the woods like a lion from its cavern in the mountain, and repelled the fire that pursued him by his aqueous weapons.

~VA. sindhu sprang out like lion from the cave in burning woods sindhu again pacified agni-astra by varuna-astra (water-weapon).

~AS.... forced sindhu (out) like forcing a lion out of a cave by burning the forest. Using his experience (abhyAsataH) sindhu, subsided the agni-astra by vAruNa-astra.

रथम् त्यक्त्वा_अवनीम् प्राप्य खड्ग-आस्फोटकवान् अभूत् । अkSNor_निमेष-मात्रेण रथ.अश्वानाम् रिपोः खुरान् ॥२५॥

ratham tyaktvA_avanIm prApya khaDga-AsphoTakavAn abhUt | akSNo:_nimeSa-mAtreNa ratha.azvAnAm ripo: khurAn ||

out.of his chariot,

come.to.ground,

in a flash

he strikes.out with his broadsword,

and he hacks.at the horses of his enemy,

seeking their hooves

~vlm.25. After losing his car and alighting on the ground, he brandished his sword and cut off the hoofs and heels of the horses of his enemy's chariot in the twinkling of an eye.

~VA. leaving the chariot and getting to the ground, he with his sword in a moment attacked hoofs of horses of the enemy chariot. Please explain the form of AsphoTakavAn?

*AB. AsphoTakam carma tadvAn_abhUt ||

*AS. The AB commentary suggests #AsphoTaka = carma, thus a leather shield used with the sword. This probably comes from the word AsphoTa which is a clapping of weapons in a strike. So, AsphoTakavAn means one who has an AsphoTaka (in his hand). • In the blink of an eye, he lopped off (lulAva) the hooves of the horses of the enemy chariot. The word lulAva is in verse 26 where more details of this action are given. Then in turn, vidUratha loses his chariot as well and grabs a sword and a shield likewise.

लुलाव करवालेन मृणालाणि_इव लाघवात् । विदूरथो_ऽपि विरथो बभूव_आस्फोटकासिमान् ॥२६॥

lulAva karavAlena mRNAlANi_iva lAghavAt | vidUratha:_api viratho babhUva_AsphoTakAsimAn ||

.he hacked with his cutlass, as easily as cutting lotus filaments.

and the fierce vidUratha,

tho uncharioted,

brandished his sword

jd#>prim. #karAvala – SDSingh mentions the group with #khaDga, #asi, #nistriMza, and #karAvala. He distinguishes #asi ("long sword") and #khaDga ("broad sword") and #nistriMza, ("short sword"—but more likely 30 Fingers long.) About #karAvala he makes no speculation, only citing MBh.1.26.44 and 5.19.3. MW speculates "scymitar" [v.l. 'scimitar'], noting a Lex. reading as a curved fingernail. I prefer the shorter "cutlass".

समायुधौ समोत्साहौ चेरतुः_मण्डलानि तौ । खड्गौ क्रकचताम् पातौ मिथः प्रहरतोः_तयोः ॥२७॥

samAyudhau samotsAhau ceratu:_maNDalAni tau | khaDgau krakacatAm pAtau mitha: praharato:_tayo: ||

each was the other's equal in arms and equal in energy

maneuvering,

their two broadswords got notched like sawblades

as they clashed in battle

...

a full three hours

passed

दन्तमालेयमस्येव बले चर्वयतः प्रजाः । शक्तिम् आदाय चिक्षेप खड्गं त्यक्त्वा विदूरथः ॥२८॥

dantamAleyamasyeva bale carvayata: prajA: | zaktim AdAya cikSepa khaDgam tyaktvA vidUratha: ||

it felt like being chewed by rows of teeth

now

he seized a spear and flung it at the enemy

~AS. AB commentary states that bale refers to the two armies. They were chewing each other! The Kings were on foot and fighting with each other while paying attention to the big war as well.

सिन्ध्व्-अम्बु-घर्घर-आरावो महा-उत्पात इवाशनिः । अविच्छिन्ना समायाता पतिता सा_अस्य वक्षसि ॥२९॥

sindhu-ambu-gharghara-ArAva:_ mahA-utpAta_ iva_azani: | a-vicchinnA samAyAtA patitA sA_asya vakSasi ||

the gurgling sound of sindhu-waters poured.forth,

a constant slingstone-fall striking his breast

~vlm.29. It fell with a rattling noise on the bosom of sindhu (the king), as a flaming meteor falls rumbling in the breast of the sea (sindhu).

~VA. it fell on sindhu’s breast with ghara-ghara, like continous falling of great thunderbolts into waters (of sindhu river).

~AS. Making a gharghar sound like the roaring of the water in the ocean (sindhu-ambu). like a meteorite in a great fall, it came unhindered (avicchinnA samAyAtA) and fell on his (sindhu's) breast. * Avicchinna means unbroken not splitting!

*jd. छिद् #chid -> #vicchid -> #vicchinna विच्छिन्न -> #avicchinna – a~vi-chinna — अवच्छिन्न p. p. - Cut off. • Separated [different], divided, detached, excerpted; <avachinnasya pUrNena ekatvam pratipAdyate> "From the Avichinna Detachment, by the Pûrna Fulness, Oneness is attained." अवच्छिन्नस्य पूर्णेन एकत्वं प्रतिपाद्यते A. Rām.1.1.49. • (In Logic) Separated or excluded from all other things by the properties predicated of a thing as peculiar to itself. • <dik-kAla^Ady-anavacchinna> "Not different from Place and Time" दिक्कालाद्यनवच्छिन्न Bh.2.1, y4044.014 [A066a] • Particularized, distinguished, characterized, as by an attributive word. — adj. separated, detached; (in logic) predicated (i.e. separated from everything else by the properties predicated), distinguished, particularised — anavacchinna – अनवच्छिन्न adj. - Not bounded or marked off, not separated or cut. • Unlimited, immoderate, excessive. • Undefined; <dik-kAla^Adi> दिक्कालादि˚ Bh.2.1;3.1 • not intersected, uninterrupted; not marked off, unbounded, immoderate; undiscriminated. — anavacchinna-hasa: - continuous or immoderate laughter.

*AS. The zakti thrown by vidUratha is being described here. The VLM translation is messed up(:-)) The zakti is described as: Making a roaring sound like the water of the ocean (no king here!), or like leaping meteor reached him in one piece (avicchinnA samAyAtA) and fell on his (sindhu’s) chest.

अप्रियस्य यथा भर्तुर्_अनिच्छन्ती स्वकामिनी । तेन शक्ति-प्रहारेण नासौ मरणम् आप्तवान् ॥३०॥

apriyasya yathA bhartur anicchantI svakAminI | tena zakti-prahAreNa nAsau maraNam AptavAn ||

like an unwilling girl whose love needs no man,

likewise

the striking weapons failed to gain his embraces

he did not die

~vlm.30. But the weapon fell back by hitting upon his breast plate, as a damsel flies back from the embrace of a lover deemed an unfit match for her.

केवलं रुधिर-व्रातं नागो जलम् इवात्यजत् । तद्-देश.लीला तं दृष्ट्वा भग्नं तम इव_इन्दुना ॥३१॥

kevalam rudhira-vrAtam nAgo jalam iva_atyajat | tad.deza-lIlA tam dRSTvA bhagnam tama iva_indunA ||

his whole bloody brigade

had necks

like spouting elephant-trunks

and now

the *lIlA of that country

seemed to see the moon breaking the dark

सविकास-घन-आनन्दा पूर्व-लीलाम् उवाच ह । देवि पश्य नृसिंहेन ततो भर्त्रायम् आवयोः ॥३२॥

savikAsa-ghana-AnandA pUrva-lIlAm uvAca ha | devi pazya nRsiMhena tato bhartrAyam Avayo: ||

with an arising surge of joy,

she spoke to Queen lIlA

"Look, Lady, see what our husband did to that Man-Lion!"

~vlm.32. Seeing this, the native Lílá cried with joy to her sister Lílá: see here the demon sindhu killed by our lion-like husband.

~AS. In verse 31, you have taddezalIlA tam dRSTvA ....This was the lIlA from that region, thus the current wife of vidUratha. She, with expanding deep pleasure, said to pUrva-lIlA. This is the lIlA who came with Saraswati. The running commentary of the current lIlA continues until she faints in verse 46.

शक्ति-कोटि-नखैर्_दैत्यः सिन्धुर्_उद्धुर-कन्धरः । सरः-स्थल-स्थ-नागेन्द्र-कर-फूत्कृत-वारिवत् ॥३३॥

zakti-koTi-nakhair daitya: sindhu:_uddhura-kandhara: | saraH-sthala-stha-nAgendra-kara-phUtkRta-vArivat ||

but with a thousand spears that cut like a demon's nails,

sindhu has cut her lord's neck,

it spouts like an elephant beside a stream

~vlm.33. sindhu is slain by the javelin of our lion-like lord, like the wicked demon by the nails of the lion-god Nrisinha, and he is spouting forth his blood like the stream of water, thrown out by the trunk of an elephant from a pool.

पिष्टो रसो ’स्य निर्याति रक्तं चुलचुल-आरवैः । हा कष्टं रथम् आनीतं सिन्धुर्_आरोढुम् उद्यतः ॥३४॥

piSTo rasa:_asya niryAti raktam culacula-Aravai: | hA kaSTam ratham AnItam sindhur AroDhum udyata: ||

."Cut to the marrow, he spouts blood,

a cula-cula sound.

...

Curses!

sindhu has a fresh chariot!

सौवर्णं मैरवं शृङ्गं पुष्कर-आवर्तको यथा । पश्य देवि रथो_ऽस्य असौ मुद्गरेण विचूर्णितः ॥३५॥

sauvarNam mairavam zRGgam puSkara-Avartako yathA | pazya devi ratha:_asya asau mudgareNa vicUrNita: ||

."It's like the golden peak of Mount meru attacked

by the whirlwinds pushkara and Avartaka

—see, lady—

this chariot pounded by his mace

~vlm.35. Lo there! our lord Vidúratha breaking down the golden mountings of his car with the blows of his mallet, as the thundering clouds—Pushkara and Ávarta break down the gold peaks of Sumeru.

भ्रमत्-पार्थ-निपातेन सौवर्णं नगरं यथा । प्रवृत्तो रथम् आरोढुम् आनीतं पतिर्_एष मे ॥३६॥

bhramat-pArtha-nipAtena sauvarNam nagaram yathA | pravRtto ratham AroDhum AnItam patir eSa me ||

"Now he is fallen,

now they bring a fresh chariot,

a golden throne leading this my lord to his place.

~vlm.36. See this sindhu now mounting on another carriage, which is now brought before him, and decorated as the splendid seat of a Gandharva.

~VA. king, disoriented by fall, like to a golden city, goes to the brought mounted chariot, my lord, vidUratha also got a chariot????

~AS. Yes, first Sidhu tried to get in a new Chariot, but vidUratha breaks it down. (verse 35). Then vidUratha tries to get on a new Chariot of his own. He escapes a musala thrown by sindhu and get on. sindhu, however, manages to also climb in in verse 38.

कष्टं वज्रम् इव_इन्द्रेण मुसलं सिन्धुना_ईक्षितम् । जवात् पतिः प्रयातो मे सैन्धवं मुसल-आयुधम् ॥३७॥

kaSTam vajram iva_indreNa musalam sindhunA_IkSitam | javAt pati: prayAto me saindhavam musala-Ayudham ||

"Now sindhu's mace has struck him,

like a thunderbolt from indra

now quickly my lord flies away from sindhu's army

—

and his mace

वञ्चयित्वा विलासेन रथम् आरुह्य लाघवात् । हा धिक्-कष्टम् असौ सिन्धुर्_आर्य-पुत्र-रथं रयात् ॥३८॥

vaJcayitvA vilAsena ratham Aruhya lAghavAt | hA dhik-kaSTam asau sindhu:_ Arya-putra-ratham rayAt ||

"He slips playfully into his fresh chariot.

He has no respect

—a curse upon this sindhu!—

as he speeds in his royal chariot.

~AS. The deception and mounting the Chariot is done by vidUratha! In the second line, it starts the description of sindhu mounting the Chariot of Aryaputra = vidUratha.

~vlm.38. Huzza! how nimbly he has got up upon his own car; but woe is to me! that sindhu has overtaken him in his flight.

हरि-श्वभ्रम्_इव_आरूढं प्लवेन_ऊर्ध्वम्_इव द्रुमम् । क्रीडित्वा पीडयाम्.आस शर-वर्षैर्_विदूरथम् ॥३९॥

hari-zvabhram_iva_ArUDham plavena_Urdhvam_iva drumam | krIDitvA pIDayAm.Asa zara-varSair_vidUratham ||

"Like a lion escaping from a pit,

he leaps into a tree,

as.if he were a cat at play—

and he's afflicted by the falling rains of arrows,

our vidUratha.

~AS. All actions belong to sindhu here. vidUratha is fast climbing on the Chariot compared to a tree with a green hole. sindhu is mounting vidUratha's Chariot!

~vlm.39. He mounts on his car as a hunter climbs on a tree, and pierces my husband, as a bird-catcher does a parrot hidden in its hollow, with his pointed arrow.

छिन्न-ध्वजं छिन्न-रथं छिन्नाश्वं छिन्न-सारथिम् । छिन्न-कार्मुक-वर्माणं भिन्न-सर्वाङ्गम् आकुलम् ॥४०॥

chinna-dhvajam chinna-ratham chinnAzvam chinna-sArathim | chinna-kArmuka-varmANam bhinna-sarvAGgam Akulam ||

"Tattered flags

—

shattered chariots

—

scattered horses

—

battered driver

—

and

his whole archery defense smitten and split on every wing

—

~vlm.40. Behold his car is broken down and its flags flung aside; his horses are hurt and the driver is driven away. His bow is broken and his armour is shattered, and his whole body is full of wounds.

हृदि स्फोट-शिलापट्ट-दृढे पीवर-मूर्धनि । भित्त्वा वज्र-समैर्_बाणैः पातयत्य् एष भूतले ॥४१॥

hRdi sphoTa-zilApaTTa-dRDhe pIvara-mUrdhani | bhittvA vajra-samair bANai: pAtayaty eSa bhUtale ||

."He's hit in the heart thru broken armor,

his head stricken by arrows

—bolts of lightning—

he's thrown to the ground!

~vlm.41. His strong breast-plate is broken also by slabs of stone and his big head is pierced by pointed arrows. Behold him thrown down on earth, all mangled in blood.

अथान्यं रथम् आनीतं कृच्छ्रेण प्राप्य चेतनाम् । खड्गेन_आरोहतो ’स्यांसं छिन्नं भर्तुर्_विलोकय ॥४२॥

athAnyam ratham AnItam kRcchreNa prApya cetanAm | khaDgena_Arohata:_asyAMsam chinnam bhartur vilokaya ||

."Now he revives.

They've lifted him into a fresh chariot;—what pain!

Look there,

how our husband's shoulder has been split by sindhu's broadsword.

~AS. Observe the shoulder cut by a sword of your husband who has stepped into the alternate chariot which was brought in and who has been barely been revived.

~vlm.42. Look with what difficulty he is restored to his senses, and seated in his seat with his arm cut off and bleeding under sindhu's sword.

पद्म-राग-गिरि-द्योतम् इव_आर्द्धासृग् विमुञ्चति । हाहा धिक्-कष्टम् एतेन सिन्धुना खड्ग-धारया ॥४३॥

padma-rAga-giri-dyotam iva_ArddhAsRg vimuJcati | hAhA dhik-kaSTam etena sindhunA khaDga-dhArayA ||43||

जङ्घयोर्_मे पतिश् छिन्नः क्रकचेन_इव पादपः । हाहा हता_अस्मि दग्धा_अस्मि मृता_अस्म्य् उपहता_अस्मि च ॥४४॥

jaGghayor me patiz chinna: krakacena_iva pAdapa: | hAhA hatA_asmi dagdhA_asmi mRtA_asmy upahatA_asmi ca ||

"He looks like sparkles of sunset on Red Lotus Mountain

his blood

gushes

out.of the broadsword's cut

O woe,

a curse on him

—

he has cut my lord in both shanks

he's like a tree felled by a saw

it is

who am wounded,

it is

who am burned

I'm dead, done.for

like a lotus chopped at the root,

my lord has been cut at both knees."

~vlm.43. See him weltering in blood gushing out profusely from his body, like a rubicund stream issuing from a hill of rubies. Woe is me! and cursed be the sword of sindhu that hath brought this misery on us.

मृणाले इव पत्युर्_मे लूने द्वे अपि जानुनी । इत्य् उक्त्वा सा तदा_आलोक्य भर्तुर्_भाव-भय-आतुरा ॥४५॥

mRNAle iva patyur me lUne dve api jAnunI | ity uktvA sA tadA_Alokya bhartur bhAva-bhaya-AturA ||

she spoke

as she watched her husband

—

feeling terrified, and sick with fright

लता परशु-कृत्ता_इव मूर्च्छिता भुवि सा_अपतत् । विदूरथः_अपि निर्जानुः प्रहरन्-न्_एव विद्विषि ॥४६॥

latA parazu-kRttA_iva mUrcchitA bhuvi sA_apatat | vidUratha:_api nirjAnu: praharan-n_eva vidviSi ||

like a vine cut by an axe,

she

fell,

fainting,

to earth

and still the kneeless vidUratha gave battle against his enemy

पपात स्यन्दनस्य अधश् छिन्न-मूल इव द्रुमः । पतन्-न् एव एष सूतेन रथेन एव अपवाहितः ॥४७॥

papAta syandanasya adhaz chinna-mUla iva druma: | patan-n eva eSa sUtena rathena eva apavAhita: ||

he fell.down from the chariot

like a tree chopped at the root

—

and there

where he fell

he made a retreat

carried by his charioteer

~vlm.47. Vidúratha tho thus mutilated and disabled, was rising to smite the enemy in his rage, when he fell down from his car like an uprooted tree, and was replaced there by his charioteer ready to make his retreat.

~VA. he fell down from chariot, like tree cut at the root, fell being reduced in his body? (sUta quadripled, ratha limb, body) or he was carried by chariot driver?

~AS. The driver hurried away even as vidUratha was falling from the Chariot. The image is that he might be hanging down, about to hit the ground as the driver sped away.

यदा तदाहतिं तस्य कण्ठे_ऽदात् सिन्धुर्_उद्धतः । अर्ध-विच्छिन्न-कण्ठो_ऽसाव्_अनुयातो_ऽथ सिन्धुता ॥४८॥

yadA tadÂhatim tasya kaNThe_adAt sindhu:_uddhata: | ardha-vicchinna-kaNTha:_asau_anuyAta:_atha sindhutA ||

now then the haughty sindhu

struck

a cutting slice against the throat;

and so

made his retreat,

with a half-opened neck,

pursued by King sindhu

~vlm.48. At this instant, the savage sindhu struck a sabre on his neck, and pursued the car in which the dying monarch was borne back to his tent.

स्यन्दनेन अविशत्_सद्म पद्मं रविकरो यथा । सरस्वत्याः प्रभाव-आढ्यं तत्-प्रवेष्टुम्_असौ गृहम् ।

न अशकन्_मशको मत्तो महाज्वाल-उदरं यथा ॥४९॥

syandanena avizat_sadma padmam ravikaro yathA | sarasvatyA: prabhAva-ADhyam tat-praveSTum_asau gRham |

na azakan_mazako matto mahAjvAla-udaram yathA ||

brought on his chariot,

padma

now entered his home

where

the perfect glory of sarasvatI shone like the Sun

but

sindhu

could not enter that house:

can a marauding mosquito dare to enter such a flame

खड्गावकृत्त-गल-गर्त-गलत्-सवात- रक्तच्-छटा-छुरित-वस्त्र-तनुत्र-गात्रम् ।

khaDga-avakRtta-gala-garta-galat-savAta- raktat-zaTA-churita-vastra-tanutra-gAtram |

तत्याज तं भगवतीम् अभितो गृहान्तः सूतः प्रवेश्य मृति-तल्प-तले गतो_ऽरिः ॥५०॥

tatyAja tam bhagavatIm abhito gRhAnta: sUta: pravezya mRti-talpa-tale gata:_ari: ||

his throat

cut

by a broadsword-swipe,

like a dark cave seeping,

they brought him there,

and set him down before sarasvatI,

there in the house

the charioteer laid him on his deathbed

the enemy was gone, unable to enter the house

~vlm.50. The charioteer entered in the apartment, and placed the body in its death-bed, all mangled and besmeared with blood, exuding from the pores of the severed neck, in the presence of the goddess, from where the enemy returned to his camp. (Gloss). Here padma fighting in the person of Vidhúratha, and falling bravely in the field, obtained his redemption by his death in the presence of the goddess; but the savage sindhu, who slew his foiled foe in his retreat, proved a ruffian in his barbarous act, and could have no admittance into the presence of the goddess and to his future salvation.

~VA. throat cut by sword, with wounds oozing blood, body, clothes and armor covered in blood, was laid down before goddess in the palace severed body on the death-bed, and enemy was gone. here sUta is quadripled or charioteer? ~AS. I don't understand the question. sUta is the same as a charioteer. It is the charioteer who carries vidUratha inside and lays him on the death bed in front of the Goddess.

oॐm

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