sarveùu ca ÷apabhaya pratipanna mauneùu muniùv 


maunam - silence (or day of silence)

and among all the sages, whose silence had happened because of fear of a curse, 


anyàlàpa-lãlaya-avadhãrayati kamalasambhave kumàrã ki¤cid-unmutta-bàlabhàve bhuùita-navayauvane vayasi vartamànà, 


kåmarã, being at an age adorned with new youth, somewhat rejoicing (ud-mud) in the state of youth

àlàpa: conversation, question, lesson
ava-dhãr disregard,
kamala-saübhava: N. of brahma
vayas: age, strength, vigour, youth

gçhãtacàladbhujalatà pitàmahamupavãjayantã
fanning the great father with an arm-creepe moving because of being held???

upavãjayati: to fan
càla: moving
bhuja: arm
bhuja-latà: arm-creeper

nirbhrtsanatàóanajàtaràgàbhyàmiva svabhàvàruõàbhyàü pàdapallavàbhyàü samudbhàsamànà

the shining together of the blossoms that were her feet, red by nature, as if having a passion born from great ????

udbhàs:  to come forth or appear brightly , shine MBh. R. Katha1s. ; to become visible , strike MBh. v , 728: Caus. P. A1. %{-bhAsayati} , %{-te} , to illuminate , light up Hariv. VP. VarBr2S. Katha1s. ; to make apparent or prominent , cause to come forth Bhartr2. Comm. on Kum. i , 2 ; to render brilliant or beautiful Mr2icch. Ragh. 

pallava: sprout, blossom
aruõa: red, the dawn
sanat: always?

?nirbhara: very much 


÷iùyadvayeneva padakramamukhareõa nåpurayugalena vàcàlitacaraõà,

whose feet are singing (???vàcàlita), joined by the anklets, like a pair of students' padakrama recitation (of the veda)

with the mouth (muka) of footsteps, 

padakrama: method of reciting the veda
nåpura: anklet

madana-nagara-toraõa-stambha-vibhramaü bibhràõà jaïghàdditayam

The supporting done by that which consists of her shins, etc (i.e. legs), had the appearance of the pillars of the ????[gate]??? of the city of love

uraõa: ewe
stambha: post, pillar, column
bibhràõà: ?supporting, holding up
jaïgha: shank, shin
vibhrana: illusion, appearance

***

p. 3 l. 4

salãlam-utka-kalahaüsa-kulaka-làlàpapralàpini mekhalàdàmni vinyastavàmahastakisalayà,

the shoot of her left hand was placed on the string of her girdle, having a chattering (noise) like the mouths of a multitude of kala geese eager to play.

làlà: spittle (or derivation from lal, to play)
 or làla-àp: spittle-drinker
pra-lap: to chatter, murmur
kulaka: multitutde
utka: longing for
salãla: play, sport, sex
mekhalà: girdle
dàman: string, chain
kalahamsa: type of goose
vinyasta: placed on
vàma: left (hand)
kisalayà: sprout, shoot


vidvan-mànasa-nivàsa-lagnena guõakalàpenevàsàvalambinà brahmasåtreõa pavitrãkçtakàyà,

her body (kàyà) was made pure by the brahma-thread, which was hanging down (lambinà) ???from her shoulder??? like a bundle of virtues clinging (lagna) because of dwelling of the minds (or lake mànasa) of the wise

àsàva should mean shoulder, but doesn't
kalàpa: bundle, collection

bhàsvan-madhya-nàyakam-aneka-muktà-nuyàtam-apavarga-màrgam-iva hàram-udvahantã,

wearing a pearl like the path to liberation, following the 
 - multiple liberation caused by the shining middle eye
 - multiple pears, with a sun as the shining centre

muktà: pearl (also freed, etc)
bhàsvat: shining
anuyàta: following
apavarga: completeion, end, liberation from saüsàra
hàram: pearl; necklace; stealing, destroying
ud-vah: lift up, wear

vadanapraviùta-sarva-vidyà-caraõà-alaktaka-raseneva pàñalena sphuratà da÷anacchadena viràjamànà,

shining (viràj) brightly (sphuratà) with the ten coverings of red dye (which seem) as if flavoured by lac from the feet of all the sciences (vidyà), which have entered her mouth (!)


chadana: covering
viràj: shine forth, govern
pañala: pale red
sphuratà: evident, throbbing, sparkling
alaktaka: red lak dye
rasana: flavour

saükrànta-kamalàsana-kçùõàjina-pratimàü sàma-madhura-gãrà-karõanà-vatãrõa-÷a÷ihariüàmiva kapolasthalãü dadhànà,

The flat surface of her cheek was like the hare-deer (moon-deer) descended in order to hear (?) the sweeet song (and sàma?), a reflection of antelope-skin on the lotus-seat which she had approached

avatãrõa: descended

madhura: sweet
adhura: not laden
hari: deer. also red-brown, yellow, green, horse, lion, sun, moon, jackal, parrot, peacock, koil, goose, frog, snake, fire, wind, 
pratimàü: image, reflection (esp. of moon?), symbol
kçùõàjina: antelope-skin
krànta: ?from kram - step, go, approach?
kamalàsana: lotus-flower-seat
kapola: cheek
sthala: MW - 'an eminence, tableland (also applied to prominent parts of the body)

tirya-ksàvajõamunnamitaikabhrålatà,

a creeper-eyebrow (bhrå) 'was raised in disdainful scorn'



ùrotram-ekaü visvara-ùravaõa-kaluùitaü prakùàlayanti-iva-àpàïga-nirgatena locana-ùru-jala-pravàheõa-itaraùravaõena ca vikasita-sita-sindhuvàra-ma¤jarãjuùà hasata-iva prakañita-vidhyàmadà,

One ear was defiled by hearing the discord, as if being washed by the stream of flowing eye-water coming (nirgata) from the corner of her eye. And her pride in her scholarship was made evident, as if she was laughing, delighting in the blooming pale sindhuvàra flower from the other ear

apàõga: corner of the eye (for no reason)
pra-kùal: to wash
sru: to flow (÷ru by internal sandhi after n)
pravàha: stream, current
itara: the other
vikasita: opened, expanded, bloomed
sita: white, pale, bright
sindhuvàra: n. of flower
ma¤jarã: flower, bud, shoot
juù: to like, delight in
hasata: ?fr. has, to laugh, smile?
prakañits: clear, open, manifest
vidyà-mada: pride in one's scholarship


ùrutipraõayibhih praõavairiva karõà-vataüsa-kusuma-madhukara-kulair-upàsyamànà, 

surrounded by families of bees on the flower of her earring, as if [worshipped] by OMs paying homage to the vedas, 

praõa: ancient, old
praõava: OM, a kind of small drum
praõaya: reverence, obeisance
kusuma: flower, blossom
madhukàra: bee
upàs: to wait on, sit, worship, pay homage to
vataüsa: ring-shaped ornament


såkùma-vimalena prajõàpratànenevàü÷ukenà-cchàdita-÷arãrà,

having a body thus (evàm) wrapped (chàdita) in clothes by tendrils of wisdom which were [pure and subtle|fine and spotless]

÷uka: cloth, clothes (lex)
pratàna: shoot, tendril
pratanu: delicate, fine, very thin
pratana: very old
praj¤à: wisdom, eloquence
am÷uka and àm÷uka don't exist

vimala: stainless, spotless
sukùma: insignificant; woven silk; subtle, keen (of thought)

vàïmayamiva nirmalaü dikùu da÷anajyotsnàlokaü vikirantã devã sarasvatã ùrutvà jahàsa

scattering in all directions (to the winds?) the splendour of the light of her teeth, which was pure (nirmala) as if consisting of words  

vi-kç: to scatter
da÷ana: teeth
aloka: other world, spiritual world
àloka: light, vision, splendour

******next paragraph*****

drùñvà ca tàü tathà hasantãü sa muniþ "àþ pàpakàriõi, durgçhãtavidyàlavàvalepadurvidagdhe, màmupahasasi" ityuktvà 

and having seen her thus smiling that sage, having seen "ah, evildoer, you laugh (upa-hasasi) at me, puffed up (dur-vidagda) by pride (avalepa) from the seed (àlaya - but text says àlava, which I can't make anything of)  of ill-gotten (durgçhita) knowledge (vidyà)

÷iraþ-kampa-÷ãryamàõa-bandha-vi÷ara-aror-unmiùat-piïgalimno jañàkalàpasya rociùà si¤canniva roùadahanadraveõa da÷a di÷ah,

sprinkling in the ten directions (/quarters of the sky) with a splendid light of unseparated twisted locks of hear (but what about apasya?), red, opening up because of the streaming knots (÷iryamana) quivering??? because of the shaking of his head,  running (drava) fire consisting of anger (roùa)

visaràru: streaming, bursting
kampaþ: shaking, terror
rocisà: light, splendour
jaña: wearing twisted locks of hair
akala: not in parts
vi÷ara: streaming
piïga: yellow, red
roùah: anger
dahana: burning
si¤cana: springling
...

kçtakàlasannidhànàm-iva-andhakàrita-lalàña-patta-aùñàpadàm-antaþpura-maõóana-patra-bhaïgam-akarikàü bhrukuñimàbadhnan

knoting up into a frown the chessboard of the surface of his brow that was the sea-monster of the body-painting of the women's quarters, darkened as if (because?) of proximity to the appointed time (of death).

by translation, kçta-kàla-sannidhànam should be 'presence of the god of death' - all I can find in there is either 'achieved nearness of kàla (kàla is n. of various mythic figures)' or 'nearness of the appointed time (for death?)'
lalàta-pañña: surface of the brow
andha-kàrita: made dark (I assume)
bhru-kuñi: frown, contraction of the brows
à-bandh to tie up, knot
antaþpura: queen, womens' quarters
maõóana: ornament (no special useful meanings)
patra - must be pattra?: paper, leaf, wing, side
pattra-bhaïga: 'a decoration consisting in ilnes or streaks drawn on the face and body with musk and other fragrent substances'
karikà: wound caused by a finger-nail
makara: sea-monster


atilohitena cakùuùa-amarùadevatàyai svarudhira-upahàramiva pravyacchan, 
offering with his excessively red eye, like an offering (upahàra) of his own blood to the goddess of pitilessness


nirdaya-daùña-da÷ana-cchada-bhaya-palàyamànàm-iva vàcaü rundhandantàü÷ucchalena

his words with shining gritted teeth (?), as if held back by fear of the lip being pitilessly bitten


palày: run away from 
rudh: to restrain, hold back, obstruct
danta: tooth (ivory)
daùña: bitten
da÷ana: tooth; bite
da÷ana-cchada: tooth-cover --> lip

aüsàvasraüsinaþ ÷àpa÷àsanapadrasyeva grathnangranthimanyathà kçùõàjinasya,

fastening (granthiman) the tie of his antelope skin, which was falling down from his shoulder, like (the tie of) a scroll of cursing (from trans - why?)

aüsa:s shoulder
avaùraüs: falling down
grath: be crooked, wicked
graõth: to fasten, tie, avenge
granthi: joint of body

svedakaõapratibimbataih ÷àpa÷aïkà÷araõàgatairiva suràsaramunibhiþ pratipannasarvàvayavaþ

all his limbs subdued by the gods, àsavas and sages reflected in drops of his sweat, like

pratipanna: overcome, subdued
avayava: limb
sveda: sweat
kaõa: drop
prati-bimba: reflection
÷aïka: distrell, alarp, suspicion of, belief in
÷araõa-gata: gone for refuge

kopakampataralitàïgulinà kareõa prasàdanalangàmakùara-màlàmiva-akùamàlàmàkùipya kàmaõóalavena vàriõà samupaspç÷ya ÷àpajalaü jagràha

having spurned/overlooked (akùipya) his rosary which was like a string (màlà) of characters, attached by clearness (prasàda); with a hand (kara) whose vain (taralita) fingers (aïguli) were trembling with rage, having sprinkled with water-pot, with what was contained in the water pot he took (jagràha) the water of cursing (÷àpa-jala) 

akùamàla: rosary of beads (so says MW - what does it really mean?)
kopa: fury
kampa: trembling
taralita: trembling; also a necklace; vain; unsteady
prasàda: clearness, brightness 
vàri: water-pot (or place for tying or catching an elephant, OR name of sarasvati)
kàmaõóalava: contained in water pot (MW refers to Harsacarita)


******

atràntare svayambhuvo'bhyà÷e samupaviùñà devã mårtimatã pãyåùaphenapañalapàõóaraü kalpa-druma-dukåla-valkalaü vasànà,

meanwhile (atràntare) the goddess (devã) in solid form (mårimat) was sat in proximity to the 'self-existent', white like a mass of foamy nectar, and clothed (vasàna) in a bark-garment from the bark of the tree of paradise, 

piyusah: nectar, ambrosia
phena: foam, froth
patala: heam, passs; tree
pàõóara: pale-whtie, or red chalk, or jasmine blossom
dukåla: n. of a plant, or of cloth made from its bark
valkala: bark-garment

bisatantum-ayenàü-÷ukena-unnata-stanamadhya-baddha-gàtrakà-granthiþ

the joint of her body was tied attached between her raised-upbreasts with a cloth of lotus fibre

granthi: joint of body
bisa-tantum: lotus fibre
gàtraka: body (having limbs)
÷uka: cloth, clothes
stana: breast

tapo-bala-nirjita-tribhuvana-jayatapàkàbhir-iva tirsçbhirbhasmapuõóakaràjimirviràjitala-làñajirà



the bright survace (tala) of her forehead, shining because of the triple (tirsçbhir) streak of a mark (puõóa) of ashes, as if because of the excellence of hte victory ofver the triple worlds defeated (nirjita) by ascetic power, 


bhasma: ashes
ràji: streak
puõóa: mark n the forehead
lalàña: forehead
jirà: speedy, quick, active
viràj: shine

skandhàvalambinà sudhàphenadhavalena tapaþprabhàvakuõóalãkçtena gaïgàsrotasa-iva yogapattakena vracitavaikakùyakà,

having a scarf arranged (viracita) by means of a yogapatra hanging from her shoulders like the stream of the Ganges made into an earring (kundali-krta) by the might of tapas, white with nectar-foam

skahdha: shoulder
ava-lamb: hang down, sink onto
suhdà: nectar, ambrosia
phena: foam, froth
dhavala: white
ganga-srota: stream of the ganges
prabhàva: might, dignity, strength
vaikakùaya: type of scarf
viracita: arranged
yogapatra: 'a cloth thrown over the back and knees of an ascetic during abstract meditation'

savyena brahma-utpatti-puõóarãka-mukulim-iva sphañikakamaõóalum kareõa kalayantã 
holding in her left hand a maõóala (here, misc. circular object) made of quartz (sphañika) like a [folding of her hands|bud] around a [water-pot|lotus] arising from brahma

clasping her hands like a lotus, arrising from brahma

mukula: 'bud-like junction or bringing together of the fingers of the hand', bud
savya: left (hand)



*********p. 4*******
dakùiõam-akùamàlà-kçta-parikùepaü kambu-nirmita-urmikà-danturitaü tarjanata-raïgita-tarjanãkam-utkùipantã karam,

throwing (i.e waving) her right hand, which had an encirclement achieved with a rosary, was filled with ????? made from conch-shells


tarjana: threatening, scolding
tarjanãka: kind of weapon (?)
akùamàla: rosary
parikùepam: wrapped in, encircled
kambu: conch, shell
nirmita: constructed (from)
raïgita: dyed, well-dyed, pretty
kùip: throw
(a)danturita: (not) filled with


'aþ pàpa krodhopahata, duràtman, aj¤a, anàtnajõa, brahmabandho, munikheña, katham àtmaskhalitavilakùaþ suràsuramunimanujavçndavandanãyàü tribhuvanamàtraü bhagavatãm ÷aptumabhilaùasi'

o evil, seized (upa-hà) by anger, bad-souled, ignorant, ignorant of self, false brahman, imposter muni, distinguished by the villainy of your self, you desire to curse (÷aptum) the blessed (sarasvati), lord (mistress?) of the three worlds, to be praised by a multitude of gods, asuras, sages and mortals

khalita: ?khalatà=wretchedness, villainy, filthiness
vi-laks: to distinguish, discern
abhi-laù: to desire, crave
vçndavana: n. of forest
vçõda: group, mass, multitude
vandana: praise, worship
vandanãya: praiseworthy

 ityabadadhàna
so she shouted

roùa-vimukta-vetra-àsana-iroïkàra-mukharita-mukhair-utkùepadolàyamàna-jañà-bhàra-bharita-digbhiþ


 pari-kara-bandha-bhramita-kçùõàjina-aña-upacchàyà÷yàmàyamàna-divasair-amarùa-niþ÷vàsadolà-preïkholita-brahmalokaiþ 

somarasam iva sveda-visaravyàjena sravadbhir.agnihotra-pavitra-bhasmera-lalàñaiþ ku÷atantu-càru-càmara-cãra-cãvaribhir-àùàóibhiþ praharaõãkçta-kamaõóalu-maõóalair-mårtaiù-caturbhir-vedaiþ saha vçùãmapahàya sàvitrã samuttasthau. 

under the pretext of extension of sweat (sveda...vyàjena)
foreheads which have pure ashes (bhasma) for the agnihotra
with robes made from strips of a beatiful chowrie of kusa-grass
?in the month of asadha??
with the four vedas in corporal form (mårtair)
with round (mandala) water-pots (kamandalu), being made into weapons


cãvara: iron filings; ascetic robe
cãra; strip, stripe
càru: beautiful
càmara: of a chowrie, yak-tail fan
[dictionaries like alliteration!]
ku÷a-tantum: kusa-grass fibre
lalàña: forehead, brow
sveda: sweat
preïkh: to shake, tremble
preïkholita: shaking, oscillating, swinging
mukharita: noisy, sounding of
digbhih: in all directions?
àùàóha: n. of a month; a staff, a festival [...Panama]

prahara: division of time (3 hours)
praharaõa: sriking, beating, 'verse spoken in throwing grass into the fire'; weapon (CVI with kç)
kamaõõdalu: gourd. water-pot, kind of animal
mårta: fixed, solidified
vçùi: rain
srava: stream, flow
bhasma: ashes
vi÷ara: streaming
visara: spreading, extension
vyàja: appearance, pretext, fraud

apahà: left, ran away (but play on apa-hàsa: mocking laugh, and similar)



*****p. 4 para 2****

tato 'marùaya bhagavan, abhumireùà ÷àpasya'

then 'be pitiful, lord, this (f) is non-ground (i.e. non-target) of a curse

 ity anunàthyamàno 'pi vibudhaih,

??????
vibudha: wise man, pundit

'upàdhyàya skhalitamekaü kùamasva' iti

O teacher, forgive one who failure

skhalitam: failing, 
upàdhyàya: teacher
kùamasva: ??forgive

baddhà¤jalipuñaiþ prasàdyamàno'pi sva÷iùyaiþ, 

by his own pupils (sva-÷iùya), making hollows with (their fingers) intertwined in an anjali (gesture)

pra-sàdya: to be propitiated, rendered gracious
baddhà¤juli: having fingers bound in an anjuli
puña: fold, hollow space

'putra, mà kçthàstapasaþ pratyåham' iti nivàryamàõopy-atriõà,

son, do not strip off performed asceticism, so too warded off by atri

ni-vç: to ward off
pratyuþ: strip off, remove
putra-kçtha: bringing forth of children (RV)
kçthàs - tapah: done asceticism (but why krthàs?)

roùàve÷aviva÷o durvàsàþ 


'durvinãte, vyapanayàmi te vidyà-janitaü-unnatimimàm, adhastad-gaccha martyalokam'

badly disciplined, I banishe you, who are raised up by birth and knowledge; go lower (adhastad), to the mortal world

durvinità: badly educated, ill-disciplined
vyapanã: drive away, banish
mà: mark off, measure, mete out, be beside oneself with
mi: judge, observe, perceive
unnatimat: elevated, raised, projected, sublime, respectable
unnatim: (a) going up, (b) exalted position

ityuktvà tacchàpodakaü visasarja

having said this, he threw the water of cursing

prati÷àpadànodyatàm sàvitrãm

loc abs:
when savitri was ready for giving a return curse

prati-÷àpa-dàna-udyata

udyata- prepared, ready to

'sakhi, saühara roùam, asaüskçtamatayo'pi jàtyaiva dvijanmàno mànanãyàþ' ityabhidadhànà sarasvatyeva nyavàrayat
friend, restrain your anger, a brahmin by birth alone, even with an unperfect mind, deserves respect', so having spoken, sarasvati herself held her back

anyavàrayat: ??hindered, obstructed?
abhi-dhà: address, say, tell
sam-hç: restrain, concentrate, carry off
mànanãya: deserving honour
dvijanmano: vaishya, kshatriya, or esp. brahmin

*****
atha tàü tathà ÷aptàü sarasvatãü drùñvà pitàmaho bhagavàn-kamalotpatti-lagnamçõàla-såtràm-iva dhavala-yaj¤o-pavãtinãü tanumudvahan,

does everything agree with tanum?

Then, having seen that sarasvati so cursed, the grandfather lifted his body, which wasinitiated with the white sacrificial (thread), as if (s)he had a thread of lotus-fibre attached from his birth (utpatti) from the blessed lotus

upa-vãta: invested with the sacred thread
dhavala: white, beautiful
mçõàla: 'liable to be crushed' --> edible lotus-fibre

udgacchad-acchà-ïgulãya-kamara-katamayå-khalatà-kalàpena tribhuvana-upaplava-pra÷ama-ku÷àpãïa-dhàriõeva dakùiõena kareõa nivàrya ÷àpakalakalam,

????
having warded off the murmur of cursing with his right hand which was holding ku÷a grass for the calming of the affliction of the three words, a bundle of wickedness, of which desirous finger crystal taken up

nivàrya: having warded off
kalakala: noise, murmur
upaplava: affiction, visitation, public calamity
pra÷ama (-ka): calming
accha: crystal, transparant
kamara: lustful, desirous
katama: which (esp of 2)
khalata: wickedness, villainy, filthiness
kalàpa: bundle
udgaccha: coming up, becoming visible?
rakara: letter r

ativimaladãrghair bhàvi-kçta-yugàrambha-såtrapàtamiva dikùu pàtayan da÷anakiranaiþ,

with his extremely pure, long tooth-rays, he caused to fall on all directions like plumb-lines for the beginning of a (krtayuga - good age) in the future (bhàvi).

dãrgha: long, high, tall
vimala: pure
såtrapàtam: plumb-lines
àrambha: undertaking, beginning, thing begun, haste, speed, effort, killing
bhàvi: future
kçta-yuga: golden age

sarasvatã-prasthàna-maïgala-pañaheneva pårayannà÷àþ svareõa,

the space was filled with a sound like a kettle-drum for the auspicious departure of sarasvati

prasthàna: departure, setting out
pañaha: kettle drum, war-drum --> beginning
påraya: filling up
àùa: space, air

sudhãramuvàca --

the very wise one said

'brahman, na khalu sàdhusevãto 'ayam panthà yenàsi pravçttaþ |

brahman, the road (panthà) on which (yenasi) you are going (pravçttah) is not indeed worshipped by

panthà: way, road
pravçtta: produced, going to


**

nihantyeùa parastàt|

this is finally killing (?)

parastàt: later, final

uddàma-prasçtendriyàùva-samutthàpitaü hi rajaþ kaluùayati dçstim-an-akùa-jitàm |

for rajas (guna of passion), which is the dust raised up by the horses of senses (indriya) that are rushing forward (prasr) [proudly|unrestrained] [defiles|makes dirty] those overcome by those who have a non-defeated [sense|axle] of sight.

uddàma: unrestrained, proud, self-willed
prasçta: come out from, departed, displaced by, resounding
samutthàpitam: raised up
kaluùayati: make unclean, defile
udram: cease, leave off
akùati: to penetrate
akùa: sense; axle
rajas: dust, lightness (as guna, =tejas)

[l.23]

kiyadrråram và cakùurãkùate |

or how great (kiyad) is the burning (rUra) that is seen (iksate) by the eyes?

viùuddhyà gu dhiyà pa÷yanti kçtabuddhayaþ sarvànarthànasataþ sato và |

for those with done knowledge see the pure or impure

nisargavirodhinã ceyaü payaþpàvakayoriva dharmakrodhayorekatra vçttiþ |

and, by custom (vçttiþ) this (iyam) dharma and anger in the same places is hated by nature (nisarga), like (why gen?) fire and water
and this hatred of natural state

ekatra: in the same place
vçtti: conduct, mode of life, custom, business
virodhin: hatred, quarrel, obstinacy, removal
nisarga: giving away; excreting, creation of, natural state
payas: water, milk; semen, power
pàvaka: fire; pure, bright, shining
ekatra: in one and the same

àlokamapahàya katham tamasi nimajjasi |

how, having abandoned (upa-ha) light, do you sink (nimajjasi) into darkness?

kùamà hi målaü sarvatapasàm |

for patience (kùamà) is the root of all asceticism (tapas)

para-doùa-dar÷ana-dakùà dçùñiriva kupità buddhir na ta àtmaràgadoùaü pa÷yati |

talented (dakùà) in seeing the faults of other people, like an inflamed (kupita? how?) eye (dçùñir), your [angry] intelligence does not see the fault [or eye-inflammation] of its own rage

for the power of sight is seeing another's faults
 
doùa: sin, inflammation of the eye
kupita: angry
paradoùa: proclaiming the faults of another,
dakùa: right, intelligent, suitable, ability, mental power, talent


kva mahà-tapo-bhàrava-ivadhikatà, kva purobhàgitvam |

how can there be BOTH excess, as if weighed down with great asceticism AND censuriousness

puro-bhàga: malevolence, censuriousness
adhikatà: addition, excess, redundency [adhika - additional, extra]
adhi-kç: place at the head, aim at, regard, be superior to, overcome
kva: where
kva..kva: how does foo co-occur with bar

[l. 30]

atiroùaõaù cakùuùmànandha eva janaþ |

 that excessive anger of a person (janaþ) who can see (cakùuùmàõ) is blindness

janaþ: ???

nahi kopakaluùità vimç÷ati matiþ kartavyamakartavyaü và |

for a mind (matiþ) defiled by anger does not (na) perceive (vimçs) what is and is not to be done

kupitasya prathamam-andhakàrã-bhavati vidyà, tato bhrukuñiþ |

first (prathamam) there is darkness (andhakàrã) of (i.e. because of) anger, then a frown

bhrukuñiþ: frown


àdàvindriyàõi ràgaþ samàskandati, caramaü cakùuþ |

passion (ràgaþ) first (adau) attacks the senses, ??the eye

caramam: ??? (ca - rama)

àdau: at first
samàskand: to attack

àrambhe tapo galati, paùcàt svedasalilam |

at first asceticism vanishes, later (paùcàt) sweat-water (sveda-salila) [oozes]

àrambha: beginning
-->àrambhe: at first
gal: drip, ooze, trickle, vanish, pass away

pårvamaya÷aþ sphurati, anantaram-adharaþ

first infamy shines, then the lower lip

sphurati: (a) shines, is visible 
          (b) quivers
??andhara - darkness??
adhara: lower lip
anantara: immediately, then, afterwards
ananta: endless
aya÷aþ: infamy

***page 5***

kathaü lokavinà÷àya te viùapàdapasyeva jañàvalkalàni jàtàni |

how the birth of your bark garments and twisted locks was the birth of a poison tree indeed, for the destruction of the world

valkala: bark garment
jaña: twisted locks, matted hair, fibrous root
viùapàdapa: poison-tree

anucità khalu asya munive÷asya hàrayaùñariva vçttamuktà citavçttiþ |

indeed [this] graceless mental impulse, like a necklace of round pearls, are inappropriate for the clothing of this sage (non-paninian splitting up of compounds, but the only way that makes sense)

anucita: improper, wrong, unusual, strange
muni-ve÷a: muni's clothing
cita-vrttih: mental impulse
vçttamukta: having round pearls, graceless
hàrayaùñi: necklace, string of pearls

÷ailuùa iva vçthà vahasi kçtrimamupa÷ama÷ånyene cetasà tàpasàkalpam |

tapasa-akalpam: incompetent at asceticism
upa÷ama: calming, cessation
÷ailuùa: actor, dancer, tumbler
vçthà: in vain, wrongly, wantonly, easily, lightly 

alpamapi na te pa÷yàmi kuùalajàtam |

in you I do not see even a little born from righteousness

ku÷ala: good, right

anena-atilaghimnà-adyàpyuparyeva plavase jõànodanvataþ |

because of this being too [light|flippant] you swim only on the surface of the sea of knowledge [j¤àna-udanva]

udanva: ocean, sea
atilaghimnà: because of great levity; by excess lightness in weight
plavati: swim, float, sail
upari eva: only up, only on the surface


na khalu-anelamåkà eóà jaóà và sarva ete mahaçùayaþ |

all these great çùis are not indeed deaf and dumb (anelamåkà), or sheep, or apathetic

anelamåkà: deaf and dumb
eóà: sheep, ewe [notes say 'deaf' - I can't see why
jaóà: cold, torpid, apathetic, paralysed

roùa-doùa-niùadye svahçdaye nigràhye kimarthamasi nigçhãta-vàna-nàgasaü sarasvatãm |

loc abs: when your heart, which is a market-place of anger and passion, should be punished, for waht reason are you punishing (asi nirgçhãtavàn) sarasvati who is sinless?

[is there a play on her being constrained to forests and cities?]

niùadya: market-place, merchant's hall, small bed or couch
nigràhya: to be punished, suppressed
kimartham: for what purpose?
nigçhita: held down, punished
anàgas: sinless


etàni tàny-àtmapramàda-skhalita-vailakùyàõi,
yairyàti vàcyatàmavidagdho janaþ 
ityuktvà punaràha -- 'vatse sarasvati viùàdaü mà gàþ | 

these unnatural things are the mistakes [skhalita] from the intoxication with themselves of these people
by which (things) people are inflmamed by 

[teh english says 'these are the follies born of hteir own heedles sslips whereby the undiscerning fall into reproach]

skhal: stumble, trip, make a mistake, falter
vailakùya: feeling of shame, reverse, unnatural thing
vatsa: child, calf
viùàda: fear, weakness, despair
vidagdha: tawny, corrupted, mature, inflamed

Having said this again he spoke 'O child, let not sarasvati go to despair'


eùà tvàmanuyàsyati sàvitrã vinodayiùyati càsmadvirahaduþkhitàm |

this sàvitrã will follow you (anuyàsyati), and will drive away the sorrow of separation (viraha) from us (asmad)

vinoda: sport, play, driving aay, kind of ebrace
 -->you will drive away?

àtmaja-mukhakamala-avalokanàvadhiùca te ÷àpo'yaü bhaviùyati ' iti |

avadhi: limit, termination
àtmaja: self-born --> born from self --> child
kamala: pale red

this curse of yours (te) will be ended (avadhi) at the seeing (avalokana) of the red (kamala) of the face of (your) child (àtmaja)

etàvad-abhidhàya visarjita-suràsura-muni-manuja-manóalaþ saübhrama-upagata-nàrada-skandha-vinyasta-hastaþ samucitaàhnikakaraõàyodatiùñat |

[but does it make a sentence?]

having proclaimed thus
the circle of gods, asuras, sages and mortals was dismissd
a hand was placed (vinyasta) on the shoulder (skandha) of nàrada who had approached (upagàta) in confusion
rose for the doing (karaüa) of the proper/accustomed (samucita) daily actions/rites (àhnika)

udatiùñhat: stood up
samucita: well-suited, proper, accustomed to
ahnika: day-time, done every day
abhi-dhà: set forth, explain, tell
visarjita: vi-sçj: emitted, dismissed
sambhrama: confusion, whirling round

sarasvatyapi ÷aptà ki¤cidadhomukhã dhavalakçùõa÷àràü kçùõàjinalekhàm-iva dçùñimurasi pàtayantã, 

the cursed sarasvati too, somewhat downcast, letting fall her gaze on her breast which [gaze] was variegated black and white as if it was a mark (lekham) on an antelope-skin [not: written on an antelope-skin]

* gaze is variegated because eye is part-white, part-black

as if written on antelope-skin

uras: breast
dhavala: white, handsome
kçùna: black, antelope
ֈra: variegated


surabhiniþsvàsa-parimala-lagnair-mårtaiþ ÷àpàkùarairiva ùañcaraõacakrairàkçpyamàõà,

being lamented by a circle of bees, whose physical form was clinging to (lagna) the perfume (parimala) of her charming/nutmeg (surabhi) sighs (niþsvàsa), as if (clung to) by the syllables of cursing (÷àpa-akùara) with the wheel of six actions 

ùañcaraõa: bee (has 6 feet)
niþsvàsa: ?without a sister
surabhi: charming, perfume, jasmine, nutmeg [also fear of the gods?]
mårta: incarnate, real, physical form
lagna: attached to
parimala: perfume, stail
kçp: beauty, splendour, appearance
kçp: to lament


÷àpa÷oka÷ithilitahastà,

her hand unsteady (÷ithila) because of the anguish caused by the curse

÷oka: pain, anguish, burning
÷ithila: lax, relaxed, careless

adhomukhãbhåtena-upadi÷yamàna-martyaloka-avataraõa-màrgeva nakhamayukha-jàlakena,

as if the road (màrga) to descending (avataraõa) to the world of mortals was being pointed out (upadi÷yamàna) by the down-pointing (adhomukhãbhutenalattice of her nails (nakha)
[but what about ayukha?]

jàlaka: net, web, lattice, pride, illusion


nåpura-vyàhàràhåtair-bhavana-kalahaüsakulair-brahmaloka-nivàsihçdayair-iva-anugamyamànà samaü sàvitriyà gçhamagàt

went home with sàvitri, being followed by swarms of geese of the palace (bhavana) summooned by teh sound of her anklets, like the hearts (hçdaya) of those living (nivàsi) in the world of brahma

vyàhàra: speech, sound
håta: called, summoned


***********************

atràntare sarasvati-avataraõa-vàrtàmiva kathayituü madhyamaü lokam-avatratàràü÷umàlã |

meanwhile, as if to tell the news (vàrtam) of the descent of sarasvati, the sun went down below the middle world
am÷umàlin: the sum [having a garland of light/halo]

krameõa ca mandàyamàne mukulita-bisinã-visara-vyasana-viùaõõa-sarasi vàsare,

and gradually [loc abs] as the day (vàsara) was lingering (mandàyamana), with its pool dejected by the trembling movement of the lotuses as they closed their buds (mukulita)

bisa: shoot, sucker
bisinã: lotus
visara: going forth, extending
vyasana: wagging, moving to and fro, separation, devotion to 
viùaõõa: dejected
sarasi: pool, pond, lake
mandàya: go slowly, linger
mukulita: closed like a bud
vàsara: morning, day, day-god

madhu-mada-mudita-kàminã-kopa-kuña-li-kañàkùa-kùipyamàna iva kùepãyaþ kùitidhara-÷ikharam-avatarati taråõatarakapilapanalohite lokaikacakùuùi bhagavati,

the blessed single eye of the world (loka-eka-cakùus), red (lohita) like the face (apana) of a kapila-ape which is more (i.e. very) young (taråõa?), descended on the peak of a mountain more quickly (kùepãya), as if it was being hit [kùip] by ???kuñali??? of the anger of lovely ladies (kàminã) who were joyful because of being drunk on liquor.

kuñala: roof, thatch
kañàkùa: glance, side-look, 'a leer'
apanam: the face (of a very you
lohita: red
kopa: anger
kàmin: passionate
kapila: red-brown; 'type of ape'
kuña: tree, wate-pot, family
kuñ: to burn, be warm
kùiti-dhara: mountain
÷ikhara: peak
taruõa-tara: more taruna (but what is taruõa?)

prasnuta-mukham-àheyãyuthakùarat-kùãradhàrà-dhavaliteùv-àsanni-candra-udayoddàmakùãrodala-harãkùàliteùv-iva divyàùramopa÷alyeùu,
wtf?
in the district of the hermitage
in the white (dhavala) milk-bearing

[trans: white were the environs of the heavenly hermitages with milky streams flowing in from herds of cows with dripping udders

dãvya-aùrama: heavenly hermitage
upa÷alya: environs, district of
prasnuta: milk-giving
mukhàni: udders
kùãradhara: milk-bearing n. of a prince
kùira: milk
dhavala: white
àsanna: seated

aparàhõapracàracalite càmariõi càmãkara-taña-tàdanàruõitaradane radati surasravantirodhàüsi svairatma-airàvate,

Airàvata, with his chowry, on either side 
on the growing ganges?

made to go out (calita) according to custom (pracàra) in the late afternoon, 

aruõa: red
càmãkara: gold
taña: slope, (esp. of breast? - doh)
itara: the other one
surasravanti: Ganges
rodha: ascending, moving upwards, growing
calita: caused to deviate from, departed
aparàhõa: (late) afternoon
pracàra: behaviour, custom
rad: to dig
càmara: chowry (yak-tail fan?)

prasçta-aneka-vidyàdharàmisàrikàsahasracaraõàlaktakarasànulipta iva prakañayati ca tàràpathe pàñalatàm,

he makes clear the red on the sky as if anointed by the flavour (rasa) of lac dye (alaktaka) from the feet (caraõa) of the thousands of confidantes (ie mistresses) (sàrika) of the vidhyadaramas, when they have gone forth (prasçta) in number (aneka)

alaktaka: red lac dye
pàtala: pale red
prakañayati: manifest, make clear
tàràpatha: star-path-->sky
prasçta: come forth
vidyàdhàra: having science or magic, n. of creatures
sàrika: confidante
takara: letter 't'
anu-lip: anoint

tàràpatha-prasthita-siddha-dattadinakaràstamayàrdhyà-varjite ra¤jitakakubhi kusumbhabhàsi sravati pinàki-praõatim-udita-saüdhyàsveda-salila iva ratnacandanadrave,


the saffron light streams, a distinguished dye, poured out (avarjita) in the half-set sun, being honoured (datta) by the siddhas who had set out on the star-road, as if it was the playful (salila) sweat (sveda) of saüdhya (N), produced (udita) in her prostration to ÷iva (pinaka), ???running with gems and sandalwood???

dinakara: sun
astamaya: setting
pinàki: ÷iva
praõàti: bowing, prostration
bhàsa: light, brightness
varjita: lacking, deprived of
àvarjita: poured out
ardhya: half
ra¤jita: coloured, dyed, delighted, charmed
kakubha: lofty, distinguished, part of lute
kusumbha: saffron flower
sravati: streaming?
ratna: gem, wealth
ratnacandra: n. of a god.
candana: sandal
drava: running

vandàråmunivçndàrakavçnda-badhyamàna-saüdhyà¤jalivane brahma-utpatti-kamala-sevàgatasakalakamalàkara iva ràjati brahmaloke,

vandàru: praising
raka: sun gem
vçndha: swarm, multitude
ràj: be resplendent (wtf?), rule over 
a¤jali: a¤jali gesture -vana: forest of hands???
saüdhya: n. of goddess
kamala: pale red
sakala: having a soft/low sound
akara: handless, maimed, not acting
àkara: place of origin
samdhyA: twilight, meditation/rite performed at the 3 divisions of the day

it is splendid in the world of brahma, where forests of anjulis, bound together (badhyamana) in the twilight rite, (belonging to) a crowd (vçnda) of gems (raka) of a crowd (vçnda) of sages praising him

as if the origin (àkara) was the lotuses softly murmuring (sakala) (because they were) come to worship (sevàgata) the lotus from which brahma arose

samuccàrita-tçtãya-savana-brahmaõi brahmaõi,

when the brahmins had a third-rite uttered to brahman
[what ios the 2nd brahmans?]

samuccàra: uttered
savana: pressing (of soma)--> any rite
from the brahmanis


jvalita-vaitàna-jvalana-jvàla-jañàla-ajire-ùvàrabdha-dharma-sàdhana-÷ibira-nãrà-jane÷viva saptaçùimandireùu,

in the abodes of the seven rsis was the quick (ajira), flame-created (jañàla) burning (jvàla) of bright (jvalita) fire (jvalana) for the fire-rite (vaitàna), as if the nãràjana ceremony in the camp (÷ibira), which accomplishes dharma (dharma-sàdhana) had been autonomously undertaked (svàrabdha)

vaitana: relating to the sacred fires, fire-rite
jañàla: created by flames
jvalana: fire, burning
jvàla: burning
jvalita: shining
ajira: quick, quickly, hte body, sense-object
arabdha: begun, undertaken
svàrabdha: undertaken by the self (s->ù by internal sandhi)
sàdhana: effective, overpowering, subduing; accomplishment
÷ibira: royal camp, entrenchment, tent in camp, tent in general
nãra: water, liquid
nãràjana: military ceremony
mandira: home, any waiting or abiding place

aghamarùaõa-muùita-kilbiùa-viùagadollàghalaghuùu yatiùu,

[sages are] light [...] becuase of their guild (kilbisa) being taken away (muùita) by the aghamarùana (n. of hymn)

aghamarùaõa: n. of hymn
muùita: taken, stolen
kilbiùa: fault, offence, built
viùa: poison
laghu



saüdhyopàsanàsãnatapasvipaïktipåtapuline plava-mànanalinayoniyànahaüsahàsadanturitormiõi sandàkinãjale

[trans: the sand islands of mandakinã's stream were purified by rows of ascetics seated at evening prayer, and hte line of its waves was broken by the gleam of brahma's floating geese]

jaladevatàtapatre patrathakulakalatràntahpurasaudhe nijamadhumadhuràmodini kçtamadhupamudi mumudiùamàõe kumudavane,

*******p.6

divasàvasànatàmyattàmarasa-madhura-madhusa-pãtiprãte suùupsati mçdumçnàlakàõóakaõóåyanakuõóalitakandhare dhuta-pakùa-ràjivãjita-ràjãva-sarasi ràjahaüsayåthe,

when the gaggle of ràjahaüsas (flamingos?)

[this makes no sense!]

yåtha: herd, gaggle
dhuta: shaken, agitated, shaken off
divasa: day, heaven
avasa: food
ràji: streak, line, field, striped snake
ràjãva: living at the king's expense
vijita: conquered, to be feared
jita: conquered
anata: erect, stiff, not bent
saras: lake, pond
andha: dark
kuõóalita: annulated (made into a ring?)
mçnàla: lotus fibre
kàõóa: stick, stem
kaõóåya: scratch, rub
prãta: pleased, beloved
pãti: drinking
madhura-madhusa: sweet honey
àmarasa: imperfect chyme (chyme=undigested food)
amara: immortal

'padvat avasa;: food that has feet--> cattle
suùupsati: asleep (perfect? - having slept?)



ta?ñ?latàkusumadhålidhåsaritasariti sarati siddha-pura-puramdhri-dhammilla-mallikà-gandha-gràhiõi sàyantane tanãyasi ni÷àniþùvàsanibhe nabhasvati,

when the wind (nabhasvat) of the evening (sayanta) resembling the sigh of night (niùa-nihsvàsa-nibha), glowing thinner (ie lighter), carrying the smell of geese and the braided hair from the married women of siddhapura, flows, a river made grey by the pollen of ?its creepers?


nibha: like, resembling
mallika: type of goose
nabhasvat: young, wind, son of
tanãyas: very thin
sarati: flows
sàyantana: relating to evening
kàga: crow
puramdhri: married woman
dhammilla: 'a woman's braided and ornamented hair wound round the head' -ika: diminutive
agandha: without smell
siddhapura: n. of a mythical city in the far north, or in the far south

sarit: river, stream
dhåsarita: made grey
dhåli: pollen, dust

saïkocod-a¤cad-ucca-kesara-koñi-saïkaña-ku÷e÷aya-ko÷akoñarakuñã÷àyini ùañacaraõacakre,

When a circle of bees was lying (÷àyini) in the hut (kuñã) that was the hollow treasury of a kuùeùaya tree, brought together in a curve by the high hair curling in contraction [wtf?]

ùañcaraõa: 6-footed-> bee
saükoca: contraction, shrinking together
a¤ca: curling
ucca: upwards-ish
kesara: hair
koñi: curved edge, high point
saüka: contest, fight
saükaña: brought together
ku÷e÷aya: mountain, kind of tree,
ku÷a: ?treasury
koñara: cave, hollow of a tree
kuñã: curve, hut

nçttoddhåta-dhårjañi-jañàtavã-kuñaja-kudmala-nikara-nibhe nabhasthalam stabakayati tàràgaõe,

that which has a multitude of stars provides the sky-surface with clusters of blossoms which resemble a bud-filled mass of kuñaja plants, in the forest (àñava) that is the matted hair (jañà) of ÷iva (dhårjati) when he is excited in dance

tàràgaõa: caparison (of horse or elephant) ornamented with stars; multitude of stars
nikara: flock, herd
stabakaya: to provide with clusters of blossoms
nabhastala:sky-surface
nabha: bursting forth, expanding. N. of city of sun
sthala: section, place
malana: tent, cucumber; crushing
kuñaja: born in a pitcher, n. of a plant and a sage
kuómala: filled with buds
dhårjañi: 'having matted locks like a burden'. n. of rudra÷iva
nçt: dance
uddhåta: raised, excited
jaña: wearing matted hair
àñava: forest

saüdhyànubandhatàmre pariõamattàlaphalatvaktviùi kàlameghamedure medinãü mãlayati navavayasi tamasi

when the youthful (nava-vayasi) darkness (tamas) causes the earth (medini) to close (mãl), with thich dark clouds, and ???of fruit of fan-palm (tàlaphala) which are changing

mãlayati: caus. of mãl: to close
tamas: darkness
vayas: youth
medinã: earth, place, ground
kàla: dark, blue
medura: dense, full of
pariõama: change
tàlaphala: fruit of fan-palm
tvaktviùi:???
saüdhya: twilight
anubandha: sequence, connection
tamra: darkening

taruõa-tara-timira-pañala-pàñana-pañãyasi samunmiùati yàminã-kàminã-karõa-påra-campakakalikà-kadambake pradãpa-prakare,

sharply cutting the mass of darkness that is very young, the mass of lamps that are kadamba trees, with kalikà birds, and campaka trees which are preceded by the ears of lovely women in the night

[about lamps, being compared to trees]

prakara: custom, usage
kadambaka: n. of tree
campaka: n. of flower, perfume, tree
kalikà: period of time
pañãyas: sharper, cleverer
pàñana: cutting up, destroying
pañala: mass, clump
timira: dark
taruõa: young, new -tara: younger


pratanu-tuhina-kiraõa-kiraõalàvapyàlokapàndunyà÷yàn-anila-nãra-mukta-kàlindã-kåla-vàlukà-pålinà-yamàne ÷àtakratave ?kt?a÷ayati timiramà÷àmukhe,

like the yamuna, with its sloping sandy banks, with have yamuna-stuff (-->water) freed and dark ????? various rays and dust which is the thin dew

the rainbow which is the face of hope in the darkness ???fades away??


ֈtakratava: rainbow
a÷a: food, reading
à÷à: wish, desire, hope
pratanu: very thin
tuhina: frost, cold, mist, dew
kiraõa: ray, dust, pollen
kira: scattering
vApya: scattered, thrown
aloka: not the world -->spiritual world
lokapa: world-guardian
andu: chain for an elephants feet
kàlinda: water-mellon, kind of plant, connected with yamuna
pålinà: bank
vàlukA: sand, gravel
kåla: shore, slope

khamuci mecakita-vikacita-kuvalaya-sarasi ÷a÷adhara-karani-karakacagrahàvile vilãyamàne màni-nãmanasãva ÷arva-rã÷abarãcikuracaye càùapakùatviùi tamasi,

while in the darkness the splendour of a jay's wing, and a collection of the variegated hair of the god of love, like the mind of a proud woman, is clinging to the dirty water-pot that is the rays of the moon, the lake-orb that is opened like the eye of a peacock-tail, in the sky

kha: sky. kha-muci:wtf?
mecakita: having or resembling the eye of a peacock-tail
vikacita: opened
kuvalaya: the orb
saras: lake
karani: doing? making?
karaka: water-pot
Avila: foul, not clear
avila: ewe
vilã: cing to, adhere to -yàmane:clinging to 
mAnin: proud, mindful
mAninã-manas -iva: like the mind of a proud woman
zarvarI: god of love, variegated, darkness
÷abara: variegated, 
cikura: hair; inconsiderate, rash
caya: pile, collection
càùa: blue jay, sugar cane
tvisi: splendour, light



udite bhagavaty-udaya-giri-÷ikhara-kañaka-kuhara-hari-kharanakhara-nivaha-hetinihatani-jahariõa-galita-rudhira-nica-yani-citam-iva lohitaü vapur-udaya-ràga-dharam-adharam-iva vibhàvarãvadhvà dhàrayati ùvetabhànau,

when the having-a-white-appearance had arisen, having assumed a glow (vibhàva...) like a lower lip bearing the passion of the rising body (!), bears a redness like the piled up heap of blood clinging to the [trans: his own deer, slain by a stroke from] 

 the sharp-clawed lion in a cavern in a canyon [exca-a-vating for a mine] on the peak of the holy udaya mountain

kañaka: straw mat, twist of straw, valley, multitude
kuhara: n. of serpant, hollow, small window, ear, throat
hari: LION
nivaha: bringing, causing
nihata: thrown, hit, touched, struck down
hari: like, delight in --> intensive jàhari, perf: ???jahari
galita: dropped, oozed, clinging to
nicaya: piling up, heaping up
nicita: heaped up
kharanakhara: having sharp claws
lohitam: red, blood
÷veta: white 
bhàna: appearance
dhàrayati: caus. dhç - bear
vibhàva: cause of emotion
vibhàvarã: starry



acala-cyuta-candrakànta-jaladhàra-dhauda iva dhvaste dhvànte,

when the darkness is destroyed like the purification by rain (cloud) of a moonstone which has come loose from a mountain

candrakànta: lovely as the moon, sandlewood, night, moon-stone
cyuta: gone away from, flying away from , moved, shaken
acala: mountain
dhvànta: darkness, night, n. of a wind
dhvasta: destroyed, fallen, perished, lost
dhauta: cleansed, purified

17 golokagalitadugdhavisaravàhini danta-maya-makara-mukhamahàpraõàla ivàpårayituü pravçtte payodhimindumandale,

when the mandala of the moon (indu) in the ocean had set out (i.e. commenced) to fill the ocean, like a great drain having a mouth-crocodile full of teeth (i.e. ivory), carrying a spreading-out of milk oozing from the world of cows (!)

pravçtta: rotund, globular, set out from
pårayitum: to fill
pranala: drain, channel from a pond
goloka: cow-world (!)
dugdha: milk
visara: extending

spaùñe pradoùasamaye savitrã ÷ånyahçdayàmiva kimapi dhyàyantãü sàsràü sarasvatãmavàdãt 

when there was a clear coming-together of wickedness, savitri, as if with an empty heart, said to savitri, who was somewhat meditative:

sàsra: tearful
spaùña: clear, distinct
pradoùa: bad, wicked

--'sakhi, tribhuvana-upade÷adànadakùàyàstava puro jihvà jihveti me jalpantã

O friend, my tongue (jihva) [is ashamed - jihveti????] in chattering to you whose labouring is a fit gift for the places of the three worlds??

jalp: to speak, chatter
jihva: tongue
jihveti:???
dakùa: fit, suitable, competent
ayasta: labouring, toiling



21 jànàsyeva yàdr÷yo visaüsthulà guõavatyapi jane durjanavannirdàkùanyàþ kùaõabhaïginyo duratikramaõãyà na ramaõãyà daivasya vàmà vçttayaþ

just as of those who have been born (mortals), even of the virtuous, they are infirm, -jana- not suitable for bad people

I UNDERSTAND NOTHING AT ALL

the splendour (or: the vomiting) which exists (vrttayah) for the gods is not to be delighted in.


visaüsthula: unsteady, infirm, tottering
(nir) dakùa: (not) clever, fit, suitable
vàma: vomiting, splendid
vçtta: moved, turned
duratikrama: hard to overcome
kùaõabhaïga: decay of everything

niùkàraõà ca nikàrakaõikàpi kaluùayati manasvino'pi mànasamasadra÷ajanàdàpatantã

and even a lifted up grain of corn is causeless

'a mere grain of undeserved humiliation, coming from an inferior, makes turbid hte smirit/manasa lake oeven of hte wise

niùkàraõà: unnecessary, causeless
nikàra: piling up or winnowing corn, tossing up, lifting up
kaõika: ear of corn
kaluùayati: defile, make dirty
manasvin: mental, clever


24 anavaratanayanajalasicyamànaùca taruriva vipallavo'pi sahasradhà prarohati ÷okaþ


vipala: moment, instant
rohati: growing, ascending
÷oka: suffering, burning


***preparing for week 3

25 atisukumàraü ca janaü santàpaparamàõavo màlatãkusumamiva mlànimànayanti

and a person/creature/soul (janam), like a màlatã flower that is too tender (atisukumàra) goes to withered-ness under a slight affliction/slight heat

santapaparamàõavaþ: atoms of affliction. with janam: slight affliction. with kusum,am: slight heat
mlànimman: withered, fading

26 mahatàü copari nipatannaõurapi sçõriva kariõàü kle÷aþ kadarthanàyàlam

trans: like the elephants goad, even a slight prick of trouble assailing the great suffices to torment. 

sçõi: elephant-goad
karinã: elephant
mahatàm: of the great -> of elephants
kadarthana: torture
kadartha: useless thing
kle÷a: pain, affliction, 


27 sahaja-sneha-pà÷a-granthi-bandhanàùca bàndhavabhåtà dustyajà janmabhåmayaþ

the motherland is hard to leave because of the existence of ties (bàndhava-bhåta) which connect us (as if) with a knot that is tied by the affection of nature (innate affection)

granthi: knot (of tree)
sneha: affection, or oiliness
sahaja: innate
janmabhåmi: native country
dustyajya: hard to leave

28 dàrayati dàråõaþ krakacapàta iva hçdayaü saüstutajanavirahaþ

this severe (dàråõaþ) separation (viraha) from celebrated peeople splits apart my heart as if it had been fallen on (pàta) by a saw

dàråõaþ: horror, harshness
krakaca: saw, musical instrument, hell
samstuta: praised, celebrated
dàrayati: to split apart (causative???)


sà na-arhasyevaü bhavitum

[is this noun arha or is there a verb arhasi - be worthy]

?that one you are not worthy to be thus?

arha: worthy

29 abhumi¤ khalvasi duþkha-kùveóa-ïkura-prasavànàm

you are non-ground for the birth (prasava) of the swelling of the shoot of sorrow

prasava: setting in motion, impulse, course, rush; birthplace, posterity, offspring
kùveóa: curved, wicked, buzzing, sound
aïkura: sprout, shoot, tumour, swelling
abhumi: non-ground, non-cause, not proper place for
khalva: mill or stone for grinding drugs

api ca puràkrñe karmaõi balavati ÷ubhe'÷ubhe và phalakçti tiùñhatiadhiùñàtari praùñe pçùñataùca ko'vasaro viduùi ÷ucàm

and also when (loc abs) powerful former actions, goog or bad, bearing fruit

what is the appropriateness of anguish (÷uca) for the wise

praùña: to be enquired into, asked about
adhiùñhàt: governing, superintending
praùñi: horse harnessed in front. like abhiùñi: protector-> indra
purakçta: done in the past
balavat: strong, powerful
avasara: appropriateness


***PAGE 7***

idaü ca te tribhuvana-maïgala-eka-kamalam-amaïgalabhåtàþ kathamiva mukham-apavitra-yanty-a÷ru-bindavaþ


[what is eka doing there?]
how do tear-drops bring (lit. go) impurity to my face, ???being causes (bhåtà???) of inauspiciousness (amaïgala) for the lotus whose single (function) is the bliss of hte three worlds

maïgala: bliss, happiness


tadalam | adhunà kathaya katamaü bhuvo bhàgamalaïkartumicchasi

enough of this.

today tell which (kathamam) place (bhàga) do you want to ???do?? (alaïkartum)

bhàga: part

3 kasminnavatitãçùati te puõyabhàji prade÷e hçdayam

in which blessed (puõyabhàji: partaking of bliss) place (prade÷e) do you 
?descend your heart? don't know what vatitãçùati means

4 kàni và tãrthàni-anugrahãtum-abhilaùasi keùu và dhanyeùu tapo-vanadhàmasu tapasyantã sthàtum-icchasi

or in which bathing-place (tirtha) do you want to descend. or in which ascetic-forest-abode (dhàma) do you want to stand being an ascetic (tapasyanti - vb tapasya to undergo austerities)

dhàma: class of superhuman beings. or abode

5 sajjo'yam-upacaraõacaturaþ sahapàü÷ukiãdà-paricayape÷alaþ preyànsakhijanaþ kùititala-avataraõàya

I am attending (sa¤jo) the fourth server (wtf), the friend-person, my dear, adorned with the accumulation of childhood dust-playing, for the descent to the surface of the earth

sahàpàm÷ukrãdana: playing together with dust or sand (in childhoood)
paricaya: heaping up, acumulation
pe÷ala: decorated, delicate, charm, loveliness
preya: dear
kùititala: surface of the ground
sa¤jana: uniting, ataching
sac: be connected with, be united with
upacarana: waiting upon, approach, attend

ananya÷araõà càdhaiva prabhçti pratipadyasva manasà vàcà kriyayà ca sarvavidyàvidhàtàraü dhàtàraü ca svaùreyase svacaraõa-rejaþ-pavitrita-trida÷àsuraü sudhàsåti-kalikà-kalpita-karõàvataüsaü devadevaü tribhuvanaguruü tryambakam

and without other refuge (an-anya-÷arana) begin, fall forward in mind, speech and action to the author of all knowledge and the creator, 

three-eyed, the guru of three worlds, the god of gods, who has an earring made of the phases of the moon, who has among his nephews thirty gods (i.e. 33 gods) purified by the dust of (his? their) own feet

rejaþ: very sharp, very hot, very bright (odd xref in mw)
svasreya: niece, nephew
prabhrti: bringing forward, offering, beginning
dhàtç: founder, bearer, creator, orderer
vidhàtç: arranger, author, distributor
kalpita: fabricated, composed, performed
karnavatmsa: make into an ornament for the ear
kalikà: division of time, n. of a metre, kind of verse, unblown flower
sudhàsåti: lotus, moon, sacrifice, 'producing nectar'


9 alpãyasaiva kàlena sa te ÷àpa÷okaviratiü vitari÷yati' | iti

in a very little time (alpiyas kala) he will extend to you a cessation (viratim) of the suffering of the curse

11evamuktà muktamuktàphala-dhavala-locana-jalalavà sarasvatã pratyavàdãt

muktàphala: pearl
jalala: water-creeper->wave
dhavala: pure, white


having heard this, sarasvati, having a shining water-creeper eye from which a pearl had fallen  replied (pratyavàdãt)

 --'priyasakhi,tvayà saha vicarantyà na me kà¤cidapi pãdàmutpàdayiùyati brahmalokavirahaþ ÷àpa÷oko và

dear friend, for me going with you separation from the world of brahma and the suffering of the curse will not cause pain to be born.

pãóà: pain, suffering, injury
utpàda: birth

13 kevalam kamalàsana-sevà-sukhava-ardrayati me hçdayam

it is jus that the joy of serving the lotus-seat moistens my heart

kevalam: only

14 api ca tvameva vetsi me bhuvi dharmadhàmàni samàdhisàdhanàni yogayogyàni ca sthànàni sthàtum' 



Moreover (api ca) you indeed know for me, the places (bhuvi) for the following of dharma (dharmadhàmàni), the accomplishment (sàdhani) of meditation, and the lands (sthàna) that are suitable for yoga
sthàtum: to stand

samàdhi-sàdhanàni: accomplishments of dharma
yogya: suitable

ityevamabhidhàya viraràm raõaraõakopanãtaprajàgarà cànimãlitalocanaiva tàü ni÷àmanayat

having said this she stopped ???wtf-viraram??? and, with a watchfulness/sleeplessness brought about (upanãta) by her 'anxious regret', she ???kept guard that night

ni-÷amana: perceiving, hearing
ni-ֈmana: extinguishing, destroying
vira: man?
raõa: pleasure, delight; battle
raõaraõaka: 'longing, anxiety, anxious regret for some beloved object'
upanãta: led near, initiated, married
prajagara: watchman, one who wakes, attention, care, watchfulness
amanayat: ??? showign respect?

17 aparedyuredite bhagavati tribhuvana-÷ekhare khaõakhaõàyamàna-khara-khalãna-kùata-nija-turaga-mukha-kùiptena kùatajeneva pàñalita-vapuùy-udayàcala-cåóàmaõau jarat-kçkavàku-cådàruõà-puraþsare virocane nàtidåravartã vivicya pitàmaha-vimàna-haüsa-kula-pàlaþ paryañannaparavaktram-uccair-agàyat ---

the blessed crown of three worlds, like ?blood-kùatajena? thrown from the mouth of his own (nija) horses that were injured by the sharp bridle-bit, which gave out peculiar sounds


the guard of the gaggle of geese (pulling) the chariot of the great father, as he was wandering about, sang (agàyat) high (uccair) in aparaavaktra metre, wandering not excessively hard to turn away (ie all over the  place)

having as a forerunner the dawn, whose crown was (like that of?) an old cock, a jewel on mount udaya, that was brilliant (vapus) with pale red 

jarat: old, decayed
kçkavacu: cock, peacock
cåda: crown, hair
aruõa: dawn
puraþsara: forerunner, precursor
virocana: illuminating
ati-duravarti: excessively hard to turn away
vimàna: disgraced, chariot of a god
pàla: guard
vivic: sift grain, ponder, investigate
paryatana: wandering about


pàña: breadth, expansion
acala: not moving --> mountain
cåóàmaõi: jewel worn on the top of the head
pàñala: pale red
nija: own, proper, native
tribhuvana-÷ekhara: crown of the three worlds
khaõakhaõàya: 'to utter or give out any peculiar sound, tick, tinkle, crack, etc'
khara: sharp, harsh; a crow
khalina: n. of a place, bit of a bridle
kùata: injured
turaga: a horse. hence the number seven. wtf??? is this something to do with the sun being pulled by seven horses?
turaga-mukha: horse-faced
kùipta: thrown, despicable



[verse]

21 taralayasi dç÷aü kim-utsukàmakaluùamakaluùa-mànasa-vàsa-làlite

'why trembles the glance 

taralaya: tremble
làlita: caressed

22 avatara kalahaüsa vàpikàü punarapi yàsyasi païkajàlayam

[/verse]

23 taccrutvà sarasvatã punaracintayat --'ahamivànena paryanuyuktà | bhavatu

24 mànayàmi munervacanam' ityuktvotthàya kçtamahãtalàvataraõasaïkalpà parityajya viyogavaklavaü svaparijanaü j¤àtivargamavagaõayyàvagaõà triþ pradakùiõãkçtya caturmukhaü kathamapyanunayanivartitànuyàyivçtivçàtà brahmalokataþ sàvitrãdvitãyà nirjagàma

-----28

tataþ krameõa dhruvapravçttàü gharmadhenumivàdhodhàvamànadhavalapayodharàm,

uddhuradhvanim, andhakamathanamaulimàlatãmàlikàm,

àliyamànavàlakhilyaruddharodhasam,

30 arundhatãdhautatàravatvacam,

tvaïgataraïgatarattaralataratàratàrakàm,

---p. 8
# here is where I begin, 15/2/05

tàpasa-vikãrõa-virala-tilodaka-pulakitapulinàm,

having a bank bristling with the water-sesame seeds from the few scattered ascetics

vikiãrõa: scattered, filled with, dishevelled (hair)
virala: rare, few, sparse, having interstices
tila: sesame seed, small particle
udaka: water
pulakita: bristling
pulina: bank

àplavana-påra-pitàmaha-pàtita-pitç-piõdarita-pàràm,

excellent, made into a lump by the father fallen from brahma immersed in water

àplavana: bathing, immersion
påra: filling
pitamàha: brahman
piõóa: lump
 -->??pindarita - made into a lump
para: 'ancient, past, later, future, next...better or worse than, superior or inferior to, best or worst'

2 paryanta-supta-saptaçùi-ku÷a-÷ayana-såcita-sårya-grahasåtaka-upavàsàm

having a feast (in celebration of) the birth of the sun, which was indicated by the bed of ku÷a-grass which had the seven çsis asleep at the edge

paryanta: edge, limit, circumference
supta: asleep
ku÷a-÷ayana: bed of ku÷a-grass
såcita: hinted, indicated, pointed out
upavàsa: fast, fasting
såtaka: birth
sårya-graha: sun-planet --> sun; sun-seizer ---> eclipse, rahu

3 àcamana-÷uci-÷acãpati-mucyamànàrcana-kusuma-nikara-÷àràm,

having arrows bundled wtih flowers honoring the liberation of Indra with white water-sipping

àcamana: sipping water from the palm of the hand (for pre-ritual purification)
÷uci: shining, white
÷aci-pati: Indra (lord of might, lord of help)
arcana: praising, honouring

÷ivapuràpatitanirmàlyamandàradàmakàm,

the giver of coral trees whose spotlessness is fallen on by the city of ÷iva (?)

mandàra: coral tree, heaven
dàma: gift, wreath
 --> dàmaka - giver?

anàdaradàritamandaradarãdçùadam,

which is like the opening caused by a pearl chain being torn through neglect

anàdara: disrespect, neglect
dàrita: torn, rent
dari: opening
mandara: slow, large, thick, firm. a pearl chain. the mountain for the churning of the ocean. a metre

aneka-nàkanàyakanikàya-kàminã-kucakala÷a-vilulita-vigrahàm,

having a distribution of fluids from the movement of the water-pot-breasts of a group of lovely women whose husbands are the many skies

vigraha: separation; freed from Rahu (i.e. the moon), distribution of fluids, discord
vilulita: moved about
nàka-nàyaka: Indra's priest, n. of bçhaspati, or of the planet Jupiter
nàka: the sky
nikàya: heap
nàyaka: husband

5 gràha-gràva-gràma-skhalana-mukharita-srotasam,

having a stream made noisy by the tumbling of a multitude of stones that it is holding
[or the tumbling of a multitude of stones onto water-creatures

gràvan: stone (esp. for pressing out soma)
gràma: village. number of tones, community, multitude
gràha: water-creature (crocodile, hippopotamus
skhalana: stumbling, tottering, faltering, displacement, falling into
mukharita: noisy
srotasam: Gangetic
srotas: stream

6 suùumõa-asruta÷a÷isudhà÷ãkara-stabaka-tàra-kita-tãràm,

having a bank spangled by the groups of stars that are the spray ?whitened? by the moon which is kind and inexhaustible

asruta: inexhaustible
ùuùumõa: very gracious, very kind
sudha: nectar, white, teh earth, the Ganges
֋kara: drizzle, spray, mist
stabaka: cluster (e.g. of flowers)
tãra: river-bank
tàrakita: 'star-spangled' [first time I've seen it not followed by 'banner'

dhiùaõàgnikàryadhåmadhåsaritasaikatàm,

having a sand-bank turned grey by the smoke of the wise fire-maker

dhiùaõa: intelligent, wise
dhåma: smoke, vapour
dhåsarita: made grey
saikata: sandy, sandbank

7 siddha-viracita-vàlukà-liïga-laïghanatràsavidruta-vidyàdharàm,
having a wise man fleeing in terror at the leaping across of the penis made of sandbanks furnished with accomplishments

liïga: penis, mark, ???
laïgana: leaping across
tràsa: fear, terror
vidruta: fled
viracita: composed, furnished with, spoken
vàluka: containing or resembling sand, made of salk, a kid of poison, sandbanks
vidyàdhara: having spells, n. of a class of beings

8 nirmokamuktimiva gaganoragasya,

like a mouth set free by the passion of the ganga

nirmoka: setting free
raga: passion

lãlàlalàñikàmiva triviùñapaviñasya,

like a forehead playing of the purification of indra's heaven

lila: play
lalàñika: being in front, foreehad
triviùtapa: indra's heaven.


9 vikrayavãthãmiva puõyapaõyasya,

like a market for the sale of marketable merit

vikraya: sale
vãthi: road, market
paõya: to be praised to be sold

dantàrgalàmiva narakanagaradvàrasya,

like a tooth-restraint of the gate of the city of hell

vàra: gate
argala: wooden polt or pin, impediment

10 aü÷ukoùõãùapaññikàmiva sumerunçpasya,

like the white-cloth turban of mount meru

am÷uka: cloth, clothing, esp. white
uùõãùapañña: turban, fillet. what the fuck is a fillet?
sumeru: mount meru

10 dukålakadalikàmiva kailàsaku¤jarasya,

like the fine-barked tree of the grove on mount kailàsa

dukåla: fine bark-cloth
kadala: n. of a tree
kailàsa: n. of a mountain
kunja: grove
ku¤jara: elephant

11paddhatimivàpavargasya | nemimamiva kçtayugacakrasya

like the course of liberation, like the edge of the wheel of the golden age (kçtayuga)

nemi: 'the felly of a wheel', circumference, edge, rim

apavarga: completion, liberation from samsara
paddhati: path, course

11 saptasàgararàjamahiùãü mandàkinãmanusarantã martyalokamavatatàra|

the wife of the lord of the seven oceans

---end of sentence wow!

12 apa÷ya ccàmbaratalasthitaiva hàramiva varuõasya,

she saw the very state of the surface of the sky

like the pearl necklace of varuna

hàra: pearl necklace
ambara: clothes, cotton, sky

13 amçtanir?óya?ramiva candràcalasya,

like the something of the immmortals of the moon-mountain

candra-acala: mountain of the moon

13 ÷a÷amaõin-iùyandamiva vindhyasya,

like the stream from the moonstones of the vindhya (moutnains)

nisyanda: stream, flowing forth


14 karpåradråmadravapravàhamiva daõóakàraõyasya,

as if carrying the flow from the camphor trees of the forest of dandaka

karpåra: camphor
druma: tree
drava: running, flowing


làvaõyarasaprasravaõamiva di÷àm,

like the flow (prasrava) of the sentiment of charm of the dirctions

làvaõya: saltiness --> beauty, loveliness, charm

15 sphàtaka÷ilàpadç÷ayanamivàmbaraùriyàþ,

of the glory of the sky

sphàta: the hood of a snake

svaccha÷i÷irasurasavàripårõaü bhagavataþ pitàmahasyàpatyaü hiraõyabàhuàmànaü mahànadam, 

yaü janàþ ÷ona iti kathayanti|

17 dçùtvà ca taü ràmaõiyakahçtahçdayà tasyaiva tãre vàsamarocayat

uvàca ca sàvirtãm --

sakhi, madhuramayåravirutayaþ kusumapàü÷upañalasiparimalamattamadhupaveõãvãõàraõitaramaõãyà ramayanti màm mandãkçtamandàkãnãdyuterasya mahànadasyopakaõóabhåmayaþ

20 pakùapàti ca hçdayamatraiva sthàtuü me' iti

21 abhinanditavacanà ca tatheti tayà tasya paùcime tãre samavàtarat

22 ekasminùca ÷ucau ÷ilàtalasanàthe tañalatàmaõóape gçhabuddhiü babandha

22 viùràntà ca nàticiràdutthàya sàvitryà sàrdhamuccitàrcanakusumà saùnau

23 pulinapçùñapratiùñàpitasaikata÷ivaliïgà ca bhaktyà paramayà pa¤cabrahmapuraþsaràm samyaïbhudçàbandhavihitaparikaràü druvàgãtigarbhàmavanipavanavanagaganadahanatapanatuhinakiraõayajamànamayãrmårtiraùñàvapi dhyàyantiã suciramaùñapuùpikàmadàd

26  ayatnopanatena phalamålenàmçtarasamapyati÷i÷ayaùamànena ca svàdimnà ÷i÷irena ÷onavàriõà ÷arãrasthitimakarot

28 ativàhitadivasà ca tasmiüllatàmaõóapa÷ilàtale kalpitapallava÷ayanà suùvàpa 

29 anyedyurapyanenaiva krameõa naktandinamatyavàhayat

--------

##from here to bottom of p. 11 is corrected

evamatikraüatsu divaseùu gacchati ca kàle kadàcidyàmamàtrodgate ca ravàvuttarasyàü kakubhi prati÷abdapåritavanagahvaraü gambhãratàrataraü turaïgaheùitahàdamaùranot

and with the days going in the same sequence (atikrama?), as time went by, when the sun (ravi) had arisen only one watch in the northern (uttarasyàü) direction (kakubhi), she heard the sound (hàdam) whinnying of horses, which was clear (tara) and deep, having forest-copses (vana-gahva) filled with echoes

gambhãratà: depth (of sound), profoundness, earnestness
ravi: the sun
turaïga: horse
heùita: neighing, whinnying
kakubha: distinguished, lofty
kakubh: splendour, beauty, space

----

1 upajàtakutåhalà ca nirgatya latàmaõóapàdvilokayantã vikacaketakãgarbhapatrapàõóuraü rajaþsaïghàtaü nàtidavãyasi saümukhamàpatantamapa÷yat

and having come out from the creeper-grove, with curiosity (kutåhala) born, looking out (vilokayanti), she saw, not an excessively long way away (na-ati-davãyas), a mass of dust (rajas-saïghata), which was pale (pàõóura) like the leaf (patra) whose womb (garbha) is the ketakã flower that is opened/splendid (vikaca), coming (àpatanti) to her face (sammukham)

2 krameõa ca sàmãpyopajàyamànàmivyakti tasminmahati ÷apharodaradhåsare rajasi payasãva makaracakraü plavamànaü puraþ pradhàvamànena, 

and gradually, in that big dust, with visibility born through proximity, which was grey, like the belly of a ÷aphara-fish [fr. end of sentence: she saw a multitude of horses], like a group of crocodiles floating in the sea, together with (sannàtha) a force of infantry (padàtibalena), numbering thousands (sahasramàtreõa), running (pradhàvamànena) in front (purah)

vyakti: obvious

÷aphara: carp, other big fish, cyprinus saphore
dhåsara: grey

and gradually


4 pralamba-kuñila-kaca-pallava-ghañita-lalàña-jåñakena,

having twisted hair on the forehead, caused by shoots of hair bent and hanging forward

kuñila: crooked, bent
pralamba: hanging forward, depending (on), bent
kacapa: 'cloud-drinker' --> grass, leaf
kaca: cloud, hair
pallava: shoot, blossom, strip of cloth
ghañita: planned, occurred, produced by
lalàta: forehead
jåñaka: having twisted hair?

5 dhavala-danta-patrikàdyuti-hasita-kapola-bhittinà,

with the surface (bhittinà) of their cheeks (kapola) white (hasita - lit. laughing, but laughter is white) by the brightness (dyuti) of their white (dhavala) earrings (danta-patrikà)


dyuti: brightness

5 pinaddha-kçùõàguru-païka-kalka-cchuraõa-kçùõa-÷abalakaùàya-ka¤cukena,

having armour/jackets clothing them (pinaddha) that were fragrent (kaùaya) and variegated with dark bits, sparkling (suraõa) because of the paste and ointment (païka-kalka) of black aloe-wood (aguru)

ka¤cuka: armour, jacket, bodice
kçùõa-÷abala: having a dark, variegated color
kaùaya: fragrent, dull red
kacchura: libidinous, itchy, scabby
kacchå/kacchu: scab, itch
֌rana: high-spirited
suraõa: joyous
païka: mud, ointment, sin
kalka: impurity, dirt
pinaddha: dressed in, tied on
aguru: light, Aloe wood (scented)

6 uttarãyakçta÷iroveùñanena,

having head-bands on their heads made from their outer garments

veùñana: encircling, headband, enclosure
uttarãya: outer garment, upper garment

6 vàma-prakoùñha-nivaùña-spaùta-hàñakakañakena,

having bracelets made of brilliant (spaùta) hàtaka-gold, put on (over other garments on) their left forearms

prakoùñha: forearm
nivaùña: ?lived in?
nivas: put on over another garment
spaùña: clearly perceived, obvious
hàñaka: n. of a country, a magical drink, gold (found in hàñaka)
kañaka: bracelet

7 dviguõa-pañña-paññikàgàóa-graõthi-grathità-sidhenunà,

having knives tied (grathità) in the thick (gàóa) knots (graõthi) of their sashes (pañtikà) made from doubly-folded (dviguõa) cloth (pañña)

pañña: strip of cloth
paññika: sash
agada: free from disease
adhisenu: small knife


7 anava-rata-vyàyàma-kç÷a-karka÷a-÷arãreõa,

with bodies (÷arãrena) hard (karka÷a) and lean (kr÷a) through ceaseless (anavarata) exertion (vyàyàma)

8 vàtahariõayåtheneva muhurmuhuþ khamuóóãyamànena,

going up to the sky at every moment like a group of wind-deer (vàta-harina-yåtha), 

kç÷a: thin, weak, emaciated
vyàyàma: exertion, 'manly effort'
hariõa: yellow, brown, deer
yutha: herd, group

9 laïghitasamaviùamàvañaviñapena,

with tree-branches, holes, even and uneven (ground) that is jumped over (laïghita)

sama-viùama: same and different
avaña: hole --> hole in the body, sinus
viñapa 'a keeper of catamites' (according to websters, a catamite is 'a boy kept for unnatural purposes'. I love lexicographers), the perinaeum or septum of the scrotum, shoot, sprout, young tree-brahcn
laïgh: abstain from fod, ascend, leap over, go beyond

9 koõadhàriõà, kçpàõapàninà, 

holding staffs, with scissors in their hands (pàni)

koõa: staff, club
kçpàõa: sword, sacrificial knife, pair of scissors

9 sevàgçhãta-vividha-vana-kusuma-phala-måla-parõena,

with forest flowers, fruits, roots and leaves (parõa) held with reverence (seva) [or 'held for worship']

vividha: various

10 'cala cala, yàhi yàhi, apasarpàpasarpa, puraþ prayaccha panthànam' ityanavaratakçtakalakalena, yuvapràyeõa,

mostly (pràya) young people, 
having a cacophony caused by incessant (anavarata) [saying of - iti]
"move, move, go, go, go away, go away, give way ahead

apa-sç: go away
kalakala: cacophony, hubbub



11 sahasramàtreõa padàtibalena sanàthamaùvavçndaü sandadar÷a

by a force (bala) of footsoldiers (padàti), measured as a thousand (sahasramàtrena)

she saw the multitude (vçnda) of horses together with their lord

-------

13 madhye ca tasya sàrdhacandreõa muktàphalajàlamàlinà vividharatnakhaõóakhacitena ÷aïkhakùãraphenapàõóureõa kùãrodeneva svayaü lakùmãü dàtumàgatena gaganagatenàpatatreõa kçtacchàyam,

and in the middle of this she say a youth of about 18 years (l. 27 of next page: l. 27 aùñàdaùavarùadeùiyaü yuvanam adrakùãt), having shade (cchayam) made by an umbrella (patra) that reached/went to (gata) the sky (gagana), with a half-moon (sa-ardha-candra), garlanded (màlina) by a net/lattice (jàla) of pearls (muktàphala), studded (khacita) with pieces (khaõóa) of various (vividha) jewels (ratna), white (paõóura) like froth (phena), milk (kùira), and conch-shells (÷aïkha), as if by the ocean (kùãrodena) itself was coming to hand over lakùmi

[nb: lakùmi cerated from milk-ocean at same time as the moon]

15 acchàcchenàbharaõa-dyutãnàü nivahena di÷àmiva dar÷anànuràgalagnena cakravàlena-anugamyamànam,

carrying/wearing (nivahana) white/shining (dyuti) ornaments (abharana) that are translucent and translucent, as if being accompanied/followed (anugam) by the horizon/cakravàla-mountain-range (cakra-vàla), attached (lagna) by affection/passion/craving (anuràga) for seeing (?the quarters? disam)

accha: not shaded, not dark, transparent
vàla: hair, tail
cakravàla: mass, multitude. n. of a mountain range (encircling the orb of hte earth and being the limit of light and darkness)

16 ànitambavilambanyà màlatã-÷ekhara-srajà sakalabhuvanavijayàrjitayà rupapatàkayeva viràjamànam,

[I'm sure John's parser would say: "with non-hanging-down non-buttocks"]



being splending (viràjamànam) like a banner-form (rupa-patàka-!y!-iva)
acquired through (arjita)the conquest (vijaya) of the entire world (sakala-bhuvana) having a garland (sraja) on the top of his head (÷ekhara) of màlatã-flowers, hanging down (vilamba) to (à) his buttocks (nitamba) 

÷ekhara: wreath of flwoers worn on the head

17 utsarpibhiþ ÷ikhaõóa-khaõóika-apadma-ràga-maõer arunair aü÷u-jàlair adra÷yamàna-vanadevata-avidhçtair bàla-pallavair-iva pramçjyamàna-màrgareõuparuùavapuùam,

having a body (vapusam) variegated (parusa) by the road, being wiped (clean) by the jumping up (utsarpibhih) lattice of rays (am÷ujàla) light (aruna) from the red (lit. lotus) ruby (ràga-maõi) head-jewel
as if [being wiped] by young (bàla) shoots (pallava), held (vidhçta) by the unseen (adra÷yamàna) forest-gods


utsarpi: jumping up, moving up
pramçj: wipe off
paruùa: spotty, variegated, hard, stiff, keen, sharp
÷ikhaõóa: lock of hair left on the crown or sides of the head at tonsure
khandika: pupil, sugar-boiler, sugar-baker, armpit

÷ikhanda-khandika: notes say 'crest-ornament', whcih is better than something to do with armpits.

19 vakulaku?dbh?ala-maõóalã-muõóa-màlà-maõóana-manohareõa kuñilakuntalastabakamàlinà maulinà militàtapaü pibantamiva divasam,

kuñila: curved
kunta: spear, lance
lasta: embraced, grasped
baka: heron
malina (NOT màlina): tarnished, dirty, impure
maulin: being at the top, turned upwards, crested
milita: happened, occurred, met

his head, drinking as it were hte day, garlended with (màlinà) cluseters of twisted hair (kuñila-kuntala-stabaka), pleasing (manohara) because of the adornment (mandana) of a wreath of white flowers (muõóamàlà), formed from a circle of buds of vakula flowers



the impurity of a heron grasped by a curved lance (wtf???)

muõóamàlà: wreath of white flowers

as if drinking the sun

##see paper notes for next few lines#

21  pa÷upatijañàmukuñamçgàïkadvitãya÷akaladhañitasyeva sahajalakùamãsamàliïgitasya lalàñapañrasya mahaþ÷ilàpaïkapiïkalena làvaõyena limpantamivàntarikùam



25 àyatanayananadãsãmàntasetubandhena lalàñataña÷a÷imaõi÷ilàtalagalitena kàntisalilasrotaseva dràghãyasà ghoõàvaü÷ena ÷obhamànam,

27 atisuramisahakàrakarpåraka?kk?olalavaïgapàrijàtakaparimalamucà mattamadhukarakulakolàhalamukhareõa mukhena sanandanavarna vasantimiva vamantam,

28  àsannasuhçtparihàsabhàvanottànitamukhamugdhahasitairda÷anajyotsnàsnapitadiïbhukhaiþ punaþpunarnabhasi sa¤càriõaü candràlokamiva kalpayantam,

30 kadambamukulasthålamuktàphalayugalamadhyàdhyàsitamarakatasya trikaõñakakarõàbharaõasya preïkhtaþ prabhayà samutsarpantyà kçtasakusumaharitakundapallavakarõàvataüsamivopalakùyamàõam,

32 àmoditamçgamadapaïkalikhitapatrabhaïgabhàsvaraü bhujayugalamudràmamakaràkrànta÷ikharamiva makaretuketudaõóadvayaü dadhànam.


----page 10 l. 1
###
#start preparing here, 28/2/05
###
dhavala-brahmasutra-sãmantitaü sàgara-mathana-sàmarùa-gaïgàsrotaþ-sandànitamiva mandaraü dehamudvahantam,

his slow body, wearing (udvah) [word order is wacky, though], was parted by a white sacred threat, like Mandara ?choked? by the ?? stream of the ganges, angry/impatien (sàmarùa) because of the churning of the ocean (sagara-mathana)

mandara: slow, large, thick, firm, pearl chain
udvah: to wear
sImantita: parted, market by a straight line
?ni+tam: to choke

karpåra-kùoda-muùñi-cchuraõa-pàü÷ulena-iva kàntocca-kuca-cakra-vàka-yugala-vipula-pulinena-uraþ-sthalena sthålabhujàyàmapu¤jitaü puro vistàrayantamiva dikcakram,

in front, his breast, as if it was spreading out the circle of the directions, had a pressing-together achieved by strong armys, by the place (sthala), by the wide sandbank that was the pair of breast-cakrabirds ?and? his high (ucca) throat (kànta), as if defiled by the strewing of a handful of camphor-powder

sthålabhuja: strong-armed
pu¤jita: pressed together, made into a ball

pulina: sandbank
harumph.:
kuca: breast
kuca-cakra: breast-circle
cakravàka: cakra-bird

karpåra: camphor
kùoda: stamping, pounding, grinding, mortar, powder
muùñi: handful, hand, fist
churaõa: strewing with
pam÷u: soil, dust, pollen, dung
pamsula: dusty, sandy. defiled by. n. of ÷iva
vis-tç: spread out

4 purastàdi-ùad-adhonàminihataika-koõa-kamanãyena pçùñaþ kakùyàdhikakùiptapallavenobhayataþ saüvalana-prakañitorutri-bhàgena hàrãtaharità nibióanipãóitenàdharavàsasà vibhajyamàna-tanutara-madhyabhàgam

with a third-part (tri-bhaga) of his thigh (åru) obvious because of folding-backs

on both sides, by shoots thrown on his excellent girdle (word order!)

his thin (tanutara) waist (madhyabhàga) was divided (vibhaj), having lower garments that were  hole-less (nibióa) and pressed/squeezed (nipãdita)

kakùya: girdle, well-fed
adhika: additional, excellent

pçùñhaþ: the back
saüvalana: mixture
prakañita: manifest, unfolded
uru: wide, broad
Uru: thigh
tri-bhaga: third part
harita-harita: pigeon-green?
purastat: in front
adho: down, below?
nihata: touched
koõa: corner
hata: struck, hit

hàrita: green; kind of pigeon
hàrãta: thief

6 anavarataùramopacitamàüsakaóhinavakañamakaramukasaülagna-jànubhyàü vi÷àlavakùaþsthalopalavedikottambhana÷ilàstambhàbhyàü càru-candana-sthàsaka-sthåla-kàntibhyàm-urudaõóàbhyàm-upahantam-ivairàvatakaràyàmam,

I DO NOT HAVE A FUCKING CLUE WHAT THIS MEANS

like the trunk of airava

9 atibharita-åru-bhàra-vahana-khedena-iva tanutara-jaïghàkàõóaü,

his very thin thigh-section, as if through the exhaustion (kheda) of carrying the weight of very heavy thighs

kàõóa: portion, section, chapter

10 kalpapàdapapallavadvayasyeva pàñalasyobhaya?p?àr÷vàvalambinaþ pàdadvayasya dolàyamànair-nakham-ayåkhair-a÷va-maõóana-càmara-màlàm-iva racayantam,

hanging down from both sides of the pàñala (mark on his forehead), which was like a pair of shoots of the tree of paradise (kalpa-pàdapa)

like a chowrie-wreath adorning (maõóana) a horse

pàr÷va
kalpa-pàdapa: tree of paradise
racayati: compose, create
dolàyàmàna: oscillating, wavering
càmara: yak-tail chowrie



of his pair of feet (pada-dvaya), as if of 




11 abhimukham-uccair-uda¤cadhir aticiramupari vi÷ràbhyadbhiriva valita-vikañaü patadbhiþ khuraiþ khaõóatibhuvi prati-kùana-da÷ana-graha-mukti-khaõa-khaõàyita-kharasvalãne dãrgha-ghràõa-lãnalàlikelalàtalulitacàrucàmãkara-cakrake ÷ã¤jàna-÷àtakaumbha-jayana-÷obhina manoraühasi golàïgåla-kapolakàlakàyalomni nãla-sindhuvàravarõe vàjini mahati samàruóhaü,

he was mounted (samàruóha) on a great horse (vàjin), the colour of a blue sindhuva, with hair like [some kind of plant] on the cheek of a golangula monkey.

khura: hoof
khaõóa: broken
vikata: huge, large-toothed, knitted, monstrous, dreadful, unusually handsome
kAlakalAya: n. of a plant? phaseolus max. L
loman: hair

16 ubhayataþ paryàõa-pañra-ùliùta-hast-àbhyàmàsanna-paricàrakàbhyàü doghåyamànodhavala-càmarikà-yugalam,

a pair of clusters of white (dhavala)

having hands clinging to the leaf of the saddle

paryàna: saddle
÷liùta: clinging to
càmarika: cluster
dogha: milky?

17 agrataþ pañato bandinaþ subhàùitam-utkaõñakita-kapola-phalakena lagna-karõs-utpala-kesa-rapa-kùama-÷akalenea mukha-÷a÷inà bhàvayantam, 

in front (agrataH) he was fallen on by a praiser/bard (bandinaþ), with a cheek-slab delighted by the good speech/eloquence (subhasita), 

18 anaõgayugàvatàramiva dar÷ayantam,

he seemed like an avatar of the age of kàma

19 candramayãmiva sçùñamutpàdayantam,

creating emissions that consisted, as it were, of the moon

19 vilàsapràyamiva jãvalokaü janayantam,

he gave birth to a world of creatures whose main feature was beauty/wantonness (vilàsa)

20 anuràgamayamiva sargàntaramàracayantam,

creating (arac) an interior emission that consists of passion



20 ùçõgàramayamiva divasamàpayantam,

accomplishing day as if delighted by a horn.

samàp: reach, accomplish, attain


21 ràgaràjyamiva pravartayantam

turning like the kingdom of passion

21 àkarùaõà¤janamiva cakùoþ,

to the eye like an ointment (a¤jàna) that is pulling [i..e attraction????] (àkarùana)

àkarùaõa: pulling, tearing, bending


22 va÷ãkaraõamantramiva manasaþ

to the mind, like a mantra to put into one's power

22 svasthàve÷acårõam-iva-indriyànàm,

to the senses, like a powder (cårõa) for possession (even) of the healthy

svastha: healthy, uninjured
àve÷a: possession, taking control of


asantoùamiva kautukasya,

like non-satisfaction (asamtosa) of curiosity (kautuka)

23 siddhayogamiva saubhàgyasya,

a suitable accomplishment of the fortunate

23 punarjanmadivasamiva manmathasya,

like the day of rebirth of kàma

manmatha: kàma

24 rasàyanamiva yauvanasya,

like the drugs of a young man
[i.e. elixir of youth, btu that's boring]

24 ekaràjyamiva ràmanãyakasya,

the universal rule of loveliness/pleasantness

kãrtistambhamiva råpasya,

like a column of fame (?) of appearance

kãrti-stambha: 'a column of fame' (wtf)

målakoùamiva làvaõyasya,

like the root-treasury of saltiness/beauty

25 puõyakarmapariõàmamiva sasàrasya, 

like the change of karma according to merit of the energetic/those wtih essences (sasàra)

prathamàïkuramiva kàntilatàyàþ

26 sargàbhyàsaphalamiva prajàpateþ,

like the result of study (abhyàsa) of creation (sarga) of prajàpati

26 pratàpamiva vibhramasya,

like the heat (pra-tàpa) of the wanderer 

27 ya÷aþpravàhamiva vaidagdhyasya

like the carrying of fame (ya÷a - glory?) of the burnt-up one (?kàma?)

......


l. 27 aùñàdaùavarùadeùiyaü yuvanam adrakùãt

she saw an 18-year old youth


##skipping a few lines, to bottom of page - see paper notes

#this is where I start preparing for 7 march

p. 11

1 atha sa yuvà puroyàyinàü yathàdar÷anaü pratinivçtya vismitamanasàü kathayatàü padàtãnàü sakà÷àdupalabhya divyàkçti tatkanyàyugalamupajàtakutåhalaþ pratårõaturago didrkùustaü latàmaõóapo?dr?e÷amàjagaü dåràdeva ca turagàdavatatàra |

then that youth, it having been revealed (pratinivrtya) by (why gen?) the herald (puroyayin) as had been seen, told to an astonished mind (cases, cases, cases...)

puroyayin:? herald? fore-goer?

padàtãnàü: infantry
sakà÷a: visible, near
having obtained proximity
having divine form (divyàkçti)
having born curiosity about that pair of women (kanyà) [why tat?]
having a quick (pratårõa) horse

wanting to see (didrkùustam)

he came (ajjagam) to the vicinity (udde÷a) of the creeper-grove and from a distance indeed (duràd eva) he descended from his horse

3 nivàritaparijana÷ca tena dvitãyena sàdhunà saha caraõabhyàmeva savinayamupasasarpa |

having a kept-away entourage, with that second goodman, on foot indeed, he approached (upasr) with good behaviour (savinayam, adjectival)

5 kçtopasaügrahaaõau tau sàvitrã samaü sarasvatyà kisalayàsanadànàdinà sakusumaphalàrdhàvasànena vanavàsocitenàtithyena yathàkramamupajagràha

with done 'respectful salutation by embracing the feet' (upasamgrahana) of those, savitri with sarasvati gradually propitiated them  with hospitality (atithya) suitable for forest life
beginning with the giving of a seat of shoots (kisalaya)
half-dressed in fruit with flowers

 upajagràha: upagraha: seizure, confinement, propitiation


6 àsãnayo÷ca tayoràsãnà nàticiramiva sthitvà taü dvitãyaü pravayasamudri÷yàvàdãt 

when those two sitting, having sat down, and waited (lit. stood) for, like, not very long, she spoke towards (uddi÷ya) the second, the old one

pravayas: strong, vigorous, in the prime of life. --> advanced in age, aged, old, ancient

--àrya, sahajalajjàdhanasya pramadàjanasya prathamàbhibhàùaõama÷àlãnatà, vi÷eùato vanamçgãmugdhasya kulakumàrãjanasya 

sir, (there is) shyness (÷àlãnatà) at speaking/addressing (abhibhàùaõa) first of/for people of joy, rich (àdhana) in shame that is bornw

9 kevalamiyamàlokanakçtàrthàya cakùuùe spçhayantã prerayatyudantaùravaõakutåhalinã ÷rotravçttiþ

the activty of the ear, curious (kutuhalini) for hearing (ùravana) of news (udanta) 

??is excited, set in motion?? (prer)

longing for (sprh) (+dat/gen/acc) the eye whose purpose is achieved by looking at [iyama?] isolation (kevala)

10 prathamadar÷ane copàyanamivopanayati sajjanaþ praõatham

and at first sight the virtuous (sajjana: well-born, good) offer (upa-ni, bring) obeisance/bowing (praõatham?)?, like an approach (upaya?)

11 apragalbhamapi janaü prabhavatà pra÷rayeõàrpitaü mano madhviva vàcàlayati

the mind (=sentiment, feeling?), like alcohol (madhu), thrown/given (arpita) by civility (pra÷raya) by an excellent person (prabhavata)

makes talkative (vàcàlayati) even a timid person (apragalbha)

prabhava: excellent


12 ayatnenaiva càtinamre sàdhau dhanuùãva guõaþ paràü koñimàropayati visrambhaþ

and through non-exertion (i.e. without effort) in an excessively bent/sumbissive/humble (person), like a bent bow, the quality of loosening/relaxation (vi÷rambha) climbs to the excellent highpoint/curved end of bow (koñi)

13 janayanti ca vismayam-ati-dhãra-dhiyàmapy-adçaùñapårvà dra÷yamànà jagati sraùñuþ sçùñayati÷ayàþ,

and the creation in the world of glorious creations not previously seen (adrastapurva, lit, preceded by non-sight) gives birth to amazement even thinking of (dhiya) the wise (dhãra) in amazement (vismaya)

14 yatasribhuvanàbhibhàvi råpam-idam-asya mahànubhàvasya

this glorious (yatas) form of this sign of greatness (mahà-anubhàva) overcomes (abhibhå) the three worlds

15 saujanyaparatantrà ceyaü devànàü-priyasyàtibhadratà kàrayati kathàm na tu yuvatijane sahotthà taralatà

and this rule (paratantra) of friendliness (saujanya), excesive probity/honesty/good fortune (bhadratà) of those beloved of the gods, but how does it not cause 
unsteady activity (taralatà) innate (sahottha) in young people

[bring me more accusatives, dammit!]

16 tatkathayàgamanenàpuõyabhàkkatamo vijçmbhitavirahavyathaþ ÷ånyatàm nãto de÷aþ

so tell (kathayà) which (katamo) place (de÷a) has entered into (nãta) emptiness, pained (vyatha) by the disappearance of your appearance, through your coming because of ?bhàt? of merit (puõya)

vijçmbhita: expanded, appearance, consequence, exploit

17 kva và gantavyam

or where is to be gone? (i.e. where are you going?)

kasya vàyamapahçtaharahuïkàràhaïkàro'para ivànanyajo yuvà

of whom is this youth born (anujaya), having a pride of the companion of viùõu (uïkàra) stolen (apahçta) by you (vàyam)

18 kimnàmnaþ samçddhatapasaþ piturayamamçtavarùo kaustubhamaõiriva harerhçdayamàhlàdayati

called what, having accomplished (samrddha) asceticism 

he causes joy (ahladayati) to the heart of hari like (kaustubha: n. of a jewel obtained by churning the ocean). a rain of nectar/gold for his father

19 kà càsya tribhuvananamasyà prabhàtasaüdhyeva mahatastejaso jananã

and who was the mother (janani) having splendour (tejas) that is great, like the twilight (samdhya) of dawn (prabhàta), of this person worshipped (namas) by the three worlds

20 kàni vàsya puõyabhà¤ji bhajantyabhikhyàmakùaràõi

which splendid (abhikhyàü) syllables (akùaràni) divide up (bhaj) the share of merit of ...erm...covered (vàsya)

21 àryaparij¤àne' pyayameva kramaþ kautukànurodhino hrdayasya'

this is indeed the sequence of a heart having regard to (anurodhi) curiosity, even through knowledge of you, sir

21 ityuktavatyàü tasyàü prakañitapraùrayo'sau prativyàjahàra --

when she had spoken thus the other, having clear (prakatita) civility (pra÷rasya), replied (?)

'àyusmati, satàm hi priyamavadatà kulavidyà

'long-lived', for good speech is a family-art 

[satàm?]

23 na kevalamànanaü hrdayamapi ca te candramayamiva sudhà÷ãkara÷ãtalairànandayati vacobhiþ

and your heart is not lone, consisting, as it were, of the moon,  it causes bliss (ànandayati) with words that are cold/moon (÷itala) from the coldness of their nectar

÷itala: cold, the moon, calm, gentle
֋kara: drizzle, coldness, pine-resin
sudhà: nectar

24 saujanyajanmabhåmayo bhåyasà ÷ubhena sajjananirmàõa÷ilpakalà bhavàdra÷yo jàyante

[trans: women like you come into the world as the native soil of nobility - nay, a greater glory, as the fine arts for forming noble characters]

the birth-place of friendliness - more - through 

they are born 

25 dåre tàvadanyonyasyàlàpanamabhijàtaih saha dra÷o'pi miùrãbhåtà mahatãü bhåmimàropayanti


therefore in the distance (dure) with well-born (abhijata) conversation (alpana) with each other (anyonyasya)

even a glance (dra÷o)

mi÷ribhu, become mixed, mix (incl. sexually), intertwine, meet

26 ÷råyatàm --ayaü khalu bhåsaõaü bhàrgavavaü÷asya bhagavato bhårbhåvaþ-svastritaya-tilakasya,

listen
indeed this blessed ornament

of a sandal-forehead-mark (tilaka), of the triad (tritaya) Bhår, Bhåvaþ and Svas, of the 'flute' of king bhàrga


27 adabhra-prabhàva-stambhita-jambhàri-bhujas-tambhasya

paralysing Indra's arm, supported by the power of his strenght

strong (adabhra)
supported (stambhita) by the majesty/efficacy (prabhàva)

MW gives 'jambhàri-bhuja-stambhana' as 'paralysing Indra's arm (one of ÷iva's heroic deeds)'

28 suràsura-makuña-maõi-÷ilà÷ayana-durlalita-pàdapaïkeruhasya,

[?some form of ruh? - the rising-up of whose?] wayward/ill-mannered (durlalita) foot-dirt (pàda-païka), lying on the gem-stone on the crest (makuña) of gods and demons

zilà: red arsenic, camphor, a stone, pillar


29 nijatejaþprasarapluùñapulomna?÷vyavanasya bahirvçtti jãvitaü dadhãco nàma tanayaþ

this child/young man/son (tanaya), called dadhãca, is the living externam business of ÷yavana

who has a (demon) Puloman burnt (pluùña)  by the flowing of his own brilliance

30 jananyasya jitajagato'neka-pàrthiva-sahasrànuyàtasya ÷aryatasya sutà ràjaputrã tribhuvanakanyàratnaü sukanyà nàma

the mother (janani) of this one (asya) , called sukanya, a gem [among] the women of the three worlds, a princess, a daughter of ÷arata, who was followed (anuyàta) by many (aneka) thousands (sahasra) of kings (pàrthivi), having a conquered-world (jita-jagata)

31 tàü khalu devãmantarvatnãm viditvà vaijanane màsi prasavàya pità patyuþ pàr÷vàtsvagçhamànàyayat

indeed, having seen (viditva) that lady/goddess (devãm) to be pregnant (antarvatnãm), in the month (màsi), the last of pregnancy (vaijanana), for birth (prasavàya) her father (pità) led her (anayayat) to his own house (sva-gçham), away from the side (par÷vàt) of her husband (patyuh) 

 the father

vaijanana: last month of pregnancy, relating to childbirth (vi-janana)


32 asåta ca sà tatra devã dãrghàyuùmenam

and this princess gave birth to (begat! begat!) this long-lived man

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1 anehasàvardhata tatravàyamànanditaj¤àtivargo bàlastàrakàràja iva ràjãvalocano ràjagçhe


anehas: without a rival
there, having a group (varga) of kinsmen (j¤àti) delighted (anandita) by you, the blue-eyed/lotus-eyed (ràjãva-locana) child (bàla) like the moon (star-king, tàraka-ràja)
and in the palace (royal house)

2 bhartç-bhavanam-àgacchantyàm-api duhitari nàsecanaka-dar÷anam-imam-amu¤can-màtàmaho manovinodanaü naptàram

canaka: chick-pea, linseed
secanaka: shower-bath
asecana: charming

his (maternal) grandfather (màtàmaho), un-released (amu¤ca) from this lovely (asecanaka) sight of his grandson (naptàram), the amusement (vinodana) of his mind (mano)

even when his daughter (duhitr) was come from the home/palace of her husband, 


3 a÷ikùatàyaü tatraiva sarvà vidyàþ sakalà÷ca kalàþ

thus indeed this one (ayam) was pupilled (a÷ikùata) in all sciences (vidya) and all the arts (kalàh)

4 kàlena ca-upàråóha-yauvanam-imam-àlokya-aham-iva-àsàvapy-anubhavatu mukha-kamala-avalokana-anandam-asya-iti màtàmahaþ kathaükathamapyenaü piturantikamadhunà vyasarjayat



[doesn't anubhu have a meaning 'suitable'? I can't find it in the dictionary]
upàråóha: mounted, ascended. can it mean 'grown up'?

and in time (kàlena) 

on the grounds that (iti) that 'let that one too experience (anubhu) the bliss of lookign at hte lotus-face of this one (asya), just as I have looked at this young man growing up (uparudha).

his maternal grandfather emitted him (vyasarjayat - causative?) now (adhuna) to the vicinity (antika) of his father

??somehow somehow even this??


###starting here, 15/3/05


6 màmapi tasya devasya sugçhãtanàmnaþ ÷aryàtasyàj¤àkàriõaü vikukùinàmànaü 

me also of this lord  ÷aryàta, whose name is auspicious, am  a maker of knowlede called vikukùi

sugçhãta: one whose name is invoked auspiciously

7 pituþ pàdamålamàyàntaü mayà sàbhisàramakarotsvàmã 

going to the root-foot of the father a co-companion (sa-abhisàram) was made (akarot)

8 taddhi naþ kulakramàgataü ràjakulam

thus our (nah) royal-family is come to (follows) the sequence of family

uttamànàü ca cirantanatà janayatyanujãvinyapi jane kiyanmàtramapi mandàkùaü

last-ness (uttamàna???) and ancientness causes to be born even in follower-people some degree of (kiyanmàtra) bashfulness

mandàkùa: bashfulness
cirantana(ta): ancient(ness)
anujãvin: dependent, follower


10 akùinaþ khalu dàkùiõyako÷o mahatàm

indeed, the treasury of good feeling of the great does not decline

not-falling (akùina)

10 ita÷ca gavyutimàtramiva paçe÷oõam tasya bhagavata÷cayavanasya svanàmnà nirmitavyapade÷aü cyàvanaü nàma caitrarathakalpaü kànanaü nivàsaþ

a mere gavyuta from here is the dwelling (nivàsa) of that blessed cayavana, in a forest, rivalling caitraratha, called cyavana, its title (vyapade÷a) built (nirmita) from his own name (svanàmna)

===> [ gavyUta ]3[ gav-yUta ] n. ( = [ go-yuta ] ) the measure commonly called Gav-ykti ( also half its length cf. L. ) cf. Pañcad. ii , 105

a forest, rivalling caitraratha
called cyàvana, 

nirmita: buit

12 tadavadhi÷ceyaü nau yàtrà

that is the destination (avadhi) to which we are going

12 yadi ca gçhãtakùaõaü dàkùiõyamanavahelaü và hçdayamasmàkamupari bhåmirvà prasàdànàmathaü janaþ ÷ravaõàrho và,

and if the moment is seized without disresepect (an-avahela) for rightness (daksinya), and/or upwards of our heart or I hate myself and I want to die a person worthy of (arha) hearing this service (prasadana - rendering clear?)

tato na vimànanãyo'thaü naþ prathamaþ praõayaþ kutåhalasya

so this first homage (praõaya) of curiosity (kutåhala) is not comntempt-able (viman-iya)

15 vayamapi ÷u÷råùavo vçttàntamàyuùmatyoþ 

we also desire to hear the news of you, long-lived (ayuùmat)

15 neyamàkçtirdivyatàü vyabhicarati

this form (akrti) does not transgress divinity

vy-abhi-car: transgress, bewitch, practise sorcery

16 gotranàmanã tu ùrotumabhilaùati nau hçdayam

but our heart craves after (abhilasati) hearing your lineage (gotra) and name

16 tatkathaya katamo vaü÷aþ spçhanãyatàü janmanà nãtaþ

so tell which lineage (vamza) is desireable (spçhanãya) 


17 kà ceyamatrabhavatã bhavatyàþ samope (sarmape?) samavàya iva virodhinàü padàrthànàm | tathà hi

and who [what is the word-meaning of?] is this lady (bhavatã) here, near to your ladyship, like a conjunction (samavàyua) of emnity

such as:

virodhin: emnity, opposing, contending with, woman causing a quarrel 

18 sannihitabàlàndhakàrà bhàsvanmårti÷ca,

ahving young darkness nearby
shining (bhàsvat) material form (mårti)

samnihita: near, deposited

puõóarokamukhã hariõalocanà ca,

having a [lotus-face|lion-face] and a doe-eye

pundarika: lotus, lion

bàlàtapaprabhàdharà kumudahàsinã ca

a bearer of the shining-forth of the heat of the morning sun, and having laughter/a smile like the kumuda lotus (MW: 'red lotus' - the night-lotus, perhaps?)
bàlàtapa: heat of the morning sun (lit. of the young one)
prabhà: shine forth


20 kalahaüsakhanà samunnatapayodharà ca 

and breasts/clouds raised up like the backbone (khana) of kalahamsa geese

20 kamalakomalakarà himagiri÷alàpçthunitambà ca

with hands (karà) gentle (komala) like kamala-lotuses, and buttocks as wide as the rock of the snowy mountain

21 karabhorurvilambitagamanà ca

gait (gamana) hanging down (vilambita), thighs like an elephant-trunk

===> [ karabhorU ]3[ karabh^orU ] f. a woman whose thighs resemble the trunk of an elephant Zak. Naish. &c.

21 amuktakumàrabhàvà snigdhatàrakà ca - iti

with lovely eyes (tàraka), having a state of unreleased youth (i.e. being young)

snigdha: lovely, greasy

22 sà tvavàdãt -- 'àrya, ÷roùyasi kàlena | bhåyaso divasànatra sthàtumabhilaùati nau hçdayam

but she said - sir, in time you will hear. Our hearts want (abhijilasati) to stand here more (=many?) days

23 alpãyàü÷càyamadhvà 

and this way/journey/óistance (adhva) is very short (alpãyams)

23 paricaya eva prakañãkariùyati | àryeõa na vismaraõãyo'yamanuùaïgadraùto janaþ

intimacy (paricaya, also repetition, heaping up) will make clarity (prakañi)

by a noble person somebody (janah) seen in consequence (anuùaïga, also association, compassion) of travelling (yamana) is not to be forgotten (vismaraõãyo)

[is this a proverb?]

ityabhidhàya tåùõãmabhåt

having spken thus, she was silent (tåsõim)

25 dadhãcastu navàmbho-bhara-gambhãra-ambhodhara-dhvàna-nibhayà bhàratyà nartayan-vanalatàbha-vana-bhàjo bhujagabhuhaþ sudhãramavàca

but dadhãca, a peacock (bhujagabhojin, 'species-eater'. wtf?)

causing to dance (nartayan) those who enjoy the existence (bhavana) of forest-creepers

like the sound of a cloud, whose deepness of voice bears new water
bearing new water (ambhas) 
gambhira: deepness of voice, navel, and character. lotus, n. of a river
ambhodhara: cloud, cean
dhvana: sound
nibha: like


spoke very firmly/very wisely (sudhãra) 

--àrya, kariùyati prasàdamàrthàràdhyamànà

sir, being propitiated (àràdhayamàna), she  will make favour (pradàdam) 

artha: wtf?

27 pa÷yàmastàvattàtam

thus let's see (pa÷yàma) dad (tàtam)

uttiùñha vrajàmaþ 'iti

stand up; let's go

28 tatheti ca tenàbhyanujõàtaþ ÷anakairutthàya kçtanamaskçtiruccacàla

and thus being agreed to (anuj¤àta) by that (other one - tena)

having gradually arisen, and having done namaskara, he moved up (??)

÷anakais: gradually, by degrees

29 turagàrudaü ca tam prathàntaü sarasvatã suciraramuttabbhitapakùmaõà ni÷calatàrakeõa likhiteneva cakùuùà vyalokayat

sarasvati looked with here eye, which was very long (suciram) support (uttammbhita) 

with an unmoving (ni÷cala) eye (tàraka), as if it had been painted (likhita), with a feather with very long support (wtf?)

pakùa: feather

fuckfuckfuckfuckfuck



at him mounting his horse and spreading out (i.e. going - prathàntam)

30 uttãrya ÷oõamacireõaiva kàlena dadhãcaþ piturà÷ramapadaü jagàma

having crossed (uttirya) the ÷ona, in a non-long time dadhicha reached the foot of the paternal hermitage

31 gate ca tasminsà tàmeva di÷amàlokayantã suciramatiùñat

and when he had gone, she stood for a long time looking for him in (all) directions

32 kçcchràdiva ca sas¤jahàra dra÷am.

and as if because of pain (kçcchra) she stopped looking

-----


33 atha muhårtamiva sthitvà smçtvà ca tàm tasya råpasampadam punaþ punarvyasmayatàsyà hçdayam

then having stood for a moment, as it wer, and having remembered him, the heart  of that one was again and again furnished with the form of (rupa=sampada) desire (asmaya-ta) for that one (asya)

asmata: desire

34 bhåyo'pi cakùuràcakàïkùa taddar÷anam

and her eye again ?desired? the sight of him

34 avi÷eva kenàpyanãyata tàmeva di÷aü dçistiþ

her gaze on him in the directions, as if led (nãyata) by something, powerless (? avi÷a-iva)

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####PAGE 13
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1 aprahitamapi manastenaiva sàrdhamagàt

by her manas, indeed, it was gone (agàt) along with (sàrdham), not sent out (aprahita)

1 ajàyata ca navapallava iva bàlavanalatàyàþ kuto'pyasyà anuràga÷cetasi

and like a new sprout on a young forest-creeper, love for that one (was) in the mind (cetasi)

kuto'pi: somehow; from the earth

2 tataþ prabhçti sàlasyeva ÷unyeva sanidreva divasamanayat

from then on (tatah prabhçti) she spent/waited (amanayat) the day (divas) as if it was with idleness (sa-alasya), as if empty, as if sleeping (sanidra)

3 astamupayàti ca pratyakparyastamaõóale làïgalikà-stabaka-tàbhratviùi kamalinãkàmuke kañorasàrasa÷iraþ÷oõa÷ociùi sa?m?vitre trayãmaye tejasi,

and when the brilliance (tejas) consisting of the three (vedas) (trayãmaya)

his head (÷iraþ) passionate with a cup

kañora: cup, vessel


5 taruõatara-tamàla÷yàmale ca malinayati vyoma vyomavyàpani timirasa¤caye,

vyoman: sky, space
vyoma-vyàpin: filling the sky

when the fixing/clinging (sa¤c) darkness (timiras), filling hte sky, was tarnishing (malinayat) the sky (vyoma) with the bark (??÷yamala) of a very young tamala-tree



6 sa¤caratsiddhasundarãnåpuraravànusàrinã ca mandam mandam mandàkinãhaüsa iva samuütsarpati ÷a÷ini gaganatalam

the moon (÷a÷ini) was rising (utsarpati) to the vault of the sky (gaganatala), like a gaggle of mandàkini  geese slowly-slowly following (anusarani) the roaring/tinkling (rava) anklets (nåpura) of a beautiful lady (sundari) of accomplishment as she wandered (sa¤cara)

8 kçtasaüdhyàpraõàmà ni÷amukha eva nipatya vimuktàïgi pallava÷ayane tasthau

sarasvato. javomg done twilight worship, fell ith languid limbs on her couch of young shoots and there remained.

9 sàvitryapi kçtvà yathàkriyamàõam sàyantanaü kriyàkalàpamucite ÷ayanakàle kisalaya÷ayanamabhajata 

savitri also having done, according to custom (yathàkriyamàna) the evening-oid (sàyanta) ceremonies, on the usual (ucite) ebdtime (÷ayana-kàla), sharing in (i.e. going to?) her twig-bed (kisalaya-÷ayana)

===> [ kriyAkalApa ]3[ kriyA-kal^apa ] m. N. of wk.
---> the great body of ceremonies enjoined in the Hindk law W. [ 321,1 ]
---> a number of actions of any kind W.
---> all the particulars of any business W.

10 jàtanidrà ca suùvàpa

and, with born sleep, she slept


=====preparation for 5 may

11 itarà tu muhurmuhur-aïga-valanair-vilulita-kisalaya-÷ayanatalà nimãlitalocanàpi nàbhajata nidràü

But the other did not enjoy (abhajata) sleep, even with closed eyes, the surface of her bed of shoots (kisalaya)  shaken (vilulita) by the agitation/tossing (valana) of her limbs at every moment

12 acintayacca - 'martyalokaþ khalu sarvalokànàmupari, yasminnevaüvidhàni sambhavanti tribhuvanabhuùaõàni sakalaguõagràmaguråõi ratnàni

and she thought - 'the world of mortals is indeed superior to (upari) all words, in which are born (sambhavanti) gems (ratnàni) of this kind (evaüvidhàni), ornaments of the three worlds,...
 a) heavy (guru) for all (sakala) ?necklaces? (how does this work? guõa can be a string, but gràma just means village)
 b) senior (guru) with a complete (sakala) collection of virtues (guõagràma, MW)

14 tathà hi | tasya mukhalàvanyapravàhasya niùyandabindurinduþ

Just as | the moon (induþ) is a drop (bindur) that is dripping down (nisyanda - bud don't we have the wrong s?), in the stream (pravàha) of loveliness (làvaõya) that is his face

14 tasya ca cakùuùo vikùepà vikaca-kumuda-kuvalaya-kamalàkaràþ

The masses of lotuses/lotus-pools (kamalàkara) with white water-lilies (kumuda-kuvalaya; they open at night) open (vikaca) are moving about (vikùepa) in his eye


15 tasya càdharamaõerdãdhitayo vikasita-bandhåka-vana-ràjayaþ

The lions in the forest with opened (vikasita) bandhåkas (plants) are the shining (didhãta) of his lip-gems (adhara-maõi)

vanaràja: lion

16 tasya càïgasya parabhàgopakaraõam-anaïgaþ

parabhàga: excellence, good fortune
upakaraõa: favour, service

Love (alone) is something added above the excellenge of his limb

16 puõyabhà¤ji taõi cakùumùi cetàmsi yauvanàni và strainàni, yeùàmasau viùayo dar÷anasya

This one is the object (viùaya) of the sight of those young women who are fortunate (puõyabhà¤ji) regarding their eyes and/or their hearts (cetamsi), 

18 kùaõaü nu dar÷ayatà ca tam-anya-janmajaniteneva me phalitamadharmeõa

Having shown only for a moment, it is as though by means of the non-(good)-dharma born from other births

18 kà pratipattiridànãm' iti cintayantyeva kathaükatham-apy-upajàta-nidrà ciràt-kùaõam-a÷eta

'what is to be done now' thinking this indeed, also somehow having sleepiness born, after a long time (ciràt), momentarily she fell asleep (aùeta <--÷i)

20 suptà ca taü dãrghalocanaü svapno dardar÷a

And, sleeping, her sleep (nom?) saw him, having a long eye

20 svapnàsàditaddvitãyadar÷anà càkarõàkçùñakàrmukeõa manasi nirdayamatàóyata (sp?) pratibuddhà makarakenunà

she was pitilessly struck (r. taó) in the mind by the lord of the crocodile (i.e. love) with karmuka (the bow) made at his ear, by means of showing (pratibuddhà) a second sight of him, set down (sàdita) in sleep, 

21 madana÷aratàóitàyà÷ca tasyà vàrtàmivopalabadhumaratiràjagàma

arta: appflicted, pained, sick

as if non-pleasure (a-rati) had come to seize (upalabh) her, who was afflicted (arta) by the {something} of the arrow of love

22 tathà hi | tataþ prabhçti kusumadhålidhavalàbhir-vanalatàbhir-atàóitàpi vedanàmadhatta.1

just as: from then on, even un-struck by (a-taó) white (dhavala) flower-pollen (k-dhåli) in the creeper-grove, she put (?dha?) her feelings

23 mandamanda-màruta-vidhutaiþ kusuma-rajobhir-adåùita-locana-apy-a÷ru-lalaü mumoca

she released (mumoca) a playful tear, even having an eye which was undefiled by the flower-king (or flower-dust?), released (vidhuta) by the very gentle wind

24 haüsa-pakùa-tàla-vçnta-vànta-vàta-?v?itataiþ ÷oõa÷ãkarair-asiktàpyàrdratàmagàt

wetness (àrdratà) came to her even unsprinkled (asikta) by the spray/drizzle (÷ikara) from the ÷ona river, extended/scattered (vitata) by ?lots of v-words, 'myriad fanning') 

wetness came upon her, even though she had not been sprinkled by the spray from the shona river, scattered by the wings of a multitude of geese

vçnta: caterpillar, n. of plant
vànta: vomited
vitata: extended, broad

25 preïkhat-kàdamba-mithunair-anåóàpy-adhårõata vanakamalinãkalloladolàbhiþ

preïkha: trembling
kàdamba: type of goose
????
by a pair of trembling kadamba-geese 

by the oscillations of the waves (kallola) on the lotus-pools (kamalinã) in the forest

26 vighaña-mànacakra-vàka-yugala-visçùtair-spçùñàpi ÷yàmatàmàsasàd viraha-niþ÷vàsa-dhåmaiþ

even untouched by the emissions of a pair of proud chakra birds who have been separated, with smoke-sighs abandoned, she sat down in the black darkness

vighaña: broken up
cakra-vàka: the cakra bird


27 puùpa-dhåli-dhåsarair-adaùñàpi vyaceùtata madhukarakulaiþ

untouched by grey flower-dust (i.e. pollen) from families of bees, she {somethinged}


29 atha gaõaràtràpagame nivartamànastenaiva vartmanà taü de÷amàgatya tatheva nivàrita-parijana÷-chatradhàra-dvitãyo vikukùiróuóhauke

then, when a group of nights had gone past, turning back by that same path there came to that place, thusly, he approached (rt.óhauk), accompanied by (lit. having as second) a parasol-carrier, with his retinue halted/turned away

sarasvatã tu taü dåràdeva saümukhamàgaccantaü prãtyà sasaübhramam-utthàya vanamçgivoógrãva vilokayantã màrgapariùràntamasnapayadiva dhavalita-da÷adi÷à dra÷à

but sarasvatã having seen from far indeed him coming into proximity, having got up (utthaya) in a commotion (sasambhramam) like a forest-deer with a raised-neck (udgrãva), looking, as it were she saw him, having ten directions whitened (dhavalita), exhausted from the road, ?something?

32 kçtàsanaparigrahaü tu taü prãtyà sàvitrã papraccha ---'àrya, kaccitku÷alã kumàraþ --iti

but, having taken the seat that was made, Savitri (?affectionately-prãtya?) asked -- 'sir, how prospers/is healthy (ku÷ala) the prince? --

33 so'bravãt--
he said

##page 14

àyuùmati, ku÷alã| smarati ca bhavatyoþ | kevalamamiùu divaseùu tanãyasãmiva tanuü bibharti

long-lived, he is well.  and he remembers your ladyships. |
only in these days he carries his body as if thinner. 

2 avij¤àyamànàü cànimittàü ÷ånyatàmivàdhatte

he carries (adhatte), as it were, a Voyd, unknown and without cause (animitta)

2 api cà | anvakùamàgamiùyatyeva màlatãti nàmnà vàõinã vàrtàü (sp?) vo vij¤àtum

also, later (anvaksam) will come indeed a forest-eprson caled màlati, commanded to 


4 uccvasitaü sà kumàrasya' iti

she is the sigh of the prince (I want that job title!)

4 tacchutvà punarapi sàvitrã samabhàùata -- 

having heard that sàvitri again said

5 'atimahànubhàvaþ khalu kumàro ?y?adevamavij¤àyamàne kùaõadçaùte'pi jane paricitimanubadhnàti

indeed the prince has excessively-great favour. who binds in consideration (paricitim) in his inquiries (vijnayamana) concerning people who are seen even for a moment


6 tasya hi gacchato yadracchayà kathamapy-aü÷ukam-iva màrgalatàsu mànasamasmàsu muhårtam-àsaktamàsãt

for
going of him
like a piece of cloth (am÷u) on a creeper on the road his mental equilibrium (mana-sama) was attached (àsakta) for a moment to us.

7 a÷unyaü hi saujanyamàbhijàtyena vaþ svàmisånoþ

for innate (svàmi-såno - self-born) goodness (saujanya) is not empty of nobility of birth

8 alasaþ khalu loko yadevaü sulabhasauhàrdàni yenakenacinna krãnàti mahatàü manàüsi

indeed the world is lazy (alasa) which  does not buy (krã) the great-minded god by any means (yenakenacinna) 

9 so'yamaudàryàti÷ayaþ ko'pi mahàtmanàmitarajanadurlabho yenopakaraõãkurvanti tribhuvanam' iti

this is a great peak of nobility (audarya) of the great-souled (mahàtmanàü) which is hard-to-obtain (durlabho) for other people
by it they achieve the service of (i.e. are served by) the three worlds

10 vikukùir-uccàvacair-àlàpaiþ suciram-iva sthitvà yathàbhilaùitaü de÷am-ayàsãt

Vikukùi, having stood for a long time, as it were, in various conversation (alapa), left for a place as he chose

#####

12 apare-dyur-udyati bhagavati dyumaõ-àv-uddàmadyutàu-abhidruta-tàrake tiraskçta-tamasi tàmarasavyàsa-vyasanini sahasrar-a÷mau ÷oõam-uttãrya-ayàntã,

the next day, when the blessed one (the sun) was rising in the sky-jewel, having ?splendour? (dyuta) that was unrestrained (uddàma), darkness being eclipsed, stars being attacked, adducted to (vyasanin) the extension (vyàsa) of the day-lotus (tàmarasa), with a thousand rays, she came, having crossed the ÷oõa

utyati: loc sing, pres part ud+i
dyu-maõau: sky-jewel
uddàma: unrestrained, set free, proud
having a darkness that is eclipsed/excelled (tiraskçta)
of the stars (tàraka), attacked (abhi-druta) by
vyasanin addicted to

13 tarala-deha-prabhàvita-anaccalenàtyacchaü sakalaü ÷oõa-salilam-iva-anayantã,

leading herself (anayanti) across the water of the xona, entirely

emerged (prabhàvita) from the trembling body

anaccha: unclear, turbid
tarala: trembling


14 sphuñita-atimuktaka-kusuma-stabaka-samatviùi sañàle mahati mçga-patàviva gaurã turaïgame sthità

stood, like Gauri on a lion (mçgapatàu) on a horse which had a mane (sañàla), was big, and equal in brightness (samatviù) to a bunch of flowers which are completely liberated annd have bloomed (sphuñita). 

15 malãlamurovadhràropitasya tiryagutkarõaturagàkarõyamànanåpurapañuraõitasyàtibahalena piõóàlaktakena pallavitasya kåïkumapi¤jaritapçùñasya caraõayugalasya prasaradbhiratilohitaiþ prabhàpravàhairubhayatastàõanadohadalobhàgatàni kisalayatàni raktà÷okavanànãvàkarùayantã

==are we skipping this bit? to page 15 

4 tamàla÷yamalena mçgamadàmodaniùyandinà