The metre is Vasantatilakā.
Verse 8.
पुरा कीर्त्या न्यस्तन्तदनुतनुनाध्यासितुमना
मनस्वी स्वर्लोकं परिणतिमुपेत्यातिशयिनीं (।)
स सर्व्वसं क्षत्रं क इव भुवि सल्लक्षणसुते
श्रिया सार्द्धन्दध्रे हुतभुजि विवस्वानिव महः।।८।।
अन्वयः - पुरा कीर्त्या न्यस्तं तदनु तनुना अध्यासितुमना मनस्वी अतिशयिनी परिणतिं स्वर्गलोकम् उपेत्य (धन्यो भवति) क इव भुवि श्रिया सार्द्धं सल्लक्षणसुते (प्राप्ते सति) सः सर्वस्वं क्षत्रं (प्राप्य) हुतभुजि विवस्वान् इव महः दध्रे।
He, the resolute noble Karna, first sent his fame to the heaven and then, intending to reach there in person, bestowed his entire asset along with his throne upon his son Sallakshana in the same way as the Sun bequeathes his lustre to the fire – an event unique in the world.
The metre is S’ikharinī.
Verse 9.
तद्धाम निस्सीमममह्यमन्यैरन्येव सा काचन दानशक्ते।
अमानुषं पौरुषमाविरासीत्सल्लक्षणे विश्वविलक्षणन्तत(:)।।९।।
अन्वयः - तद्धाम निःस्सीमम् अन्यै अमह्यम्, दानशक्तिः सा काचन अन्या इव (आसीत्) ततः सल्लक्षणे विश्वविलक्षणम् अमानुषं पौरुषम् आविरासीत्।
By the power of that gift his Sallakshana’s) boundless glory was beyond anybody’s tolerance and was embedded in him a gallantry unparalleled in human being and a vigour rare in the world.
The metre is Upajāti.
Verse 10.
खडगः श्रीकरवालताधिकरणं बाहुर्महावाहिनी
कीर्त्ति संभृतसूपकारविधये पाच्यं सदा दंशनम्।
राज्येनापि विना निजोपकरणान्येतानि निःकंटकं
यत्साम्राज्यपरिच्छदं विरचिरे चिंतावितानोज्झितम्।।१०।।
अन्वयः -(यस्य) खड्गः श्रीकरवालताधिकरणं, महावाहिनी बाहु कीर्ति (च वर्तते) दंशनं सदा संभृतसूपकारविधये पाच्यं (भवति)। (सः) निजोपकरणानि एतानि विना अपि राज्येन निष्कण्टकं चिन्तावितानोज्झितम् यत् साम्राज्यपरिच्छदं विरचिरे। (विरचितम्)
His hand itself was a sword, his arm was indeed his great army and his fame, like sumptuously cooked delicacies, was ever palatable. These personal instuments, even without inheriting a kingdom, enabled him to spread an empire extensively without hindrance and worries.
It is Śārdūlavikrídita metre.
Verse 11.
समराजिरभाजोऽस्य चिरं नित्रिंश एव सः।
खड्गश्चापि धृतो मूर्ध्ना यो जहाराशुजीवितम्।।११।।
अन्वयः - अस्य समराजिरभाजः चिरं निस्शाः एव सः खड्गः च (आसीत्) यः मूर्ध्ना धृतः अपि आशु जीवितं जहार।
The king, while in the battlefield, could be terrific for long, and his holding aloft a ruthless sword which was quick to end lives (of his foes).
The metre is Anushtup.
Verse 12.
मलयवलयस्यान्ते शांते वियत्तटिनीतटे
हिमगिरिगुहागेहद्वारे दरीमधिनैषधीं।
प्रथमलिखितां सिद्धैर्यस्य प्रशस्तिपदावलीं
पठति निपुणं त्रैणं मोदान्नभस्थलचारिणाम्।।१२।।
अन्वयः - यस्य प्रशस्ति पदावलीं सिद्धै प्रथमलिखितां मोदान्नभस्थलचारिणां त्र्सणं मलयवलयस्य शान्ते अन्ते वियत्तटिनीतटे हिमगिरिगुहागेहद्वारे अधिनैषधीं दरीं निपुणं मोदात्पठति।
The band of wives of the air travellers (i.e. apsarās) happily sing (lit. read) the verses of his eulogy composed for the first time by the Siddhas in the serene surrounding of the Malaya mountain, on the banks of the heavenly river Ganga, at the entrance of the caves of the Himalayas and in the caverns inhabited by huntingtribes.
The metre is Harinī.
Verse 13.
कैलासाचलमेखलासु मलयस्वच्छेषु मेरो शिरो-
भागे स्वर्ग्गतरंगिणीतटभुवि स्थानेषु चान्येष्वपि।
कृत्वा तर्प्पणशिल्पजां प्रतिकृतिं वृद्धोपदेशात्पति-
प्राप्त्यै खेचरकन्यकाभिरनिशं यद्वाहुरभ्यर्चते।।१३।।
अन्वयः - यद् बाहु कैलासाचलमेखलासु मलयस्वेच्छेषु मेरो शिरोभागे स्वर्गतरंगिणीतटभुवि अन्येषु स्थानेषु च खेचरकन्यकाभिः अनिशं वृद्धोपदेशात् तर्प्पणशिल्पजां प्रतिकृतिं कृत्वा पतिप्राप्त्यै अभ्यर्चते (अभ्यर्च्यते)।
His arm is worshipped, on the advice of the elderly persons, by the celestial damsels with an intention to get (matching) husbands, by sculpturing his images, on the terrains of the Himalaya, in the pristine pure regions of the Malaya Mountains, in the area along the banks of the heavenly Ganga and in other regions.
The metre is Śārdūlavikrídita.
Verse 14.
(रज्यद्दारः) सः पेशलैरिष्टसिद्धिप्रा(प्तः प्रातः)......पह्नरं (वं) सं् जगद्भिः।
गेहे यस्य श्रीविलासाभिरामे व्यागाद्वै तं गीयते चारणौघै।।१४।।
अन्वयः - रज्यद्दारः सः पेशलै इष्टसिद्धिप्रा(प्तः) अपह्नवं (प्रातः) जगद्भिः (प्राप्नोति)। यस्य श्रीविलासाभिरामे गेहे व्यागाद्वै तं चारणौघै गीयते।
He, the husband of pleasing
wives, deserved oblations from handsome persons who concealed themselves from the world to obtain desired things and in whose house, which was full of wealth and comforts, multitudes of wards sang his glory.
In the reading of K.V. Ramesh, the first word is एज्यग्व which carries no meaning. Pushpa Prasad has suggested the reading रज्यद्वारः But the appropriate reading will be रज्यद्दार which means he who has pleasing wives.
The metre is Mālinī.
Verse 15.
अमरपुरपुरन्ध्रीबन्धुतामव्यलीकां भजति सुकृतराशौ तत्र सल्लक्षणाख्ये।
प्रतिवपुरिव तस्य प्राप्य सद्योऽनवद्यं सुतमुदितविवेकं लोककौतूहलं तत्।।१५।।
अन्वयः - तत्र सल्लक्षणाख्ये सुकृतराशौ अमरपुरपुरन्ध्रीबन्धुताम् अव्यलीकां भजति। तस्य प्रतिवपु इव सद्यः अनवद्यम् उदितविवेकं सुं प्राप्य तत् लोककौतूहलं जातम्।
When Sallakshana, the abode of virtues, started to enjoy the company of damsels of the heaven (i.e. when he was dead), his son, who was just like his father in appearance, wise and free from sins, pleased his subjects who were full of excitements.
The metre is Mālinī.
Verse 16.
अल्हणः प्रणयपेशलः सतां गर्ज्जतां क्रकचकोटिरुत्कटः।
आनिनाय नयनिह्नवेन यः प्रहृतां प्रकृतिचंचलां श्रियम्।।१६।।
अन्वयः - अल्हणः सतां (प्रति) प्रणयपेशलः गर्ज्जतां (प्रति) क्रकचकोटि (इव) उत्कटः (आसीत्)। यः नयनिह्नवेन प्रकृतिचञ्चलां श्रियं प्रहृताम् आनिनाय।
Alhana, who was dear to gentlemen and a sharp-edged saw to war-mongers, retrieved the splendour of the Goddess of wealth, fickle, though, in nature, by fair means.
The metre is Rathoddhatā.
Verse 17.
लोकोत्तरः स खलु कोऽपि यदाभिमुख्येऽ
हंकार राशिरगलच्चिरसंभृतोऽपि।
संसारिपाशभिदु (दार) दृशैव यस्य
जाता श्लथाः सुकृतदुकृतकंचुकाश्च।।१७।।
अन्वयः - सः खलु कोऽपि लोकोत्तरः यदाभिमुख्ये चिरसंभृतः अपि अहंकारराशिः अगलत्। यस्य संसारिपाशभिदु(दार) दृशा एव सुकृतदुकृतकञ्चुकाः च श्लथाः जाताः।
He (Alhana) was extraordinary indeed; in front of whom heaps of arrogance (of foes), which were accumulated for long, used to melt away. By his liberal look the cloaks of good and bad deeds of his subjects used to be loosened.
Here in the third line दार has been restored after दु to complete the meaning.
The metre is Vasantatilakā.
Verse 18.
पौरुषप्रतिरंध्रीति पुंध्रीति च बिभ्यताम्।
येन लोकानुरुद्धापि प्रतिषिद्धा नगोन्नतिः।।१८।।
अन्वयः - पौरुषप्रतिरंध्री इति पुरन्ध्री इति च बिभ्यतां (जनानां कृते भवति) येन लोकानुरुद्धा अपि नगोन्नतिः प्रतिषिद्धा।
He used to destroy the manliness (of his foes) and made those, who were afraid, effeminate. Beyond people’s belief, his reputation far dwarfed mountains’ heights.
The metre is Anushtup.
Verse 19.
तद्भातृजो जगति मेघसुतः श्रुताढयः श्रीमानभूदनयचद्रपदाभिलभ्यः।
गोविंदचंद्रधरणींद्रगुरुप्रसादात् साकेतमंडलपतित्वमलंभि येन।।१९।।
अन्वयः - जगति तद्भातृजः श्रुताढयः मेघसुतः श्रीमान् अनयचन्द्रपदाभिलभ्यः अभूत्। येन गोविन्दचन्द्रधरणीन्द्रगुरुप्रसादात् साकेतमण्डलपतित्वम् अलम्भि।
That Alhana’s nephew (brother’s son) and the son of Megha, rich in wisdom, was Anayachandra who became the ruler of Sāketa mandala with the grace of the elderly Govindachandra, the Lord of the earth.
Here श्रीमानभूदनयचद्र has to be taken as श्रीमान् अभूद् अनयचद्र.Therefore, अनयचद्र and not नयचद्र was the name. If Nayachandra is taken to be the name, the construction after the sandhi will be श्रीमान्+अभूत्+नयचद्र=श्रीमानभून्नयचद्र....
However, K.V. Ramesh has translated it in such a manner that it was Meghasuta, who after superseding Anayachandra became the ruler of the Sāketa-mandala. He has read पदाभिलंघ्य in place of पदाभिलभ्यः। But it will be better if Meghasuta is translated as the son of Megha instead of Meghasuta, the proper name. There is no context of superseding Anayachandra in the verse. Here it should be remembered that Alhana, Anaychandra, etc. were not kings but mere Sāmantas who were appointed by Gahadavala kings. Therefore, the right to primogeniture does not arise. The king appointed the ablest of them as Governor. Therefore, there was no question of supersession.
Some scholars wonder how a sāmanta could have a wretched name like Anayachandra, i.e. the moon of injustice. But Sanskrit is a very interesting language. Here Anayachandra does not mean अनयस्य चन्द्र but अनयेषु चन्द्र i.e. moon amongst darkness generated by injustice. Its implied meaning is that when the person is present, the darkness of all sorts of injustice vanishes. Thus, it is a tribute to the person.
Pushpa Prasad’s translation amusingly contains both versions. While translating verse 20, she has followed K.V. Ramesh and called Meghasuta the ruler of Sāketa who superseded Anayachandra. But in the translation of Verse 21 she writes, “he (Anayachandra) caused the construction of the beautiful temple of Vishnu Hari.”
Some scholars have named Nayachandra as the ruler of Sāketa mandala and identified him with the author of the Rambhā-mañjarī. But the poet Nayachandra belonged to the 14th/15th century A.D. and wrote Hammīra-vijaya epic in post-Alauddin Khalji period. Therefore, both cannot be equated.
The metre is Vasantatilakā.
Verse 20.
शश्वत्संगररंगनर्तितरिपुस्धेंन युद्धोद्धुरा
वीरास्तेन न केवलं बलवता ये दुर्म्मदा मोचिताः।
अप्युद्दामचमूप्रदाननिरतस्वान्तेन चैकान्ततो
दुरारूढ वयस्यता मदमसौ कल्पद्रुमस्याजितः।।२०।।
(दूरारूढवयस्यतामदमसौ कल्पद्रुमस्यार्जितः।।)
अन्वयः - तेन बलवता शश्वत् संगररंगनर्तितरिपुस्कन्धेन युद्धोद्धुरा ये दुर्म्मदाः वीराः (ते) न केवलं मोचिताः। अपि च उद्दामचमूप्रदाननिरतस्वान्तेन एकान्ततः कल्पद्रुमस्य असौ दूरारूढवयस्यतामदं अजितः (अर्जितः)
He used to cut the neck of his frenzied enemies in his constant battles. He not only dispelled arrogant warriors, but also provided an army which surpassed the pride of everlasting helpfulness (friendship) of a Kalpa-tree.
To avoid छन्दोभंग दुरारूढ may be changed to दूरारूढ, i.e. stood from distance. अर्जित has been preferred to अजित to carry more simple meaning.
The metre is Śārdūlavikrídita.
Verse 21.
टंकोत्खातविशालशैलशिखरश्रेणीशिलासंहति -
व्यूहैर्विष्णुहरेर्हिरण्यकलशश्रीसुन्दरं मन्दिरम्।
पूर्व्वैरप्यकृं नृपतिभिर्येनेदमित्यद्भुं
संसारार्णवशीघंघनलघूपायान्धिया ध्यायता।।२१।।
अन्वयः - येन संसारार्णवशीघंघनलघूपायान् धिया ध्यायता टंकोत्खातविशाल- शैलशिखरश्रेणीशिलासंहतिव्यूहै हिरण्यकलशश्रीसुन्दरं पूर्वैः अपि नृपतिभिः अकृतम् इदम् अत्यद्भुह्नतं विष्णुहरे मन्दिरं (निर्मापितम्)Ð
Ayodhya Revisited Page 45