·DUE DATE SUP
GOVT. COLLEGE, LIBRARY
KOTA (Raj.)
Students can retain library books only for two
weeks at the most.
BORROWER'S
No.
DUE DTATE
SIGNATURE

·KALIDASA'S MEGHADUTAM seith Vallabhadera's Commentary, English translation grammatical, critical and explanatory notes, Introduction dealing with a few important topics and appendices. Edited by R. R. Deshpande. M. A. and T. K. Tope. M. A., LL 8. Editors of Kumarasambhavan, IV & V Sole Agents : CONTINENTAL BOOK HOUSE 19, Dongre-Baug, Dadar BOMBAY 14 Price Rupees Four

·Published by
V A. Gangal
Pratibha Prakashan
Jawhar (State)
I IRST EDITION 194?
SECOND REVISED EDITION 19.17
111 nghts resorted by the editors
Printed by
Text pp 1-88
BP Soman,
Modern Printing Press
391 Narayan Peth Poone.
Notes
L. N. Chapekar
198/17 Sedeshira Peth
Poona 2.
INTRODUCTION
R. A. Aloramkar
Shree Laxmi Narayan Press,
BOMBAY 2.
Jacket Design by M. D, D Dalal

·EXTRACTS FROM THE PREFACE TO THE FIRST EDITION Encouraged by the response our edition of faran IV and V received from the student-world last year, as also by some good things that co-workers in the field raid of our work we hava embarked upon this new undertaking or rather in view of the present situation this tentute viz. the edition of कालिदाम मेघदूतम् The edition is primarily intended for the First Year Arts students. Like our editor of ATTAR IV and V. this one of a provides a Sanskrit commentary. so essential for the understanding of a Sanskrit work. Only this time. It is not the one written by Mallınatha As pointed out in cu: Introduction later, Vallabhadeva's commentary called पग्जिका on कालिदास मेघदूतम् owing to its simophcity and d:rectness has a special usefulness for a F. Y. Arts student. The rest has not so far been printed as far as we know on the basis of the manuscript which we have mainly depended on though as cen be seen from our Notes we have consulted in many places. Hultzach's edition of the same printed in 1911. Like our previcus publication the present one. gives the text, the commentary and English translation of each stanza. so as to see that the three constitute a uait. In the 'Notes has been throwa after the 'amya cf every stanza. al explanatory critical and grenmatical material. calculated to help the student thoroughly appreciate his text. The departure from the general practice. of the natura of the meation and explanation of the 'alamkaras' in the ·Notes, and ci that ci tte derctica cf es eatire section in ths istroduction to the discussica and sceaning of the metres used by the poet. 2:e inteaticaal. We think this plan you'd easwa: the purpose of initiati:g the student isto the 'rbeior.cal' and the porodic' espests of his text. much better then the relegatioa of these themes to appea cices to the translation, the reader need sot be frightened to see a duober of bractats semi-circular and rectadmular Throughout an attempt ber beea sede to keep be Esglsh readering as close to the cagirel text es possi- This has aecess tated putting some words. oppled of courre to complete the sease into rectaagular brackets. Ce:tein words that may be found to be either difficult cr used in as other then the arjal sesse, are put to semicirculer breckels, to eable the reader to kaow the relatioa between thoce words end the senses. To make the ed.ton se!f-suffro.eat, useful appead.ces bete been supplied. Our thanks are due to Mr. D. D. Dalel, already a zene to conjere with the field of the ert c. paisting.wbo çevo us the represeаtation of star staaza 85 et ea incredibly thout notice To Prof H D Veaakar. Wb. Colege Bombay. to Dr. V. M. Aple of the Descaa Colege Research Instituto and to the authonties of the Bhandarker Oriental Research Iustitute. Poona. Parucularly to Mr.P.K. Gode. M. A. we ere deeply odebted for the mag bep they gave us ia secunag the meatscript-copy c? Vad bhadete's commes. tery pointed in thised.t.ca. Auz suggestions that the readers will make. Tes2:210g imperfections or errors Te grey tere left 4:1 be cotepled caly too sledy end takfuy, Award more. The ediche ley claim to so caşisel.15 12 bat soms is the feges ·Lereafter.-except in the way in which the work has been presented. For such mistakes as may have remained the editors themselves are responsible. It would be sheer ingratitude not to acknowledge the debt we owe to the efi's. How far our attempt at reconstructing the text of मेघदूतम् as it was accepted by बल्लभदेव, and at showing tha superiority of many reading a accepted. has succeeded. it is for cur readers to say. a ·'Notes, and of that of the devotion of an entira section in thá Introduction to the discussion and scanning of the metres used by the poet. are intentional. We think this plan would answer the purpose of initiating the student into the 'chetorica!' and the prosodio' aspects of his text. much better than the relegation of these themes to 'appen dices'. In the translation. the reader need not be frightened to see a number of brackets, semi-circular and rectangular Throughout an attempt has been made to keep the English rendering as close to the original text as possi. ble This has necessitated putting some words. supplied of course to complete the sense, into rectangular brackets Certain words that may be found to be either difficult or used in an other than the usual sense are put into semicircular brackets. to enable the reader to kaow the relation between those words and their senses. To make the edition self-sufficient, useful appendices have been supplied. Our thanks are due to Mr. D.D. Dalal, already a name to conjure with in the field of the art of painting. who gavo us the representation of fata stanza 85 at an incredibly short notice To Prof HD Velankar. Wileon College. Bombay. to Dr. V. M. Apte of the Deccan College Research Institute and to the authorities of the Bhandarker Oriental Research Institute. Poona. Particularly to Mr. P. K. Gode. M. A. we are deeply indebted for the willing help they gave us in securing the manuscript-copy of Vallabhadeva's commen. tary printed in this edition Auy suggestions that the readers will make. regarding imperfections or errors we may have left. will be accepted only too gladly and thankfully. A word more. The editors lay claim to no ongisahts ia what follows in the pages ·Lereafter.-except in the way in which the work has been presented. For such mistakes as may have remained. the editors themselves are responsiblie- It would be sheer la gratitude got to acknowledge the debt we owe to the fi's. How far our attempt et reconstructing the text of AUCT as it was accepted by ana, and at showing the superionty of many reading agwea accepted. has fucceeded, it is for cur readers to say. a ·PREFACE TO THE 2nd EDITION This is the Second Edition of ham, first published by ua in June 1942 The misprints in the first edition have been duly corrected Variant readings have been shown in their proper places in the foot-notes. The deficiency that arose out of inadequate diacritical marks has been removed AN attenapts have thus been made to increase the ukefulness of the edition Seeing the edition through the Press was no easy tesk end but for the co-operation of meny friends. this edition would not have been avaliable for another month or so. Our sincerest thanks are due to Mr. V. A Gangal who shouldered the entire responsibility of bringing out this edition. Were it not for his willing help we could not have even thought of publishing this edition. To the staffs of the Modern Printing Press, Poona, the Aryasamskritt Mudrenalaya. Poona, and the Shree Lazni Narayan Press. Bombay. we are thankful for the co-operation they gave us in having this edition printed and helped us overcome a number of difficulties. For the excellent printing of the jacket. cur siacerest thanks are due to Mr. R A. Moramkar, Shree Laxmi Narayan Press, Bombay. Any suggestion to improve the usefwness of the edition will be very gladly and thenkfully accepted by us Bombay, 22nd July 1947, } R.R. Deshpande T. K Tope,

·M.-मल्लिनाथ.
S.-स्थिरदेव.
V.-वल्लभदेव.
Important abbreviaticas used in this edition.

·INTRODUCTION I Kalidasa, his works and date Very little trust-worthy information is available about Kaldisa. Many traditions are handed down, but they have little historical significance. 'History in the ordinary sensa of the word is almost unknown in Indian Iterature (Max Muller.). The peculiar trend of the ancient Indian mind, is responsible for thus lack of history. To it. the personalities were unimportant Their works alone were valued. In such en atmosphere the negligence of history was but natural. Modern schcol of Chiticism, however. believes with some justification, that a literary artist can better be understood only wh read along with the historical back-ground. Hence there is an attempt in the following lines to give what may be characterised as a farly reliable information about Kalidasa. Nothing is definitely koow about this Shakespeare of India, whose poetic charms have won the admiration of the people of all countries. for centuries together. His works. seven in all, three plays (1) AISETAT (2) faxatastra (3) BANCA, and four Kavyas (1) TAREHTA (2) मेघदूतम् (3) रघुवंशम् and (3) ऋतुसंहारम् , are the only heritags left by him to us. Indiaas are denied the privilege of talsing about their Shakespcre's Stratford-on-Avon, as it 13 act knowa definitely. The residents of Kashmir claim him as their own, while the Beagalees assert that Kilidisa was a son of the Vangas. These claims however seem to be unfounded. Kahdusa's works reveal that at least a major part of his life was spent by him in the ancieat glorious city cf Viskala or modern Ujjayini to the west of Bhopal. His ·revereatel references to that city, and to the Great God HTTC therein. the numerous passeges describing the scenes on the banks of rire: Narzeda and the fact that the set in ÀU TH dwelt on Ramagin the moders Remtska near Negpur. all these alcag with cuber facts lead us to bekere that the Stratford-on-Avog of cur Shakespeare was in central India. and perhaps, Ujjayici. Ka lidasa's early life is also a closed chapter to us. Legends that tel'us that be was dul ia childhood and that he got the peculier powers as a gift from Kall. after practising cerere PeDace. etc. 219 bette: passed over. Such legends possess no hustoncal value, and es ruch they must be accepted caly after grest consideration. From the study of Kaldás s works it seems that “Kaldása himself must have been a maa gifted with all the learnings of his age, mch. aristocratic, moving wholy in high society, familer with and fond of life in the most luxurious metropols of his time. Fessionately attached to the arts. acquainted with the sciences. deep in law and learning, versed in the formalised philosophies (Kadisa by Sri Aurobindo. p. 14). The legend that associates Kuldasa with king PATIEF, deserves a cereful consideration The word विक्रम occurs in the title विस्लोवंशीयम् , Even when by the crdinary rules of dramatic est, the word TFF ought to bere been inserted. We see in the title of मालविकाग्निमित्रम् and मालतीमाधवम् the nerves of the terines and the heroes. The change that is iatroduced by Kaldása does not seem to be a matter of bere accident. but aa inteat.onel act. Perhaps he wanted to make some reference to his petroa. end this be eccomplished by the change. Shakespeare has also referred to king James in his diame. This natural reises the question about the identity of king Vikramaditya the supposed patron cf Kalidasa. Vericus theories bere been forwarded by d fferent schaars. Some includ:cg Dr. Wilsoa, belere that Kalidasa mas cse of the sine gems ·who adorned the court of King Vikramiditya ruling at Ujjayini after the defeat of the S'akas. Strangely enough. Lowever. 19 edict or inscript:on of this Vikramaditya ia found. Similarly the view of Dr. Hoernlo. who understands by the said Vikramaditya, king Yashodharman (600A. D.). tha conqueros af the Hunas. is ustenable for in edicts this king is eulogized as an end 947, and never by the title Vikramiditya So this Vikramiditya must be sought somewhere else. A clear reference to the name of Kilidása is seen for the first time in the Ashole inscription dated 634 A. D. In the Mandosat inscription. which is still earlier. dated 473 A D., we find verses from the pen of ne, which are quite similar to those of Kalidisa (1 10 of SHAFE, is similar to that of verse 66 from haar and is 31 whith stanzas 2 and 3 from the 5th canto of FJSETTA). This similarity naturally raises the question as to who is the borrower. Dr. Keith remarks, in this context to suppose that Kalidasa knew these clumsy verses of an cb2cure poataster and turned them into the simple elegance of his verse is absurd: to hold that a local poet appropriated and tried to improve on a verse of the great poet of Ujjayini is natural and simple". (History of Sanskrit Literature P 82). This clearly takes Kaldása before 473 A. D., which may be laid down az terminusad quote: Scholars have also discovered similanty between come passages from the works of art, & Buddhistic fcet. who fouridhed in 100 AD. and those of our poetand have come to the conclusion, that Kalidīsa is later thas ta. This conclusion serves the purpose of fermi. ELS QqW. Tlus Kild isa is deemed to have flourished. at the court of king Vikamiditya, who ruled India between 100 AD. and 500 AD. Kildasa's works. reveal an atmosphere of tranquility, happiness and ease. In other ·words the poet has cacoasciously depicted the age is which helved. wala desorbing the glories of the Regbus. Sush an eye. which may be characterised as a golden ege. existed in India, only during the Gupta period. Vincent Smith remarks "The Gupte penod was a time of excep tionel intelectual activity 10 maay fields-a turce pot unworthy of comparison with the Elizabethes and Sloot perpd in Eagland Tha Goptas upheld the Brabranical cultura that was seriously challenged by Buddhism Tbe Sanskrit that was for sometipass neglected was retired. The first of a was followed by a borte cecrifice ** (Vinceat-Saith-Early History of India ). One of these Guptas viz. Chandragupta II who was taimself a schaar assumed the title of Vikrameditya. This Toma !! is browa to leve extended bus patroaegs to many posts and on cne occasica offered himself as a candidate for a 7523770197 that was held in Uyayın. Reed-FTTHIA-40 safi काव्यकारपरीक्षा ।- इह कालिदासमेण्टाबानरस्परमारवयः। हरिचन्द्रa PETROFIT PADITUR 1 290). The mentcs cf Kaldása in this quotation is significant and scholars are of the opinica that Kaldása flaunched during the reign of II who rulled from 375 A. D. to 412 A D. Sobolers here Historical events 10 the Gupta period and those thet are describe by Kaldisa in Es weaks. माउदिकाग्निनिरन् is supposed to have been written at the time of the wedding ceremony of Cha II of the Vákátekes wib ayat the deughter of Faya The relations between these two royal familles Terg further extended in the sphere of postics els Fcr. रमेन II. the on-in-law of FIT (ie bra) unfortuzaiely died young leaving tro (cr according to certain euthorities IV ·three) minor song. Naturally the whole responsibility of the kingdom of the Vakitakas fell on the shoulders of Pauh II. He deputed a certain individual to help his daughter and grandsons in the management of the pohtical affairs. This individual was Kaldāsa himself. Thus 15 surmised from a quotation in TETIT FIZT work of the King Bhoja of Dhara There. Kalidasa is said to have replied a querry in the following stanza: असफलहसित्वाक्षालितानीय कान्त्या मुकुलितनयनत्वाद्ध्यककर्णोत्पलानि । पिवति मघुसुगन्धोन्याननानि प्रियाणाम् त्वयि विनिहितभार कुन्तलानामधीशः Tius stenza assigns a role of an ambassador or of a regent to Kild.iga at the court of the lord of the Kuntalas. This adu bas been identified by Prot. K. Aiyangar. (Studies in Gupta History. P. 54.) which Pravarsena the sca of Rudrasena II and Prabhayatı Gupta (the daughter of चन्द्रगुप्त II). The reasons that prompted चन्द्रगुप्त II to appoint Kilidisa can be be further esplained in the light of recent historical researches. The latfac a Sanakit treatise on grammar and rhetoric of the Malayalam lapguage contains a rerss. the relevant portions from which are as follows. स्वस्ने पूर्व महितनृपतेर्विक्रमादित्यनाम्न : पोस्का चके तराजलदं कालिदासः कवीद्र (Indian Historical Quarterly Vol. XVII. No 4 P.517) The work belongs to the second half of the 14th century. The lines quoted above tre important for the following two consideraticas (1) Firstly they suggest that Küldisa, the Kavindra (toe best amongst the poets) was the brother in law (i.e. husband of the sister) of (azali ·(1e. चन्द्रगुप्त 11.). (2) Second, the quin ma is Kaldása and the mi is the wife of Kalidisa and the sister of ga II. Leaving the second point for the present. attention should be fixed only on the first It expleins the appointment of Kaldisa as a poltical guardian to the mino: prince of the Vakatakes. It was but natural on the part of FAQA II. to select Káldása, who was closely related to him and also to the minior prince of the Vakalekas by the ties of blood The second point is also noteworthy in as much as it supports the inferences. that were put forward long ago with respect to Meghadutam. The opinion was expressed by Dr Bhau Daji that the love-lora condition of the that of the poet himself. Hillebrandt holds a similar view Read this part of the poem. that resounds with full tender lyric. brings out the delicacy of poetry in such inner tones, that the thought does not appear too clover. that Kalidasi has here parrted his own feelings and his om falc" (The italics are curs). Kalduga might have gone to the hills of Rangin. along with the Vakitaka family, that used to visit them There the pleasant and attractive enviornment naturally reminded Kalidasa of his beloved. who was far away in Ujjayıni, the copital of चंद्रगुप्त II The appearance of cloud further excited his feelings. The idols of Rama and Sita on the Ramgira hills. fuggested the basic idea of sending a messenager, and the an was composed (Another suggestion of Dr. Bhau Dan derves a mention According to him. the name of the wife of Kaidia was 'Kazala'. The repeated references to Kamaala. Kamalini, Nalin. Sarasja etc. deserve to be marked in this connection. It is further pointed cut that it was perhaps written to commernorate the birth of कुमारगुस the heir-appar-ent Thus it seems that K 1.dasa who was not only a poet-laureate, but also a close relative of FI II. flourished in the-latter half of the 4th century A. D. VI ·II Contents of Meghadtua Once upon a time in the city of Alaka. there was a certain . He was cursed by his master Kubera. for dereliction of duty. As a consequence he was shorn of his glory and powers. He was separated from his beloved wife and home for one complete year la bus ramblings he came to Rangiri which he forther made his aboda. After passing long eight months of separation, be eyed a cloud at the beginning of the rainy season. The sight disturbed the peace of his sund. Apprehending sone danger to the Ife of his spouss, who might have become extremely ezaciated by that time, the as decided to send e messago of checr and hope to her. He honours the cloud with fresh flowers and with folded handa stands in front of him to beg a favour of him He praises his family, his status and his powers. The pleasures of the journey and the description of the delightful destinatioa. are further added. All this is done to induce the cloud to accept the. mission. The describss the pleasures in a fascinating manner. The cloud is a great harbinger of hope to the ladies in separation, and the only report of the tormentad. The swaas would sconpaay hin till the Kallasz mountain and the Balakas would enjoy the festive moment of his Company to their complete satisfaction. The bezutful rain-bon would adorn the cloud. and in this majesty and dignity the journey would begia. (Stanzasi -8). The further lays down the details of the route. for ts benefastor. Leaving Ramagiri and proceeding in the direction of Amrakuta the cloud would become the obiect of the innocent glaaces of those ladies, whose VI.

·existence is dependant on agriculture. His arrival is a boon to them and an indication of prosperity that is stored in future for them. The Amrakuta would not only welcome the cloud but also would bestow the the highest honour of placing him on his head. For the cloud had relieved him. with his soners of the scorching fames cf the forestconflagration. Even an insignificant person does not forget the good done to him. How could the lofty Amrakuta do so ? The beeutıful Reva. running in various streams. being shattered by the rocks of the Vindhya would offer a pleasant right to the cloud moving through the air. The cloud who had by this time become light should dnak in the water of the river and proceed. The various mounta:co would be the proper resting places for the faugued cloud who after refreshing farmself would resume the journey (9-23) On reaching the Das'arna country and visiting the capital Vidisha. the cloud would enjoy the graceful face of the river Vetravati and once again be well equipped for the onward march. He may rest on the mountain Nichaih as it 15 fragrant with the perfumes, coming cut of the rocky chambers and indicating the unbridled youth of the city galants. (24-27) Though bound for Alaka. situsted to the north the cloud is requested not to miss the opportunity, for it is hfe's cppertunity, of visiting the famous city of Ujjayini. On the way to Ujjayini is river Nirvindya. Her confused state of mind end her encrous notements indicate deep affection for the cloud. He must satisfy her. Further on the river Sindhu like a devoted wife is experiencing the pangs of separation and has become extremely emaciated. The cload must console ber. Ujjayini is specicus by her cpulence end appears as if it is a refulgent slice of heated, brought to the mortal world by the meritoricus deeds of the good. VIII ·The cool morning breeze coming from the river Sipra in which young damsels are enjoying good bath would be a welcome change to the cloud. The sight of the jewels, the pearls tho zeppahres and the various other precious stones arranged in the market places of the city would naturally create a doubt as to whether any more jewels are still at the battom of the oceans The cloud, while moving in the streets of the city would listen to the tales of the ancient glories of the city The stories of the galant king Udayane. of the elephant Nalagin and many others would divert him. Seated on the terraces of the mansions, the cloud would be refreshed by the perfumes of hair-toilet issuing out through the latticed windows With these pleasures, there is a duty also. The cloud should wait upon Siva at the twilight worship in the temple Mabakala, and play the rcle of a drum with his sweet thunderings At the time of the dance of the same deity, be (i. e. cloud) should satisfy the desire of Pasupati for a wet elephant's skin. This second act of devotion would please Parvati. This duty is also accompanied by pleasures There in the temple Mabakala, the dancing girls, receiving drops of water, pleasurable to the nail-marks on their body would cast bewitching glances at the cloud. During the night the cloud should help the Abhisankas. going to the abode of their lovers in the pitchy darkness. His lightning should show the path to them The remaining part of the night may be passed by him in some tcrret giving rest to hia spcuse, the lightning. (27-41). In the morning the sun returns to comfort his betrayed beloved, the lotus-creeper. The cloud must not obstruct him, lest he would be angry. Leaving Ujjayini and proceeding further he would come acro river Gambhira, who with her graceful glances and spacious hmts would detain the cloud. He should enjoy her. For IX ·who that has cace reldbed the plearure. would be nochaed to abandon a pleasure of a similar type? On the mountain Nichaih dwells tha chamander-ia-chef of the divine forces Such a great persosalty must ba respected Then comes the river Charmanvati. dec!enag as it were to the wbole world the glory of Rentidera wko immolated medy cows in acrificial sesons. the Dasa'rupa led.es being expert in the dances of the eye-brons would welcome the cloud with their glances. Acceptag that welcome the cloud should proceed to Brabmavarta and thence to the sacred river Sarswati whore waters sculs purify him. Another bay river. the Ganges would meet him, at Kanakhala on his owaward journey. His shadow dark 10 complexion and morpg on tbe crystal cure water of the Ganges would present a spectacle as beavtful es cae seen at the confluence of the Ganges with the Yamuna et Prayaga. (42-54). The dettatein Himalaya, full of c!abs fragment with the musk of the deer would extend a hearty welcome to this guest. He woud told the cloud on his bead and enbarce his (of the cloud) beauty. This ect of generosity cf the Himalaya desertes to be returned by a dimular cue. The cloud should extinguish with his sbowers the fcrestconflegratica on it. Defeating the Sarabhar. that may Tenture to atteck the cloud, and proceeding further, te should рау the homage to the food-print of the Lord Shiva well impressed on the rock. the Shree Charananyasa. To the pleasant atmosphere of the Himalayas. where the bamboses produce sweet notes and the Kinnars chant melodies freeter stul the cloud should add his own bile and with his sweet rumblags complete the crchestra fc: the dance of Lord Siva. Crossing through Kraunchrzndhra and proceeding forward the cloud would meet the contain Kailasa. (55-60). x ·Kailasa with its polished surfaces is rightly described as a mirror of the beavenly damsels. It is, as it were the pued up boisterous laughter, (which is white according to poets) of Siva. collected during every night. at the time of the Tandava dance. If Parvati is seen enjoying a stroll in the company of Siva, the cloud should instantly mould his body so as to essume the form of a stair-case and make ker ascents, pleasurable. The celestial maldens would use the cloud discharging gentle showers of water. es en art:- ficial fountain house and enjoy a shower bath to their beart's content If they obstruct the path of the cloud. rumbling is sufficient to frighten them, who would consequently run in different directions Thus he would be cearing the end of the journey. Before entering Alaka ba shcold enjoy a holiday and refresh himself. He may drink the water cf the Manasa lake and divert himself with innocent mischief. He may shake the garments of the ladies hung to the Kalpatres to dry. with the breezes wet with drops of water and thus defeat the very purpose. After enjoyiag himself on the Kailasa bo should turn to thy Alaka. (61-55) Alaks is the city of Kubera, and hence rich in all kinds cf jewels. The maidens of the Yaksas play on the golden sands of the celestial Ganges with jewels. Tuo warriors of the city have got a fire record of having stood in battle even against Ravana. The borses and the elephants are of the best type. It is a city of happiness. pleasure and joy. lo it there are tears not of sorrow, but of joy only. torments are there but caly from the Cupid. Tha Yaksas know no other ege except youth. The dansels therein discard jewellery in preference to the different flowers that are always there. The Yaksas enjoy the company of the best of the ladies, along with the best of wine and the conseqeat love dalliances. The Abhisarikas XI ·in the city, in their hurry go to the abode of their loter, care not for the ornaments that drop down on the Etreets. The jewel lamps in the mans:ons of Yaksas defeat all the efforts of the ledies to extinguish them with the scepted powder. when the garments of the ladies are sought to be removed by their lovers. The trees in Alaka ere always in blossom The lotus ponds are ful of lotuses and the nights are always moon-lt. Even the moon-gems ooziag drops of water at the rise of the moon. remove the langour of the ladies caused by amortus sports The Yeksa galants in Alaka risit the parks outside the city and ency the company of the best of the Apsaras. Alaka is free from the operations of Cupid. wlosa mission is fulfzed merely by the clances of the ladies. And finally all the desires for verious types of crnaments of the ledies are fulfiled by the kalpa-tree itself (66-80) In this city is the house of the Yaksa. It can easily be identified by the arched gateway and the Mandara tree bent with the bunches of flowers The beauty of the courtyard is further eabanced by the well. It has emerald stair-case end golden lotuses. The crystal pure water in it. even in rainy season makes the journey of the swans to Manesa leka unnecessary. Another attractive feature of the garden is the pleasure mountain. It has the peak of sapphires end an enclosure cf golden plantain trees This is the favcurits of the wife of the Yaksa The garden is proud of the Ascka and the Bakula trees, between which is a geden roosting pearch. The peacock stands on it and receives lessons inthe art of dancing from the spouse of the Yaksa. This is the beauty of the house The Yakia points out the possibitity of the splendour of the house becomiog less in his abrence. For the lotus does not retain its brightcess. after the referatica from the sun. (81-87) This house is adorned by the belovej cf the Yakse. She is delicate and elo. Her lips are red and the pare! XII ·an deep. The eyes are like those of a frightened fawn, and her gat is slow. The slight bent in her body adds to the grace and charm of the same. She is in fact the most beautiful lady under the sun. being the very first cretaion of the Creator in the domain of the fair-sex. Separation from her lord has probably effected her much in the same way as frost does a lotus. The constant weeping might have swollen her eyes, and her lips might have become pale because of the hot breathings Her hair, not cared for, might be hanging loosely around her face. pale like the moon affected by the vicinity of the cloud. Sho might bo passing the time eitherin worsh-ip of the deity, or in painting a likeness of the Yeksa, cr putting questions to Serika with respect to Yaksa, whose Favourite the Sarıka 18. Perchance she may be seen trying to play upon the late. without any success. The strings become wet by the tears in the eyes, even the Murchhara composed by herself is forgotten She is eagerly waiting for the last day of the period of the curse and is keeping account with flowers of the days, already passed. The nights might be still more troublesome to hear as the mind is unoccupied. She would lie on bed peculiar to persons in separation and think and think as ta how it may be possible for her to enjoy the company of her lord, at least in a dream. The sleepless long nights are passed with heavy sighs and hot tears In fine, her body is extremely emaciated. her limbs ara without ornaments. her eyes that have forgotten the dance of the eye-bow are without collyrium. and her tresses unadorned. Her pitiable appearance would bring tears even in the eyes of the cloud. he should aot disturb her in her sleep, for sleep is rare in her case. It is equally possible that she might bo enjoying a close embrace of her lord in a dream. After waiting for a sufficient time. the cloud with his spouse the lightning concealed. lest the wife of Yaksa would be frightoned, should gently awaken her and address thus- (88.105) 'Aridhare!-I am a friend of your husbund, come here with messages sent by him for you These words would make the beloved of Yaksa attentive. For. & message coming XIII a ·from the loved one, through a friend is slightly less than the union itself. Then, the cloud should proceed further. 'O lady' your husband staying far away in the hermitages ca the mountain Ramgiri and leading a life of an ascetic is hele and hearty. He inquires of your well-being through me. This is his message '1. on former occasions did not leave a single opportunity of whispering in your ears and thus touch your face, am required to send this message through a friend The cruel destiny has taken me far away and blocked even the path that would take me to you. I try to find parallel to your delicate form in the S'yama creepers, the beauty of your face in the orb of the moon. the splendour of glistening tresses of yours. in the plumage and the dances of the eye-brows in the ripples of the river. But without success. I paint your likeness and thus try to divert myself The enmical destiny likes not even that the profuse tears in my eyes wash away the painting My helpless attempts in throwing my arms in the air to embrace you seen in a dream. create sympathetic tears in the eyes of sylven deities. Thinking that the southerly breeze might have in contact with your body. I embrace it fast and thus try to lesson the grief of separation. With fortitude of mind. I support myself. O dear, please do the zame. Confort yourself. Have courage and look to the future. Miseries would be followed by happiness. For. if winter comes. the spring is not far behind The long eight months have passed, only four months remain our union is nearing At the end of the curre we shall enjoy all the pleasure and fulfill all our desires to our complete satisfaction in the pleasant moon-It nights Be sure that I am hale and hearty. The separation has inercased my love for you. It may affect the bodies but the sentiments grow stronger and stronger (106-118) XIV come ·The cloud has patiently listened to the out-pourings of the heart of the yaksa. His consent is rightly inferred by the yaksa, from his silence For the noble answer, not in words. but in deeds. The yaksa further expresses his wish that the cloud with his glory enhanced should visit the lands of his desire along with his spouse. "May there not be even for a moment the separation of the cloud from his beloved the lightning. There are the words of thanks and benediction with which most appropriately the poem ends Metre employed in Meghaduta. Critics have observed that Kalidasa was well aware of the importance of employing the right metre in the right place. That the metre 13, in poems, the vehicle for the thought to be expressed and that there should be as perfect en agreement between the thought and its vehicle are commonplaces of the kterary art. that no great author could afford to ignore. The explains Kalidasa's choice of just the ritirar metre for his TETTH. half the beauty of which would vanish. supposing it were composed in some other metre. The words are important, no doubt. But equaly so are the peculia: combinations of short and long syllables. technically known asTTº3 in which they are arranged. A शार्दूलविक्रीडित is a fitting medium to convey all that is "heroio or vigorous or sometbing akin to the same. The metre. again, is highly effective, when properly used. in the creation of the atmosphere the author aims at Thus it is due to ao accidental circumstance. that fa makes father is pronounce his blessing on his daughter an the eve of her departure to her husband's.in a stanza with its metre reminiscent of the Vedic worship and ritual (Vide अभी वेदि परित: क्लत्पधिष्ण्याः। वैतानास्वा वहनयः 4794m 1 )One need only read aloud such stanzaz to appreciate this aspeet of propriety of a particular metre in a particular context. This would help readers understand XV ·Kudise's employment of the fastforat metre. Eg eminent's fitted for the del neation of the Eu sentiment, in stand 1-44 of an IV Thus samp would bring cut the sees why he selected as the metre of Megbaduta where 'lore and Nature'ere so erlist, caly blended. the Mendekaidi which according to cospeteat judges is enigeaug su led to the delineation of the two. That Kaldása cosa Mandakrants shows he knew the propriety of the sens. in themes such as be undertook to develop in the poema What is fer more important. is the perfect dexterits. with which he has handled the metre Tha tribute paid to him is caly richly merited by him viz.. मुक्शा कालिदासस्य मन्दाक्रान्ता प्रवलाति सदभ्वदमकस्येव काम्बोजतुरगाङ्ना ॥ One has only to recite to oneself-mera bomning would not give one a correct deg of the matter-does like खिन्न सिन्न. शिखरिषु पर्द न्यस्य गन्तासि यत्र क्षीणः क्षीणः परिलघु पयः स्रोतसां चोपभुज्य । to realise how thoroughly are the thought end the med.up matched to each other. The sound wel goes with the senis and an apprec.atire reader builds up in his own mind a picture of the cloud restog whenever fatigued. replenishing himself with light water and again proceed.ng. Losg after completing the perural of the poem does the reader coatinge slently hearing the beunting charm of the metre. Saarkrit like other languages. bes its owo prosody. The rules laid down by this letter, bara to be obrested by the poet who ceres to have the reputation 25 a Tersifier who knows his art wel By way of elementary thinçsı it mes be acted that Sanskrit prosody distinguishes long syllables from short-al loag vowels (such 21 017, &, 3, C., and t) or consonants conjunction with long towels (such as wall, à, etc. being regarded as long Likewisa XVI 1.

·the short vowels. 17, 2, 3, 7 etc or consonants in conjunclion with them (such as 7, 9, 7, eto.) are regarded as short syllables. As a further relovant detail, at may be noted that a short vowel followed by an anuswera or a visarga ora conjunot consonant is regarded as long and that the last syllable in a foot (pada or quarter is either short or long as the metre requires Following are the technical names given to combinations of syllables that are possible. *L' standing for a long syllable and 'S' for a short one : 4-SLL. meaning that it 18 combination of three syllables, where the lst is short, and the 2nd and 3rd are long Similarly. -LSS, --SLS. 7-SSS. R-LLL, 7-LSL. 1 LLS and SSL. In the definitions of metres signifies a short syllable and at stands for a long syllable. This should enable a learner to scan any line from the poem and, see how the line 18 in keeping with the definition : मन्दाक्रान्ता जलधिपडगम्भी नतो ताग्दुरुचेत् । i e in a Mandakrants, there ought to be the groups in the order #, 7, , a, a and two last syllables both long, metrially, T, ग, (Vide-- म्भी न तो गुरू' म भ न त त ग ग). On scanning the line आषाढस्य प्रशमदिवसे मेवमाश्लिष्टसार्नु the groups would be भाषाढ स्वप्रथ मदिव सेमेघ माश्लिष्ट मार्नु which yields. LLL, LSSSSS.LLSL LSL L: in other words na a 17, precisely as the definition requires. The same treatment may be given to any other line from Meghduta, with the sape results The Literary Form of Meghaduta IV The question as to what is the literary form to which Meghaduta belongs 13 eas.er asked than answered. For, there are two viens, diametrcally opposed to each other XVII ·- ebat ere held ca the pourt. fentia one of the earler CODE ataters of a cuts forth vigorous claircs in support of ths view that Ara is & RETIT. Having astroduced an otê ction against this Piew in the wordsमनु गिरीनगरादिवर्गनव्यति- रेकैग कयमस्य महाकाव्यन्वम् । स्थिरदेव proceeds to make a detated answer in the words भत्रोच्यते । विदिशाविशालकादिनगरोदनं नमू एवमेतनंगरनगरीसागरनुंचन्द्रोदयाद्यानजल केटिममानमुक्त Faturalararaareysaraztelantera naarastê terenie- मीभिमहाकाव्यलक्षगैम्पलक्षितत्वादस्य महाकाव्यत्वम् finnea's contention is that by reason of the fact that haza is cberecterised by (as many as ) eighteen characteristics of a Mehakayre, it should be assigned to that class of Eterary works fertia has taken the trouble to point cut the stanzes where one of the other of these eighteen characteristics can be detected. Thus as in a Mahakayva, in Meghaduta. ere dascribed (1) cities Lke fafat antet CET etc (2) rivers reeching the ocean euch as the heavenly Ganges, the Nirtindhya the Sifra etc. (3) mountains (4) the seasons. (5) the nse of the roon. (6) the mee of the run. (7) the gardens (8) water-sports (9) cnnking (10) amorous enjoyment (11) counsel as to what is beneficial and what is otherwise to the cloud (12) the messenger, the cloud binse' (13) the journey (14) battle as envisaged between the cloud and the insolent quarter-elephants (15) the prosperty of the hero i. e. of the Yek:a after the termination of the curre (16) love in separation, which is the very basis of the poem (17) the mention of the wife of the hero and (18) fically, there is the suggestion cf the marriage of the bero and the heroine, that took place even before the commencement of the story. A student who teeds kis text carefully can find out these stanzes that figiga bas In TJEV. While referring to the eighteen trasta cf #ETETA. Only cae more statement cf the Ocamentelor deed be added and thet i: that Kas dasa with Is pertsalty for the erot.c sentiment des comps XVID ·sed this poem which is cominated by the erctc sentiment erd bss therfcre to be recarded as a sport cen' Feed तदसौ मृगाररसमधानं बीहाकालमेन्दुपनिक्दवान् | The inference is irresistible. test so far as STO IS CCECEITED. & HET4772 erd & EigetE4 2r6 identical. in tze eres cf fiszka, who does not think it necessary to sat forth icy characteristics of a कीहाकाव्य as apart froenaमहाकाय, Tra, the acthar cf the comcentary printed in this editioa. seems to be arguing that ttcugh a few details such as H. TITI eto. may be COC SPICUOUS by their absecce Leca, that is co reason why it should not be regarded as a RETETET, and dubbed < 'n-instead. The discuss on is to be brought to e cessat.cn, according to दशमदेव, by cotirg that मेघदूत : 2 केटिकाव्य, where केलि has taken tke Flace ck करीडा' in tha came used by स्थिरदेव. A careful cars deration cf the characteristics of a F17777 legitimately so called se! fors by rketereses of ecte (vide for a full discussion of this form of Iterary works faces X to XIV of the latroduction to cur editica cina (IV & V) such as fanary, stows that though a few similarities between a FTESA and Aaa are there. there are mazy important charaacteristics of महाकाव्य absent fro- tbe poest. There is no HER for instance. मन्त्र, प्रयाग,युद्ध, Te: पन्द्रदय र सूर्योदय intended by the rheteri ciens can be sed to be presenl ja ATT by a courtesy Ualko a 53714 which is FTIGIERT, À E has e uniform estre throughout. Ezident'y bers canoct ce any matik at the end of a casto, as there are no centos to speak c. It would have been for core belpful co tte part of Freerd on, la Este cearcated in a battles mont by a Fira ed ei respectively, unless cf course, they igtended that it 19 a smaker Yanety of a RETBE be traits of being as best represented in the all space at the disposal of one who is trying his Lard at a UGT Ce as possible.

·Consequeatly it would be easier to usderted harga being characterised as a ET4 a small or a short poe.nl. agreeing partially a point of its characteristics with a ARETO-cara being taken to arcid referring to it 23 2 full-fledged ATETER Vis'sanatha. the author of साहित्य in, after having given the characteristics of a Film, at stanzas 315 to 325 sızth afsiz of the coke proceeds to state 19 steza 329- पग्डकायं भवेरकालस्यै कदेशानुमारि च adding यथा-मेघदूता F: This. it is deemed should settle the question as to the lterary form of sea, finely. Western criticism. as can be seen from the treatme! given to the pan by European writers. would characterise haca as a poen with tha lyrical element predominent V Kalidasa s style No study of a bterers work can be regerded es conpeta ualers the salient features of the style of its author sre carefully considered. A fervusal of roughly ore a hundred stanzas, from tbe pen of Kaidāsa, contained ir tha poem t.leghoduten ought to give the reader a fairly good idea of the important characteristics of Kuldāsa's manner of writing. Those who have throughly end exhausurely studied this aspect of Kudasa's rooks. it rrey safely ba assuned, would concede that Megbaduta can be coas dered as representatise of Kal.case's style. unblo Kumarasambhavam cantos. 1 to 3. Koldasa, the greater espaent of Verderbhi rita by conmca consent of these who write on the theory of poetry, the best of all styles' duplays his art of the choice and ETDGE gert of words i this work as much as in any other oa which rests bes1 reputalipa 25 a literary artist. The principal features of iba Vaidarbhi style ara tka negalva e.de, en absence of incrdinately bag XX ·pounds aad unduly involved constructions, and on the positive side, the presence of a judicious corrbination of the qaalities of lucidity (AZ), sweetnes (18+), vigor (tr) and others. The phrase "judicious combinatoa' deserves a specially carefully attention. The composihoa must be possessed of the qualties in such a manner as to produce the impresion of a thing that 19- beautiful qu te naturally. even like the flower in a garden. There must be no deliberato striving efter effect. or at least as little of it as possible Another point is that the Sentiment (risa ) wbich is being delineated should be the chief thag ained: all elce, the alanharas in particular of both s'aida and artha. must be subordinated to the rasa; and so must the t.etre also. In view of the detailed observat10n3 made on the variou3 stan az es required by the cocasions in the Notes, it should be no difficult task to understand bow 277 comes up to the standard of the i ita. Though the remark holds goed more regarding the stanzas in the last three quarters of the poem, than in regard to those in the first quarter, it can be stated without the least fear of contrad:otion. that there are very few unneceszarily long concourds: involved constructions too. if sot exactly conspicuous by their absence, ore few and far between. The erotic sentiment (the cipralambha varie:y of it) is dominant throughout the poem and the selection and arrangement of words and phrasez in governed by the coas.deration of this principal factor of rasa, As cs9 proceeds from stanza to starz; progressing from Naturs decoriptica in the first half (roughly ) of the poem to the latter half occupied by the description of Alaka, the at's residecce. the un's beautitul consort and above all the message proper with its composition well worth being Leerd,' a thing of beauty' and a 37 to the ear, cre realises en truth of the states at that Kilicaga's writing is full of XXI ·Judity or prasals. Though to be quite critical, it has to be pointed out that 03:23 513'!; a 7739 here. as in stanza ose at being separated from 9a, almost es much as was tha 4 on UAE fron his wife at Alaka. and a sonewhat lengthy compound there. could with advantage. have ban avided. Kaldása, it is to state the obvious merely. was possessed of a rich imagination. which aided by his mastery over languuge. enable him. to endow his compositions with decoration. Among the alanlaras that beautify his willing. the most prominent and most pleasing, in fact the forte of Kelidaca, is his JTAT (TE: FA 97: stanza, 19). Of delightful fancies ( FCÀTT ), there is an arple measure: the city of Ujjayini is thus a clica as though of heaven brought dowr. to this world by the remaining part of the good deeds of the mentorious (stanze 31 ) The poem abounds in generalications—यानचा मोघा वरमधिगणे नाधमे लम्धकामा, नीचैगररायुपरि च EM TENTÀN, being two of them, that easily find a place for themselves in the memory of the reader. It need hardly be stated that there ara some of the happies: arthantaranyasas, contained in the poem fata is reprecented in 'whers the cloud and where the contents of serages ?' (stanze 5) What is presah according to Dandın. also is illustrated, as duly pointed in the Notes 'FERT' in the description of Alaka is what a student of 977 will find it difficult to forget By the very nature of the poem, ATT does not contain much of dialogue is Swhich the poet excel (vide FAKTEV). But that is more than compensated by the emocih flow of the verses in the Mandakranta metre. so FUCCESSFUL's handled by Kaldisa. as to tenpt a host of inferior wits try their hand at it. of the Saidslankaras anuprasa cr alteration is easily noliced and the haunting melody of many of the vertes ! sure to attract even a person that cannot boast XXII - - ·mastery over the Sanskrit language. To conclude. Meghaduta is a typical instance of a work of art. where the vehicle and the thought to be conveyed are matched in an ideal manner. thanks to the extreme care the post bestowed on the choice and the order of words as also on the perfect skill with which he could bandle the proper metre for the story. It is this choice and the perfectioa in the execution that have rendered him a veritable gem of a poeto, shining with its pleasant lustre to the whole humanity through centuries VI Criticism of Meghaduta Examined. An appraisal of ACE is bound to remain deficient unless a reference. passing though, is made to the criticism that sometimes is lsvelled against the work. Already in a section of this latroduction, an analysis of the contents of the poem has been given. One who follows the analysis carefully can easily notice that quite a number of stanzas are deroted ta the descriphon of the path. This. it is contended. could easily have been avoided expected Kaldīja to give en account of tho geographical knowledge he possessed A poem like an is the last place where to display it To lend additional weight to the argument, it is further pointed cut that a or मेघसंदेश is the title of the poem and that a greater space ought to be devoted to the proper. In connection with this argument, it is necessary to point out (1) that car' is more commonly known than 'and (2) that whatever the name, the poor deals with a messenger or a the journey of course, sent by some one to some one else, A description of the condition of this sone one and the other some one, therefore, forms an absolutely necessary part of the story. Not caly that, but if the messenger is to be won over into doing a favour to the needy party yız, the Am as no One ·on the latter ought to make all arrangements to see thet the journey to be undertalen luas its oien irtesisnible chors. Otherwise why should. the cloud. seen per chance ca a fine morning, if indeed, the morning at about the commencemeat of the rainy seasos can be described as a fine one.-by ibe Yakre should undertake all the trcuble to cover the by Do means short distence between the starting po.nt. mcunta"n Remagırı and the destination the Yaksa s own abode.at Alaka ? If the psychology of the event is well foported. descriptions of various places on the way, would seem oo only not irrelevant, but absolutely necessary from the point of view of the Yaksa Even if the path 18 circuitous - (ar: qr ) etc ) :s no apology, but just a statement calculated to induce the cloud go along just the way detailed, and along none else The mountains. tter. rural areas (janapadas ), cities. the village-folk-the citizens all these are thus harmonicusly combined and have a rightful place of their own in the scheme of the story. If inducement, persuasion, winning over, Flay an important part in hfe. they are only to be expected to do the same in literature Even & more serious cbjection is raised against the manner in which thesc rivers mountains, and in the leter portion of the poem the damsels in cities, the corulesans vihose ficfession it is to dance etc are allowed allegedly to intrude themselves upon what strictly is the essentiel espect of the story. The Yeksa les beea eccused of being sorry not so much because he is awey from his beloved wife, as because he yearns for the company of some troman. Tbe references to the many ledies such as the facitats the description of the mountain es a breast of the Earth locked at from above by the divine pairs. the relat caship cbtaining between the cloud (a 1) and any a TITET (allts). al there beer testimony to the truth of the objection agaiast haracter of the Lero Belcre poinlng, out ang positive erguments in faveur c: the Yaksa. it vould not be in any way unjust 10 day, thet a more perterze piece of ergument than this cne against the se's rorel ard mental make-up. coe mcre teseless in view cf what the poet les XXIV the very ·was ? told eccut the hero of his piece--the Yaksa in separationnever attempted to be mede. May the less gifted reader of मेघदूत know es to why westhe यक्ष, 'कनकवलय- Falfitate'? Ta sume woman a prescription for his malady Why does he take all the trouble to describe Eis wife in the słaszas from arat eto, no small bumber of standas this lattes, and the best part of an incidentally-? If any woman would have done, why does the ta refer to her as it or is the ty a hypocrite such as cur own tres can produce? What does A 19-97 signify? Why after all tres the arta, the incideat of the 29ts having in a dream seen the ty in another woman's company, which she narrated with a smile made to be conveyed through the cloud ? May it not be pointed out if it is not appreciated. that the Kaulina that the Yaksa mentions is no scanda against him personally but the one the poet himself statel in the following lines of that very stanza viz.. against affection generally that it is prone to perish in separation. Why should, as the last tit of questioning, the Yaksa speak of the many desires (H Sta), multiplied by the separation. to be enjoyed in full. oa nights lit by the pleasant autumnal moon after the Lord's rising from his serpant-bed, when the is envisaging his wife and none else as the one who is to be his companion? The fact of the matter seems to be that there has been too much of enthusiasm in showing what believed to be disproportionale importance given to the description of Nature end to that of the ladies at several places. At the mest, one could complain agarost that. Even there rememtering that what appears to es too much, may to ancther appear ea just enough The last and the the most important point, already adverted to in acother connection is the psychology of the whole process. If the ty who could got iclerate separation from tis wife, (nol any woman) for even a moment, in his separation from her, kept on XXV was ono ·continually or almost continually, thinking subconsciously in terms of union cr separation as the case may be (of the cloud and the river) if he dwelt rather morei e. more then he would have cone if he were not separated from his wife-on the damsels the courtesans etc.. do tbess details reflect incircerity to his wife on his part? If those who know psychology are consulted on the matter, there are more chances of the Yaksa being declared not guilty. tban of his being chastised with the remark tnat 'thers EeerOS to be keeness for the company of just a troman, on the Yaksa's pert and that there is full justification for the 78797's fears on the ground of the cr) popular scandal.' To accuse the 9 of unfaithfulness to his wife is to throw to the winds all that the poet himse' has fald in portions of the point to misunderstand and misrepresent certain other phrases (like the Kaulina'). in fact to knock the very structure of the story of the poem. If the 27 longed for the company of any woman, why did Kalidasa make his 991-take all the trouble to conrey the message just to his legally wedded wife? To try to discredit the Th with en absence of an intense feeling for his wife, to say the least. is 'The most unkindest cut of all According to M the central idea of Meghadutam. Las been taken from the poem o! Valmıki. The reference to Maithili and to Payanatanaya at st 106 supports his sugges. tion. But the indebtedness of Kalidasa to Valmiki goes 1.0 further (For a fuler discussion, vide notes on stanza IP.92) HM had criticized the appointment of a cloud as a messenger and the defence forwarded by Kaladása in fatal fela. ETTA ani is looked upon as an admission on the para of the poet of his weak point. But a deeper atudy of the poor and of Sanskrit literature points out that the appointment of a cloud as a messenger is not only proper but also happy. Dr S S Bhave argues the case for Kaldáss on this point in XXVI ·an admirable manner. Says he. It is in just choosing the cloud-as & messenger that Kalidasa proves that not only is he. original but also that he is an Indian par exeellence. Nothing is calculated to appeal more to an Indian mind than cloud ... The cloud to the yıllagers is at once & God and a friend. This special position which the cloud Occupies in the mental world cf the Indian can be traced back to the boary days cf Vedic poetry. The very vivid songs addressed to Parisoya in the Rigveda can even now be reed as excellent cloud-Istics and would appear just freih...... Above all the cloud 13 the symbol of goodneas eod large-heartedness es concrived by the Indien. He does good to all, unasked for, never talking about it. he is sajjana, as the Yakse praises him fairežisfosfatare a taart:'; bis heart melts at the miseries of others, when he sees the pitiable condition of the Yeksa's bride he will shed down profuse tears. For, प्रायः सर्वो मवति करमावृत्तिरादान्त- TRT' (Kalidasa -the National Poet of India')' VII Vallabhadeva's Commentary. A feature of this edition of HEA is that the text of the posm bere. is fclowed by the commentary of Vallabhadeya, wbo is the earhest of the tikakaras of the work. Whatever the views teld and expressed by scholars of repute, the fact cannot be gain said that Vallabhadeva explains the text in a style, that without exaggeration can be characterised as simpls and direct. A perusal of Vallabhadeva's get&cd 2 comparison of the cene with other available commentaries on Meghaduta, is all that is necessary to convince there that are sceptical in the matter The present edition is primarily intended for the First Year Arts students The editors firmly Zold that there is a definite advantage that accrues to a student of Sanskrit who cultivates his acquaintance with the text te is readidg. With the help of a suitable commentary, Vallabhedeva's q1177t serves this purpose in an ideal manner. XXVII ·Regarding the criginal on which the text of Valabisbeva's Fart printed here. is bated, it need be stated that No 84 mostly it is the manuscript of A. 1883-84. New No. 3 D. It was purchared for the Bombay Governmezt by Dr Peterson It is at present at the Ehandarker- Oriental Research Institute Pocna. The manuscript corrists cf 49 pages--the first and 49 th being written on cals cae Eide. On every page there are ten lpes. A peculiarity cf the manscript is that the text of this not written fog as to precede the commentary But the commentary is divided in such a way as to lease space for tbe text of TA's stanzas in the middle portion of the peces. Roughly the text of 95 and the commentery पन्चिा cover between themselvez (47+? ++) x 10x2=960 lees. The manuscript does nct give eny information about the author of the commentary Except that the name of the commentary 19 91771 ard that it is undertaken by the author, though he is not qua':fied for the task In imitation of the modest statement by the poet i.: Ragtuvamsa' 977nat a's: 77 STEFTTT Ría: 1 etc. the commentator slates that there is such an incongruity between the work he has taken up for the purpose of explaining and his own ability But then the greatness that follows in the train of resorting to the exalted (29141Tutita) has tempted him to try the difficult. That like Kadace Vallabhadera despite his modesty, tas Eucceeded in b.z undertaking is easig geen co the perrual of his commentary Vě"abhadeva, is the con cf Anandadeva, whose epithet Rejarzka as found in the colophon at the end of the commentary, published by Ir Huitzech points to his being a resident of Kashmir. Anandadeya is referred to as 'a sun on the firmement of tatts-field and as 'the best XXVIII ·cf ministers. This leads ts kis being a gremniceat military Fericality at the court ck Kashmir. Para atechisha is actier came of Valackadera. He seems to be the follower of the Kasten Salviso. La edd. tion to the present comme entary te is credited with tea este tip of the commertanss ca the floweg works. (1) iga (2) #ra. (5) PTTTTTT (Pablissed by the Chokhaba series c Eenares) (1) 797735 47 ad (5) E-PETIT CFTATET (ste. Acfrecet's Cous Cztcwogorum. (VCI. I. P.555) His comments are reve: profuse, as ks does not canecessarily dialele PC es y poist. They are tcth precise acd Coccize. He ç. Es very few quotations, and rarely troubles Esce with tee rhetoncal aspect of the star... Gramatce! cuscas are rarely fours, but he des pot spare the feet for the use of grammatically inaccurate formes- (Fead. frain: 5 25). His remarks 29 pecetrains, and explanations always clear. Is fize darity and lucid.'y are the couef features of his style. His Commentary is particularly userul - as such it repressats the text of Kidiga's work es it ersted in Kashmir ia 900. A. D. The Late Prof. K. B. Pathak ia bis Eatonka to ta'se the imperance of Parshwabezudaya editor of Megkdata, tad usescenarily tried to belittle Vabaera's comestay. Tre data of Vallabhadevi iz fairly fuad. Ir bis contestzsies. are found quotatcss_frcr wris. such as te Mahabharate. Sistpalapadba. Ebannaha's Karyalankara Ete. Tes latest of these work 3 cct later this 900 A. D. TE's protes tha: Vaizbladeta ceud cet_be_errber_tian GOD A. D. This is tha tarmincs-a-493. Tha terminus-ad- 9220 czz te infered from two referscess. (1) Jagardan. sther comseatter of the Mestadotam refers to Vala. Ebsden is the felonins verse: XEX ·स्थिरदेववल्लभासहरतानि भाप्याण्यनेकरचनानि । अवलोक्य सद्विशेष चिरच्यते घालाययोधाय ॥ Mr. Gode of the B. O R. Institute has fized the date of Janardana, as lying somewhare batween 1195-1384. A D. (See Cal. Oni. Journal 1. 199). This necessary takes Vallabhadeva before the 13th century. A. D. (2) Pandit Durgraprasada has pointed out that Kayyata the grandson of Vallabhadeva has written a Commentary op Anendavardhana's Devasitaka. during the period 975-980. AD This naturally takes Vallabhadava before this per.od. Thus on the strength of the internal and external evidence. as pointed above, the first half of the 10th century may be laid down as the date of Vallabhadeva. Vallabhadeva is the first amongst the_known commentators of the Meghedutam This claim hes been challenged by Dr. V G Paranjape who holds a brief for Stkradeva. His arguments can be summarised as follows. In the verse quoted abova Sthiradera is mentioned first and not Vallabhadera The date of Asaba the last mentioned one 1192 A. D This share that Janardana is mentioning the names in chrnological order. He could have placed Vallabhedeva at the beginning. es the metre of the stanze concerned is flexibla Arya one. Thea Dr. Peranjepe proceeds to point out the various similarities that exist between the commentaries of Sthiradeya and Vallabhadeva. The important are: - (1) The number and order of slaazas in both are almost identical (2) Both po.at out that the Meghadutam is not ! but a TB Sthiradera classifying it as फ्रीडाकाव्य while Valabhadera ttying it era केलिझाय्य. XXX & ·(3) The sing quotations appear in identical contexts 12 both. From these resemblances Dr. Paranjape comes to the conclusion that Vallabhadora is certainly the borrower. These arguments by themselres do not necessarily lead to the priority of one cve: the other. It may as well be ergued that because of these resemblances and the size explanations of certain words, Vallabhadeva is the earlier and Sthiradeva is the later. If the historical development of the science of literary criticism is followed the issua would definitely be deaded in favour of Vallabhadeva. His conmentary 13 very small in size and very rarely discusses Alankaras in the stazza, Had ho known Sthiradeva's commentary that explains, nearly all the Alamkaras. he would not have neglected a simlar perform. ance in his own works. Nor was he incapable of it. The same remarks apply to the discussion of the question of महाकाव्य, खण्डकाव्य and केलिकाव्य. Even a cursory reading of the two conmentaries on this issue would point out that the suggestion of_ Vallabhadeva had been taken up and explained_at_great length by Sthiradera. The evidence of Jazardana forwarded by Dr. Paranjape is like his other arguments merely based on inference. The order of the naxes might be purely accidental rathe: than intentional. It is equally possible that Jagardana mentioned Sthiradeya first as he preferred his commentary to that of Vallabhadeva. La either case it does not necessarily prove that the order of the names is chronological On the contrary as pointed out above e comparison of the aizes of the two commentaries, the importance given to the discussion of Alamkaras (including evea Sankara) by Sthiradera. the great pains taken by Sthiradeva to point out that all the 18 elemments of a RET4 are present in the Meghadata and other minor points ultimately would lead to only one probable inference that Vallabhadeva is the predecessor of Sthiradeva. XXXI ·VIII The Copyist If next to nothing can be gathered about the comme entator from the manuscript hicrally nothing can be gleaned about the copyist. Even in Sanskrit this has to bo regarded as & singular piece of reticence The colophon reveals only this much that the manuscript was completed in Sanvat 1857, e 180 1. A D Who the copyist was from where he hailed and other queries of the sort remain unanswered. A careful examination of the manuscrip! brings out what may be regarded as the personal pecularties of the copyist (1) The copyist has not cared to see that the text of the stanza is given in such a manner as to be in agreement with the words the Commentator comments on (in this edition excepting stray cases of inadvertance, the text as understood by Vallabhadera, has been re-constructed. The basis of reconstruction was 49477s' own commentary and a reference to the edition of Heat by Hultzech) (2) The copyist's mastery over Sanskrit probably was not, and his accuracy of writing in fact is not of a very high crder Thus etc are written as F (3) Occasionally the copyist is attracted into ms. takes which on a revision could have been corrected. An example is ales which is written as afefiri the second letter influencing the third (4) when there is space left not however enough to write down the text of the Commentery, ho the copyist uses it to do salutalion to God Sankara, or to crave indulgence of the readers. es himself was conscious of his errors-(a) FTOIU 1799 FTA; I and (b) FEART TART : etc. Notwithstanding minor deficiencies envisaged in the last request by the coppist himself, the manuscript has a value of its own for students of Vallabhadeva's commentary on an end the present edition is an attempt to make the most of the opportunity thus offered. XXXII ·कालिदासीयं मे घ दूत म्। [ वल्लभदेवविरचितविवृतिसमुपेतन् । ] यस्य भृङ्गावलिः कण्ठे दानाम्भोराजिराजिते । माति रुद्राक्षमालेव स नः पायाद्रणाधिपः॥ कालिदासवचः कुत्र व्यारयातारो वयं क च । तदिदं मन्ददीपेन राजवश्मनकाशनम् ॥ तथापि क्रियतेस्माभिर्मघदूतस्य पञ्चिका । उन्नताश्रयमाहात्म्यस्वरूपस्यातिलालसः ॥ अभ यदेतद्वान्व्याचष्टे किमतदुपते मन्नतश्रवणायभाषान्महाकाव्यमान डकाव्यबन मवति । तयाख्यायिकाव्यपदेशस्तु दूगत एवान । माटा- प्रास विलम्मः कवयितुमिष्टोत्र । स च नायकमनाभित्र वर्ण्य- तया रस्वत्तां न धारयति । न च गृङ्गारविधानम् । गुझोत्र नायकतया इस्तस्य च विग्होन्मत्तत्त्वाद्ये मेघोरणमपि नायुक्तमिति केलिकाद- स्वस्यम् । कश्चित्कान्ताविरहगुरुगा स्वाधिकारप्रमत्ताल शापेनास्तङ्गमितमहिमा वर्षमोग्येण मर्तुः। यज्ञश्चरे जनकतनयानानपुण्योदकेषु स्निग्धच्छायातरुषु वसति रामगिर्याश्रमेषु ॥१॥ कश्चिद्यशः पुग्यजनः रामगियांप्रमे दिन्टाचलतपोवनेषु वसति चके । निजपुरीमलकामाहाय तत्र वामे कारणमाह । मतुः प्रभोधनदस्य १ स्वाधिकारात्यमतः। (M) निरम ·२ . प्रघदूतम् । शानास्तङ्गमितमहिमा नष्टतेजाः। कोशेन कान्ताविहगुरुणा प्रियाविरह- दुःमहेन तथा वर्षभोग्येण संवत्सरमनुमाव्येन । किमिति तेनास्स शापोदाचीत्याह । स्वाधिकारप्रमत्तो निजन्यापारावलितः। स हि जापायां व्यसनित्वात्स्वमाधिकारमनपेक्षमाणो राजराजेन तयैव तव वर्ष विरहोस्तु महिमा च ते नश्यतु इति शतः । रामाद्रिमत: स आययौ । कीदृशेवाश्रमे जनकतनयास्नानपुग्योदकेषु सीतामजनपवित्रतोयेषु । 'पदप्यामितमहद्भित्ताद्ध तीर्थे प्रचक्षते । रावसनिधानेवि सीतायाः प्रशंसा शृंगाराप्रपत्वेन काव्यस्य चिकीर्षितत्वात् । तथा निग्धा अपराछायाप्रधानास्तरको पेषु इति सेव्यत्वकपनम् । वर्षे मोम्यो वर्षमाग्यः । कालापनोरत्यन्तसंयोगे द्वितीयासमासः । रामगिरिश्चित्रटो न तु रुष्यमूकः । तत्र सौताशासाभावान् अस्मिन्सर्गे सर्वत्र मन्दाक्रान्ता वृत्तम् । 'मन्दाक्रान्ता जलघिपडगम्भीनता ताद्गुरू चेत् ' इति लक्षणात् । प्रवास विमलम्भो रसः ॥१॥ A certain Yalsa who had failed (pramatan) in his duts (adhukaral, (and therefore,) had his great power (mahima caused to disappear by his Master's curse, to be borne for (the period of an year, unbearable iguru), (lit., heary on account of separation from bis beloved wife (lāntā), mide his abode in the hermitages on Råmagiri, with waters (in them made ) hols by the bathings of the daughter of (tiag) Janaba, (and) the trees (there) lorçly (snigdha, lit. soft) and shadr. 1. तस्मिनन्द्रो कतिचिदवलाविप्रयुक्तः स कामी नीत्या मासाकंनकवलयभ्रंशरिफमकोष्टः । थापाढस्य प्रशंमादिवसे मेघमाश्लिष्टसानु वप्ररीडापरिणतगप्रेक्षणीयं ददर्श ॥२॥ तस्मिन्नद्राविति। ततोसौ यशः कविचित्सप्ताष्टमामानीत्वातिवान तलिन्द्री चित्रकूटे मे ददर्शविलोकितवान् । कीदृशः अबलाविप्रयुक्त प्रिया. विरहितः । अतश्च दौर्बल्यालनवलपभ्रंशेन मुवर्णकटकगतेन रिताकोड: १ प्रथमदिव। (M) ·गन्यमुजः । कामी व्यसनी ! नीशमालिष्टसानुमालिङ्गिताद्रिप्रस्थम् । अतश्च चपकोडा तटाघातक्रीडानिमितं परिणतो दत्तमहारो यो गनस्तप्रेक्षणीयम् । सानुलमेमानभमित्यर्थः । तिर्यग्दन्तमहारी तु गजः परिणतो मतः । कदा आपाढस्य प्रशमदिवसे समासिदिने । केचित्तु शकारयकारयोलि. पिसादृश्यात् प्रथम इत्यूचुः। तत्र प्रयं प्रसिद्धम् | अदिवसे शयनैकादश्याम् । तंत्र प्रत्यासन्ने नमसीति सङ्गच्छति । कयमपि चैनमेवार्य प्रतिपन्नाः । वर्षाकालस्य प्रस्तुतत्वात् आदिदिनमित्येतत् त्वतीव विरुद्धम् ॥ २ ॥ That one, full of longing separated from (bis) wife, with (his) fore-arm ( prakostha) bare (rakta, lit. empty) through the slipping off of the golden bracelet; having passed a few (kašichid) months or that mountaia. saw on the last (pras'ame, V's reading, or 'first' if the reading is prathame) day of (the month of) Asadha, a cloud (that was ) stuck (aslışta ) to the peak (of Rāmagiri), (and also) worth being looked at (i.e. beautiful) like an elephant bent in the course of his) (parinata) sport krtia) of (battering against ) the rampart ( capra). 2. तस्य स्थित्वा कथमपि पुरः केतकाधानहेतो- रन्तप्पिश्चिरमनुचरो राजराजस्य दयौ । मेघालोके भवति सुखिनोऽप्यन्यथावृत्ति चेतः कण्ठालेपप्रणयिनि जने किं पुनर्दूरसंस्थे ॥ ३ ॥ तस्येति । तस्य जीमतस्य पुरोगतः कथमपि स्थित्या राजराजस्य वैश्रवणस्यानुचरो मृत्योन्तर्बाप्पोकण्ठः किमपि राजराजशायमान वस्तु चिरं दध्यावचिन्तयत् । कीदृशस्य केतकाधानहेतोः केतकारख्यपुष्पजननकार- परय प्राकृषि तेपामुद्भवात् । अय जलददर्शनमात्रेण कस्मादस्यान्तर्वाप्प- (लं) ध्यानं चेत्याह । सुखिनोप्यवियुक्तस्यापि मेघालोके वर्षाकाले चेतो- न्ययावृत्ति सविपर्यस्तमनत्योत्कण्टासफुलं किं पुनः कण्ठालेपप्रणायनि प्रियतमाल्ये जने दूरवर्तिनि सति । वर्षासमयमागतमालोक्य स्वस्था अपि ·मेघदूतम् । यत्रोकग्टने तत्र हि विरहिणः का पेपर्यः । उमालेर प्रथमोर्षिदा विद्य यस्य । मेरा आलोक्यन्ते यस्मिन्निति पर्वाः । स्वरूपानुदास्थन न्ययावृत्ति ॥३॥ Having stood, with great difficulty in front of the (cloud), the cause of the appearance (adhūnal, of Ketaka flowers (or with 'Kartalı ..' instead of whak...', the cause of the excitemeat of desire), with tears(suppressed) wirbin, that serrant (lit. follower, 473-carol) of tbe Lord of Yalças, (ic. of Kubera ) meditated for a long while. The mind of cren (om) one that is bafps, on the sight of the cloud, has its attitude (rin) (rendered) otherrise (oryata. How much more (Amanah ) ( rould it be so), ben ibe person haring a longiog (prorlovin ) for an embrace by the nech (ie, one's belored), is stationed far away? 3. प्रत्यासन्ने नमसि दयिताजीवितालम्बनार्थी जीमूतन स्वकुशलमयीं हारयिष्यन्त्रवृत्तिम् । स प्रत्ययः कुटजकुसुमैः कल्पिताीय तस्मै प्रीतः प्रीतिप्रमुखवचन स्वागतं व्याजहार ॥४॥ ततोसो गुदकस्तस्मै भेषाय स्वागत व्याजदार । शोममानमागत देतीस- प्रवीत् । प्रतिप्रमुम्बानि लेवानि यत्र स्वागते तद्यया-मद वस्योति कुशलं वे सर्वत्र विश्राम्यतां पवित्रीक्रियतामिदं साननिति। कोहयोसो जीमूतेन भवन स्वदुशलमयीमारमश्रेयोरुना प्रवृति पातळ हाराषष्पन् नाधिपन् । यतोसो दपितालम्बनमाणसंपारणमययते ! मर्तृकल्याणाधिनमादि प्रियतमानां समाश्वासो जायते । कोशाय दले कुटजास्वैः पुष्पैः कलि- दापि विहितपूजाय अत एवासो प्रोतः । आषाढस्य प्रशमदिवस इति एवार्थ उतः । स एव प्रत्यासन्ने नमसौत्युतः । नमाः श्रावणः । यदि वा जलदनिचितत्वाव्यत्यानन्ने नमसि निकटवर्तिनि गगन इति भारपेयं [इति ] केचित् ! गान एव जीतो का नयति । स हि ·प्रीति कुर्वन्नायातीति प्रथा हारयिष्यन् इति निजोत्पत्तिः ततो लोपेचेति चकारात् क्रियाांगामुपदेशे सट् । प्रवृत्ति हारयितुं स्वागत व्याजदारेत्यर्थः । जामतेनेति हरोरन्यतरस्यामिति पर्छ ययाप्राप्त क्र्तृवे । तस्मै इति रिपना यममिति स संप्रदानमिति संप्रदान पचनम् ॥ ४॥ When (the month of) Sravana (rablhas) was near (or alternatively, with nabhas=Sky, when the sky full of clouds was) at band, he, desirous of sustaining his beloved's life (and for that purpose), about to send (lit. birayisyan =about to cause to be sent) the newst prarrti) consisting of his well-being, (personally) pleased, offered, to bim (the cloud), worshipped (halpitārgha ) with fresh (pratyagra) Kuraja-Howers, welcome, with the words (therein) full of affcction. 4. धूमज्योतिः सलिलमरतां संनिपातः क मेघः संदेशार्थाः क पटुकरणः प्राणिमिः प्रापणीयाः। इत्योसुक्यादपरिगणयन्गुह्यकस्तं ययावे कामार्ता हि प्रणयक्रपणाश्चेतनाचेतनेषु ॥५॥ नवचेतनस्य मेघस्य इत्यं कयमित्याह । गुधकः पुग्यगन औत्सुक्या. दुतण्टाक्शादित्येवमपरिगापयन् विमपंत मे ययाचे प्रार्थयत । किमित्याह । क भेघः क सन्देशार्थी: पटुकरणैश्चतुरेन्द्रियैः प्राणिभिः प्रापणीया नेतुं शक्याः । न तु निर्बुद्धिमिः। कयं तईि एतदसौ न विमृष्टवान् इत्याह । यस्माये कामात मदनवागरिकापीडितास्ते चेतनाचेतनेषु सिंहपादपादिषु प्रणयकृपणाः प्रार्थनादीना मवन्ति । न हि ते विषयमविपयं वा विषेर्नु समयी। मंग्या कविः स्वदोचं निरस्थति ॥५॥ Where (it may indeed be asked, is) a cloud, a conglomeration ( sannipatah, lit. falling together) of smoke (or Farour), light, water and wind (and as apart from its) where, the substances (i.e. imports ) of messages (sarde- १ प्रकृतिमगाः(1) ·- मेघदूतम् । sārthah), fit to be communicated by lising beings, with their senses ( karanath) actire (patn). Not considering thus at all, through eagerness, the Yaksa requestfully ad. dressed himself to ( yayāce, lit. begged of (that) clcud). For (he), those (that are ) distressed by passion, (become) pitiful hrparah) due to their fupplication (praraya) to the animate and inanimate ( alike) (Or, line 4 with 'praloti- Arpaiah' instead of 'prajaya kịpriah'-For those distressed by passion are incapable (appaiah) by their nature (pralrli). of any discrimination between the animate and the inanimate).5. जातं वंशे भुवनविदिते पुष्करावर्तकानां जानामि त्वां प्रकृतिपुरुपं कामरूपं तेनार्थित्वं त्वयि विधिवशादूरबन्धुर्गतोई याचा मोघा परमधिगुण नाघमे लघकामा ॥६॥ तामेव याचा चाटुपूर्विकामाह । यतस्त्वामहमेवंविधं वेदावोई प्रार्थित्वं प्रातः । पुष्करावर्तकाना प्रलयमेघाना वंो जातमिति कुलीनत्वोतिः । मयोन इन्द्रस्य प्रतिपुरुषमाद्यपुरुषमिति प्रमावकपनम् । प्रकृतिवमात्याः प्रधानमूता इंद्रस्य च मेघा एय प्रियकराः प्रकृतिषु । प्रकृतिश्चासौ पुरुष इति या प्रकृतिपुरुषः । 'खाम्यमात्यो च राष्ट्रं च कोशो दुर्गे बढ़ सुहृत् । सप्तप्रकृतयो होताः सप्ताङ्गं राज्यमुच्यते' | कामरूपं मनोगं स्वेछारूपं वा बहुरूपत्वान्मेघानाम् । तक्ष्यति 'पुष्पमेघीकृतात्मेति । अहं च विधिवा- द्रव पुरसंनिहितदारः। मतश्च याचनम् । यद्येवंगुणयुत्तोह दहि किमित्येताश्ता मय्यर्थयसे इत्याह । यस्मादधिगुणे कुलादिगुणोत्कृष्ट पुरपे याचा कण्या नि. प्फला वरं मद्रमलजावहत्वात् । न वधमे लव्यमामा प्रतिष्टार्या अपोति भिन्न- लिङ्गत्वे सामान्योपारमात्सामान्याधिकरण्यम् । वरं माताद्वायत्यादौ ॥ ६ ॥ I know you (to be the principal minister of ladra (Meghonah), born (that you are in the world-knorn race of Puşkarāfartakas, assuming (any) forms at your will ·I līmarūpam). On that account, have I, with my (dearest) relative far away (diirabandhuh ) ( from me), through the power of destiny, reached the state of ( being ) a supplicant tarthitva), towards you. A request (addressed) to one of excellent qualities (even if ) fruitless, is far better than (lit. is well-made, but aot) the one addressed to a mean fellow, (even supposing that it turns out to be one that achieves its purpose (labhdhakāmā). 6. संतप्तानां त्वमसि शरणं तत्पयोद प्रियायाः सन्देश में हर धनपतिक्रोधविश्लपितस्य । गन्तव्या ते वसतिरलका नाम यक्षेश्वराणां याह्योद्यानस्थितहराशिरश्चन्द्रिकाधौतहा ॥७॥ न च तस्माददिनङ्गीकरणं वरमिति वक्तुमारभते । संतप्तानामिति । हे पयोद सन्तप्तानामनेकतापशमनेन यदा वं शरणं जाणं भवति । तन्ममापि विरहसन्तप्तस्य सन्देश पाती प्रियायाः सकाशं हर नय प्रापय । धनपतिकोष- विश्लैपितस्येति सन्तप्तत्वप्रतिपादनम् । कमया गन्तव्यमित्याह । गुह्यकाधिपाना वसानरलका नाम पुरी गन्तव्या यातव्या । गम् धातोस्तव्यप्रत्ययः। कीदृश्य- लका । बाटोद्यानस्थितहरशिरश्चन्द्रिकापौतयां । बाधं च तदुपवनं च तन स्थितो योसी हरः शिवस्तस्य शिरो मस्तकं तस्य चन्द्रिका ज्योत्स्ना तया धौतानि हाणि यत्र सा दिनेऽपि हरसामीप्यात् धौतहम्या किं पुनर्रात्रौ । ते इति कृत्यानां कतरि वा। चंद्रिका कौमुदीज्योत्स्नेतिकोशः ॥ ७ ॥ You are the resort of the tormented (lit. extremely heated); therefore (tot), o water-giyer, do you (please ) convey to my beloved, the message of me, sundered (ou'leşitasya) (from her) by the wrath of the Lord of Wealth. By you is to be reached the abode of lordly sabsas (or, of the Lord of yakşas), Alakā by name, with the palatial buildings tharnyat in it, bathed ia (lit. washed by) the .

·moonlight from the head of Sankara, staying in the garden, outside (be city). 7. स्यामारुढं पवनपदवीमुद्गृहीतालकान्ताः प्रेक्षिप्यन्ते पविकवनिताः प्रत्ययादा वसंत्यः । कः सनद्धे विरहाविधुरां त्वय्युपेक्षेत जायां न स्यादन्योप्यहमिव जनो यः पराधीनवृत्तिः ॥ ८॥ पुनरपि कथयति । यातमार्ग खमदतं मयन्तं पान्पाङ्गना विहिन्योलकानु. क्षिप्य द्रश्यन्ति । यतः प्रत्ययात् निश्चयोत्पादनात् आश्वसनका अयं जीमूत उदितोत्रावश्यमसमाणेश्वरैरागन्तव्यमिति । तद्दर्शनमात्रेण कलादासा कृत्याह । लपि सन्नद्ध कृतोद्योगे सति [क: ] विहाकुलां प्रेयसीनुवैत विरदत् । यदि मादृयो दर्भगोन्योपि परायत्तो जनो भवेत् । स्वाधीना हि कान्तामः सह रममाणाः प्रापमतिबाहयन्ति । सनदादयो दि शब्दा एवमादावौपचारिकाः ।। ८ ।। You, mounted on the path (padarin) of wind, the wires of travellers will see, taking comfort (īs'rcsantyali) through (their) confidence in you), holding up the ends of their hair. When you have girded up your Joins (sannaddle trayi), who will ignore his wife,helpless (ridhurar) through separation ? (Surely,) there would not be another person, nho, like me, bas bis ( vers ) existence (ryti), dependent op others (parādlīna). 8. यापृच्छस्त्र मियसखममुं तुद्गमालिङ्गय शलं वन्यः पुंसां रघुपतिपैदरदितं मेखलासु । कालेकाले मवति भवता यस्य संयोगमेत्य स्नेहव्याधिश्चिरपिरहन मुञ्चतो वाप्पमुष्णम् ॥ ९ ॥ इदानी प्रायेणोपदिशति अमुं गेलं चित्रकूटमारिङ्गय आइस सोत्तप्टं प्योदर स्तः मिससामिष्टमित्रं मेघानां हद्रयस्ततस्तेपामुदयात् ।

·सखा च गमनकाले ज्योरिक्रयते । कीदृशम् तुङ्गमुन्नतं तया सर्वजनपूज्य रामपादैर्मेखलासु नितम्बमागेषु तिं मुद्रितमिति पावनत्वोदितः। सखि- पर्ममाह । यस्याद्रः कालेकाले सर्वमिन्समागमसमये वया सह संयोग समा- गममेय विरहज बाप्पमध्माणं त्यजतः स्नेहव्यक्तिर्भवति यः स्निहतीत्यर्थः । पर्वता हि जलददृष्टा : स्निग्या मवन्ति बाष्पं च मुन्वन्ति । एतदेव सुहत्त्व चिरेग सख्यौ दृष्टे सति अश्रुमेचिनप्रेमव्यक्ती जायेते सुहृदः । आपृच्छस्वत्या- जिनपृच्छोरिति आत्मनेपदम् । प्रियश्चासौ सखा चेति प्रियसखः। राजाह:- मखिन्नटच् । कालेकाले इति वीप्साया द्विर्मावः । संयोगमेत्येति बाप्पमोक्षा- पेशं पौर्वकाल्यं स्नेहक्रियावक्षं वा । अद्रिगोत्रगिरिनावाचलशैलशिलोच्चया इत्यमरः । अङ्कित्तमिति तदस्य सञ्जातमिति तारकादिभ्य इतजितितज- प्रत्ययः॥९॥ Having embraced this lofty mountain, take your leave (aprcchasra) of this dear friend (of yours), arked on the slopes ( mekhalasre lit. the girdles) by the foot-prints of the Lord of Raghus (i.e. Ramachandra), worthy of being saluted by men. (Bid adeau to this ope) on the part of whom (yasya), there arises, season after season (Male kale), the manifestation of affection on bis having come in contact with you, sbedding as he (then ) is ( muſicat ah), hot tears (runningly. hot vapour). taking their birth in Chis) long separation (from you ). 9. मन्द मन्दं नुदति पचनश्चानुकलो यथा त्यां यामश्वायं नदति मधुरं चातकस्तोयगृनुः । गर्मधानस्थिरपरिचया नूनमात्रमालाः सेविप्यन्त नयनसुमग खे भवन्तं यलाकाः ॥१०॥ न च त्वमेकाकी मविष्यसीति गुमानिमित्कयनम् । यथेदं शुममीक्ष्यते तया निश्चितं नेत्रमुन्दरं नामाकाशे बलाकाः सेविष्यन्ते अयिष्यन्ते । किमि- वाह हिलो वातो यथा त्वां मन्द मन्दं नुदति प्रेरवति । यथा चार्य चातको .

·मेघदूतम् । मयूरो मधुरं कूजति । वामो वामपावस्थो वस्गवादी। दोयगृघ्नुर्जलमामि लापुकः । वार्षिकधर्मदर्शनालाका अप्यायास्यन्तीति प्राट्पर्मोनम् । कोहश्यस्ताः । गर्माधानेन स्पिरपरिचयो यामां ताः मेघर्जितेन हिदा: सगर्भा मवन्तीति वार्ता । आबदमाला रचितपक्तयः। मन्दं मन्दमित्याधिक द्वित्वम् ॥१०॥ Gently (and) geally doth the wind blow so as to be (vatha) farourable to you. And here, to the left (rāmah or 'the sweet-speaking'sjective qualifying catakar), tritters (nadats) sweetly the Cătak (bird), eager (erdhnu) for water. Indeed in the sky (above), female cranes who would have formed rows (malan, lit. garlands) through (theiti acquaintance (with you) during the festive occasion (Asara) of their impregnation (garbhadhana, lit. tbe layian of the seed or the gerin), will wait on you, attractive to the eyes. 10. तां चावश्यं दिवसगणनातापरामेकपत्नी- मव्यापनामविहतगतिर्द्रक्ष्यसि भ्रातृजायाम् । थाशायन्धः कुसुमसदृशं प्रायशो हांगनानां सद्यःपातप्रणयि हृदयं विप्रयोगे रुणद्धि ॥११॥ तां चावश्यमिति। न च तव निरर्थक देशो भवतीत्याह । तां भ्रातृ. जायां मित्रमार्यो निश्चितमव्यापन्नाममृतामाभिध्यसे | कीरशी दिवसगणना- तापराम् । कियान्कालो गतः कियान् शेष इति गणनारायणाम् । यत एक- पत्नी पतिवताम् । एकः पर्तिर्यस्याः सा । एवंविघं चेत्कयं तर्हि अवापन्ना- मित्याह । यस्मानारीणां मियहृदयमाशाबन्धः प्रायेण रुगद्धि अवलम्बते । यतः कुसुमसदामतः सद्यःपातप्रणयि तत्क्षणविनाशोन्मुखम् । एवंविधम- प्याराया घायते । नूनमस्माकं पुनः प्रियेण संभोगो मानौति । आशाबन्ध आशाबन्ध इव बालकारकृततन्तुनिकरः कुमुममाप शुष्कं वाले रितं रुन्छ । च शब्दः पूर्ववाक्यारेशया समुच्चये । एवमनन्यत्र प्रगमः प्रोतिरमुखता !

·एकपत्नीमिति नित्यं सपल्यादिग्विति डोपनकारी। पदसंस्कारपक्षे द्रक्ष्यसी- समृतेन लट्प्रयोगः । भ्रातृजाया शब्दे ऋतो विद्यायोनिसंबन्धेभ्य इत्यलुक्- मावाश्चन्यः॥११॥ And definitely (ārasyam ) will you, with your course vnimpeded (arikatagatik ), see her, (your) sister-in-law, a devoted wife (ekapadnim), (till then ) bale and hearty (aryaparnam, lit. not dead ), intent on the counting of days. For, the bond of hope,generally sustains the heart of women, (which) in separation, (being ) flowerhke, is all too ready (prarayi) for an instantaneous ( sadyah) fall (pāta). 11. कतु यच्च प्रभवति महीमुच्छिलिन्ध्रातपत्रां तच्छुत्या ते श्रवणसुभग गर्जितं मानसोकाः । आ कैलासाविसकिसलयच्छेदपाथेययन्तः संपत्स्यन्ते नभसि मयतो राजहंसाः सहायाः ॥ १२।। सहायान्तरसम्पत्तिमाह । वर्तुमिति । तत्त्वदीयं ध्वनितमाकर्ण्य तक राजहंसा अनुचयः कैलासाद्रिपर्यन्तं माविष्यन्ति । यतो मानसोका मानसोत्कमनसः । प्रावृषि ते शरणार्य तत्र यान्ति किं तदर्जितमाह । यन्महीमुच्छिलिन्घ्रातपत्रा- मुद्रताशेलिन्ध्रास्यवुसुमां विधातुं प्रमवति शक्नोति । तानि हि मेघगर्जितेन जायन्ते । अत एव वदवन्ध्यं सफलं श्रवणकर्ण सुखकारीति चाटुपदम् । कीदृशा हंसा बिसाना किसलयानि तेषां छेदः खण्डः स एव पायमचभोजनं विद्यते येषां ते तयोक्ताः विसकिसलयच्छेदपायेयवन्त इति विग्रहः । आकैलासा- दित्यव्ययीमावो [विमारितः] ॥ १२ ॥ Having heard that rumbling (garjitam) of yours, delightful (subhagam) to the ear (srarama), which is capable of making the earth possessed of umbrellas (utapatra) in the form of mushrooms (silindhra) that have grown UP (ut), the royal swans, with bits of lotus-stalks as their provender (or' tiffin'ratheya), will become your companions in the journey, in the sty as far as the Kailasa mountain. 12.

·मेघदूतम् । मार्ग तावच्छृणु कथयतत्त्वत्प्रयासानुरूपं सन्देशं मे जलद तद्नु भोप्यसि धोरपेयम् । खिनः सिन्नः शिखरिषु पदं न्यस्य गन्तासि यत्र क्षीणः क्षीणः परिलघु पयः स्रोतसां चौपमुख्य ॥ १३ ॥ मार्गमिति । हे जलद मम गदतोयान ताबद्भवद्गमनहितमार्णय तदन. न्तरं श्रोत्ररेयं कर्णानन्दनं सन्देश प्रोयसि निशामविष्यति । कोश मार्गमि- त्यानुकूल्यमाह । खिन्नः सिन्नः इति विश्रान्तः सरत्वं यत्र मार्ग अद्रिय पदं न्यस्प क्रम निक्षिप्य गन्तासि यास्यनि । क्षीणः पयश्च नदीनामगुरुतोयमुश्मन पीत्या शोध यास्यसि । पानविश्रामौ हि सुतरामुपयुज्यते पधि । तदनु तदुर- नीत्यादयः पूर्वकविप्रयोगदर्शनासाधकः । अव्यये न पठीसमासो निपिपते । श्रोत्रीयमितिकृत्यैराधिकारार्थवचने । खिन्नः खिन्न इत्यादी आधिक द्वित्वमिति कर्मधारयवत्वात्सुब्लुम भवति । आधिक्य र द्विस्वमाडितमिति महत्या संशया ज्ञापितम् । गन्तासीति लुट् । परिलम्धिति क्रियाविपणम् ॥ १३ ॥ Just (tārat) listen, as I am telling, to the Fath suitable for your journey; my message, welcome to (lit. fit to be drunk by the ear), you will hear, O cloud, subsequently (taxanu ); (the path-) on which (yalra) you will proceed, planting your step on the mountains,erers time you are wearied (Ahinnah shinndh), and enjoying whole. some (literally. parilagn=Dextremely light) mater of streart everytime you are tired out (ksihah Isirah). 13. अटेःशृङ्गं हरति पवनः किंस्विदित्युन्मुखीमि- दृष्टोत्साहश्चकितचकितं मुग्धसिद्धागनाभिः । स्थानादस्मात्सरसानचुलादुत्पतीदङ्मुखः खं दिङ्नागानां पथि परिहरन्स्थूलहस्तावलेपान् ॥ १४ ॥ मार्गप्रारंममाः । अस्मात्स्यानात्वमुत्तराभिमुखः समुद्गच्छ । सरमा निचला वैतसा यत्रेति प्राइवर्णनम् ।वं कोहराश्वहितचक्ति सत्रासमुत्रा the eur ·मैयदूतम् । भिवामिवभिः इत्यं दृष्टसाहो दृष्टोद्यमः कयमित्याह । परनो वायुः किविदचलशिखरं हरत्यपनाति । अतश्च पातसया चक्तित्वमत एव मुगत्रम् । किं कुर्वन् । दिइनागानामाशाकरिगा पधि स्यूलहस्तावलेपान् महाकरमहान् वान् । ते दिलं प्रति द्विरदसंभ्रान्या प्रहीतुमिच्छन्ति । दिङ्नागाश्च पातालादारन्थ । ' मन्दाकिन्याः पयः शेष दिवारणमदाविलम् । नदसाकारामनायाः स्रोतस्युदामादमाजे ॥ चकितचकितमिति प्रकारे द्वितम् । लिग्रमे च पित चेत्यमरः । मुग्वा पोडशवार्षिकीति च ॥१४॥ Vith your energy ( utsaha), watched in a manner full of EFrreheasion. by the (beautiful, unsophisticated or) waivet ratha) Siddha-wires, with their faces turned upword with the thought ( 265 ) 'does the sind drive away the peak of the mountain 'do you, your face towards the Bortkero direction, fy up (utpata ) to the sky, from this place, with juicy canes ( in its ), arerting on the way, the insolent onslaught-(araleran) with their trunks. (on the part) of the quarter-elepbants. 14. रत्नन्छायान्यतिकर इव प्रेक्ष्यमेत पुरस्ताद् वाल्मीकामान्प्रभवति घनुस्खण्डमाखण्डलस्य । येन श्याम यपुरतितरां कान्तिमापास्यते ते वहव स्फुरितरुचिना गोपवेपत्य विष्णोः ।। १५॥ रत्नच्छायेति। एतत्पुरस्ताद तावद्वाल्मीकासिनीलिकोत्खातमूत्क्टयान्ता- दावग्डन्टस इन्द्रत धनुःस्वग्डं चापैकदेशः प्रमवयुद्भवति । सर्पगमें वाल्मीक- निति मुरचापस्य प्रापि प्रमव इत्यागमः । अथवा वाल्मीकामात्सातरमेवा- प्रत् । वाल्मांकः सातको मेकः। कीदृशम् अनेकवर्गवादनन्छायाव्यतिकर इस बहुविधमगिकान्तिमन् प्रेशणीयम् । येन च तत्र नं शरीरमतितरां कान्तिमपत्यते । स्या बल्लारूपहरेः अमरकान्तिना पिच्छैन वा कान्टिमान गो हि प्रापेग शरवन्मयूरच्छिचारमः अनारख वर्षावनी क्रियत इति मागोपदेश.पिनास्यश्लोकस्य नायमरः ।

·मेघदूतम् । यदिकरो किभीमाः । पनुस्खम्ड इति नियमान इविकतन् । भात इटः सहसास इत्यमरः ॥ १५ ॥ Here, in front rises from tbe top (cara!) of the 2016-17 ( Talmil.), section (korda) of lodra's (tzadas) hou, wonb being lopted u (br reason of its loreliness ) Lite ibe mingling together leg olara) of the lustres of gems (the rainbow-) by which your form, beautiful (szžr:) ( by Dature ) will attaid eren greater loreliness, like that of Vispu in the garb of a cowherd ( which is onturally 21182. crire, yet attaining eren a greater cbarm ) by a feather, the brightness of which has shown fornb (rkurts). 15. त्वय्याय कृषिफलमिति भूविलासानमिनेः प्रीतिस्निग्धैर्जनपदवलोचनैः पीयमानः । सद्यःसीरोकपणसुपमिक्षेत्रमाला मालं किंचित्पश्चात लघुगतिर्भूय प्वोत्तरेण ॥ २६ ॥ न्वय्येति । मालमुदार क्षेत्र हिन्दिानागार पादनन्तरमुत्रेणीचा दिशि भयो बहुतरम् । गति प्रक्लप बाय । मा दक्षिणा तेन चोत्तरादा गन्तव्येति गतिम्वलनम् । नासारोदणे दृष्टया मोत्यम् । माटेन दि तदुपरिमकमाका सवे । सोहशत्व वृष्टिदानात् त्वयात दृषिफ्लमिति । अतो हेवोर्डनन्दवालोनः पीरमानः मामिलाप दृश्यमानः! कोदशाम्पत्तादिनासानभिः । अव एव प्रीतिशालिन्दरः । कीदृशं माले सस्तक्षणं सारेण हटेन पटुकरणं दिखनं तेन मुरभि सुगाव हलोमा दि मर्जलदकणपतिवरात्सुराभिमदति । प्रकरने सिरप उत्तरेणेत्त्येनन्तः । कीदृशास्त्वं रघुगतिः प्रगतिः ।। १६ ॥ Being drunt by the rillage-maidens' eyes, dot comrerkant with the (amorous ) modifications ( Tilēta ) of the lyou. geo:le due to affection, because (vi) (as they think rigbur) od you is dependeot the fruit of plotgbing. Exring climbed .

·मेघदूतम् । up the hilly ground (or plateau māla) with the fields ( kşetra) in it odorous through fresh ( sadyah) furrowing ( utkasara) with the plough ( sira), wend ( your way) slightly westward (pascal) and again just (era ) in the northerly direction ( itself). 16. त्वामासारप्रशमितवनोपहवं साधु मूली वक्ष्यत्यध्वश्रमपरिगतं सानुमानाम्रकूटः। न क्षुद्रोपि प्रथमसुकनापेक्षया संश्रयाय प्राप्त मित्रे भवति विमुखः किं पुनर्यस्तयोः ॥१७॥ अवेति । अधश्रमेण परिगतं व्यातं भवन्तं सानुमानाम्रकूटो भर्ना शृङ्गेण साधु सम्यग्वक्ष्यति धारयिष्यति । यत आसारण प्रशमितवनी- पलवस्त्वम् । त्वया ह्यस्य वेगवण दावाग्निनिर्वापितः । किमेतावता शिरसा वहनम् । न क्षुद्रोपि इति संश्रयाय वासाय सुहृद्यायाते सति क्षुद्रोपि दुर्जनोपि विमुखो न भवति। कुतः प्रथमसुकृतापेशया । थादाबेतेन मे झुपकृतमिदानी- मेतस्याई प्रत्युपकरोमीति पूर्वोपकारप्रत्यालोचनया न पराङ्मुखीभावः । छुद्रः खलो ह्रस्वश्च । उच्चैः प्रांगुर्महामनाश्च । वश्यतीति घहे रूपम् । सानुमान्पर्वतः। तयेत्यनेनौचैरत्वस्य प्रसिद्धिमाह ॥ १७ ॥ Well (sadha ) vill the mountaia Amrakuta hold on his head (murdhna.i.e. on its peak), you, overwhelmed with the fatigue of the path, ( yet one ) that would have put out (prasamta) the forest-conflagration by your )sbower. Not even an insignificant being ) has his face turned away (rimukhak bharti) on a friend baving arrived for resort, by season of consideration ( apekşi) of the previous goodtura ( sukta) ( done by the visitor). How far greater thea is there such a possibility, (when) he is so (tathā, lit. that much lofty? 17.

·मेघदूतम् ।
एतदनुवारी याचिदपि श्लोको विद्यते ।
अघलन्तं परि (प्रति मुखगतं सानुमानान्नकूट-
स्तुंगेन त्यां जलद शिरसा वक्ष्यति लापमानः ।
आसारण त्वमपि शमयेस्तस्य नैदाघमग्निं
सद्भावार्डः फलति न विरेणोपकारी महासु ॥१८॥
खा पयि प्रान्त सम्मुखमागतमाम्रक्टामः सानुमान् उच्छेन धिरना लायका
वक्ष्यति । त्वमपि तस्य वेगवग दावानलं मिपियः यस्मान्महापुरुषे तु
सत्काराः पूजा उपकारो यो विधीयते सोचिरेणेव फालप्यते । अत्र महत्वं
मेघस्य पूर्वत्र तु पतस्य । सर्वोमतोरि जलघरोन विधाम्यतीति स्नेः
लाथा ॥१८॥
The mountain (sūnuman) Amralūta, honouring (stäl.com
mūnah ) you), will bear by his bigb bead ( also pread ) gcu.
O cloud, tbar mould be fatigued by the length of the ) Fath,
overwhelmed by weariness ( s ramomrigaan ) ( or better
pratymushayetam you gone into his presence; by ( your)
shower, do you on your part (!ram api ) cause to be put out
the fire of that ( Āmralūta ), produced by summer. Before
long ( nācirca), doth a favour drifping (lit. Ext) with
good feeling, ( done ) to the great, bear its fruit. &
छन्नोपान्तः परिणतफलद्योतिमिः काननाने---
स्वय्यारुढे शिखरमचलः स्निग्धयेणासवणे।
नूनं यास्थत्यमरामिथुनप्रेक्षणीयामवस्यां
मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डः ॥ १९ ॥
छन्नेति । वयि शृङ्गमुद्गते सति अम्रन्टोचलो निश्चितं मुरमिथुना-
लोचनीया रम्मा दशामापत्स्यते । यतः परिणवफलदोतिमिः परवानशोभि-
भिनानवृक्षरसन्नोपान्तम्छादितपर्यन्तन्वमपिस्निग्धणीसग। अस्वदेश-
कलाकाले । अनुश्च कृष्णच्चुइसमः अदश्च महीच इवेयुमा । अत
एव देवन्द्वदर्शनम् ॥ १९॥

·मेघदूतम् । When you, with complexion similar to that of the soft braid of bair, would have mounted the peak, the mountain with its slopes ( upanutah ) covered by mango-trees from the forest, glistening (dyotibhıh) with (their) ripe fruit, would, to be sure, reach a state fit to he eyed by the couples of immortals (i-e. the celestial beings ), dark at the centie (as the mountain would then be (and) yellowish bright (pāndah) in the remaining ( part of its) expapse (tistūra), like the breast of (Lady) Earth. 19. स्थिन्वा तस्मिन्यनचरवधूभुजकुजे मुहूर्त तोयोत्सर्गद्रुततरगतिस्तत्परं वर्म तीर्णः । रेयां द्रक्ष्यस्युपलधिपमे विस्यपादे विशीणों मरिच्छेदेरिव विरचितां भूतिमङ्गे गजस्य ॥ २० ॥ अश्वमुखादीना वनेचराणां कान्ताभिः सेविते गहने भद्राभ्र क्षणं स्थित्वा तस्मादनन्तरं वर्म मार्गमवतीर्णरत्वं नर्मदा रेवामालोकयिष्यसि । रेवा तु नर्मदा सोमोमवा मेकलकन्यकेत्यमरः । कीदृशी नर्मदामुपलैः पापाणे- विपमे विन्ध्यादेः पादेधोमागे ! पादाः प्रत्यन्त पर्वता इत्यमरः । अतश्च कामिय मक्तिच्छेदविपिछत्तिविमागैर्दत्ता गजवपुषि भूति सुधामिघ । इत्युपमा तोयोत्सर्गेण जलत्यागेन द्रुततरा अतिशीघ्रा गतिर्गमनं यस्येति वर्मतरणे कारणम् । जलदा हि सलिलदानेन शीघं गच्छन्तीति प्रसिद्धम् । हिमवानिपधो बिध्य इत्यमरः ॥ २० ॥ Having stayed, for a while (muhurtam), on it, with the towers (there ) enjoyed by the trives of the forest-roamers with your speed ( all the ) quicker, thanks to the dropping down of water, having crossed the path thereaftcr, (you) will see the Narmada (Revā ), shattered ( tisīrām ) at the foot of Vindhya, unesen (i.e. hard) due to rocbs (upala), (looking like the decoration (bhitt) on an elephant's body, arranged by bits tchedaia) of ornamental lines (bhokti). 20.

·मेघदूतम् ।
तस्यास्तिक्तेर्वनगजमदेसितं वान्तवृष्टि-
जम्बूकुसप्रतिहतरयं तोयमादाय गच्छः ।
अन्तःसारं घन तुलयितुं नानिलः शश्यति त्यां-
रिफः सबों भवति हि लघुः पूर्णता गोरवाय ॥ २१ ॥
तस्या वाया जलं समादाय गृहीत्वा थायाः । यतो वान्तवृष्टिः मृष्टतोपः।
कीदृशं जलं-तितः काननकरिदानयासितं सुरभीकृतम् । विभ्यो हि गज-
वासः । तथा तीरजेन जम्बूखण्डेन जम्बूबनेन जडोकृतवैगम् । इति मुराहोतिः।
रेखा हि वेगवाहिनी । जलादानेन गुणमाह । हे घन, अम्मःपानादन्तःसार
परिपूर्ण मनस्कं मरुतस्त्वां तुलयितुं परिच्छेत्तुं न प्रमविष्यति । यतः सर्व एव
जनः पश्चिद्रिक्तः गन्योत्र लघुर्मवति । अवमानासदत्वं याति ।
पूर्णता गौरवाय । आन्यो हि मुर्वराद्रियते । नवजलेन गुरुवे सति नानिल
परिमप्रातिः । अयमत्र पनिः । यथा कश्चित्पुरपो वमनकर्ता विकाजल
विवेत् । तस्य वातबाधा न जायते । तया तमपि वान्तवृष्टिस्तिकं जलं विव
तत्रापि वासुचिको न भवेत् ।। २१ ॥
Haring Foured down showers (rantarestin) and)
haring taken in the water of that (river Narmadā). Fungeot
( as also ) fragrant (tohto) made ocorous (rastam) by the
ichors of wild elephants, its speed impeded his bowers of
Jambu (trees), you may proceed. The kind. O cloud, would
not be able to tale you, rith essence (sara) mithin (intai}
quite ligbily. For, emptied, tiltal) erers one becomes
light (Laghush ), ( whereas) fulness (leads) to weightiness
(Punningly. importance). 21.
नीपं दृष्ट्वा हरितकपिश केसररर्धरुडे-
राविर्भूतमयममुकुलाः कन्दलीशानुकच्छम् ।
दग्धारण्यप्वधिकसुर गन्धमादाय चोर्ध्याः
सारंगास्त जललवमुवः सूचयियन्ति मार्गम् ॥ २२ ॥

·मेघदूतम् । नीपमिति । जललवमुचस्तोयकणवर्षिणस्तव सारंगा मयूरा मार्ग सूचयिष्यन्ति चिहैरूहिष्यन्ति । नूनमनेन पथा जीमत आयात इति हिं मेघात्तीयकणाः पातव्या इति तदनुसरणम् । स्वादादिष्टचित्तत्त्वा- द्वश्चासौ तैर्न लक्षित इति मागोन्नयनम् । किं कृत्वा सूचयिष्यन्तीति चिहान्याह । अर्धसरैः सामिपक्थैः कैसौहरितकपिशं नीलविङ्ग नपं कदम्ब- कुममं दृष्ट्वा । तद्धि वर्षासु नवनलपात विना न जायते । तथाविर्भूत- प्रयममुकुला उत्पन्ननवकोरकाः । कुइमलो मकुलोऽनियामित्यमरः । कन्दली. लता अनुकूलं तीरसमीपे दृष्ट्वा समीपाव्ययीभावः। ता हि वसु फुलन्ति । तथा दग्यारण्येपु निदाघप्लुष्ट काननेषु अधिकसुरमें गन्धमुगः पृथिव्या आघाय शियित्वा जलकणपाताद्धि तत्र सौगन्ध्दाविर्भावः । जल- कणमुच इति मेघविशेषणम् । न तु सारगविशेषणम् । सारंगा इति शकन्या- दिपु पररूपमिति पररूपता ॥ २२ ॥ Having seen the Kadamba-flowers ( nipam) greenishyellow because of filaments (only) half-grown, and the plantain-trees with their first bud manifest (ärirbhita ) in the vicinity of the marshy lands ( anckaccham), (also) having smelt the odour of Earth, all the more fragrant in the burnt up forests (or alternatively, baving eaten,jagdhma, in the forests and smelt the odour of Earth), the deer ( Sāraigāli) will indicate the path of you, the showerer of drops of water, 22. उत्पश्यामि द्रुतमपि सखे मनियार्थ यियासोः कालक्षेपं ककुभसुरभौ पर्वते पर्वते ते । शुक्लापाडैः सजलनयनैः स्वागतीकृत्य केकाः प्रन्युद्यातः कथमपि भवान् गन्तुमान व्यवस्येत् ॥ २३ ॥ अरमदितार्य त्वरितमपि जिगमियोसव कुसुमसुगन्धौ सर्वत्राद्री तवाई कारक्षेपमुपश्याम्युप्रेक्षे । कुत इत्याह । यसामियसखैः प्रियमित्रैः शुल्ला- ·मेघदुतम् । पाङ्गमयूरैः । शुक्लापागो मयूरः स्यात् । केकाः स्वागतीकृय वाग्भिः स्वागतं कृत्वा प्रत्युद्गत इत्युक्तिप्रत्युतियशाकारक्षेपः । कीदृशः सजलनयनैः नवोदकयुक्तैः । अतश्चार्थये त्वामस्मदर्थ कथमपि भवान् गन्तुं प स्येत् । व्यायासं कुर्यात् । अहं नतस्त्वं चोनत इति भावः । सजसनयनतन्त्र चिरेण मित्रालोकनात् । केका वाणी मयूरस्येति अमरः ॥ २३ ।। I apprehead ( there will be) o friend, a delay (kālakṣepam) op every mountain, fragrant with kuaji ( Kakrebiha ) fowers, in the case) of you, desirous though (ap) of going at even a quicker pace, for doing a farour (priya) to me ( alternatively for the sake of my darling ( priya)] Approacbed for the purpose of reception ( prałyulyātah ), by pecochs (sultāpānga), with tears (of joy) in their eyes, after haring used their cries as words of welcome(suagatikrtyal, may your honour (Bhor in resolre somehow, to go quickly. 23. पाण्डुच्छायोपवनवृतयः केतकः मूविभिन्न डारम्भर्गृहवालिभुजामाकुलग्रामवत्याः । त्वय्यासन्ने परिणतफलश्यामजबूबनान्ताः संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशार्णाः ॥ २४ ॥ पान्विति । त्वाये निकटे सति दशागांख्या जनपदा एवंविधाः संरस्यन्तै मविष्यन्ति । कोदृशाः केतकैः पुष्पैः पाण्डुच्छायाः शुक्लयोमा उपवनतय उद्यानकण्ट्यो येषा सितत्वात् केतकानाम् । सुच्या गर्भ टकेन विदा- रितः । तेषां ह्यन्तसा मचि मित्वा विनियन्ति । तथा गृहबालमुजा काकानां नीडारम्भैरालयारमैराकुमानि व्याकुलानि प्रामचैत्यानि येषु । वर्षामयादि पक्षिणो नान्यत्र तिष्ठन्ति । चैत्यं बुद्धालयः । यदि वा महामोगप्रज्ञाततयो वनस्पतिश्चैत्यः । तपा फलाना परिणत्या पारेन श्यामा जम्बूवनान्ता यत्रा कप्यङ्गा [कपित्या !] नीव दि जावालानि पाकेन सामायन्ते । कतिपया।

·मेघदूतम् । दिनस्थाथिईसा येशु ते कतिपदिनस्थायिहंसाः । मेघालोके मेत्रभयात्ते मानसं गच्छन्ती भारः ॥ २४ ॥ With you, close at hand, the Daśārai Country with the garden-hedges ( upat ana ertayals) having their complexion bright (pā iducchāyāh ) due to Ketaka-flowers opened (lit. bhinna 'broken ') at the tips (Sticht) ( of their buds) with the holy trees (caityah) in villages, crowded with the nest (-building-) activities of the eaters of domestic offering (or worship 1. e. of the crows), with the shirts (or regions, anta ) of Jamlū forests dark ( also beautiful) through ripe (parrtata) fruit, will have the swans staying (in it) for (only) a few days. 24. तेषां दिक्षु प्रथितविदिशालक्षणां राजधानी गत्वा सद्यः फलमविकलं कामुकत्वस्य लब्धा । तीरोपान्तस्तनितसुभगं पास्यसि स्वादुयुषं सभूभङ्गं मुखमिव पयो वेत्रवत्याश्चलोमि ॥ २५ ॥ तेषामिति । तेषा दवाणानां विदिशाख्या राजधानों नृपतिवासयोग्यो नगरी गत्वा तत्क्षणमविकलं परिपूर्ण कामुकत्वस्य फल वं लब्धा प्राप्स्यसि । कुन इत्याद । यद्यस्मात् वेत्रवत्याः सस्तिस्तदेवविध पयो जलं पास्यसि । कौशं तारोपान्ते तटनिक्टे स्तनितेन पशिजितेन वा सुभगं मुन्दरं स्वादु रुच्चं चलोमि स्खलितोचि । अत एव सभ्रूभेदेन मुखेन तुल्यमत एव कामिन्वफलमावः | कामी हि कामिन्याः कुटिलभ्रु वक्र स्वादु धान। । ऊर्मीणा म्रुत्र उपमानम् । स्तनितं माणितस्योपमानम् । यदिति हेतुपदं तदिति पोनिर्देशः विदिशः शब्दः पृरोदरादिलक्षणम् लध्धेति अनद्यतने लुइन्तः। घरावती वेत्रवतीति नदीविशेपेयमरः॥२५॥ Having reached its { lit.their i... Dasarna's) capital, with its name (lakşaia) Vidiki, known all the quarters over, Fou will secure (labidki!, immediately, the fruit (whole ·२२ मेघदूतम् । and) entire (artkala) of love-eagerness,-in so far ! (yasnad), you will drink the sweet water of Vetrarati, the waves in it moving, in a manner charming ( suthagam) through (your) rumbling (sanita) near the bank, like the face (of a beautiful lady), sweet ( sradu), with the knitting of the eye-brow in it,(drunk by the lorer) in a mannet charming due to words uttered by the lover coaxingly) in close vicinity. 25. नीचैरास्यं गिरिमधिवसेस्तत्र विश्रामहेतो- स्त्यसम्पापुलकितमिय प्रौढपुप्पैः कदम्वैः । यः पण्यस्त्रीरतिपरिमलोद्गारिभिर्नागराणा- मुद्दामानि प्रधयति शिलावेरममियोवनानि ।। २६ ॥ नीराख्यमिति । तत्र विदिशाया नीचंगख्यं गिरिम् । आख्यया नीचं स्वरूपतस्तूच्चमिति भावः। विश्रामार्थ त्वमधिसेरचितिष्ठेराश्रयः। कीदृशं प्रौदपुष्पैर्षिकसित कुमुमैः कदम्बतरुभिहेतुभिस्तव सुदृदः संश्लेपात्पुलकितमिव रोमाञ्चितमिव फुल्लस्य हि कदम्बकुसुमस्य रोमोमा जायते । केचिन्य- प्रौदेति पेतुर्भुकुलितत्वाच्च पुलकाकारतामाहुः यश्चाद्रिनांगराणां विदग्धानामुद्दामानि प्रचण्डानि यौवनानि तारुण्यानि (शिला!) वेश्मभिः कन्दरागः प्रथयति ख्यापयति । कीदृशैः पश्यत्रीणां যালিকানা परिमलं मुरतमुनिरन्तीति तयोरतैः । नगरविदग्धा हि तत्रागत्य दरीषु वारस्त्रीभिः सह रमन्त इति भावः । विनामसन्दः कवीनां प्रमादज। सुरते स्यात्परिमल इति वैजयन्ती ॥ २६ ॥ There, with the purpose of (giving yourself) a respite, jou ( should lindly) stay on the mountain 'Nicaih' by name, horripilated as though through your contact, due to its Kadambas trees) with their flowers fully grown, (the mountain ) which proclaims the youths of city-bred persons, past all control (tidldāmāni, lit. unbridled) by iti ·२३ मेघदूतम् । rock-cbambers (s'ilozesuma, or cares), which (latter) disclose { udganbhık) the amorous sports (parimala=surata) through love (ratz ) (on the part) of hariots (or, perhaps better and simpler, ... 'with its rock.cbambers emitting (wgāri) the fragrance (parimala) of the dalliances rati) of the barlots,). 26. विश्रान्तः सन्ज नगनदीतीरजातानि सिच- मुद्यानानां नवजलकणैर्वृधिकाजालकानि । गण्डखेदापनयनरुजाक्लान्तकर्णोत्पलानां छायादानात्क्षणपरिचितः पुष्पलावीमुखानाम् ॥ २७ ॥ विधान्तति । तत्र विश्रान्तः विश्रामयुक्तः सन्ननन्तरं गन्तव्यावशेष वं यावा गच्छेः । किं कुर्वन् । नगनदी कानननदी विशेषो वा तत्क्ले भवानि उपवनाना यूधिकाजालकानि । हरिणीगुल्फानवजलकर्णरुक्षन् सिञ्चन् । पुष्पलावीमुखाना मालाकाराङ्गनाना छायादानादेतोः क्षणमात्रपरिचितः मुहत्तापापहारात् । कीदृशाना · मुखानां कपोलयोर्यः स्वेदो धर्मस्तस्यापन- यनेनोत्पुंसनेन या रुजा बाघ उपमर्दस्तया क्लान्तकर्णोत्पलानां म्लान- श्रवणस्यकुवलयानाम् । रुजात्रोत्पलानामेव । रुजोमङ्गे । असाद्भिदादित्वा- दइ । पुष्पागे लुनन्ति इति पुष्पलावास्तेषां त्रियः । लू छेदने । कर्मग्यण् । पुध्योगादाख्यायामिति डी । पुष्पलाव्यः ॥ २७ ॥ Having rested (yourself), proceed, sprinkling with drops of fresh shower (fit. water) the net-works of Jasmine in (lit. of) the gardens grown on the bank of the forest. river, (gectiog yourself) acquainted, for a while, through the offering of shade, with the faces of florer (-plucking-) girls (puspredati), with lotuses on their ears faded on account of the injury (ruja) (caused to them) by the wiping of of perspiration (-drops -) on the cheeks. 27.

·मेघद्वतम् । वरः पन्था यदपि भवतः प्रस्थितस्योत्तराशा सौघासनप्रणयविमुखो माल भूरुज्जयिन्याः ।। चियरामस्फुरणचकितैत्तत्र पौरागनानां लोलापा यदि न रमस लोचनवञ्चितोसि ॥ २८ ॥ वति । कौबेरीमामा प्रति तव विधासोरस्जयिनी विद्याला प्रति यदी चक्रः पन्या मार्गः कुटिलः तयापि उज्जदिन्याः सौधोत्सनप्रणयविमुदी याट्टोपमोगविनृष्णो मा भरवश्यं गच्छेरिति भावः । विद्याटोजयिनी समे. यस्मात्तत्र नागरिकाणा नेत्रविभ्रमैयदि न रमसे न बोरसे तद् वदिनोले । द्रष्टच्यादर्शनात् । कीदृशैदिदारपुरणचरितः दयामा [ सम्मा?], गुण- विलासनतस्तैस्तथा लोलागनेश्वरनेत्रपर्यन्तैः । अपाङ्गीनेत्रयोरन्ताविन्दनः । यदि कामी कामिनीनेत्रविलामादकरतदा स पश्चितः ॥ २८॥ Even though, for (lit. of) jou, started towards the northern direction, the szíh will be circuitous (lit. rolra, curred') don't you be arerse frernathah mamatarh) 100 intimate acquaintance (groiaya) with tbe lap in the form of the top-fortions (teisanga) of the palaces of (Lady) Ujjayini. If you fail to (lite, do not) delight in the citizens' Tires' tyes, with their corders (agānga) tremulous (Ins). bewildered (or frigbtened, cahila) at the flashing fcrib ispkurila ) of streais ( damar) of lightning, (I should use hesitatiogly declare,) you are deceired (in life). 28. चोचिसोमस्तनितविहगणि काचीगुणायाः संसर्पन्याः स्वलितसुमगं दर्शितावर्तनामः । निर्विन्यायाः पथिमवरसायन्नरः सन्निपन्य स्त्रीणामायं प्रणयपवनं विक्रमो हि प्रियेषु ।। २९ ॥ इदानीमुयिनीमागोपदेशमाह 1 निर्विकाच्या नदी तत्याः पाय प्रवाहे सन्निपत्य संश्लिाद रसान्दरी मव पनागर्भः सा अमः विवरिवः ।

·मेघदूतम् । अय च रसान्यन्तरः शृङ्गारवास्तिो मवेरिति वक्रोक्तिः । ता कामयेया इत्यर्थः । कामिनीसाघम्यमाह । कीदृश्यास्तस्या वीचिक्षोभेन काटोलकम्पन स्वनिता कोकूयमाना यासौ विहगश्रेणी पनिमाला सैव काञ्चीगुणो राना- दाम यस्यास्त यादमादौ स्खलिदेन परिलुपटनेन मुभगं सुन्दर संसर्पन्त्या वह- न्यास्तथा दर्शित एव नाभिर्यया । तस्या आहानामावे कयं मम रागिता युनत्याह । नारीणा विभ्रमो विलास एव हि यस्माप्रियेपु प्रणयवचनं प्रार्थनावाक्यं प्रीतिवचो वा। यदालोकवादशनाना विभ्रमाः प्रवर्तन्ते तैरेवासावम्यर्थितो भवेत् । साक्षात्तु तासा प्रार्थना लाधवकारिणी अत्र चायनाभिदर्शनादिको विलासः प्रवृत्त एव । स च मायिकया नद्या नायके मेरे कृतमिति सर्वमनवद्यम् । निर्गता विम्यादिति निविण्या ।। २९ ।। On the way, baring come in contact (sannipatya) (with the river), do you become filled with water (rascībhyantarah) (also runningly, enjoying profoundly the lore of the Nirvindhya ( regarded as a lady, and therefore, having for her waist-band (kancigresa) rows of swansterhaga) screaming due to the agitation of wares, drawing near (you in a manner attractive on account of (ber) stumbling (through rocks, skhalita ) (and) showing (her) parel in the form of the edds ( also puodingly, Darel deep libe the eddy). For, in respect of their loved ones (priveşu), amorous movements ( tibhramah) on the part of womeo, (are themselves ) the first lore request (or affectionate words ) (Praayaracaram). 29. वेणीभूतप्रतनुसलिलासावतीतस्य सिन्धुः पाण्डुच्छाया तटरुहतरभ्रंशिमिः जीर्णपणः । सीमाम्यं ते मुमग विरहायस्थया व्यञ्जयन्ती काय येन त्यजति विधिना स त्वयैयोपपाद्यः ॥ ३०॥ पीभूनति। हे मुमग तां निर्विन्या काय कर्तृ येन विधिना माग त्यजति स विधिवता त्वमेव संपायो वस्तत्रैवेति भावः । एवं हि ·मेघदूतम् । तोचपागमानदी कृया न भवति । रमाकापागाय दतस्तातीवस्त विरहावस्यया सौभाग्यं वाल्लभ्यं यजयन्ती कथयन्ती । तपा हि तद्विरदेय वेणीमतं प्रतनुवात्साटिलं पसाः सा । वेणी केशपादान्तटरहेम्पनीरजेम्म स्तरुभ्यो भ्रष्टैजीपाजकिसलयैः पाण्डुराभूतां प्रियकरविरहेण हि नारी तनुः पाण्डुश्च भवति ॥ ३०॥ That measure, by which,o fortunate one, the Sindhu. with her extremely reduced (amount of water turoed into a single braid of hair, with appearance pale on accouch of dry (Jira) leares falling (in the stream) from the trees growing on the banks, (and) thus manifesting by the condition of separation, the good luck of you, tuho would (by the time ) hare gone past (atita) Cheri.e. Nirriadhya) would give up her, emaciated condition, that measure) has to be adopted by just your own self. 30. प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्धान् पूर्वोद्दिष्टामनुसर पुरीं श्रीविशालां विशालाम् । स्वल्पीभूते स्वचरितफले स्वर्गिणां गां गतानां शेयः पुण्येहनमिव दिवः कान्तिमत्खण्डमेकम् ॥ ३१॥ प्राप्येति । ततोपन्तीन् नाम उनपदानासाद्य पूर्वादिष्टवां पूर्वोक्ता नगरीम् उज्जयिनीमनुसर गच्छ। कौशास्तान-उदयनकथाकोविदग्रामवृद्धान् । वृहत्कथावत्सराजवृत्तान्तप्रवीणचिरन्तनान् तत्र वर्णीयत्वात् । पुरों कीदर्शन भौविशाला लक्ष्मीसमृद्धा विविधाःयाला यस्यास्ताम् । यां चोटोमामहे दिवः एक मास्तर खण्डमिक । वगैकदेशस्य दत्तत्रागम इत्याह । स्वर्गियां पुग्यवता स्वचरितफले सुकृतफले उपभुक्तवादलीभूते किचिन्टिटे सति गा गताना मुवं प्राप्ताना पुण्यशेषेणाहतं भुवमानीतं मर्तिमत्स्वर्गवडमियः । अवन्तीना निवासोवन्तयः ॥ ३१ ॥ Haring reached the province of Aranti (Arartim), with old persons in the villages coarersant with the (life) ·२७ मेघदूतम् । story of Udyana, move (on, please) to the city Visala previously mentioned ( pūrioddıştām) (by me) ( and ) vast in its splendour (STĀrsalām) - a refulgent (lantimat) slice (Thada) of heaven as though, brought per force (hrtam) with the rest of the meritorious deeds of those who enjoyed the possesion of heaven (szargu âm) (but subsequently) returned (lit. went) to the earth (gam), the fruit of their (good) acts haviag become reduced (stalpiðhtile). 31. दीर्थीकुर्वन्पटुमदकलं कूजितं सारसाला प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकपायः। यत्र स्त्रीणां हरति सुरतम्लानिमगानुकूल सिमावातः प्रियतम इव प्रार्थनाचाटुकारः॥३२॥ दीर्घाकुर्वनिति । यत्रोजविन्या कामिनीना सिप्रासरिदनिलः सुरतग्लानि मेहनखेदं हरत्यपास्यति । कीदृशः सारसाना लक्ष्मणाना मदेन मधुरं स्फुटं च कूजित दाकुर्वन् प्रसारयन् । तथा प्रमातेपु स्फुटितानि विकसितानि यानि कमलानि तेषामामोदः सौरमं तस्य मैत्र्या संपण कपायः कमायरस- युक्तो भावित इत्यर्थः । अङ्गानुकलो गात्रसुखकारी शीतलसुरभित्वात् । क इव हरतीत्याह । प्रार्थनया चाटुकारः प्रियकृन् प्रेयान्यया कामिन्या अङ्गग्लानिमपहरति । सिप्राख्योजयिन्या नदी ।। ३२ ।। Where (i.e. in the city of Ujjayini) on early mornings (pratyisesn), breeze coming from Sipra river, prolonging (airghakuran) the warblings of Sarasa birds, which (ic. warbling) is distinct ( patt) and sonorous due to intoxication, and which (i.e. breeze ) is astringent (kasaya) on account of its contact with the fragrance of the fully blown lotuses, and which is farovrable to the limbs, like a lover, who uses coaxing words at the time of soliciting (sexual enjoyment ), (prarthanācātuhāra), removes the langour of ladies caused by amorous sForts. 32.

·मेघदूतम् । हारान्स्तारान्स्तरलगुटिकान्कोटिशः दासगुटीः शप्पश्यामान्मरकतमणीगुन्मयूखमरोहान् । दृप्वा यस्यां विपपिरचितान् विद्रुमाणां च भङ्गान् संलक्ष्यन्ते सलिलनिधयस्तोयमात्रायशंपाः ॥३३॥ हारेति । यस्यां विशालापा कोटिशो वीथिकामु विपणिपु! तारन् शुद्धान्हारान्मुक्तावलीः दृष्ट्वा कीदृशान् तरलगुर्टिकान् मध्यमणीस्तमहा. रनान् । पुनः शंखातीः मुक्तास्कोटान् रासाय दृष्ट्या । तया शपश्यामान् नवतृणमनोहरान् मरकतमणीन् गाइडरत्नानि विद्यमाणा मङ्गान् प्रबाट खण्डांश्च दृष्ट्वा । सलिलनिधयःसमुद्रास्तोवमात्रमवशेषो येषा ते सलक्ष्यन्वे. नुमीयन्ते इत्यर्थः । इयं रत्नाकरादप्यतिरिक्तमपत् इति माः ॥३३॥ . Where (ie in the city of Ujjayıni) on seeing in crores, the pearl-necklaces, lustrous central gems (otilan), conches and shells, emeralds green like young grass (and) sending forth shoots (praroha) of rays, and pieces of coral, arsanged ia mashet places (ript:?), the oceans afrear to hare only mater remaining in them. 33. प्रद्योतस्य प्रियदुहितरं यन्सराजोत्र जन्हे हेमं ताल भवनमभूदन तस्यैव रामः । अत्रोद्मान्तः किल नलगिरिः स्तम्भमुन्पाट्य दो- दित्यागन्तूरमयति जनो यत्र बन्धूनभिज्ञः ॥ ३४ ॥ प्रद्योतस्यति । अत्र प्रदेशे स वत्सराजो वत्सदेशाधीशः उदयनः प्रद्योतनामा तत्य उज्जयिनीनायकस्य दुहितरं पुत्री जन्दे उदार । अत्र सले तस्यैव राज्ञः प्रद्योतस्य हैमें सौर्ण तालटुमवनममत् । अत्र नलगिरिनाम मत्तस्तदीयो गी दर्पास्तम्मम् आलानमुत्साट्य उदय उद्धान्त उद्भ्रमणं वृवान् । किन्तु इत्यंभूताभिः कथाभिरिलयः अमिहः पूर्वोक्त कथामिशः पूर्वोक्तकथारोक्दिो उनः आगन्दन् देशान्तरादागतान ·२२ मेघदूतम् । शितनिगमीत्यादिना उणादिस्तुन् प्रत्ययः बंधन यत्र विशालायां रमयति विनोदयति । अत्र माविकालकारः। तदुक्तम्-अतीतानागते यत्र प्रत्यवान लक्ष्यते । अत्यद्भतार्थकथनाद्भाविकं तदाहृतम् इति ॥ ३४ ॥ Where (i. c. in the city of Ujjayini) people well-versed (in legends ) entartaid (their) relatives coming on a visit, with the stories like the following it:) :- Here did the Lord of the Vatsas (ie. Udayana) carry aray, the datling daughter of Pradyora (king of Ujjayini ). Here, was the golden palm-grove of that rery king. Here it is reported (kila ) that the Nalagırı (elephant), after uprooting the tying post, through pride, wandered about ( udbhräntah). 3+. जालोदीर्णरुपचितवपुः केशसंस्कारधूपै- न्धुप्रीत्या भवनशिखिमिर्दत्तनृत्योपहारः । हर्येप्यस्याः कुसुमसुरभिष्यवखिन्नान्तरात्मा मुक्त्वा खंद ललितवनितापादरागादितपु ॥ ३५॥ जालोद्रीणरित । जालोगोणगवाशमार्गनिर्गतः केशसंस्कारधूपैर्वनिता- केशवासनार्यगन्धद्रव्यधूपरित्यर्थः । उपाचे तवपुः परिपुष्टशरीरस्त्वं तया बन्धौ बन्योरिति वा प्रीत्या बन्धुप्रीत्या मक्नशिखिमिर्गहमयूरैर्दत्तो नृत्यमेवोपहार उपायनं यसै स तथोक्तः ।' उपायनमुपग्राह्यमुपहारस्तयोदा' इत्यमरः । कुमुमैः । सुरभिपु पुनः ललितवनिताः मुन्दरस्त्रियः । ललितं त्रिषु सुन्दरमिति सन्दार्णवः । तामा पादरागंण लाभारसेन अङ्कितेषु विद्रुतेषु । धनिकमवने- वस्या उत्रयिन्या लक्ष्मी पश्यन् अघना अवगमनेन यः खेदस्तमपनय दूरीकुरु ॥ ३५ ॥ You, with your soul fatigued by journey, having removed (lit, abandoned) your fatigue, on her (Ujjayini's ) tazosions, fragrant with flowers, and marked with the red dye of the feet of graceful damsels, your body, being swol. led by the perfume ( dkīpa) of tłe bair-toilet, issuing out ·मेघदूतम् । through the lattice windows, and being greeted with the prescots of dances, by the domestic scacocks thrcugb friendly affection, (proceed). 35. भर्तुःकण्ठच्छविरिति गणेः सादरं वीक्ष्यमाणः पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डीश्वरस्य । धूतोद्यानं कुवलपरजोगन्धिभिर्गन्धयत्या- स्तोयक्रीडानिरतयुबतिस्नानतिमिरुद्भिः ॥ ३६॥ भर्तुरिति । भर्तुः स्वामिनो नीलकण्ठस्य भगवतः कण्टछयिः तत्तुलशोमः इति हेतोर्गणः प्रमथैः सादर दृश्यमाणः सन् । प्रेयसस्तु सादृश्यादपि प्रिपत्वं भवेदिति भावः । त्रिभुवनगुरोलोक्यनायस्य चण्डीश्वरस्य कात्यायनी वलमस्य पुण्यं पावन धाम महाशालाख्य तत्रयं स्थानं याया गच्छेरिति विध्यर्थे लिट् । भेयस्करस्वात्सर्वथा गन्तव्यमेवेति भावः । कीदृशं मरुद्भि. धूतोद्यानं कामतोपरनम् । कीरशैः कुवलयरजोगन्धिभिः उत्सलरागगन्यवाद। तया क्रीडानिरतयुपतीना जलक्रीडाकृता स्त्रीणा चन्दनादिना मुरभि भः । कस्था गन्धवत्याः ॥ ३६॥ lou, being gazed at respectfully by the attendants (of Siva), as you would be possessing a complexion (cari) similar to the complexion of) the tbroat of (their) master; proceed to the auspicious abode of the Lord of Candi, the master of the three worlds. (The abode) the garden's of which are shalen ty the breezes coming from Gandha• vatī, bearing sweet smell of the pollen of lotuses, and fragrant (tilta) on account of the bath of young damsels, engaged in (nircta) water-sports. 36. अप्यन्यस्लिन्जलधर महाकालमासाद्य काले स्थातव्यं ते नयनविषयं यावदभ्येति मानुः । कुर्वन्सन्यायलिपटहतां शूलिनः श्लाघनीया- मामन्द्राणां फलमविकलं लप्स्यसे गर्जितानाम् ॥ ३७ ।। १ अत्यति।

·मेघदूतम् । ३१ अपाति । हे जरघर अन्पलिनषि काले संध्यातिरिक्त महाकालाभिधानं मगवन्तमासाद्य तावत् त्वयास्तिव्यं यावदश्चक्षुर्गोचरता चक्षुश्यत्वमुपैति । सन्ध्यासमयपर्यन्तमित्यर्थः । किमर्थमित्याह-मालिनो महाकारम्य रुपा- बल्यर्थ पटइत! त्यत्वं सावनीया विभ्रदधत् तमामन्द्राण! सर्वमधुराणा गर्जिताना परिपूर्ण पलं प्राप्स्यनि । देवाना बालिकाले टक्कापटहादेवाये- मांव्यम् । तत्र तु मवद्धनितान्येव पटहीमविष्यन्ति । तत्साल्यार्थे स्सा- तव्यम् । ते इति कृत्याना कर्त वा ।। ३७ ।। Though reaching (āsaidyn, lit., having reached ) Mabā. kila, at any other timelthan morning)ocloud, you should stay (there ) till the sun becomes (abhyes) the object of the cye. (There ) performing the laudable function of a drum (patahata), at the twilight-worship (sandhyabalı), you would realize the complete fruit of your sweet (amandra) thunderings. 37. पादन्यासक्वणितरशनास्तत्र लीलावधूते- रत्तच्छायाचितवलिमिश्चामरेः लान्तहस्ताः । वेश्यात्वत्तो नवपदसुखान् प्राप्य वर्षायदिन्दू- नामोश्यन्ते त्वयि मधुकरणिदीर्घान्कटाक्षान् ॥ ३८ ॥ पादन्यासति । वत्र महाकालघानि वेश्या मगवद्गाशकास्त्वत्तो मक्त्सकाशा- नम्बपदमुखकरान् वर्षाप्रबिन्दन् प्रथमजलकणानासाद्य प्रौतिवशात् लयि अमरपाटप्युकान्कटाबान्क्षेप्सन्ति । कीदृश्यस्ताः पादन्यासेन कगितरशनारण- मन्दलास्तया विलासचलितैबालव्यजनैः खिद्यमानकरा इति सौकुमार्योतिः । वा हि देवं वीजयन्त्यः सेवन्ते । कीदृशैस्तैः रत्नग्यायया खचिता प्रकटीकृता वटा उदरलेखा 2ः तासा हि वासोयुगाग्छादितानां चामरमणिमाला मपन्यः प्रकटीमवन्ति ।। ३८ ॥ There, on receiving from you, the first drops, (agram tiztur) of raja, agreeable to the aailmarks (on their ·३२ घिदूतम् । bodies ), the dancing damsels, who hare their girdles, jingling (krrita) on account of morements of feet, and) wbose hands are wearied due to the cboxries, that are wared gracefully, (and) which (i.e. choeries) bare rerealed ( 3. harta) the folds (ba's.) (on the bellies of these damsels ), by the lustre of the gems, sould direct at you the wanton glances, long llea row of bees. 35. पश्चाद्दुच जनरुयनं मण्डलेनामिलीनः सान्ध्यं तजमिनयजपापुष्परसं दधानः । नृत्यारम्भे हर पशुपतेराईनागाजिनेच्छां शान्तोद्वेगस्तिमितनयन दृष्टभरिभवान्या ॥ ३९ ॥ पश्चेति । पश्चादनन्तरं पशुपतेः शम्बोतारम्म आगजाजिनेच्छांरुपिर- मरसगजधर्मामिलापं हर नाराय तव तन्निमत्वान् । तयादि-कीदृशस्वमुच्चै- रुनतं मुजतरुवनं दोर्दुमपण्डमण्डले (न) तिरंगाभलीनः नंभिदत्तपा अभिनवजपापुष्पवल्लोदित सान्य तेजो बिभ्रत् । एवं च नवगजा जिनकाशा- हरणम् । भवान्या दृष्टमक्तिगटोकित्यंविघसेवनः कथं विद्युन्मेशभावाच्छा- मोगानि निवृत्तखेदानि अत एव तिभिवानि नयनानि यत्र दर्शने ॥३९॥ Afterwards, at the beginning of ( Sira's I dance, embracing ( abhilinal) slantingls (maduma) the lofts forest of his tree-lite arms, ( and) assuming (dedhanan) the twilight lustre, sed like the fresb japá Bomer, satiefy ( lit. remose) the desire of Pasupati for the net elepbant.shin; wbile your devotion is being marked by Bharani with steady stinitc) eyes (as they are) free from fear (sāntodreyah) of (lightning). 39. गच्छन्तीनां रमणरसति योपिनां तत्र न रद्धालोक नरपतिपये सूचिमास्तमोनिः ।

·मेघदूतम् । सौदामिन्या कनकनिकपस्निग्धया दर्शयोधी तोयोत्सर्गस्तनितमुखरो मा स्म भूलियास्ताः ॥ ४०॥ गच्छन्तीति । तबोज्जयिन्यामभिसारिकाणां सौदामिन्या ताडता गजमाग दर्भय । यतो न रात्री प्रियतमासति व्रजन्तीनामत एवासियनवासूच्या मौतमीभिः रद्धालोकेवष्टब्धप्रकाशे पाय । कीदृश्या कनकनिकपवत्सुवर्ण- पांगवस्निग्धयारक्षया । एवं च कृत्वा तोयो-गम स्तनिवेन गति- नाडम्बरेश मुखरः सशब्दो मा मर्यतस्ता योपिन्द्रावात् कातराः बस्नवः॥४॥ There, at night, when the light (aloka) on the royal road as ampeded (ruddhe) by darkness, penetrable (only) with a needle; illumine (dars'aya ) the path (urtim) for the damsels going to the residence of their lovers, with (thy ) lightning, brilliant ( migdka ) like the golden streak 30 a touch-stone ( rukasa). Do not be noisy (rukhara ) with your ) thundering for the sake of discharge of water, for they are timid ( tiklara ). 40. तां कस्याञ्चिद्भवनवलमो सुप्तपारावतायां नन्विा रात्रि चिरविलसनासिन्नविद्युत्कलनः । दृटे स्र्ये पुनरपि मयान्याहयेदावशेपं । मन्दायन्ते न खलु सुहृदामभ्युपेतार्यकृत्याः ॥४१॥ तामिति । तां प्योंकां रात्रि कस्यामपि मवनवलमो गृहोपरिपुरे नीत्वाति- वास ततः मूर्योदये यौषि मवान् मार्गमवशिष्टं वाहयेदुल्लङ्धयेत् । यता- मित्रानो पैरकृत्यं प्रयोजनम् अम्युपेतमरीकृतं ते न मन्दायन्ते खलु । नेपालमा भवन्ति । कहिश्यां वलभी सुनाः पारावताः कपोतविदोषा यत्र । वे हि कष्टातबगार्थ नागरिक गृहे धार्यन्ते । लं कीदृशः चिरं विलस- नन् लिन्नं विद्युदेव कलत्रं यस्य सः । अत एव क्लमो विश्रामणम् । अभन्दो मन्दो मति मन्दायते दृशादित्वादह । अर्थश्वासौ कृत्समर्थकृत्समयः प्रयोजनम्वरयकार्यत्वाचास्य कृत्यतम् ॥ ४१ ।।

·मेघदूतम् । (You) rith lightning, your consort, fatigued by constant playing ( rilasana ), bavias passed that night on some turret (ralabha) of a house. where pigeons sleep, proceed once again on the rest of your ) journey, when the sun is seen. (For ), cerily those who have accepted ( abhyupda) a mission (arthakrtya) for (their) friends, do not tarry. 41. तस्मिन्काले नयनसलिलं योपितां खण्डितानां शान्ति नेयं प्रणयिभिरतो धर्म मानोस्यजान । प्रालयानं कमलबदनात्सोपि हतु नलिन्याः प्रत्यावृत्तस्त्वयि करमधि स्यादनल्पाभ्यसूयः ॥ ४२ ॥ तस्मिन्निति । अतः कारणाद्भानोः मर्यस्य वर्म मागे त्यज माच्छादको भूरित्यर्थः । यतस्तस्मिन्काले प्रमाताख्ये खण्डितानां विप्रलब्धानामङ्गनानां प्रियैरागत्य अनु नेत्रजलं शमनीयम् । यदि त्वमस्या पटनिमो भवति तदालोकनपाटवाभात् निशाशङ्कयानागमनं स्यादिति वम भानोम्त्यज | किं च सोपि भानुः खण्डितायाः कमलिन्याः प्रियायाः कमलदेव वदनाबालेय- मवश्यायमेवासु हर्तुं शमयितुं प्रत्यावृत्तः प्रत्यागतः । तेनापि पग्रिन्याः प्रार्थना कार्वेत्यर्थः अतस्त्वयि कररुषि कररोधकेनल्पाम्यस्यो भवेत् त्ववि महान्तं रोपं भावयेत् । यस्य हि प्रिया प्रार्थनायमानस्य यः करमवष्टम्मनीयात् तस्य तत्र मन्युर्मवति निद्राकपायमुकुलीकृतेत्यादि ॥ ४२ ॥ Quickly (ās'u ) quit the path of the sun, for at that time (i. e, at sunrise ) the tears ( lit. water in the eyes) of betrayed ladies (hardila)are to be wiped off (sāntim neyar:) by their lovers. He (sun) also has returned to remove the iears in the form of dev (prāleya) from the lotus face of the lotus-plant, (and) would be mightily (analpa) angry towards you, the obstructor of rays (lararudhi). 42. गम्भीरायाः पयसि सरितश्चेतसीव प्रसन्ने छायात्मापि प्रतिसभगो लप्स्यते ते प्रवेशम ।

·मेघदूतम् । तस्मादस्याः कुमुदविशदान्यहसि त्वं न धैर्या- नोधोकतुं चपलशफरोद्वर्तनप्राईतानि ॥ ४३ ॥ गम्भीराया इति] गम्मीराख्या सरितः पयसि तव स्वभावस्वच्छा- यारूपोप्यारमा प्रतिबिंवरूपश्चेतसीव प्रवेशं सप्स्यते । तस्लाकारणादत्या नद्याः कैरवसितानि चपलशरोद्वर्तनशितानि कम्पमानमानस्फुरितावलोकितानि धैर्यात् गाम्भीर्यात् मोचीकर्तु वभ्यायितु नाईसि ततो मा गम इत्यपः। गमनात् हि तानि निष्फलानि स्युः । यच नागरः स प्रेयस्यां पीश्यमानाया विलम्बते स हि तस्यावेतसि प्रविष्टस्तत्त्वम्पीति भावः। प्रेटी तु शारी द्वयोरिति कोशकार:॥४३॥ Yourself, handsome by nature, would get an access, in the form of (your) reflection to the transparent (prasanna) water of the river Gimbhiră, as in a pure (prasanna) heart. Hence it does not be hare you, to render futile through rudeness the glances I of that river ) in the form of brisk springing up of Saphira (fish ) bright (fisada) as the lotuses. 43. तस्याः किंचित्करघृतमिव प्रामवानीरशाखं हत्या नीलं सलिलयसन मुजरोघोनितम्बम् । प्रस्थान ते कयमपि सखे लम्बमानस्य माधि झातास्वादो विपुलजयनां को विहातुं समर्थः ॥४४॥ तस्याः किंचिदिति । दसा गम्भीराया नील सलिलमेव वसनमम्दरं पान- वसत् हृत्वापास्य तब लम्दमानव जलघरमुकुरत्वात् तत्रैव तिष्ठतः प्रसान यमपि मावि प्रयागं कथमपि भविश्यति । यस्लायो ज्ञातास्वादोन स्तरसः विपुलजना युलती युनितम्वा युवति च स्वातुं समयः । त्वं पानीय- पानाद्विदितावादः सा च विपुलजवना । कहिशं सलिलवमनं लन्धव- द्वानीरशाता वेदसगाता । वानीरशान्तारिटष्टमित्ययः । प्राप्नापन्ने च

·मेघदूतम् ।
द्वितीयया । प्राता वानीरशाखा येनेति बटुनौहियदिवा । अवोधते
करधृतमित्र हस्तावष्टब्धं ययांगुकं हरतो हि कामिनो नार्यः कराम्या रुपान्त
नीलं हरितं ग्रीमेल्पलादतश्च हरणान्मुत्तमुत्सृष्टं रोपस्तीरमेव नितम्बो
येन यदप्यम्बरं हियते तन्मुक्तनितम्बं मवति भविष्यतीति भावः ॥४४॥
O Friend, the departure ( prasthāna ) of you, lingering
(lambamānali:. hanging down) after having remored, the blue
watery garment of ber of the river), which i e. garment)
has slipped off from the hips in the form of banks (rodhas).
which has reached the branches of reeds (rūnīra), and
which is, as it were, held up slightly by the band, would be
with great difficulty. For, who, that has once relished the
pleasure (of love-enjoyment), would be able to abandon
a lady with spacions hips? ( or with another reading,
decidely a better one, 198723A a lady with exposed bips). 44.
त्वनिप्यन्दोच्वासितवसुधागन्धसंपर्कपुण्यः
स्रोतोरन्ध्रध्वनितसुभगं दन्तिमिः पीयमानः ।
नीचैर्वास्यत्युपजिगमिपोदयपूर्व गिरि ते
शीतो वायुः परिणमयिता काननोदुम्बराणाम् ॥ ४५ ॥
त्वनिप्यन्दति । ततो देवगिरिमुपजिगमिपोर्णियासोस्तव स तारः
पवनो नौचैयाँस्यति मुकुरं गमिष्यति । कीदृशः तव निष्यन्देन तोयमोशेपो
सिता विकसिता हरिता यासो यमुघा भूमिस्तस्या गन्धसम्मण सौरमव्यात-
करण पुण्यो मनोज्ञः तथा सौख्यादन्तिमिर्दूिपैः पीयमानः । कथम् स्रोतोरन्।
करविवरं तस्य ध्वनितं सीत्कारस्तेन मुमग रम्यं समाकृतमित्यर्थः । मुपिरे
हि वातप्रवेद्यादधिको वानिमर्वति । सोवः कर करिणः । यथा प्रासप्रतिस्रोत
सान्तः शतेनेति माघस्य । पुनः कीदृशी वायुः कानने उदुम्बराणामुदुम्बर-
फलाना परिणमयिता पाचविता । नशात् पाकोलसेपामिति भावः ॥४५॥

·मेघदूतम् । The cool wind would gently blow you, desirous of approaching Devagiri (lit-giri sith (the word ) Deva preceding it], (the wind that is pleasant on account of its contact with the aroma of the earth, pleased (tecchtasita ) with thy showers (nusyanda) (and) which is being drunk by the elephants in a manner agreeable due to the sound in the hollow ( randhra) of their trunks, ( srota) (and) which is the ripener (parr:amayıta ) of forest-fig-fruits. 45. तत्र स्कन्द नियतवसति पुप्पमेधीकृतात्मा पुष्पासारः स्लपयतु भवान्व्योमगङ्गाजलादः । रक्षाहेतोर्नवशशिमृता वासवीनां चमूना- मत्यादित्यं हुतवमुखे संभृतं तद्धि तेजः ॥ ४६॥ तत्रेति । तत्र देवगिरौ सन्निहित कुमारं वं सुरसरिदुदकसरसैः । कुसुमैः पुष्पमेघीकृतात्मत्वात्स्नपयः पूजयेः यस्माद्वासवीना चमूनामन्द्रीणां सेनानो रक्षार्थ ते नवराशिभृता चन्द्रमौलिनात्यादित्यं सूर्यादप्याधिक तत्तेजो वीर्य सभृतं क्षिप्तम् । असुरोपद्रुतसुररक्षार्थ हि कार्तिकेयो हरेण गौर्यो जनित इत्यागमः । तच्च मुक्रं स्वस्थानचलितमामिना पीतममत् । वासवीनामिति दुर्लभः प्रयोगः । वृद्धाच्छेनाणो बाधित्वात् । अतिकान्त आदित्यो येन तत् अत्यादित्यम् । स्नपयस्विति ग्लास्नायनुवेमाञ्चति ह्रस्वः॥ ४६॥ Your honour, with your soul in the form of a flowery cloud, should worship (srapayata lit. bathe) with showers of flowers, moist on account of the waters of celestial Ganges, Skanda who dwells always there (i. e- on Devagiri). For, Skanda is the sup-surpassing (atyadityam ) lustre, deposited (sambhytam) in the mouth of fire (lit. carrier of oblations) by the bearer of young moon (i.e. Siva), for the protection of Indra's armies. 46. ज्योतिलखायलयि गलितं यस्य वह मवानी पुत्रप्रेम्णा कुवलयपदप्रापि कणें करोति ।

·३ .. मेघदूतम् । घातापाग हरशशिरुचा पायकेलं मयूर पश्चाइद्विग्रहणगुरुमिगजितनतयेथाः ॥ ४ ॥ ज्योतिलेंखेति । पावकः स्कन्दस्य तं वाहनं मरं गर्जितैर्नयाः टाव- कारपेयाः । जलदरवनियमनाद्धि बहियो नृत्यम् । 'तम्' इत्युक्तं कं 'तम्' इत्याह । यस्य गलितं भ्रटं वह पशं गौरी पुत्रीत्वा कण करोति अक्टसीकुल्ने। तच कुवलयपदप्रारि उत्पलसानारदम् । ज्योतिखारलयं तेजो राशिम डट विद्यते यत्र तत्चयोत्तम् । हरशशिरुदा शिवश्चन्द्रिकला चौदा क्षालिवनेत्रान्तम् । गर्णितः कीदृशरद्रिप्रमगुरुभिः पर्वतप्रातिविरदिप्रदा- शद्वेन कर्तृषष्ठीसमासः 1 न पादमीत्यादिनात्मनेपदम् ।। ४७ ॥ Afterwards, cause the peacock of the son of Agri (1. e. Skuoda) to dance, with your thunde.ings, intensife! by the ecboes in mountain (lit. by being received by the mountain), (the peacock) the corners of rose eyes.art whitened by the lustre of the mood ( on the bead of ) Siri, and whose moulted (calitar) plume (barham) encircled by lines of lustre, and whicb (piume ) occupies the seat of lotus, Bharāpi places on her car, througb ber affection for (her) son i. e. Skanda). 47. आराध्येवं शरवणमुवं देवमुल्लंधिताध्या सिद्धद्वन्द्वैलकणमयाहीणिभिर्मुक्तमार्गः । व्यालम्वेयाः सुरभितनयालम्मा मानयिप्यन् स्रोतोमूर्त्या मुवि परिणता रन्तिदेवस्य कीर्तिम् ॥४८॥ भाराभ्येति । शरवणभुवं कुमारमेवं पुष्पासादः लग्नादिप्रकारेगाराम किंचिच्चाध्यानमावऋम्य राज्ञः कीर्ति चमग्वत्याख्या मानविष्यन् पूजपितुं ध्यालम्बेथाः भयेथा गच्छेः । कीदृशी- सुरभेस्तनया गात्तासामाटम्मन प्रोक्षणं ततो जाता प्रसूता मुवि च सोतोमा प्रवाहरूपेण परिणता रूपान्तर गता तेन दि नृपेग तृष्पतिबंधीयः रणे सुगावः संज्ञपिता यासां पिर ·मेघदूतम् । चम्यच ण्वती संपन्नत्यागमः तं कीदृशः मिद्धामयुनैतोयबिन्दुत्रासा- मुक्तमार्गः परिहतायः। यतो वीगिमिवलकहिस्तैः। तन्त्री हि जलादो विस्वरा मवति । अनेरासाद्य वीर्य सोडुनशमया गया शरवणे त्यमित्यतः घर- जत्रं स्कन्दत्त । प्रनिरन्त इत्यादिना णत्वम् ॥ ४८ ॥ Hiving thus attended uşoa the god, bora in the chickets of reeds (i-e. Skanda) (and) having traversed the path, you should linger, being desirous of Honouring Rantidera's glory arising from the immolation (Ilambhal of the daughters of Sarabhitie. cows), and the glory) transformed on the earth in the form of a current (i. e. river Carmaņvati); your path keing cleared (lit. left) by the pairs of Siddhas, with lutes in their hands, due to fear of drops of water (damaging their lutes.).48. त्वय्यादातुं जलमवनते शार्डिगो वर्णवीर तत्याः रियो पृथमपि तर्नु दूरभावाप्रवाहम् । प्रेक्षिप्यन्ते गगनगतयो दूरमावर्य दृष्टी- रेक मुक्तागुणमिव मुवः स्थूलमध्ये टनीलम् ॥४९॥ त्वयोति । लयि तोयं प्रहीतुमबनने लम्बमाने मति तस्याः सिन्याश्चम- पवत्याः प्रवाई मिदास्या नमश्राश्चपि दूरमत्यर्यमावज्यं निझिप्य कौतुका- द्र्यन्ति । यतो मुवः स्यूलमध्येन्द्रनालमेकं मुक्तागुणमित्र मौक्तिकदामेव । स्रोतसो मुहागुणवादम्बुदत च महानीलानिमत्वात् । कीदृशं प्रवाई प्यु- मपि तर्नु स्वलम् । कुतो दूरमावात् विप्रान् । द्रादि महदपि स्वयं दृश्यते । अतश्च गुणमारूप्यम् । वार्य कीदृशि-सजस्तात् कृष्णवर्गचौरे । एतेनेन्द्रनीलानिमतस्तम् ॥४१॥ While you, the stealer of the hue of the bow-weilder (ie. Enc) would be bending down to take water of that river), the sky-movers, casting their glances deeply (Tarom), sauld look upon the stream of that siver ( affcas.

·४०
मेघदूतम् ।
ing) small due to distance, though (in reality) brosd,
as one pearl-necklace of (the Lady ) Earth with a fro-
minent ( sthüla ) sapphire in the middle. 49.
तामुत्तीर्य बन्न परिचितसूलताविभ्रमाणां
पक्ष्मोत्पातादुपरि विलसत्कृष्णशारप्रभाणाम् ।
कुन्दक्षेपानुगमधुकरश्रीमपामात्मविश्य
पात्रीकुर्वन्दशपुरवधूनेत्रकौतूहलानाम् ।। ५० ।।
तामिति । ता चर्मण्यतीमतीत्य दशपुरास्ये नगरे युवतिनयनकौतूहलाना-
मात्मानं पात्रीकुर्वन्नेत्रविषये नयनविषये (न?) पुनिकटेन यायाः। यया
तन्नागरिकारत्वामीशेरन्नित्यर्थः । कीदृशाना नागरिकत्वात् परिचिता अभ्यस्ता
भूशाखाविलासा येषां लदालोकात्यक्ष्मोत्क्षेपणेनोपरि विलसती कृष्णारामा
येपामतश्च कुन्दकुमुमस्य यः क्षेपः प्रेरणं तस्यानुगा अनुयायिनो ये
भ्रमरास्तेपा श्रियं शोमा हरन्तीति तेपाम् । कुन्दान] सितत्यादीनां
कालत्याच्च । यद्यपि कुतूहलविदोपणान्येवानि तथापि वस्तुबलात् तद्वता
नेत्राणामेव एते गुणाः ॥ ५० ॥
Having crossed (that riser), proceed, making yourself
(atmalımbam ) the object (pātrīkurran) of the curiousities
(hautīiholānām) of esse eyes of Dasarupa damsels, who are
well-versed in the sports (rithrama) of the creeper-like
eye-brows (the eyes) that possess dark (kļșia ) and
variegated (sāra ) lustre, glittering above, due to the up-
lifting ( utgāla) of eye-lasbes ( paksman ) ( and hence)
resembling ( lit. robbing) the beauty of bees following tte
movement (Asepa) of Kunda flowers. 50.
ब्रह्मावर्त जनपदमदश्छायया गाहमानः
क्षेत्र क्षत्रप्रधनपिगुन कौरवं तद्भजेथाः।
राजन्यानां शितशाशर्यत्र गाण्डीवधन्वा
धारापतिस्त्वमिव कमलान्यभ्यवर्षन्मुखानि ॥५१॥

·४१ मेघदूतम् । यत्र ब्रह्मावर्तमिति । ततो ब्रह्मावर्ताख्यं जनपदविशेषमघश्छायया प्रतिविम्वन सं (स) पृशंस्त्वं कुरुक्षेत्रं यायाः । कीदृशं- क्षत्रमधनपिशुनं राजन्यक. समरसूचकमद्यापि शरशकलाद्यालोकनात् । च क्षत्रियाणा- तीक्ष्णरावैरर्जुनो वदनानि अभ्यवर्ष संघशयामास निर्मरीचकार । मवा- मित्र (जरमावृष्टि ? जलवृष्टिभि) नलिनानि । इति शरवाहल्यकथनम् । गाण्डीवं धनुर्यस्येति । वा सज्ञावामित्वनेनानङ् । गाड्यजगात्संज्ञायामिति मत्वयायो वात्ययः॥५१॥ Touching (galtamanah) the country of Brahmavarta, with your shadow below, repair to the regions of the Kurus indicative ( prsunam) of the great battle t that took place) amongst the ksatriyas, where the wielder of the Gardiva bow (i.e.aruna) showered the faces of the kings, with thousands of sharp arrows, (exactly in the same manner) as you do the lotuses with torrents of streams (dharapatan ). 51. हित्वा हालाममिमतरसां रेवतीलोचनावां वन्धुप्रीन्या समरविमुखो लाङ्गली याः तिपेवे। कृत्वा तासामभिगममपां सौभ्य सारस्वतीना- मन्तःशुद्धस्यमपि भविता वर्णमात्रेण कृष्णः ॥५२॥ हित्येति । हे सौम्यदर्शन तामा सारस्वतीनाम्पामभिगम सेवनं विधाय निश्चेननयमपि । अन्तःस्वच्छोम्यन्दरनिर्मलो मविता माध्यसि । केवलं वर्णमात्रेण कृष्णः काल इति महापुण्योतिरथच वस्तुमाव एवैप यन्मेघाना पानीयपानादिः कृागवमिति । तामामित्युक्तं कासामित्याह या अपो लागली हलवरो हाल! सुरा हित्वा ('5 पेक्षः' or उपेक्ष्य ? ) मिव भेजे | बन्धनां कुरूपान्डवाना प्रीत्या वैमुस्वरमया सहितयोदमर्पितो येपि में मान्धरास्तत्कुत्र बनामीति वेदम त्वक्त्या सारस्वतीर्थयात्रामकरोत् । लात्यागेन तीर्थसेवने नियमग्रहणं प्रतिपाद्यते । कोही हालाम् अभिमतरसामिष्टवादाम् । स हि मुरानियः खेती तद्भार्या तस्या लोचनेङ्क- ·मेघदृतम् । ૨ श्चिहं प्रतिबिम्बत्वाद्यस्याः भवितेन्यनन्त (तृजन्तः)। सोम एव सौम्यः । शासादिभ्योपत् ॥५२॥ O gentle one, after making use (abhigama) of the waters of Saraswati, you would be pure inwardly, though dark in mere complexion (the waters of Saraswati) which the bearer of plough (lārijat i. e. Balsrima) who mas arerse to battle, out of regard for his relatures, resorted to, after abandoning sinc()ālām ) of agreeable farour and which (i. e, wine) bore the mark ( due, to reflection) of Rerati's cyes. 52. तस्माद्गच्छेरनुकनखलं शैलराजावतीर्णा जहोः कन्यां सगरतनयस्वर्गसोपानपदालम् । गोरीवक्त्रचकुटिरचनां या विहस्येव फेनैः शम्भोः केशग्रहणमकरोदिन्दुलग्नोर्मिहस्ता ॥५३॥ तस्माद्गच्छेरिति । तस्मात्सरस्वतीदेशादनुकनखलं कनखलतीर्थसमोरे हिमवतः प्रसूता जाहवी यायाः । कीदृशीम्- सगरात्मजाना पटिसहससं- ख्याना स्वर्गसोपानपात मुक्ति निःश्रेणिमालां तत्प्राप्तावुपायत्वात् । केहि कपिलेन रोपाद्दग्धा मागीरयारतारितया मागीरप्या प्लावितमस्मानास्त्रिदिव- मापुः । या च देवी भुक्मवतरन्ती गौरीवक्त्रभृकुटिरचना डिण्डिरेखहस्सेव सपत्नीव शम्भोः केशग्रहणमरोदिति युवतिधर्मारोपः । इन्दौ लमा ऊर्मप एव हसा यस्याः सा | वरेण हि केवग्रहणं क्रियते । मत्संनिघोषवानया देशा गृह्यन्ते इति गौर्यो भुकुटिबन्धः। केशेषु धारणाद्गङ्गायाः केशवाहित्वम् । सा हि स्वर्गात्पतन्ती हरेण जटा धृतेत्याम्नायः ॥ ५३॥ Theace you proceed, by the side lanu) of Kapalbala to the daughter of Jahnu (i.e. Ganges) descended from the lord of mountains (and a veritable ) flight of steps leading to) bearen the sons of Sagara%3; (and) who as though (ira) haring laughed with her foam, at the knitting of the eyebror on the face of Gauri, seized the hair of Sambhū with

·४३
मेघदूतम् ।
her hand in the form of rave (iirma) touching ( Lagna)
the moon.53.
तस्याः पातुं सुरगज इव व्योम्नि पूर्वार्धलम्बी
त्वं चेदच्छस्फटिकविशदं तर्कयस्तियगम्भः ।
संसर्पल्या सपदि भवतः स्रोतसि च्छायया सा
स्यादस्थानोपगतयमुनासङ्गमेनाभिरामा ॥ ५४॥
तस्या इति । तस्या जाह्नव्या अमलस्फटिकघयलमुदकं त्वं पातुं चेत्
तर्कयः पश्येः प्रयाहे संसर्पन्त्या मवतच्छायया कान्या सपदि तत्क्षणं सा गङ्गा
अस्थानोपगतयमुनासङ्ग मेनाभिरामा स्यात्- प्रयागादन्यत्रापि कालिन्दीसमा-
गमो भवेद्यया । त्यपातिबिम्बस्य यमुनाकारत्वात । कीदृशस्वं मुरगज इवै-
रावणवन्नभास पूर्थिणोत्तरभागेन लम्बते यः स पूर्वाधलम्बी ।। ५४ ।।
Should (chet ) you, with the fore-part of your (body)
hanging in the sky, like Indra's elephant, intend (tarkayeh )
to drink obliquely her (1. e. of the Ganges) water, clear
like pure crystal, she (i. c. Ganges ) on occount of your
shadow moving on the stream, at once (would look) charm-
ing, as if she had been in confuence with the Yamunā
at a place other than Prayaga ( asthana ). 54.
आसीनानां सुरभितशिलं नाभिगन्धर्मगाणां
तस्या एव प्रभवमचलं प्राप्य गौर तुपारैः।
वक्ष्यस्यध्वश्रमविनयने तस्य शृङ्गे निषण्णः
शोभा शुभत्रिनयनवृपात्खातपोपमेयाम् ॥ ५५ ॥
आसीनानामिति । तस्या एव नद्याः प्रभवमचलं जनकमर्दैि हिमवन्त-
मासाद्य तदीयशिखरस्थितस्त्वं हरवृषभशिरोवदातसदृशी मनोहरा शोभा
वक्ष्यसि धारयसि तस्य वृषमनिभत्वात्तस्य कालकत्वात् । कीदृशमचलं
मृगाणा कस्तूरिकाकुरङ्गानामुपविष्टाना नाभिगन्धैः मुगन्धीकृतशिलं तुपारैर्गों-
रोहासगौरं गुभम् । तुहिनशीतललाच्च शृङ्गार मार्गखेदनिवर्तकत्वम् ।
प्रम त्यस्मादिति प्रभवः ॥ ५५॥

·मेघदूतम् । On reaching the mountain, the source of the same (river(and which i. e. the mountaialis white thith saor, (and) the stone-slabs of which are rendered fragrant, bs the perfume of the navels of the deer, seated there, you resting on its peal, capable of removing the fatigue of journey, vould assume a beauty, comparable to the mud dug up by the white bull of the three-eyed god (i. e. Sira). 55. तं चेद्वायो वहति सरलस्कन्धसङ्घहजन्मा बाधेतोल्काक्षपितवमरीवालभारो दवाग्निः । अर्हस्येने शमयितुमलं वारिधारासहस्र- रापन्नार्तिप्रशमनफलाः संपदो हजुत्तमानाम् ॥ ५६ ॥ तं चेदिति । तं नगं यदि दावानलो बाधेत । तदैनमान स्वमासारण वेगदर्पणेन निर्वापयितुमर्हसि । यतो महतामृद्धय आपन्नार्तिप्रशमनफलाः । यदि ह्यातीनामापन्न विनाश्यते तति समृद्धया प्रयोजनम् । कीदृशो दवाग्निः वाते वहति सति सरलस्कन्धसड्यजन्मा देवदासविटपिसंयोगसमुत्थितः । तरुसमवशात् हि दावानलो जायते । तयोकाभिवालाभिर्दग्धचमरी- बालभारः॥५६॥ If, while the wind is blowing (raha!i), the forest-confsgration arising from the friction of the branches of Sarala (trees) (and) which has burnt (Asapita) the large bushy tails of chamaris with its fames (villa ), tould injure that (mountain); it bahores you to extinguish it completels (alam) with the thousands of shorers of your water. For the resources of the noble, hare for their goal, the soothing ot the suffering of the distressed. 56. ये त्या मुकम्वनिमसहनाः स्वाङ्गभङ्गाय तलि- न्दर्पोत्सकादुपरि शरमा लायप्यन्त्यलध्यम् ॥ तान्कु थास्तुमुलकरकावृष्टिहासावकीर्णान् के वा न स्युः परिभवपदं निष्फलारम्भयत्नाः ।। ५७ ॥ १ मरम्मोत्सतनरममा स्वाड्गभगाय तस्मिन् । २ मुक्कामानम् । ML.

·मेघदूतम् । ये त्वामिति । वां गर्जन्तं ये शरमाख्याः सत्वात् दपोत्सेकादपोंद्रकादस हनाः सन्तोऽलघ्यमरि लययिष्यन्ति जिवृक्षान्त । तास्त्वं तुमुलकरकावृष्टि- हासावकार्णान् विषमाशनिवस्मिताच्छादितान् कुर्वीयाः । अशन्या बाया इत्यर्थः । त्वदारमणेच्छान् अतश्च ते नश्यन्ति । यतो निष्फलाम्मे यत्नो येषा ते तयाविधाः के परिमवस्य पदं न मवेयुरवपश्यन्ते परिभूयन्ते इत्यर्थः ॥ ५७ ॥ Make those Sarabhas scattered away, with laughter of fierce (tumila ) hail-storms, (harakārrs! ), (the Sa rabhas ) who are intolerent of you, wbile thundering (mukta-dhranın, (and) who on account of exuberance utseha ) of arrogance would attack you, the iaviolable lalaighyam), from above (uparı), ( or if the reading be sapardı suddenly) (but only to get their ) bodies destroyed. \Vho (indeed) that strive after futile undertakings, would not be the object (pada) of humiliation ? 57. तत्र व्यक्तं दृषदि चरणन्यासमर्धेन्दुमोलेः शश्वन्सिद्धरुपहृतवलि भक्तिनम्रः परीयाः। यास्सन्दृष्टे करणविगमादूर्ध्वमुन्दूतपापाः कल्पन्तेऽस्य स्थिरगणपदप्राप्तये श्रद्दधानाः ॥ ५८॥ तति । तत्र हिमप्रति दृशदि शिलायामधेन्दुमौलेः शिवस्य व्यक्तं चरण- न्यासं प्रकटा पादमुद्रां मक्त्या प्रणतः परीयाः प्रदचिणीकुर्याः । यस्मात्त- स्मिन्नवलोकिते क्षपितकल्मपाः सन्तः श्रद्दधाना मस्ताः करणविगमार्ष देहपातादनन्तरं अस्य गणस्य पदप्राप्तये क्यन्ते । अनश्वराः प्रमयाः सम्प- द्यन्तेऽत एव सदासिनिवेदितोपहारम् । इन्दोरघमन्दुमाली शिखरे यस्य सोघेन्दुमौलिः । कलामात्रधारित्वेपि सन्स्यानापेक्षमत्वम् । इणश्च परि- पूर्वस्य लिसिपि परीया इतिरूपम् । करणानि इन्द्रियाणि विद्यन्ते यस्य तत्करगं वपुरोदिभ्योच ।। ५८॥

·. मेघनम् । (You ) being modest mitb derotion, circumimiolate the foot-priat, clearly impressed, there on the rock.ciitte god) with a crescent on tbe crest (i. c. Sira ), ( foor-prior) to which offerings are made (lit. brought) continuously by the Siddhas; and which (foot-print) keing seen, the faithful have their sins destroyed ( lit. sbalco ), and will become fit ( La parte) for the attaioment of the abidicg ( sthtra) position of Gana, after the cessation of theit) bodits ( korosa). 58. शब्दायन्ते मधुरमनिलः कीवकाः पूर्वमाणा- स्तरक्ताभित्रिपुरविजया गीयते किनरीमिः । निर्हादी ते मुरज इब चेत्कन्दरानु ध्वनिः स्या- रूगीतार्थो ननु पशुपतेस्रूप भावी समनः ॥५९॥ शब्देति । तब घनिः कन्दरामु गहामु निहादी पूर्णमानो मुरज इत्र यदि भवेत् तत्र हरस्य मनोनार्थों गुणनिहारस्तुः समस्तोऽवग्डो मावी मार- पति ! अन्या हि तत्र सामग्री विद्यते । तपाहि कोचका च्या वरिष्ठ मधुर शब्दायन्ते । भाषिताभिश्च किमुरुगनामिनिमुरदाहार का गोपवे । स्वदीवश्च शनिवि मुरबानी पदि स्वान् उत्सङ्गीदार्थः पगुपस्तत्र मावी नमस्तः । राद्धं कुर्वन्ति सहायन्ते । निहदिश नपुरः ॥ ५९॥ The bain boys (1.calah) filled with wind are producing ( The song cf ) the victory over Tripura is chanted by Kinnara ladiee full of parsion. If (there be) your thundering. (tbat is echoeul in cares, (and) deep (nirarat:like the sound) of drum; the musical equip ment of Paſupati would indeed be complete. 59. मालेयादेरुफ्तटमतिक्रम्य तान्स्लान्विशेषान् हंसद्वार भृगुपतियशोवर्म यत्क्चरलम् । ननोदीची विशमंभिसरस्तिर्यगायामशाभी दशमः पादो बलिनियमनाभ्युशतस्येव वियोः ॥६॥ २मक्यामिः । (M) २ अनुमरेः । (M) अनुसतेः पादाभ्युदय । sweet ootes ·मधदूतम्। पालयेति । प्रालयाद्रेमियत उपत-म् पर्यन्त तांस्तान् विशेषान् चरण- न्यासादीनतिकम्पोल्लद । यत् क्रौञ्चा। छद्रं हंसाना द्वाग्मतं वियते तेन रन्ग खं कौवेरीमाशामभिसरगन्छः । तिम्य आयामो विस्तारस्तेन शोम- मानः अतश्च बलिवञ्चनोस्थित विष्णोः श्यामश्वरण इवेत्युपमा । कीनन्ध्र- भृगुपतिः परसुरामस्तदीयस्य यशसो वर्म प्रसारणमार्गः तेन क्रौञ्चस्य मञ्चमानत्वात् । प्रालेयं हिममतिकम्योति परावरयोगे क्त्वा ॥ ६० ॥ Oa crossing, the various (tārstān) wonders (riseşan) on the slope of the Himalayas (lit. mountain of snow). proceed to the northern direction, through the opening in the Kraunca mountain, (the opening) which is the passage for the shans, and the path of glory of the Lord of Bhrgus; yourselt looking beautiful by stretchiog in 2 slanting manner ( āyāma) (and thus appearing like) the dark foot of Visnu, ready for restraining Bali. 60. गया चोर्ध्व दशमुखभुजोच्छ्वासितप्रस्थसन्धेः कैलासस्य त्रिदशयनितादर्पणस्यातिथिः स्याः । पृङ्गोच्छ्रायः कुमुदविश¥र्यो वितत्य स्थितः खं राशीभूतः प्रतिमिशमिव त्र्यम्बकस्याट्टहासः ॥ ६१ ।। गत्वति । ऊर्षमनन्तरं गत्रा कैलासनेतिथि: स्यातं गच्छरित्यर्थः। कीहशस्य दशमुखमुजोटितप्रत्यसन्धः पौलस्त्यबाहुदालतसानुबन्धप । स हि तेन दर्पादुन्मूलयितुमिष्टोमत् । तया सुरललनानां दर्पगस्यादर्शस्य स्फाटिक- तेन मुखालोकनात् । यच कैरवसितै रुनः शिखरैनमो व्याप्य स्थितः। अत- दोश्यतेऽनुशपं पुञ्जीमूतः शिवस्य अट्टहास उद्धतालतमित्र ॥ ६१॥ And going farther be a guest of Kailís (mountain ) the joints of whose peaks (prasthal are upbeaved (cchrāsita) by the arms of Rarana (lit.ten-faced one), which is a mirror for the celestial damsels, ( and ) which stands stretching १ प्रतिदिनांव । M.

·मेघदूतम् । (riya) in the sky, with the raised peaks, white liže the Digbr lotuses; (tbus appearing) as ji were the lood (ca) Jaughter of the three-eyed god (i.t. Sim) Filed up dung trery night. 61. उत्पश्यामि त्वधि तटगते स्निन्यमितावनामे सद्यःकृत्तद्विरदशनच्छेदनौरस्य तस्य । शोमामः स्तिमितनयनप्रेक्षणीयां मवित्री- मंसन्यस्त सति हलमृवो मेवके वासतीच ।। ६२॥ उन्पश्यामीति । तपि पितरस्थिते मति तत्स सामनापांमत्रिी भविमापा टोलायो । कलिन्धि सन्पन्ने तत्पमते मे हाने वस्त्रे हटघरस्वैव । मेषकालतान्देषणम् । तस्य तु तत्वमहिन्नदन्तिदन्वन्वाड- क्लश्यप । गौरोपि शुभ्रः ।। ६२ ।। While you shining like the glossy pordered collyrius, would be on the slope of that (mountain), white like the piece (chedulcrrory i driradat sura) recenus cut, 1 forte ice the resulting (Varitra lit. Suture beauty of the mold. tain to be gazed at tsb unwidling eres, like the beauty of the bearer of plough, (i.e. Brlarāmal when dart (reche) Earments are fiung orer his shoulders. 62 हिन्या तल्लिन्भुजगवलय शम्भुना इतस्ता । क्रीडाशले यदि विहरेत्पादचारेण गौरी मनमक्या विरचितरपुः स्तन्मितान्तलौचः सोपानत्वं कुरु मुखपदस्पर्शमारोहीपु ॥ ६३ ।। हिन्येति । तलिच कैलास शिरतानम्बित करा दि पादचारण चरणमा विहरेत् तदस्यास्त्वमारोहणेषु भोगनत्वं दुर्याः। पतो मट्टीमाचा तरङ्ग- विग्छित्या दलालाकारेण विरचितदेहः । अत एव तत्मुखपादरी पारम्पा- भावात् शीतलत्वाचरणनीतिकानि स्तम्भित निश्चलहरमन्तरदो इट देन । अन्यथा पादसादस्यात् । मपरत्वादेव नीलें सकटक हित्वा लावा। पादाम्या चारोगमनं पादचारः ॥ ६३ ॥ १ विचरे M. २ मांगशिरारोहणाननायो. --- ·मघदूतम् । । If Gauri, supported with the band (lit. with the hand being given) by Sambhu, after removing (attra) the serpent-bracelet, chances (tu) to move on feet, on that pleasure-mountain, you paralysing (stambhıla) internally the movements) of the mass of water, and moulding your body into the form (Bhakts) of wave-like ( bhasigs) steps, go before her and become a ladder (lit. assume the attribute of being a ladder) (for her) for ascending the jewelled cliffs (or with the reading सुखपदस्पर्शमारोहणेपु instead of मणिशिलारोहणायाग्रयायी it means-For her ascents the a ladder), the touch of the foot with which is pleasurable). 63. तत्रावश्यं जनितसलिलोदारमन्तः प्रवेशा- नेप्यन्ते त्यां सुरयुक्तयो यन्त्रधारागृहत्वम् । ताभ्यो माक्षस्तव यदि सखे धर्मलव्धस्य न स्या- क्रीडालोलाः श्रवणपरुपैगर्जितमीपयेस्ताः॥६५॥ तन्नेति । तत्राद्री जनितमलिलोदार वर्षन्तं त्वामभ्यन्तरमशाद्धतीनिदश- वनिता नाकयुवत्यो यन्त्रधारागृहस्र नेप्यन्ते । यदि किलानिलवशा- ऐश्ममध्य निक्षिसोविरलं वर्षसि तदा त्वमेव यन्त्रधारामयं गृहं सम्पद्यसे । ग्रीष्मे हि सन्तापवारणाय आझ्या घारागृहान् कुर्वन्ति । एवं सति धर्म लब्यस्य तब ताभ्यः सकाशात्कलिलम्पटाभ्यो यदि त्यागो मोक्षो न स्यात् तत्कर्णकटु- कैगजितस्ता भीपयेवासयेर्ययोद्विज्य त्वा मुञ्चेयुरिति भावः उद्गारः प्रसवः ॥६४।। There (on that mountain) the celestial damisels would surely use you, who would have produced (gentle) showers (udgāra) of water, due to entrance within (perchance by the force of the wind), as an artificial fountain-house, (or with 'कुलिशवालयोद्घट्टनोगणितीय' the translation would be--(you) whose water would be corping out (udgitta) as a result of friction (udghattana) with the bracelets of diamonds (Lulisa)). If an escape from them, of you, acquired in hot season (१) कोलविलयोनोगीण तोय । बलयकुलिशोहनीद्रीण तोयं ।

·मेघदूतम् । ५० (gharmalddha) is not (otherwise) possible, cause then, engaged in sports, to be frightened (out of tbrir wits) witb Four rumblings, barsh to the car. 64. हेमाम्भोजप्रसवि सटिलं मानसस्याददानः कुर्वन्काम क्षणमुखपटग्रीतिमैरावणस्य । धुन्वन्यातेः सजलपृषतेः कल्पवृक्षांशुकानि छायाभिन्नः स्फटिकविशद निर्विशेः पर्वतं तम् ।। ६५ ।। हेमेति । छायया प्रतिविम्वेन भिन्नी द्विघामतस्त्व सितमगि निर्भटपर्वत निर्विरुपभुञ्जीयाः उपभोगमाह । कीदृशस्त्वम्-हेमाम्भोजानि हेमकमलानि प्रस्ते जनयति । यचदुदकं मानससम्बध्याददानो गृहन् । प्रसवोत्र गोंगः । तया कामास्वेच्छात ऐरावणस्य इणं मुखपटप्रीति कुर्वन् । गजा हि मुख- पटेन प्रीयन्ते सजलप्रपतैस्तोयकणयुक्तैरनिलः मुरतरवासासि धुन्वन्दोलायन् । घुनोतः सौवादिकस्य अभ्युपगमात् पुन्वनिति रूपम् ॥ ६५ ॥ Taking the water of Manasa (lake), which produces golden lotuses, burdouring for a moment, at your own sweet will (kāmam) Airarana (by supplying/ a reil (pata) for his truni,shaling thesillen garments (hung to dry on) celestial trees, with breezes, possessed of drops of water, (and) duplicating yourself by your reflection (chāyābhinnah), enjoy to your complete satisfaction (nirriseh) the lord of the mountains, clear like crystal. 65. तस्योत्सने प्रणयिन इव सस्तगङ्गादुकलां न त्वं दृष्ट्वा न पुनरलका झास्यसे कामचारिन् । या वः काले वहति सलिलोगारमुर्विमाना मुपाजालग्रथितमलकं कामिनीवाभ्रवृन्दम् ॥ ६६ ।। तस्येति । तत्र कैलासेस्मुत्पुरीमलकांन नशास्यसेपितु निःसन्देहं वेस्यस्पेय यया ननमेव सालोति । यतस्तस्पारस सस्तं भ्रटं गझैव दुकूलमम्बर .

·मेघदूतम् । यस्याः सा । जाह्नवी हि तत्र वहति । या चालका : काले युग्माकं समये- भ्रवृन्दं वहति । कीदृशं सलिलमुद्भिरतीति सलिलोद्वारम् । कर्मण्यण् । का यया कीडगं किं वहत्याह । मुक्ताजालालकृतमलकं यथा कामिनी वहति । सापि प्रियोत्सङ्गे भ्रष्टदुकूला मवति । सलिलस्य मुक्ताजालमुपमानमभ्राणा टलाटकेसाः । उच्चैर्विमाना ग्रागृहा । कामचारिन्निति मेघस्य जडत्वं निर कृतम् ॥६६॥ o Wanderer-at-will, oo seeing Alaba, whose silkea garment in the form of Ganges is slipped off, on the slape (ustariye) of that (mountain), as on the lap (atsarige) of a lover, it is not that you would not recognize her, which ( Alakā) with its lofty seven-storied maosions (ezmāna) bears in your season a host of water-discharging clouds, as a beautiful woman, free from pride (comana) (bears) her curly hair decked with ( gratkıla) a strag of pearls. 66. मन्दाकिन्याः सलिलशिशिरः सेव्यमाना मरुद्भि- मन्दाराणामनुतटरुहां छायया पारितोमाः। अन्वेष्टव्यैः कनकसिकतामुष्ट्रिनिक्षेपगूहै। सक्रीडन्ते मणिमिरमरप्रार्थिता यत्र कन्याः॥ ६७ ॥ मन्दाकिन्या इति। यत्रालकायां कन्या माणिमीर नै सक्रीडन्ते दीन्यन्ति । कीदृशा मरुद्भिः पवनैः सेव्यमानाः सेविताः । कीदृशैः-मन्दाकिन्याः गङ्गायाः सलिलशिशिरस्तोयशीतलैः । पुनः अनुतटरही तटनिकटप्रस्ताना मन्दाराणा देवतरूणा छायया वारितोष्मा नियारितधर्मतोयाः । च पुनः अमरप्रार्थिताः देवेष्टाः। एतेनासामतिलावण्यं व्यज्यते । कीदृशैर्मणिमिः कनकसिकतामुष्टि- निशेषग्दैः सुवर्णसिकतामुष्टिक्षेपणगुप्तैः । अत एवं अन्वेष्टव्यैः गवेक्तियः । अन्वेपितं गवेपितभित्यमरः ॥१७॥ Where (in Alaka) the maidens, Wooed by the immortals(gods), being attended upon (i.t. fanaed) by the breezes cool duc to water of celestial Ganges, (and)

·मेघदूतम् ।
screened from the beat (of the sun ), by the shade of
Mandira trees, growing on the bagk (of Ganges), play with
jewels, that are (irst) to be hidden by depositing (rilsers)
with closed ists (rus!! ) in the golden sand (and then)
are to be searched for. 67.
विद्युत्यन्तं ललितवनिताः सेन्द्रचापं सवित्रार
सगीताय प्रहतमुरजाः स्निग्धगम्मीरघोपम् ।
यन्तस्तोयं मणिमयभुवस्तुगमनंलिहायाः
प्रासादास्न्यां तुलयितुमलं यत्र तेस्तेविशेषः ॥ ६८ ॥
विद्युन्यन्तमिति । यत्र (अलकायां) प्रासादास्त रुच्यमानेषवन्द
तुलयितुमठमनुकतु यताः । क्या हि त्वां विधत्वन्तं सवडिकं तेऽपि ललित
वनिताः सबिलासाङ्गनाः । वा सेन्द्रचार समुरायुधं तेऽपि सचित्राः मालेरुनाः।
वा निग्धगम्भारो मधुगंभीरघोष (or घोर १] अनितं तेऽपि सहीवाय
गुणनिका प्रवमुरजा वादिवमृदङ्गाः । वामन्ततोयं तेऽपि मणिमयमुवः
स्फाटिकावनयः त्वा तुङ्गमुन्नतं तेऽप्यनंरिहामा व्योमस्टविखराः। एवं
सर्वसादृश्यम् । अभ्रं (ख) लेढि व्यामोतीपद्मलिहमग्रं येषान् । वहाने-
लिहः इति खर ।। ६८॥
Where (in Alakã ) the royal miosions are competeot
Enough talat) to stand comrarison (tradarjitam) with yon
in Sarious particulars. (They are ) possessed of graceful
damsels, paintingsndrums beaten for music, crystal gare-
meats and sis (lit.-cloud Hiissing summits, (respectivel
as ) you are possessed of lightning, raia-bow, street and
deep thundering, water within, and loftiness. 6s.
शप्पश्यामादिनकरहयस्पर्धिनो यत्र वाहाः
शैलोदयास्त्वमिव करिणो वृष्टिमन्तः प्रमेदात् ।
योधागण्यः प्रतिदशमुखं संयुगे तस्थिवांसः
प्रत्यादिष्टाभरणरुचयश्चन्द्रहासवणाः ॥ ६९ ॥

·ધરે मेघदूतमू। यति । यत्रालकायां वाहाः राष्पश्यामा बालेतृणमनोहराः। अत एव दिनकरदयस्पर्धिनः । वर्णतो वेगतश्च सूर्याश्वकल्पाः । तथा शैलोदग्राः दौलोन्नताः करिणः मदसावाहेतोः बमिय वृष्टिमन्तः । अप्रे नयन्तीति अप्रग्यः । योधाप्रग्यः मटश्रेष्ठाः युद्ध रावणम्मुखं स्थितवन्तः अत एव चन्द्रहासनगाः क्षवान्येव अङ्काः चिह्नानि तैद्रीकृतामरणशोभाः । तैरेव तेषां शोभित्वात् ॥ ६॥ Where (in Alata), there are horses green like grass (saşpasyāmā) and capable of vieing (spardhunah) with the chargers of the sun (lit-maker of the day, the elephants call like mountains pouring forth showers, like you, on account of the flowing of rut (prabheda ), the leaders of warriors, who stcod in battle against Rāvana, (and) who repudiated the splendour of orazments, with the sigos of the scars of Candrahāsa ( sword of Rāvana). 69. आनन्दोत्यं नयनसलिलं यत्र नान्यनिमित्ते- नन्यस्तापः कुसुमशरजादिष्टसंयोगसाध्यात् । नाप्यन्यत्र प्रणयकलहाद्विप्रयोगोपपत्ति- वित्तशानां न च खलु वयो यौवनादन्यदास्त ॥ ७० ॥ आनन्दति । यत्रालकायां वित्तेशानो यक्षाणां आनन्दोत्यमानन्दजनितमेव नयनसलिलं अभु । अन्यैः शोकादिभिनिमित्तैन । इष्टसंयोगसाध्यान्निवर्तनीया- कामतापादन्यस्तापो न । प्रणयकलहादन्यस्मात्कारणात् विप्रयोगोपपत्तिरपि नास्ति । किञ्च यौवनादन्यद्वयो वाधकं च नास्ति ।। ७० ॥ Where (in Alakā) tears arise (only) out of joy, and got because of other reasons, ao other tormeat, except (that) caused by Cupid (lit.-the flower arroved god) and removable by the union with the loved one, no occurreace (upapratti) of separation except in love-quarrels. Iodeed, no other age than youth, exists in case of lords of wealth (rakas).70.

·मेघदूतम् । हस्त लीलाकमलमलकं चालकुन्दानुविई नीता रोध्रप्रसवरजसा पाण्डुतामाननधीः । चूटापाशे नवकुरवकं चार कणे शिरी सीमन्ते च त्वदुपगमजं यत्र नीपं बधूनाम् ॥ ७ ॥ हस्तेति । यत्र चाइनानामिदमिदमृतुष? जातम्प्राम्यमाभरणम् । दिकि. त्याह । करे लीलपद्म शरलियमेतत् । अलकं बालः कुन्दपुषणानुविध मिश्रम् हेमन्तलिङ्गमैतत् । मुखलक्ष्मीप रोप्रयुपरागेण पाण्डुता गौरव नीता प्रापिता । शिशि लिङ्गमेतत् चूडापावे (नवं) सरसं कुरवसुन्। वसन्तलक्षणमेतत् कर्णयो रम्य शिरीषकुमुमन् । प्राप्मलिङ्गमेतत् यासा सीमन्न च त्वदुपगमज प्रादृपेयं नौपपुष्पम् । वर्षालिङ्गमैतत् तदेतेन कनकालंकार- निरासेन योरिता नागरत्वमुक्तन सर्वर्तुसमृद्धिश्च ॥ ७१ ॥ Where ( 10 Alila ) ebe damsels (hold) lotuses in (tbeir) hands, for sport.(ther) tresses of hair are interrived with (anuriddha) fresh Kunda filoners, the beauty of (their) faces 15 heightened by the pollen of Lodhra blossom, the fresh Kurabaka flower is on (their) mass of hair, tbe lovely Sirisa is on (their) car, and the Nīpa-flower, that blooms 21 your arrival is on their parnings of hair (shrarta).il यस्यां यक्षाः सितमणिमयान्यन्य हर्म्यस्थलानि ज्योतिश्छायाकुसुमरचनान्युत्तमस्त्रीसहायाः। सेवन्ते मधु रतिफलं कल्पवृक्षप्रसूतं त्यद्गम्भीर धनिपु शनकैः पुष्करप्वाहतेषु ॥ ७२ ॥ यस्यामिति । पस्यामलकार्यों नित्यं वरपरन्धिसहाया गुझकेश्वराः सौपरय लान्यागत्य रतिफलं न तु कलहादिजनकं सवृक्ष मधु सेवन्ते । कीदृशान स्थटानि । सितमणिमयानि स्फाटिकानि । अतएव ज्योतिरापास्तारावलि प्रतिबिम्बान्धव कुसुमरचना येषु । वदा सेवन्ते । मदन इव निदी पनिया ·मेघदूतम् । तेषु पुष्करेषु वाद्यमुखेष्वाहतेष्वास्फालितेषु सत्सु । तदेतेन दम्पतीनां सदा. सुखित्वमुक्तम् ॥ ७२ ॥ Where tia Alaka ), yaksas, accompanied by excellent damsels, on returing. (etya) to crystal terraces where (the purpose) of flowery decoration (is served) by the reflections of the stars in the pavement) enjoy wine, the fruit of which is amorous sports (ratiphala) (and) which is distilled from the celestial trees; while the surfaces of drums (pışkareșu), that make deep sound, like that of yours, are gently beaten. 72. गत्युत्कम्पादलकपतितैर्यत्र मन्दारपुष्पैः क्लप्तच्छेद्येः कनककमलेः कर्णविनसिभिश्च । मुशालग्नस्तनपरिमलैश्छिन्नसूत्रेश्व हारे- शो मार्गः सवितुरुदये सूच्यते कामिनीनाम् ।। ७३ ॥ गतीति । यत्राभिसारिकाणां नैशो मार्गःप्रभातेऽभीमिः मन्यते कम्यतेऽनु- मीयते वा । कैः। स्तनजघनमरेण गत्युत्तमाकेशच्युतैभन्दारकुसुमैः । कर्ण- अप्रैश्च कनकनलिनैः क्सच्छेयै रचित (विच्छित्ति) विशेषैः । तथा मुक्कामणिपु लमः स्तनपरिमलः कुचामोदो येषां तैश्छिन्नसूत्रैर्मुक्ताहारैश्च । तदेतेन भ्रष्टामरणाग्रहणेन स्मृद्धिरुत्ता । छैदनीयं छेद्यं पत्रलतादि । क्लस- शब्दे कृपो रोलः ॥ ७३ ॥ Where (in Alabā) the nocturnal (nousa/) path of the passoio ate damsels, is suggested at the rise of the soo, by the Mandara flowers, fallen from their ) tresses, due to trenar ia (their) movement, by goldea lotuses, that were (Grst) arraoged Alupta) in various designs (chedya), (and) which (subsequently dropped down from the ears, and by necklaces, with their threads (siitra) rent asunder (chinna) and the pearls of which have come in contact (logna) with fragrant substanse (parimala) (applied to their) breasts. 73, २ मुस्तानात: (M.)

·मेघदूतम् । नीपीयन्धोच्यसनाशिघिलं यत्र यक्षाइनाना वासः कामादनिकृतकरेप्वाक्षिपन्नु प्रियेषु । अर्चिस्तुहानभिमुखमपि प्राप्य रत्नप्रदीपा- न्ड्रीमदानां भवति विफलप्रेरण चूर्णमुष्टिः ॥ ४ ॥ नीयोति । पत्र कामिनीनां चन्दनादिचूर्ण मुष्टिदीपशान्तिधिया प्रेन्टी विकलो मति निष्फलः संपद्यते । प्रतोद्यकाप्रामात् । कदाचिदसौ अन्यत्र पतितो मवेदित्याह । अधिस्तुगान्महाज्वालाग्रत्नप्रदीरानाभिमुखमासायामि । विफलत्वं वनश्वरत्वाद्रनार्चिपः । क्षेपस्तु वन्दिदीपभ्रान्या । कदा रिल इत्याह । कामात्सुरतेच्च्या चपलपाणिपु पियेवम्बरमपदत्सु । (कोड पासः )। नौवीबन्धनस्योचयसंयमनस्योसनेन विकासनेन शिपिलमदृतम् ततश्वारलादपहारः । अतश्च सजाव्याकुलत्वातामा चूर्णादिमि (माका. दिभिः)मणिदीपप्रामनेच्छा ॥ ७४ ॥ Where (in Alaka) shile the garments, unfastened by the relaxation (ucci.rasana) of the front Inot Liribandhal of yaksa damsels, confounded (midha) by shame, are being snatched, with immodest (antshrta) hands, by their lorers through passion, the bandful of powder eren reaching directly ( obhimukha ) the jewelled lamps, with frominent flames, is fluog in rain. [ lit. becomes ode, the throwing (prerana ) of which is fruitless ). 74. यत्रोन्मत्तभ्रमरमुखराः पादपा नित्यपुप्पा हंसश्रेणीरचितरशना नित्यपद्मा नलिन्यः । केकोकष्टा भवनशिखिनो नित्यमास्वत्कलापा निन्यज्योत्स्नापतिहततमोवृत्तिरम्याः प्रदोपाः ॥ ७५ ॥ यति । यत्रालकायां पादपा वृक्षाः पुष्पयुक्ताः सदामदयुत्तासिन्दाप- मानाः । नलिन्यः पद्मिन्यो नित्यपद्मा । न तु हेमन्तवर्जितमित्यर्थः । अत एव हंसप्रेगोराचितरशना नित्यं सपरिवेष्टिता इत्ययः । भवनातिनः क्रीड:- ·मेघदूतम् । मदरा नित्यशोमीः न तु वर्षास्वेव । अत एव केकायुक्ताः । प्रदोषा नित्यचन्द्रिका नाशितान्धकाररम्याः । न तु शुक्लपक्ष एष । एतेनास्य सर्व- रम्पत्वमुक्तम् ।।७५॥ Where (in Alakā ) the trees, that are ever blossoming resound (muklara ) (with the humming of) intoxicated bees, the lotus plants, that are always possessed of lotuses, have girdles arraoged (for them ) by the row of swaps; the domestic peacocks, that have permanently shining plumage, have (their) pecks uplifted for (ibeir) cries; (aod) the evenings, possessed of permanent moonlight are pleasant, on account of the course (cra) of darkness, being obstructed. 75. नेत्रा नीतः रुततगतिना यद्विमानानभूमी- रालेख्यानां नयजलकर्णदोषमुत्पाद्य सद्यः। शङ्कास्पृष्टा इव जलमुचस्त्यादृशा यत्न जाले- धूमोनारानुकृतिनिपुणं जर्जरा निष्पतन्ति ॥ ७६ ॥ नेति । यत्र भवद्विषा मेघाचित्रेषु नवजलक्रण विधाय जर्जरत्या- ध्मौद्गारानुसत्या धूमप्रसारसादृश्येन निपुर्ण प्रयोगं प्रासादजाल वाशविवर- निष्पतन्ति नियन्ति । उद्ययेशते । चित्रनाशनशङ्कास्पृष्टा इव शङ्किता यथा। सागर दि सापरायताब्याजेन पलाय्यते ! काया जलदाः । यस्यामलकाया विमान प्रमुभीनेत्रा वादा प्रेरकेण सततगतिना वायुना नीता । नयनीति नेता तेन । अतश्च वर्षगादालेख्यबायः जर्जराः सन्डाः (म्लानाः) ॥७६ ।। Where (in Ataka) clouds, like you who are taken the terraces (aprobhūmi ) of the royal mansions, by wind (lit.-by the esel-moving ope), their guide (metrā ), after spoiling (deşamet pārdyc ) the paintings, with drops of fresh water, at once (become) terror-stricken (srarikāspxstah) ilit. being touched with affretension as it rere (ira) ] (and) to ·न मेघदूतम् । being shattered (jarjarūk) escase, through the latticea windows, skilfully (mipriom) (their minner of escape being) similar (anrilti ) to the escape ( angāra ) of smole. 76. यत्र स्त्रीणां प्रियतममुजालिङ्गनाच्छासिताना- मङ्गलानि सुरतजनितां तन्तुजालावलम्बाः । त्वत्संपेयापनविशदेश्वोतिताश्चन्द्रपादे- ालम्पन्ति स्फुटजललवस्यन्दिनचन्द्रकान्ताः ॥ ७ ॥ यति । यत्र पुर्यो कान्निीनां मुरवनितामग्लानि चन्द्रकान्टमणको पालुम्पन्ने प्रशमयान्त । कोशीनान । प्रिपतममुजालिङ्गनोच्वान्वित ममुजाबन्दनगौडितानान् । कौशाश्चन्द्रकान्ताः । तनुजाटेवालन्दन्त झवि तथोक्ताः । तथा तत्संरोधापग-विधदैमादारनिवृत्तिनि मन्द्रदे- धोतिताः साविताः अत एव फुटजललवस्पन्दिनः प्रकटतोपकणमुचः। अतश्चाङ्गग्लानिदरतम् ॥ ७७॥ Where (in Alata ) the moon-geras, baoging by tbt aet works Gāla) of threads, (and) made to trickle (erial) by the moon's rays, clear, on account of remoral of your obstruction (satrodla) (and) which (beace) oazing out ( syandmah) clear (szhuta) particles of water, remonte (ryalarmparti) the langour of limbs, caused by amorous sports of the women, oppressed (acchrāsita) by the close embraces of their lorers.77. अक्षीणान्तर्भवननिधयः प्रत्यहं रजकप्ठे- रदायद्भिर्घनपतियशः किनरैर्यत्र सार्धम् । वैभ्राजात्यं विबुधवनितावारमुख्यासहाया मध्वापानं पहिरुपदन कामिनो निर्विशन्ति ॥ ७॥ अशाणेति! यत्रालकानां कामिनो वैभ्राजात्यं चित्ररप बाझोयानं निर्वि- न्यनुमति कीदृशाः । विबुधवनिता अप्सरसस्तामु कारमुख्याः प्रधान ·मेघदूतम् । समाहिता कैस्सह । गन्यास्सह । कीदृशैः कुबेरययो गायन्द्रिः पुनः रक्तकण्ठे- मध्यनिभिः। परिपूर्णगृहाभ्यन्तरकोसाः। कीदर्श मधुनो मद्यस्यापाने पानगोष्ठिका पलिन् तत् । आनानं पानगोष्टिकेत्यमरः ॥ ७८ ॥ There ( in Alaka), the ( yakşa-) gallants, who have inexbaustible Loksina) tresures, in their Louses, with excellent courtezins from amongst the Apsaras (ribudharanitā) as their companions, (and) engaged in (love) conversation, enjoy the outer garden, Vaibhrāja by game, along with the sweet-roiced Kinnaras, chanting loudly (ut) the glory of the lord of wealth. 78. मन्या देवं धनपतिसखं यत्र साक्षाद्वसन्तं प्रायश्चापं न वहति मयान्मन्मयः पट्पदव्यम् । समाहितनयनैः कामिलक्ष्येपोधे- स्तस्यारम्भश्चतुरवनिताविभ्रमरेच सिद्धः॥७९॥ मत्वति । यत्र पुर्यो साधादासीनं हरमवेत्य ( मरः) पट्पदमौवा धनुः प्रायेण त्रासानादचे । स्वव्यापारान कुरुत इत्यर्थः । कथं तहि मियुनेष्वन्योन्यं प्रेमस्याह । कामचापस्यारम्मो व्यापारः प्रवीणागनाविलासरेव मेयने । कौडौः। कामिलयेषु सभ्रूमङ्ग नि प्रहितानि शितानि षु। दयामोथैरवन्यैः कार्यकारिभिः । तदेतेन युवातिप्राचीग्यमुतम् ॥ ७९ ॥ Where (in Alakā) koowing that the god (Siva ), friend of the Lord of Health, dwells 10 person, Cupid does not veld through fcar, kis bow wbicb has been for its string. His Purpose (arambhak) is achieved, by the clever (or charming) dapsels' amorous movements (mbkramaik), in wbich glances (nayana ) are cast with knitted eye-brows, ( and ) which are unfailing against (their) targets, the lavers. 79. वासश्चित्रं मधु नयनयोर्विभ्रमादेशदक्षं पुष्पोद्भेदं सह किसलयभूषणानां विकल्पान् । तस्य ·-- मेघदूतम् । लाक्षायगं चरणकमलन्यासयोग्यं च यस्या- मेकः सूते सफलमयलामण्डनं कल्पवृक्षः ॥ ८ ॥ वास इति । यत्रालकायां चित्रं नानावणे वासो वन । नेत्रयोविलासदेशे चतुरं मद्यं मधु । किसलयैः पल्लवैस्सह पुप्पो दंपुष्पोद्गमम् । उमयं चेत्यर्थः। विभूपणानां विकल्लान् विशेषान् । चरणकमलयोन्यासस्य समर्पगस योग लाधारसं च । एतत्सकलं अबलामण्डनं योधिप्रसाधनद्रव्यजातमेकं कलयः एव सूते जनयति । न तु नानासाधनसंपादनप्रयास इत्यर्थः ॥ ८ ॥ In which (city), the Kalpa-tree alone creates the complete decoration of women,-rariegated garment, nios. skilled in teaching (ādesa) graceful morements to the cyes, the opening (udbheda) of flowers with sprouts, various kinds ( rilapan) of ornaments, and red lac-dye, fit to be applied ( lit.-placed on ) to the lotus-like feet. 80. तत्रागारं धनपतिगृहानुचरेणानदीयं दूराल्लक्ष्यं सुरपतिधनुश्वारुणा तोरणेन । यस्योपान्ते कृतकतनयः कान्तया पर्धितो मे हस्तप्राप्यस्तवकनमितो यालमन्दारवृक्षः ॥ ८१ ॥ तत्रेति । तत्रैवंविधायामलकायां धनपतिगृहानुत्तरेण राजराजमान्युत्तरेग तदस्माकमगारं गृहम् । आभिज्ञानान्याह । शुक्रवापरम्येण तोरणेन दूरादी दृश्यम् । यस्य चौगन्ते निकटे बालो मन्दारवृशोऽस्ति । कोशो मदीयया प्रियया सेकादिना पोपितः । यतः कृतकतनयः पुत्रीकृतः। बालवाच कर ग्राह्यर्गुच्छैनौमूतः । उत्तरेणेत्येनवन्तः । तद्योगे च गृहानित्येनपा द्वितीया। पञ्चम्यन्तः पाठस्त्वनार्यः॥ ८१॥ There, to the north of the buildings of the Lord of Wealth (is) our house, which can be marked out from a distance, by the arched gate-pray, charming like the rainbow (lit-tbe bow of the lord of gods); not far from which (i.e. of ·मेघदूतम् । house [there stands] a young Mandara tree, bent on account of bunches of flowers (słabala), to be reached by hand, which (i.e. tree ) is nurtured by my beloved wife, 18 an adopted son (Artaka-tanayak). 81. अभिज्ञानान्तराण्याह- वापी चास्मिन्मरकतशिलावद्धसापानमा हैभैः स्यूता कमलमुकुलैः स्निग्धवैडूर्यनाले । यस्यास्तोये कृतयसतयो मानसं संनिकृष्टं न ध्यास्यन्ति व्यपगतशुवस्त्वामपि प्रेक्ष्य हंसाः ॥ ८२॥ वापीति । आस्मिन्नस्मद्रोहे वापी पद्मिनी वर्तते । मरकतमाणिशिलाभिर्बदी रचितः सोपानमार्गों यस्या। तथा स्निग्धैडूर्यमणिभिरेव नालो दण्डो येपा तैईमः सौवर्णैः पद्ममुकुलैः स्यूता प्रोता सबद्धा। वाप्यां हि पद्मर्माव्यम् । यस्याश्च तोये कृतवमतयो हंसास्वामपि प्रेक्ष्य वर्षासमयेऽपि निकटमपि मानस सरो न ध्यास्यन्ति न स्मरिष्यन्ति । यतो व्यपगतशुचस्तत्रैवोपद्रवामायान्नि- दु:खाः । हेमशन्दो रजतादिः ॥ ८२ ॥ And in it (the house) (there is a well which has a flight of steps, formed of emerald-slabs, and full of (syntālit, interwoven or sewn with) buds of golden-lotuses, having long stalks ( nala) of resplendeat (snigdha ) lapis lazuli (caidtiryal, the swans having made their residence, in the waters of which, (and hence) freed from distress (ryapagatas ucah) will not long for Māoasa (lake),, though acar, even after your arrival (lit. after seeing you) 82. यस्यास्तीरे निचितशिखरःपेशलैरिन्द्रनीले क्रीडाशैलः कनककदलीवेष्टनप्रेक्षणीयः । महिन्याः प्रिय इति सखे चेतसा कातरण प्रेक्ष्योपान्तस्फुरिततडितं त्वां तमेव स्मरामि ॥ ८३॥ १ स्फीताः (1) २.शिकचनस्लैः 8.)

·मेघदूतम् । यस्या इति । यस्या याप्यास्तौर एवंविधः श्री सोलोस्ति । यः । पेशलमनोरिन्द्रनीलमाणेमिनिवितशिखरी बद्धगृङ्गः । कनकमपीना र कदलीना वेश्नेन परिवलनेन प्रेक्षणीयो म्यः 1 अतश्च मधियाना: कान्त इति निक्टोलसितशत इदं मवन्तमालोक्य सादृश्यात्तमेवाद्रि कातरेगाधारण मनसा स्मरामि । माश्याप्रियवाच स्मरणम् । कातरत्वं तु विरहनयान् । शेषत्वाविवक्षया समित्यधीगति षष्टयभावः ॥ ८३॥ On the bank of subich (well, stands) a pleasure moup. tain the real of thich is made of charming saphires, (sod) which is beautiful to look at, on account of the caclosure (restara) of golden plantain trers. On seeing you, with lightning flashing by your side (upārla ), I recollect with tremulous heast, that sers (rouptain) (as it is) a farourite of my wife. 83. र शोकश्चलाकिसलयः केसरश्चात्र कन्तः प्रत्यासन्नौ कुरवकवृताधवीमण्डपस्य । एकः तख्यास्तव सह मया यामपादामिलापी फाश्यत्यन्यो वदनमदिरां दोहदच्छानास्याः ॥ ८४ ॥ रति । अब केलिपनवे रक्ताशोककहरतरू पल्लविती स्तः । कुरखौ. तिनर्मिका कण्टी यस्य तस्य माचीलतामण्डपस्य प्रत्यासन्नी सविधौ । यो- अकोऽशोकस्तव सल्या महिन्या वामपादाभिलापी। चरणप्रहारानुग्रहेण तस्य विकासात् । मया सह । अहमपि सापगस्तदीयं पादप्रहारमभिल्पामीत्यर्थः । अपरो बकुलो दोहदच्छमना सेकामिलापव्याजेनास्या मयेवस्या बदनमदिरा काइति । तरूणीमुसामवसेकेन तस्य विकासात् । मया सह । अहमपि तदीयां वदनमदिरा कायापीत्यर्थः अशोकादीना प्रशस्तत्वादुपादानम् ।।४।। Here (on that pleasure-mountain), (stand) a red sola (trec ) with saving sprours, and a lovely (landa) Balvis (tree), both in close proximity of the botter of Madhas Creeper furrounded by (reta) Kurabala plants. One to hem) (i, e. Agola ) longs, along with me, for the (touch ·। मेघदूतम् । of the left foot of your friend (i e. my wife) (and) the other (i. c. Bakula ) desires wine (along with me) from her mouth, under the pretext (chadma) of craving (donada). 84. तन्मध्ये च स्फटिकफलका काञ्चनी वासयप्टि- मूले बद्धा मणिभिरनतिप्रौढवंशप्रकाशः। त.लैः शिक्षद्वलयसुभगेर्नर्तितः कान्तया में यामध्यास्त दिवसधिगमे नीलकण्ठः सुहृतः॥ ८५॥ तन्मध्ये चेति । तयोरशोककेसरयोर्मध्ये क्रीडाबहिणः सौयणी वासाय यटिदग्डोऽस्ति । कोदशी । स्फटिकमयं फलकं पीठं यस्याः सा । मूलभागे च मणिभिर्वदा। कैः। अनतिप्रौदवंशै तिपका ये वंशा वेणवस्तव्यकाभेद्यों- तमानैस्तत्सवणः । मरकरित्यर्थः । ते हि वंशवर्णाः । यां च यष्टि दिनान्ते युष्माकं मुहन्नीलकण्ठो मयूरोऽप्यास्त श्रयते । कीदृशः । मकान्तया शिक्षा- नकनककटकमनोहरैस्तालवाद्यनैर्तितः शिओरात्मनेपदित्वाच्छिादिति प्रयोगः प्रमादजः । अनित्यो वानुदात्तेदात्मनेपदविधिः ।। ८५॥ And between them (i.e.the two trees) (stands) a golden roasting perch (räsayaştıh ) with a crystal slab, and studded (baddha) at the botcom, with jewels, shining like young (anatipraudka), [lit, oot much grown upl bamboos, os which at the departure of the day, sits your friend the peacock, who is made to dance by my beloved, with clappiogs ( tālal ) (of her hands), pleasing (subkaga) on account of the jingling bracelets. 85. एमिः साघो मनसि निहितैर्लक्षणेलक्षणीयं दारोपान्त लिखितवपुपो शयपद्मौ च दृष्ट्वा । क्षामच्छायं भवनमधुना मद्वियोगेन नूनं सूर्योपाय न खलु कमलं पुष्यात खाममिस्याम् ।। ८६॥

·मेघदूतम् एमिरिति । हे साधो पूर्वोत्तैश्चिचस्यानिट्रेश्म त्वया रक्षणाय बोद्ध- व्यम् । किं च द्वारपाचे शमन्यो निधी लिखिटवपुषौ दृष्ट्वा लक्ष्यम् । कार- शम् । इदानी महिरदेण क्षामन्छायं यशोमम् । परनादवेतसमये ना नैव निजा प्रियं पुष्णाति वर्धयति ॥ ८६ ।। O virtuous one, (my house) (is to be identified) (by you), with these distinctive marks, treasured up in your mind, and on seeing sailba (conch) and padma (lotus! whose figures are drarn near the door. Possibly (rinml now, the house has its splendour diminished Osarrachayer) as a result of my separation; for indeed, a lotus does cot retain (lit. develop ) its beauty at the separation from the sun.86. गन्या सद्यः कलमतनुतां शीघसंपातहेतोः क्रीडाशले प्रथमकथिते रस्यतानी निषण्णः । अर्हस्यन्तर्मयनपतितां कर्तुमल्पाल्पभास खद्योताली विलसितनिमा विद्युदुन्मेपदृष्टिम् ।। ८ ।। गत्त्वति । ततस्त्वं पोंक्त रम्ये सानो क्रीडादायवस्थितः मन्नमल दमान- न्तरपतिता [ विद्युदन्भेपदृष्टिं ताडदुद्योतनमेव दृशं कर्तुमर्हसि । दया ता] पश्यसीति मात्रः। किं कृत्वा । तक्षणं कलमतनुवाभिमशिशुलवलं चित्र- गमनार्थ प्राप्य 1 महति हि देदे यया जायते। कोशी दृष्टिन् । अत्यापा रामाया मा कान्तिस्यास्ताम् । अत एव च सद्योवाल्या ज्योतिमलि. श्रेण्या यदिटमितं स्फुरणं तसदृशीम् ।। ८७ ॥ Quickly assumiog the size of a young elephant, (Iilatha) for the sake of quick access (sampita) and being) Ferched on the afore-said pleasure-mountaip, possessed of pleasant peals, you should (lit deserve to) let fall inside the house, your glance of lightning-flash, of esceedingly diminished lustre ( and hence) resembling ( nithūma) ide glearning frilasits ) sf she si sf glor-391W. . .

·मेघदूतम् । तन्वी श्यामा शिखरिदशना पक्कविम्याघरोष्ठी मध्ये क्षामा चकितहरिणेप्रेक्षणा निम्ननाभिः । श्रोणीभारादलसगमना स्तोकनम्रा स्तनाभ्यां या तत्र स्याद्युपतिविषये सृष्टिराद्यैव धातुः ।। तां जानीयाः परिमितकथां जीवितं मे द्वितीय दूरीमूते मयि सहचरे चक्रवाकीमिवैका गाढोत्कण्ठां गुरुपु दिवसप्वेपु गच्छत्सु वाला जातां मन्ये तुहिनमथितां पद्मिनी वान्यरूपाम् ।।८९॥ तन्वी श्यामेति । ताजानीया इति युगलकम् । तत्र वेश्मनि यैवंविधाङ्गना मवेत्ता त्वं मम द्वितीयं जीवितं बहिश्वरं जानीया मद्भार्यो बुद्ध्येयाः । कोशी या तन्वी कृशाली शामैकवारप्रमूता तरुणीत्यर्थः । शिखरिदशना तीक्ष्णदन्ता पक याटिम्बफलं तद्वदधरो यस्याः सा मध्ये क्षामा कृशोदरी चकितहरिण- प्रेक्षणा प्रस्तकुरङ्गनयना निम्ननाभिरतुन्दिला। भोगाभारानितम्बमारादलस- गमना मन्यस्याता स्तनाभोगेन च स्तोकं मनाड्नम्ना नता किंबहुना युवति- विषये नारीमध्ये वेधस आद्या सृष्टिरिव । आदौ हि अनुढ़ेगाद्रम् निर्माण भवति । तां कीदृशी परिमितकथा पेशलभापिणी मयि सहयरे दूरीभूते दूर- स्थिते सति चक्रवाकीमिवैकां केवलाम् । यां च बालाममीपु गाढोत्कण्ठादुःस- हेषु अहामु ब्रजमु शिशिरदग्या कमलिनीमिव विरूपां संपन्नां मन्ये जाने । वा शब्द इबायें। ता जानीया इत्येदपेशया सर्वत्र द्वितीया।। ८८-८९ ॥ The one who would be there, slender, youthful (syāma) with teeth (that are) pointed (sikinarn), possessing lower lip (red) like the ripe Bumba-fruit, thin (kşāmā) in the waist (-region, madhya), with eyes (or glances, like those of a frightened deer (harria, or with hansi,' like those of a frightened fawn), with navelt which is ) deep (nimna), with gait slow (alasa) on account of the weight of the thips, bent (namra) slightly (stoka) through (the full and therefore, heavy pair of| breasts, the first creation as though (ira) of the Creator in the १ चाकतहरिणीप्रेमगा।

·- मेघदूतम् । ६६ domain (rışaya) of young girls,-her you should Icow, with [her] speech measured, my second life, like a lonely lekar) female cakrarita (-bird) with me (hes) companion situated (Chile) far away, rith her yearning (uflaitha) deep (gād...) the girl (Lalā) shom I fancy to have become a lotus creeper (padmanim) as though ( tā ), smitten (mathitam ) with frost ( tuhina), with her ( native) beauty ( rendered) otherwise (anyatha) (i. c. marred or affected adversely). 88-89. नूनं तस्याः प्रयलरुदितोच्छूननेत्रं प्रियायाः निश्वासानामशिशिरतया भिन्नवर्णाघरोप्ठम् । हस्तन्यस्तं मुखमसकलव्याधि लम्यालकत्वा दिन्दोर्दैन्यं त्वदुपसरणक्लिप्टकान्तभिर्ति ॥२०॥ नूनमिति । तस्या वक्त्रं निश्चितं वदुपसरणाश्लिष्टकान्तेर्मवत्सम्पर्ककर्थित- सोमस्य शशिनी दैन्यं विभर्ति विच्छायता पत्ते । यतोऽसकलव्यक्ति न या प्रकटं कुतो लम्बालकत्वात् । न हि विरहिणी पेशान्सम्मानयति । कीदृश्य प्रबलेना विच्छिन्नेन सदितेनोच्छूननेत्रे यस्य तया श्वासपरंपराया उष्णता- द्भिन्नवर्णों नटकान्तिरघरो यस्य । हस्तन्यस्तं करविधृतम् ॥ ९॥ To be sure (or nunam), that beloved one's face, with eyes swollen (utchina) on account of incessant (lit. prabela, strong) weeping, with the lower lip haring its complezion changed (i. e. gone pale) due to the heat (lit. not-coolness) of (her) sighs, (-the face-) placed (by her) on the ( palm of her) kand, cot baring a full manifestation ( a-salalatyaklı) due to the (obscuriog) length of (her) hair, will bear (bibharti) the pallor (dainya, lit.' belplessness' or 'poreres's of the moon, with (her) lustre affected adresels (Hışta) by your drawing Dear (upasaraya) (the said lunar orb... 90. आलोके ते निपतति पुरा सा पलिन्याकुला वा मत्सादृश्यं विरहतनु या भावगम्यं लिखन्ती ।

·मेघदूतम् । पृच्छन्ती वा मधुरक्वनां सारिकां पतरस्या कचिद्भर्तुःस्मरसिनिमृते (रसिक) त्वंहि तस्य प्रियेति ॥९॥ आलोकेति । मटियदेवविधा ववालोके दर्शनाये पुरा निन्तति अचिरा- धात्यते । एवंविधान्यापरान्कुर्वन्ती तां द्रक्ष्यमात्मयः। कोहली बतिव्याकुला देवनातत्परा मम साहश्यमनकार विरहवगत् तनु दुलम [दुबलं ] माव- गम् चित्तस्थितं लिखन्ती का मञ्जुवादिनी मारिका सरस्यां पृच्छन्ती। हे निमते विनीते कञ्चिद्भर्तुः लरसि मत्पति घ्यायमि यस्मात् त्वं तत्लातीय प्रिया । पुरा नित्तती[ति ?] यावत्पुरा निरादयोलेट् ॥ ११ ॥ Before long (perā), she would come ( lit. fall ) withio (the range of your sight ( aloka ), ( she who trould be ) Pre-occuried (ryakus) with ( religious) ofering (Ecli, or worship') or deliveating (Likhari) ny likeness (matsāfsyam( which has become ) emaciated (or week, forum Vs interpretation is difficult to secure' durlabha) on account of separation ( and therefore ) to be (re) cops. tructed (gama, lit. to be approached) by mind (tharc ) (only or inquiring of the sarita (-bird in the cage, ८० you, O disciplined (raibhrte) (if the reading is resike, you full of the sentiment of love') one, remember fondly (your) master-for, you (were) his favourite." 91. उत्सङ्गे वा मलिनवसने सौग्य विक्षिप्य वीणां मझोत्राई विरक्तिपदं गेयमुद्रातुकामा । तन्त्रीयाः नयनसलिले सारयित्वा कथंचिद् भूयोभूयः स्वयमपि कृतां मूर्च्छनां विस्मरन्ती ॥ ९२ ॥ उत्सङ्ग इति। यूमान्दरेहे कोष निधाय मेयमुद्रातुकामा सालोके ते निस्दीति सन्दयात् । कीदृशं गेप मम गोत्रं नामाश्चिह्न पत्य विरचितानि पदानि पत्ता पदस्थो हि सरसंगादो गेयं मदीपनामान्वितमित्यर्थः अननि- ·मेघदूतम् । नेत्रजरैराः कृतास्वन्त्रीः लेशन सारपिता योजयिता स्वरमार दद मुर्छना स्वरागा विलरन्ती चेतसोऽत्तास्यात् ।। ९२ ।। Or barias placed the lute ( răā) in the lap witb itt garment (that has become ) soiled (or dirts-' sa') sbe (who rould belogentle one (sauriya), about to sing out a song, with the words ( pada ) well arranged (rirania), (and) Possessing the mark (asika) of my name totra), (sbe that would,) after baring set (lit. caused to more, sarayntra ). with great difficulty (Ichamest ) the (mns) strings ( tantrih) set with the continued (flow of) tears (sallash ) from the eyes, be forgetting the rise and fall of Pitch { manrachana ), though practised (artar), by hersell (in the past ) again and again. 92. शेषान्मासान् गमनदिवसस्थापितस्यावधेर्या विन्यत्यन्ती भुवि गणनया देहलीमुक्तपुष्पैः। मन्संयोग हृदयनिहितारम्भमास्वादयन्ती प्रायेणेते रमणविरहेप्यङ्गनानां बिनोदाः ॥ ९३ ॥ शेगनिति । गमनदिवसायवृत्तो योवविधालस्तस्स रेपामासाननी भुवि विपसन्ती स्थापयन्नी दैहला द्वारवियेषे द्वारपूजायें दः पुपैया गणना तया रेखावदेषु पुष्पाणि दत्त्वेत्यर्थः । हृदयनिहितारम्भ मनोरथरचिदं मत्सङ्गमं वास्वादयन्दनुमन्ती । कपटाद्वान् व्यारादुई दीत्याह । यस्मादिष्टवियोगे विरहिगीनां प्रायेणैवंविधा एव केवलं विनोदा [Or केटयो !] मवन्ति ।। ९३ ॥ Or, arranging (rinyasyanti ) on the floor by means of flowers left (mukta) on the sill (dehall ) by (was of) counting (guianayā ), the remaining deaths of the period (arathih ) fised (sthapita ) from the day of (my) departure (or if the reading is gamonadiresa prastutasya, the months remaining from the period commenced from the day of my ·मेघदूतम् । departure) (or alternatively.) enjoring union ( samyoga) with me with (its ) activities (arambha), produced (lat. placed nhita) in the heart t only h. Generally (it may as well be stated ), these are the diversions (rinodah) of young ladies in ( times of ) separations from their loved (ramana) ones.93. सव्यापारामहनि न तथा पाडयन्मद्वियोगः शके रातो गुरुतरशुचं निर्विनोदां सखी ते । मत्सन्देशः सुखयितुमलं पश्य साध्वी निशीथे तामुन्निद्रामवनिशयनां सद्मवातायनस्थः ॥ ९४ ॥ सव्यापारामिति। तां सखी सतीमुन्निद्रात्यमतःकारणानिशीयेर्धरात्रे मत्स. न्देशैः मुखयितुं पश्य न तु दिवसे । कुत इत्याह । सन्यापारामहनि विरहो न तथा दुःखयेत् यया रात्री गत मंभावये यतो निर्विनोदां चित्रव्यापारादि- वर्जितामत एव गुरुतरशुचं अतिदुःखितां पुनः अवनिशयना न तु खट्वायाम् । कीदृशत्वं सद्मवातायनस्थः मद्गहगवाक्षनिकटस्थः ॥९४ ।। Separation from me would not tormeat your female friend full of activities (saryāpārā) by day, to that extent (tatha) (as it would), i am afraid, (torrent her, with her sorrows all the more unbearable (lit. gurutaras ucam, with the sorrow heavier) during aight deprived of all diversions (nirrinodăm) (as she tben vould be). Seated in the window of (my) house, do you, capable talam) of giring comfort (sukhayitum) by my messages, see the good lady, with her sleep departed, lying on (the bare) floor (as she would be), at night (nis:īthe). 94. आधिक्षामा विरहशयने सन्निपण्णेकपाची प्राचीमूले तनुमिव कलामावशेषां हिमांशोः । मत्संयोगः सुखमुपनयेत्स्वप्नजोपीति निद्रा- माकासन्ती नयनसलिलोत्पीडरुद्धायकाशाम् ।। ९५ ॥

·मेघदूतम् । अन्यच्च कीदृशी ताम् । आपिशामा चित्पीडाकृयामत एव काही ताही विरायन सनिपग्ण चितमकपाश्चै यस्याः सा गया तचामावास्याया प्राची- मूले पूर्वदिङ्मुख कलामात्रोपाम् इन्दोश्चन्द्रमशो मूर्तिमिव इत्युपमा । तपा निद्रामभिलपन्तीम् किमर्थे मया सह कथं नाम [स्वप्ने] समागमो घटेतेति । नयनसलिलोरीडनेन नेनाम्बुरेण द्धारकासा निवृत्तप्रसराम् । (Do you see her) emaciated (Isamā) due to anxiety (ādhı), with a side (pārs'ta) (of her frame) lying (sannisa1a) on the separation (-characterised) bed, thus looking) like the form (tanul of the cool.sayed one, (which is having just a digit as the remainder on the eastern horizon (lit. at the root of the Eastern Quarters), (or, do you see her) eagerly longing talaiilsarlim) for sleep, with its score tarciasrat obstructed (ruddha) by the good (utpida) of tears, with the thought (in her mind ttt), that contact (samyoga) with me, through the product of a dseam (srapnuujah api) sould bring (10 its train, ber) happiness. 95. निःश्वासेनाधरकिसलयफ्लेशिना विक्षिपन्ती शुद्धन्नानात्परुपमलकं नूनमागण्डलम्धि । नीता रात्रिः क्षणमिव मया लार्द्धमिच्छारर्या तामयोप्णविरहपतितरथुमिर्यापयन्तीम् ।। ९६ निःश्यासेति । दोगत्वादीष्टहरदा नोवासेन अटक विक्षिपन्तीमुक्षि- पन्नीम् । कीदृशं शुद्धस्नानात् पानीपमात्राभिपकेण परमं सचम् । यदि सा कदाचित् मङ्गलाथै स्नाति तनुरमितलामकादिगन्येन तोवमानेग। को आगग्डं लम्बत इति आगाडलम्धि कपोस्रस्तम् । तथा मा सह इन्छारतयां निशा अगर दतिवाहिता दाभवोष्णपिरिहाय्यानां रोदनेन मासनिय याश्यन्ती नयन्तीम् ॥ ९६ ॥ (Do you see her) sebo, indeed sould be tossing her hair (clalam), coarse (lit. paruşa bard) due to ordinary (sriddha lit. pure) bath, (and) hanging as fas (los) as the cheek, by

·मेघदूतम् ।
७१
(ber) sighs, oppressing (klesira) ( her ) sprout-like lower
lip, Iber) causing to depart (yāpayarın) that same (tirural
right, with lot tears fallen through separation Inor) which
Iformeriyl mus spent (rit5) as (one) moment with me, in
(lit. by) voluntary (ore) sports (rcchārataih). 96.
पादानिन्दोरमृतशिशिराजालमार्गप्रविशन्
पूर्वमीत्यागतमभिमुर्ख सनिवृत्तं तथैव ।
सेदाचक्षुः सलिलगुरुभिः पत्मनिभ्याइयन्ती
साधेहीव स्थलकमलिनी न प्रबुद्धां न सुप्ता॥९७॥
पादानिति । स्वाध्यत्वाद्गुरुभवुःहैः पदममिलोमभिः । खेदाच रा-
च्छादयन्तीन् । कीदृशं पीयूपीवलान् वातायनप्रविष्ट निन्दोः पादादिरणा-
म्पूर्वप्रीत्या सम्मुखं गतं तदेव प्रत्यागतमित्यर्थः । अन्तश्रारणोः स्थगनान्न
प्रबुद्धा न मुमा नेत्रनिर्मलनायबोवामात्रो निद्रामावश्व स्वापोन्दून्यत्वात् ।
अतश्च साभ्रेनि स्थलकमलिनीमिव इत्युपमा । सा हि साभ्रत्वात् न प्रबुद्धा
दिनवशाच न सुता। पूर्वेद अत्र वारपत्रके क्रिया ॥ १७ ॥
( -Her) who would be covering (chadayar.im) with
her eyelashes (fakşmabhin ), heavy with tears, (ber) cge,
gonc on account of previous delight, towards (abhimukham)
the coon's rays, came, in (to the house) by the way of Ibe
lattices, (but) the very moment turned back (takkaita sann-
irritom) through pain (kkedāt) (thus looking ) like a land.
lotus-creeper, neither opened (lit. awakened), nor closed
(lit. asleep) on a cloudy day. 97.
क्यमेवंवियामेतावस्यामात्याह--
जाने सख्यास्तव मयि मनः संभृतस्नेहमला-
दिव्यंभूतां प्रयमविरहे तामहं वर्कयामि ।
वाचालं मान सलु सुभगंमन्यमावः करोति
प्रत्यक्षं ते निखिलमविपद् मातरुणं मया यत् ॥९८॥

·मेघदूतम् । जाने इति । तस्सा मवद्वयत्वापा यतो मवि मनः नेहमत् प्रौनिमन् [ संभृतहमतिप्रीतिमत् ! ] अतः कारणादित्यंभूतामेवंविधा दशावतां अमद्य वियोगेन तर्कयाम्युत्प्रेशे । न हि खेद एव लपि तस्या नातीति वक्तुं प्रयुज्यत इत्याद । मुमगमिष्टमारमानं मन्यते मुमगमन्यः तद्भावो मा नैवं वाचालं यक्तिचनमाप्ति (!) कुस्ते तलाद्यच्च मवोकमेतददोषं तवाचिरायत्ययम् । अवश्यमेवंविधां ता द्विवैर्दिनक्ष्यसीत्यर्थः ।। ९८॥ The mind of your female friend I kdon (to be) full of affection towards me. Hence do I conjecture her to be as (previously) characterised (itthamunitām), in (this her) first separation (from me). Surely the attitude (thārāk) of considenog loneself fortunate (subhaga) does not make (1. has not made me) tallatire (rachalam). All that bas been said by me, (dear) brother, (will.) before loog (be) patent to your eyes (te pratyalşam). 93. आये यद्धा विरहदिवसे या शिसा दाम हित्वा शापस्यान्ते विगलितगुवा तां मयोद्धेष्टनीयाम् । स्पर्शलिप्टामयमितनखेनासन्सारयन्ती गण्डामागाकलुचिपमामेकवणी करेण ॥ ९९ ॥ आधेति । कोदशी तामेवंविधामेकां वेणी कटोरपस्पत्कपोलफलकात् अघटितकरजेन पाणिना सारयन्तीमालोकार्यमपारयन्ती कीदृशी देणी याये प्रथमे विरददिबसे वियोगदिने चूहागेरसरमपात्य ठया वेष्टिना । या च नष्टशोकेन मया मोचनीया विमेप विरहाचारः स्वाभावाच पा लिष्टां परपाम् तामेवंविधां पश्येति पूर्वेण सम्बन्धः ॥ ९९ ॥ [ See her-] who, now and 2non (c-sart would be Tushing [up] from the expanse of her cheel [ and ] by means of her hand, with the nails not [ properly] cut [ lit. Dot controlled, ayamito ), that (tām) single [la] braid of bair disorderlili.e disshes cled (rymal and stained .

·७३ मेघदूतम् । ( kalusa) [ which is pained (Llışļā) at the touch, which, having thrown off the head-wreath ( s'ul hādāma) was tied up ( Brdaha ) on the first day of separation, [and 1 which is fit to be, untied by me, with grief dropped down (rigalitasuca ), on the termination of the curse. 99. सा सन्यस्तामरणमयला पेशलं धारयन्ती शग्योसंग निहितमसकृदुःखदुःखेन गात्रम् । वामप्यत्रं नवजलमयं मोवयिष्यत्यवश्य प्रायः सर्यो भवति करुणावृत्तिरान्तिरारमा ॥ १० ॥ सा सन्यस्तेति साबला कृशानीदृशं देह वदन्ती निश्चेतनमपि त्वां नयजल- मयमसमवश्यं त्याजविष्यति । कीदृशं गावं पेशलं कृतं मुकमारमतएव मुन्यतामरणं त्यक्तमण्डनं तथा तल्पपृष्ठे निक्षिप्तमप्यतिक्लेशेन बिभ्रती । यद्यविधा सा किमिति रोदिमीत्याह । यस्माघ आन्तरारमा सरमचित्तः स सर्वः प्रायेण करुणावृत्तिः कृपाशीलो भवति । त्वं च सजलवादादचित्तः । करुणा कृयैव वृत्तिापारो यस्य स करुणावृत्तिः । कृपयवृत्ते करुणाशब्दस्या- मापितपुंस्करवान्नपुंबद्भावः । दुःखदुःसेनेन्याधिश्ये द्विवचनम् । दुइरिव मुचे- गरि द्विकर्मक्वात् वामसे मोचयिष्यतीति ।। १.०॥ That one [ gone ] weak (abala ) supporting (dhara. yanli) with very great difficulty (duhlhad uhlhena) her tender ( pesala or pelata) frame (gatram), thrown several times ( asakxt) on the surface of the bed, will, to be sure, cause even you to shed tears, made of (maya) (i. e. consisting of) Fresh water, narajala. [The rule isJ generally everyone, with the inner soul wet [ardra, that is affectionate), is (bharats ) possessed of a sympathetic disposition (karuna ti). 100. वामो वास्याः कररुहपर्मुच्यमानो मदीये- मुलाजालं चिरपरिचित न्याजितो देशगल्या।

·मेघदूतम् । सम्भोगान्त मम समुचितो हस्त वाहनानां यास्यत्यूयूरुः सरंसकदलीस्तम्भगौरश्चलत्वम् ॥१०॥ धाम इति। स्वय्यासन्ने वामो वानरस्याचलवं यास्यति । परिपुरिष्यति । वा शब्दो नयनस्पन्दारेश्या विकले। कीदृशोसौ-मामकैखसर्वमानो नित्याभ्यस्तं च मौक्तिकालापं विधिवपुर्यात् त्याजित उपेक्षितः । रोचा च तत्र तस्य करणममत् । तया सुरतसमाती मम करोपर्मदनयोग्यः। अमि- नकदलीकाण्डवञ्च गौरः श्वेतः ।। १०१॥ Ort as an alternative), the left thigh of this one (i.c of my wife in separation ), being abandoned (for | ling period of time) by the marks ( pruda ) of (ms) nails (lararuha), caused by the course of Fate to gise up (it' wonted ) network of pearls familiar for long, worthy of shampooings ( same ahanānām) with the hand on my part, at the end of the amorous enjoyments, (the thig! which is rellowish bright (gaurak ) in complexion (lite the stem of golden plantain tree or better), like the stern of a juicy, that is, young plantais-tree, will attain to : state of throbbing (calatram). 101. रुद्धापाङ्गप्रसरमलकैरञ्जनस्नेहशून्य प्रत्यादेशादपि च मधुनो विसि [स्मृ? ] तरूविलासम् त्वय्यासने नयनमुपरिस्पदि शङ्के मृगाच्या मीनक्षोभाचलकुवलयश्रीतुलामप्यतीति ॥ १०२ ॥ रूद्धति । हे जलद । मपति निकटस्पे सति तस्या हरिणनयनाया नेत्रमुग- रिस्पन्दत्वात् निमियोत्फुल्लचटुलोत्पलशोमाताग्य प्राप्स्यतीत्याग सम्भाव यामीति शुमसूचनमत्र स्त्रीणा हि वामाशिस्फुरणमानन्दमासनमाह । कीदृशं नयनलम्बैरलकै रद्धापाङ्गमसरं निवृत्त कटाक्ष गोकाचाञ्जनलेहेन रहिवम् ।. तया मद्यस्य वर्जनादिस्खलितभूविलासम् ॥ १०२॥ १ दली....

·मेघदूतम् । ७५ With you close at hand, I am afraid that (in) the deer. eyed one's eye with its movement to the corners obstructed by the hair, roid of soft collyrium, with the graceful knittings of the eyebrow discontinued ( lit. forgotten) bectusc of the prohibition (prałyādes a ) of wine, throbbing in its upper portion, will stand comparison (tulām eşyati) tith the beauty of a dark lotus ( kuralaya ) moving on account of the agitation (on the part) of fisti. 102. तलिन्काले जलद यदि सा लब्धनिद्रामुखा स्यात् अन्यास्येनां स्तनितविमुखो याममा सहस्व । मा भूदस्याः प्रणयिनि मयि स्वप्नलब्धे कथंचित् सद्यः कण्ठच्युतभुजलताग्रन्थिग ढोपगूढम् ॥ १०३ ॥ तस्मिन्निति । हे मेघ तस्मिन्समयेरात्रसमये प्रिया बेमुप्ता भवेत्तदेनाम- वास्य सेविला त्यक्तगर्जितस्त्वं क्षणमात्र महस्व प्रतीचेया मा सतां बोयय- त्वम् । किमित्याह मयि प्रेयसि कथंचित् दैवात्स्वप्नासादिते सति तस्या गाढी- पगूढ कण्टग्युतमुजलताग्रन्थि गलभ्रष्टबाहुवल्लीपाद मा भूदालापविश्छदा मा स भवदिति भावः । नूनं सा मामालङ्गितमात्मनः स्वग्ने द्रक्ष्यति । उपगूढशब्दो मावे । अन्वासनं मेवनं यषा-अन्वासितमरुन्धत्या स्वाहयेव हविर्भुजम् । स्याणु तपस्यन्तमपित्यकायामन्यातेति च ॥ १०३ ।। At tbat time, if sbe be, O cloud, one that has secured the happiness of sleep, do you bear (patiently, I pray,) sitting quite close to her and being) averse to rumbling ( the delay that will be thus caused ) for a jäma'. Let not the close embrace ( gadhopardham) of tbis one, while I, ber beloved, hare, with great difficulty, been secured (by her ) in a dream bave its tie of the crecper-like arms suddenly slipped off from the neck. 103. तामुत्याप्य स्वजलकणिकाशीतलेनानिलेन प्रत्याश्यस्ता समममिनवेटिकैर्मालतीनाम् ।

·७६ मेघदूतम् । विदर्भःस्तिमितनयनां त्वासन,थे गवाक्ष वक्तुं धीरः स्तनितरचनर्मानिनी प्ररम्याः ॥१०४ ॥ तामुत्थाप्येति तसः सुप्ता तपस्विनी निडोदकविन्दुनुपरेण समारणेनो- त्याच गम्मीरगर्जितेनैव वचसा वक्तुं प्रक्रमेयाः । कीदृशी शीतकातसंस्पर्श समाश्वता मालतीजालकैः सह मा दिप्रभाते विकसति । तया भवदपिटि- तत्वाहियुद्धति वातायने दिदृश्याक्षिप्तचक्षुपन् ॥ १०४ ॥ Haring awakened her, do you, while the window is occupied (lit. haring a master ) by you, (being) calm (dhirah), proceed to speak to (her) revised (pralväsrastāra) along with the fresboet-works of Málati (creepers), by the breeze cool on account of drops of your sboxer (lit. water), (you remaining) with lightning ( concealed) within (vidyadgarbhah) addressing yourself by words in the form of rumbling to (that) spirited lads sith her eyes steads ( consequently }. 10. भर्तुमि नियमविधचे विद्धि मामम्बुवाई तत्सन्दशैर्मनसि निहितेरागतं त्वत्समीपम् । यो वृन्दानि त्वरयति पथि श्राम्यतां प्राषितानां मन्द्रस्निग्धैर्ध्वनिमिरवलावेणिमोझोत्सुकानि ॥१०५ ।। भर्तुरिति । हे अविषवे परिवलि मावत्कस्य पत्युमित्रं प्रियमम्बुवा जीमतं मां स्वं विधि जानीहि तत्सन्देश चेतसि गृहीत्वा वन्निकटपातम् । यश्चा म्वाही मार्गे धाम्यतां प्रवासिनां कदम्बकानि मन्द्रनिग्यैर्मधुरारूगर्जित. स्वरयति प्रेरयति गृहाय यवोबानां कान्तानां वेणीमोचणे क्वर्युन्मोचने उत्सुकानि उत्तानि । मेवालोके विरहो दुःसहः । यस्वरयति अम्बुवादापेश्या पुत्वं प्रथमपुरुषानिर्देशश्च, भित्रपदापेक्षया हि [or तु] दुर्घटमेतत् [स्यात् ] ||१०५॥ Know me the dear friend of your husband, o (fortuoste lady ) with your husband liring, (to be) a cloud, come ·७७ मेघदूतम् । into your presence, with ( the words of ) his message (lit. messages) well kept in my mind (a cloud ) that speeds on by rumblings deep and soft, hosts of travellers, ( prosatan ) getting themselves fatigued on the way, eager for the uptying (moksa) of the ( single) braid of hair of their wives. 105. इत्याख्याते पवनतनयं मैथिलांवोन्मुखी सा त्वामुत्कण्ठोच्छसितहृदया वीक्ष्य संभाव्य चैयं । श्रोप्यत्यस्मात्परमवहिता सौम्य सीमन्तिनीनां कान्तोदन्तः सुहृदुपहृतः संगमात्किंचिदूनः ।। १०६ ॥ इतीति । इत्येवं त्वयोक्ते सति सा स्वामुक्त्रा दृशा दृष्ट्वा धियाचोपपद्यते तद्भूतत्वमस्येति संभाव्यान्तःविचार्य परमवहितैकानाकर्णयिध्यति । यस्मा- त्पुरन्ध्रीणा मित्रेणानीतः कान्तोदन्ती वल्लभवृत्तान्तः समागमाकिंचिदूनः। प्रियसमागमे समाश्वासोत्पादाप्रियसङ्गमनिम इत्यर्यः। कमिव का वीक्ष्येत्याह । पवनतनयं हनूमन्तं सीता यया पूर्व दृष्टयती दूतं च समावितवनी । उत्कण्ठ- योच्छसित मुक्वोच्छ्वास हृदयं यस्याः सा तयक्ता ॥ १०६ ॥ On (the message) being thus told, she, with her face turned up ( towards you ), with her heart recovered (ut. chrasita, lit. that has heaved a sigh) from anxiety, having looked at and thought over the possibility ( of your being a messenger sent by me), like the daughter of the king of Mithilā looking at and thinking over the possibility in the matter of being a messenger from Rāma on the part of the son of Wind (i. e. Hanūmān), will listen, being extremely attentive, on this account ( asmåt), o gentle one, that to ladies, ( sīmantini) news of their loved ones brought by a friend, is sligbrly less than union ( itself ). 106. तामायुप्मान् मम च यवनादात्मनश्चोपकर्तु यादेवं तय सहचरो रामगिर्याश्रमस्थः।

·भेष दूत अव्यापः कुशलमयले पृच्छति व वियुतः पूर्याशास्य सुलमविपदा प्राणिनामेतदेव ॥ १० ॥ तामिति । आयुष्मान् [भवान् ] मदीयेन वचसा स्वयं चोपकर्तुं वामित्य यात् । यथा तव सहचर पतिश्चित्रकूटासीनोव्यापनो जीवस्त्वां कुशलं पृच्छतीति । किमुभयगतकुशल [कथन] मेवादावित्याह । यस्मात्सुप्रासविध- तीनां शरीरिणामेतदेव पूर्वाशास्यं प्रथमाकाशणीयं यत्स्वास्थ्य नाम । आयु- प्रमानिति वचने कर्तृपद नवामन्त्रगं प्रय-पुरुषप्रयोगान् । आशारपशब्दे अनुपसर्गाधिकारादेतिस्तुशास्विति शिवभावः ॥ १०७ ।। May the long-lived one (äyuşmän) speak to ber thus, (both ) at my 10stance and to farour himself (by belping one sorely distressed). Your companion, staying in the hermitages on the mountain Råmagiri, hale and hearty (lit. arya panna, pot-dead ), I set ) separated (from you) inquires of you, O lady, (your) well-being. For living beings, with calamity easy to befall (them), just this (inquiry regarding each others' well-being ) is the first thing to be cagerly espected (pürrās'āsyam, os with pūrābhāsyan, the first thing to be inquired after ). 107. बनाई प्रतनु तनुना गाढततेन तप्तं सानेणास्त्रद्रयमपिरतोत्कण्ठमुन्कण्ठितेन । सोप्मोच्वास समधिकतरोच्छ्वासिना दूरवर्ती संकल्पस्तर्विशति विधिना घेरिणा रुद्धमार्गः ॥१०८॥ ततः किमित्याह । अंगति व प्रेयान्दूरवर्ती संकपैरत्वष्टारशादङ्गनाई विसति वपुपा वंदेहं प्रवेष्टुमिछति त्वंक्य चियासतालयः । भिन्नयश्चिय सारु प्याद्भवति इति तयोरङ्गयोरतनु च तनुनैति पृयाम्बोपणैः सारूप्पकयनेन सानुरागतामा । सं द्रवतीत्यसद्रवं पचादित्वादच् 1 करमादात्मना नाया- ·मेघदूतम् । तीत्याह । विनरेग विविना रुद्धवर्मा वियोगस्य वर्षमोग्यत्वात् । तनु च तनुनेति चार्पामावात् प्रतनु तनुनेति पठनीयम् ।। १०८॥ Staying far off, with (bis) way obstructed by the cocmi. cal destiny fridhi). ( he) enters by those (several) imaginings ( sarikalpash), with (his ) body, enaciated, tormen. ted excessively, with tears, all eager (through love), having even a greater amount of sighs. ( your) body, extremely emaciated, tormented, with a flow of tears, with incessant longing and) possessed of hot sighs. 10s. शब्दास्येयं यदपि किल ते यः सखीनां पुरस्तात् कणे लोलः कययितुमभूदाननस्पर्शलोमात् । सोतिक्रान्तः श्रवणविषयं लोचनाभ्यामगम्य- स्त्यामुत्कण्ठाविरचितपदं मन्मुखेनेदमाह ॥२०९ ॥ शन्देति । स तव प्रियो मन्मुखेनेदं वक्ष्यमाणं वामाह ब्रवीति । स कः यशब्दाख्येयं प्रकटवाच्यं तदपि सखीसन्निधाने व्याजं विधाय यस्ता करें वक्तुं लोल: साकाड् आसीत् । किमर्थम्- आननस्य स्पर्शलोमात् । कर्णे. कयन हि तस्य वन्मुखस्पर्शनुमवाय । कीदृशः स भवमविश्यमातिरान्तोऽ प्राप्तो दूर स्थिवादत एव लोचनाम्यामगम्यो नेस्त्वया द्रष्टुमराक्य उत्कण्ठया विरचितानि पदानि शब्दा यत्रेति कपनविशेषणम् ॥ १०९ ॥ That one who (fortoerly ) became cager (lolah) to tell (sou) io (your) ear, even that shich was worth being told in (so many ) words, ia the presence of your female friends, out of a desire (lobha, lit. greed) for the touch of your face, (that same aos ) gonc past the range ( rişaya ) of bearing, cat (either ) to be perceived ( lit. approached ) by the pair of eyes, says through me (lit. my mouth)this, with the words (in it) arranged through a profound eagerness, 109 ·मेघदूतम् । श्यामास्वङ्ग चकितहरिणीप्रेक्षणे दृष्टिपातान् कत्रच्छायां शशिनि शिसिनां वहमारेषु केशान् । उत्पश्यामि प्रतनुपु नदीवीविपु म्हविलासान् हन्तकस्थ क्वचिदपि न ते भीर (Or अण्डि ?) सादृश्यमस्ति।११०॥ श्यामेति । हे माबले तव सारूप्य कस्यं कष्टं कचिदपि न विद्यते यहा- लोक्यात्मानं समाधासेयम् । तथाहि स्यामालतामु तवाङ्गमुटयेचे तत्तत्त्वात्। चक्तिहरिणीप्रेचणे दृष्टिगतं त्रस्तसारंगवचटुला [व] लोकनात् । एवमुत्तरत्र यथाययं संयोग्यम् । कपोलकान्ति मृगाढ उत्पयामि, मयूराणा कलाराटोनेट कचमार, मुक्ष्मसरिरल्होरेपु भूविलासान् । भौवित्त [व] थे नाम नारीणां संशापूर्वको विघिरनित्य इति हस्खगुणामायः ।। ११०।। In the priyangu creepers (s'yāmāsa), sour (slim) figure ( cigam); in the eying. (prel.sara) of the frightened female deer, your glances; in the moon the brightness (chāyā) of your face; in the thick (lit. heary ) plumage of the peacocks. your (rich tresses of) hair; in the extremely small ripples of the river, your graceful movements (cláso) of the eye-brow-thus do I fancy, timid one (brūru, with ca:dı instead. O furious one) (but) alas, nowhere (under the sun ) is (there) your resemblance residing in a single Place 110. त्वामालिख्य प्रणयकुपितां धातुरांगेः शिन्दाया- मामानं ते चरणपतितं यावदिच्छामि कर्तुम् । अन्नस्तावन्मुहुरुपचितेदृष्टिरालुप्यते मे रस्तस्मिन्नपि न सहते सङ्गमं नौ कृतान्तः ॥ ११ ॥ स्वामिति । मयन्ती प्रणयकुपितां प्रीत्या पिता धातुरागैः सिन्दूरादिमी रागारमु आरिस्प प्रार्थनयामानं तव पादगतं दतु यावदिशामि तादत् ·. ८१ मेघदूतम् । बदाकारस्य स्मरणाद्वाप्पैरसकृदुपचितैर्वृश्चिक्षुपी समान्छायेते । अतश्च तस्मि- नसत्याकारे तत्रापि चित्रे असे विषमो विधिन आवयोः सङ्गमं सइते ॥१११॥ No sooner (yarat) do I desire to make myself prostrated ( patuta ) at your feet, having delineated you, made angry through love, with the dyes of mineral (substance), on (the canvass in the form of the surface of the stone-slab(sala). than ( tanat ) do my eyes (lit. doth my sight) become obscured by tears accumulated ( by reason of their baving risen) now and again (muhuh upacstash ). Cruel destiny tolerates not our union, even there ( 10 a picture). 111. मामाकाशप्राणिहितमुजं निर्दयालेपहेतो- लम्धायास्ते कथमपि मया स्वप्नसन्दर्शनेषु । पश्यन्तीनां न खलु बहुशो न स्थलीदेवतानां मुक्तास्थूलास्तरुकिसलयप्वश्रुलेखाः (शाः) पतन्ति ॥११२॥ मामेति । हे सात गुणवति तव स्वप्ने दैववशात् प्रासाया गाढालिंगनाया- काशे शून्य इव प्रसारितमुजं मां वीक्ष्यमाणानां वनदेवतानां द्रुमपल्लवेषु मौक्तिकपृयवो बाष्पकणा असकृत् न खलु न पतान्त अपि तु भ्रश्यन्येव तादेशी मे दशामालोक्य ता अपि कृपया रुदन्तितरामित्यर्थः ॥ ११२॥ Not indeed that series (lekhals) of tears, big as pearls, do not often fall on the sprouts of trees (tears on the part) of the deities of the naturally beautiful spots, while they are looking at me, with (my) arms thrown up (lit. sent) in space, for the sake of a close (ritrdaya) (lit, ruthless) embrace of you, secured with great difficulty, by me, in the visions (sandars'ana) of dreams, 112 मिन्या सद्यः किसलयपुटान्देवदारुगुमाणां ये तत्क्षीरघुतिसुरमयो दक्षिणेन प्रवृत्ताः ।

·मेघदूतम् ।
आलिङ्गयन्ते गुणवति मया ते तुपारातियाताः
पूर्वस्पृष्टं यदि फिल मवेदङ्गमभिस्तयेति ॥ १३ ॥
भिवति । हे गुणवति शीलान्विते सरलतरूणा तक्षणं पल्लरकराटानुन
तद् द्रुमसम्बन्पिारसुतिमुगन्धयो ये हिमालयानिला दचिणेन प्रकृचा अस्या
दिशि वातु प्रस्तुताते मालिप्यन्ते । किमर्थ-यदि क्लिनिर्मारतः सहबाला-
कदाचित् त्वदीय गरीरं स्पृष्टं भवेत् । अतश्च वाहि वात यतः कान्ता ता
स्पृष्ट्या मामपि स्पृशैः । बहेवकामपानस शस्यमतेन जीवितुम् ॥११३॥
'Those breezes from the mountain Himālaya which
have started blowing in the southerly direction after baring
brolen open the folded sprouts of the Deradānu trees (thus)
fragrant with the flow (staur) of the mill (i e. sap) thereef,
(-those breezes) O(30) Fossessed of excellences, are
embraced by me. thinking (tri-possibly { Irla) by these
ones must hare been touched, indeed, your ( delicate)
form ( angam ). 113.
संक्षिप्यरक्षणमिव कथं दीर्घयामास्त्रियामाः
सर्वावस्थास्वहरपि च मे मन्दमन्दातपं स्यात् ।
इत्यं चेतश्चटुलनयने दुर्लमप्रार्थनं मे
गाढीमाभिः कृतमशरणं त्वद्वियोगन्यथामिः ॥ ११ ॥
संक्षीति । हे चंचललोचने गादोमाभिस्तीबसन्तापििमस्त्वद्विरद्दचिन्ताभिः
मम मन इत्यं दुर्लभप्रार्थनं कृतम् । यद्यदुःप्राप्य तत्तदभिल्पामीत्यर्थः । दया
हि दीयामास्त्रियामा निमेष व कयं संशिप्युरन् गच्छेयुः । वया प्रीप्न.
ममाहादिष्वपि सरलासु दशामु दिनविमृदुरविममं कथं स्वादिति । एतच्च
दुर्लभम् । न हि निखिला दणदा क्षणवत् क्षीयते । न च दिनं सर्वदा मन्दा-
तपम् । गाढोप्मामिरिति डाबुभान्यामन्यतरस्साम् ।
संशिप्रेरन् इति
कतरि ॥ ११४ ॥

·मेघदूतम् । Hoy vould the nights (lit. those with three watches or Feriods of time with their rearisome (lite long) watches be abridged as a moment almost (ra)? How would the day too be one with extremely mild sun (or heat ) for me, in all the seasons (lit. stages, (arasthāsu) ? Thus (attham ) O tremulous-eyed one, is my mind, with its longings difficult to secure, beca rendered resortless (as'arcia), by the pangs of separation from you, with the scorching ( uşma ) thereof (siaply) grofouad (gādiu) (i. e. uabearable). 114. नन्वात्मानं बहु विगणयन्नात्मनैवावलम्ये तकल्याणि त्वमपि सुतरां मा गमः कातरत्वम् । कस्यान्यन्तं सुखमुपनतं दुःखकान्ततो वा नीचैर्गच्छत्युपरि च दशा चकनेमिक्रमण ॥ ११५ ।। नन्विति । आत्मावस्या समाध सप्रति कर्तव्यामाइ । हे कल्याणि मने तत्रापि नन्यात्मानं बहु विगणयन्नवजानन् स्वयमेवारलम्बे । तत् त्वमरि प्रिये कातरतमधैर्य सुतरामन्यय मागमो मायासीः । यलात्क्स समारिणो नित्य मुम्बम्पननं घाटेतं एकान्ततो दुःखं वा । यत एतारमुसदुःखरूपा दशा अव. स्थायग्नमित्रत् कदादित् नीचैगच्छन्त्यषो यान्ति। कदाचिच्चोपरिपृष्ठे। ग्या- नधारा हि भ्रमन्ती क्रमेणाघ उपरि च याति । तदुक्तं मुसं च दुःखं च मया- भयौ च । लाभालामौ मरणं जीवित च । पर्यायशः सर्वमिदं स्पृशन्ति । उस्ताद्धौरो न प्रध्यन्न सोदैत् । मा गम इति दित्त्वादड् ॥ ११५ ॥ * Indeed disregarding (tr-grayan) myself excessively. I surrort myself by just myself (Or, alternatively with rate instead of nani, not that I do not support myself by myself after having thought over a good deal). Therefore, blessed ode, don't you either resort to extreme (starine) cerrousness (Kateratram.). Tohtora has extreme happiness or (alterna. tively ) ceredeerred misery (eter) presented itself (upcrtata) (lit.gone near)?fter the fashion { lit. order, krama) of ·मेघदूतम् । the tim of a wheel, does the state (of a bejog) proceed downwards and (2003) upwards. 115. शापान्तो मे भुजगशयनादुत्थिते शार्गपाणी शेपान्मासान् गमय चतुरो लोवने मालयित्वा । पश्चादायां विरहगुणितं तं तमात्माभिला निर्वेक्ष्यावः परिणतशरश्चन्द्रिका क्षपासु ॥ ११६ ॥ सुखागमे कस्तर निश्चय इत्याह । शापति । कार्तिक शुक्लपक्षद्वादश्यां भुज. गशयनाच्छेपतस्यादुरियते शापाणौ हरी मम शापान्तस्तदैव वर्षपूर्णत्वात् । अतश्चाद्यारम्य मासचतुष्टय लोचने भोलयित्वा यथाकथंचिद्गमयातिवादय । या पश्चात्संयोगे सति चिरकालगुणितं तं तं नानाविधमात्मनोभिलार कामं परिपक्वशारदज्योत्स्ना (निशामु ) निर्वेक्ष्याः उपभुजावहे। लोचननिमील. नेनान यथातथावं लक्ष्यते ।। ११६ ॥ The termination of my curse ( will come off) on the 600 with the bow in his hand (ie. Vişnu) having risen from his bed in the form of the (Sesa) serpent. With your eyes closed (to all that happens ) (lit. having closed your eyes ), cause the remaining four months to run their course). Aftertards, ve kto will enjoy (nirrekşvārah ) those various love-longings of ours, intensified by separation, on nights with their autumnal moonlight absolutely clear (parirala, lit. fully developed, perfect ). 116. भूयश्चाह त्यमपि शयने कण्ठलग्ना पुरा में निद्रां गत्वा किमपि रुदती सस्वर विप्रवुद्धा। सान्तहाँसं कथितमसात्पृच्छतश्च त्वया मे दृष्टः स्वप्ने कितय रमयन्कामपि त्वं मयेति ॥ ११७ ॥ इदानीमुत्सृष्ट (or सुस्पष्ट ) मभिज्ञानमाह । मय यति । स खप्रिय एतदुक्त्वा पुनरपि तामिदमाद । यया पूर्व मवती तल्पे मामालिंङ्गय मुप्ता ·M मेघदूतम् । केनानि निमिवेन सराब्द रुदती विप्रबुद्धा विनिद्रा जाता । ततो रोदन- हेतुमनयुच्छतों मम त्वयोक्तम् । हे कितर धूर्त कामपि वनिता रमयन् मया भवानालोकितीत ईकोनाहं रोदिमीति ॥ ११७॥ Aad be says further again 'formerly (purā), you, erea when stack to my neck, on the bed, having fallen asleep, were awakened, crying out aloud (sassaram), for what reason (kimam) (could not be guessed). To me inquiring repea. tedly, was told by you (ar last), with an inward smileby me O rogue, have you been seen, enjoying some other lady, in a dream.' 117. एतस्मान्मां कुशलिनमभिज्ञानदानाद्विदित्वा मा कोलीनादसितनयने मय्यविश्वासिनी भूः। स्नेहानाहुः किमपि विरहहासिनस्ते हामोगा- दिष्टे वस्तुन्युपचितरसाः प्रेमराशीभवन्ति ॥ ११८ ॥ एतस्मादिति । हे कुबल्याचि एतस्मादभिशानदानान्मां स्वस्यमयेत्य कोली- नालोकापवादमात्रान्माय स्वमविश्वासिनी निष्पत्यया मा मः । तदेव कोलीन- माह । किमपि कुतोऽपि हेतोः स्नेहान्विरहहासिनो वियोगे वनमवतो जना आहुः 'प्रीतिः प्रवासाश्रयात्' इति । एतचायुक्तम् । यस्मात्ते स्नेहा अमोगा- द्धतारिष्टे वस्तुनि इप्सितेऽर्थे उपचितरसाः सन्तः प्रेम्णो राशीमवन्ति । प्रीतिमयाः सपद्यन्ते इत्ययः । त्वपि च मम या प्रीतिस्ता त्वमेव जानामि । कौलीनं लोकापवादः॥ ११८ ॥ Having knowane (to be) hale and hearty Chusralirnam) from the conveying (lit. dãng gift) of this token (ābhijnana) don't you, dark-eyed one, be sitbout confidence in me, because of (baseless) rumours (caulina). (People) declare affectioas as those that, in some inexplicable manner (kimapi), are wont to die away, ia (i. c. througa) separation. Verils. ( ki, but better, tuz ' however') they, with the liking ·भेवदूतम् । for (or delight io, rasa ) the object of desire having gor accumulated, on account of the absence of enjoyment, turn into (so many, heaps of love. 11s. आश्वास्यैवं प्रथमविरहादुनशोकां सखी ते शेलादाशु त्रिनयनवृपोत्खातकूटानिवृत्तः । साभिज्ञानप्रहितकुशलैस्तद्धचोभिर्ममापि प्रायः कुन्दप्रसवशिथिल जीवितं धारयेथाः ॥ ११९ ।। यास्यास्येति । हे जलद एव मदचौभिस्ला त्वत्सखीमावास्य विश्वासयित्वा पुनरपि कुन्दप्रसपशिथिल माध्यपुष्पकोमलं ममापि जीवितं धारवेथाः । ममापि जीवधारणं कारय । कीदृशैर्वचोभिः माभिज्ञानप्रहितकुशलैः सरण- पूर्वप्रेषितस्ववृत्तान्तैः । कीदृशी साम्-आद्यविरहात् बहुशवाम् । कोश रत्वम्-त्रिनयनवृपोत्सातकटात् शैलात्कैलासपर्वतादागतः ॥ ११९ ।। Having thus given confort lāstrāsya) to your female friend with her sorrow intense due to tists) the first separn. tion, do you (I request.), quickly returned from the moun. tain, yath its seab dug up by the bull of tbc three-csed (god Sankara), cause to be sustained (Jhārayathāh) the life of mo too, almost (prāyal) about to fall off (lit. loose) like the Kunda flower, by means of her words, containing in them (the tudings of her) well-being, sent with a (corres. ponding) token. 119. कञ्चित्सोम्य व्यवसितमिदं वन्धुकृत्यं त्यया मे प्रत्यादेष्टुं न सलु भवतो धीरतां तर्कयामि । निःशन्दोऽपि प्रदिशसि जलं याचितश्चानकेभ्यः प्रत्युकं हि प्रणयिपु सतामाप्सितार्थक्रियैव ।। १२० ॥ इत्यं सन्देशमुक्या प्रार्थनामभ्युपगमयितुमाह । कचिदिति। हे सौम्य प्रिय. दर्शन तन्मित्रकाथै कचिद् व्यवसितमगोत्तम् मम । अवश्यमत्र त्या यस्यता माव्यं प्रत्यारयातुमत्र तव धैर्य न लवयामि । तया हि त्वमर्थितः ·मेघदूतम्। सन्न वन्नति चातक्भ्यस्तोयं वितरसि । यस्मान्महतामर्थियमिमतार्यसम्पादन- मेव प्रत्युत्तरं महान्तो हि कर्मणा बुवन्ति न वचसा ॥ १२०॥ Has this good turn to be done to a friend, in the case of me (me ), been resolved uron (i.e. undertaken) by you? I guess got indeed courage on the part of you, to repudiate (the same) For, leven) Bithout a word (on your part), you offer then requested, sates unto the Cātaka (birds). Of the poble, the execution (hriyā) itself (en) of the object ibat has been desired, is the answer giren to (lit. towards or in regard to those that have a supplication (prarayışu). 120. एतकृया नियमनुचितप्रार्थनावर्मनो मे सौहार्दाद्वा विधुर इति वा मय्यनुक्रोशबुद्धया । इप्टान्देशान्विचर जलद प्रावृपा संभृतथी- आभूदेवं क्षणमपि च ते विद्युता विप्रयोगः ।। १२१ ।। एतदिति । है जलधर अनुचितप्रार्थनावमनो अननुरूपयाञ्चामार्गस्य मम- तत्सन्देशलक्षणं प्रियं विधाय ततस्त्वं वर्षाकालेऽर्जितदेहोन्नतिरभिमतं स्थान विचर भ्रम । दुतो विधाय स्नेहन प्रीत्या स्नेहाभावश्चेत् तहिधुरो दुःखितोय- मिति मवि कृपाधिया वा । किं बहुना । एवमनेन प्रकारेण मत् तवापि छणमपि तडिप्रियया वियोगो मा भूदिति भद्रम् ॥ १२१॥ Having done this (which is) agreeable ( priya) to me, for whom the path of beseeching (prārthanā) is not becom. ing, either out of frie ship or out of a feeling of sympatby for me with the thought (that I am) distressed (vidhurah); do you, O cloid, with your loveliness enhanced (lit, collect ed) by the rainy season, roam to the regions to your taste (istan). Aad may there not be even for a moment, your