Post No. 14,950
Date uploaded in London – 6 September 2025
Contact – swami_48@yahoo.com
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
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PART 2
உள்ளங்கால் மிக நொந்து உறைந்த பனிக்கட்டி மேலே
கடினமான தங்களது கொங்கைகளின் கனத்தால்
மெல்ல மெல்லச் செல்வார்கள் மங்கையர்கள் அங்கு
उद्वेजयत्यङ्गुलिपार्ष्णिभागान्मार्गे शिलीभूतहिमे ऽपि यत्र ।
न दुर्वहश्रोणिपयोधरार्ता भिन्दन्ति मन्दां गतिमश्वमुख्यः ॥ १।११॥
Where the celestial damsels are unable to desist from their usual leisurely walking even if their toes and heels are disquieting to tread on the pathways condensed with snow, appurtenance to the slowed down pace owing to the weight of their broad hips and beamy bosoms, that sort of leisure-mountain is there in the North. [1-11]
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கதிரவனைக் கண்டதினால் கலக்கமுற்று ஓடும்
காரிருளைக் குகையினிலே காப்பாற்றுவான் ஹிமவான்;
சரணடைந்த சிறியோரை மேலோர்கள்
நட்புடனே காப்பது பெரியோருக்கு இயல்புதானே
दिवाकराद्रक्षति यो गुहासु लीनं दिवा भीतमिवान्धकारम् ।
क्षुद्रे ऽपि नूनं शरणं प्रपन्ने ममत्वमुच्चैःशिरसां सतीव ॥ १।१२॥
He who safeguards the lowly darkness that burrowed itself in his caves, as though that darkens is frightened from the day making sun, is objectionable insofar as his propriety as a shelter is concerned; but that objection is voidable, as noblemen ought to protect anyone or anything seeking shelter as his own person. [1-12]
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மதியின் ஒளிக் கிரணம்போல மிக அதிகம் வெளுத்த
வால்களையே சாமரமாய் வீசும் கவரிமான்கள்;
கிரிராஜன் இவரென்று அழகாக காட்டும் !
लाङ्गूलविक्षेपविसर्पिशोभैरितस्ततश्चन्द्रमरीचिगौरैः ।
यस्यार्थयुक्तं गिरिराजशब्दं कुर्वन्ति वालव्यजनैश्चमर्यः ॥ १।१३॥
On whom the thick furred animals, chAmara, wave their tails spreading breeze in the quality of moonbeams; in doing so they appear to be fanning a royal with furred fanning instruments, and thus they render the title of ‘king of the mountains’ more meaningful to that mountain that is there in the North. [1-13]
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அம்மலையின் குகைகளிலே அன்பான தங்கள்
கணவருடன் விளையாடும் கிம்புருஷ மாதரரின்
ஆடையில்லா வெட்கத்தை அழகான திரைபோல
காக்குமாங்கே மேகங்கள் குகை வாயை மூடி .
यत्रांशुकाक्षेपविलज्जितानां यदृच्छया किम्पुरुषाङ्गनानाम् ।
दरीगृहद्वारविलम्बिबिम्बास्तिरस्करिण्यो जलदा भवन्ति ॥ १।१४॥
Where the clouds dangling on the doorways of homelike caves are luckily becoming door curtains for the much-abashed celestial womenfolk when their upper cloths are suddenly snatched away by their males, such a romantic mountain is there in the North. [1-14]
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தேவதாரு மரங்களது திவ்ய கந்தம் வீசும்
கங்கை நீர் திவளைகளால் குளிர்ந்து சுகம் கொடுக்கும்
மயிலின் தோகைகளை மெல்ல மெல்ல அசைக்கும்
காற்றுவாங்கி வேடர்கள் சிரமம் தன்னைக் களைவார்கள்
भागीरथीनिर्झरसीकराणां वोढा मुहुः कम्पितदेवदारुः ।
यद्वायुरन्विष्टमृगैः किरातैरासेव्यते भिन्नशिखण्डिबर्हः ॥ १।१५॥
On which the breeze wafts the spays of River Ganga’s watercourses wobbling the deodar trees time and again, whereby peacocks apprehensive of rainfall outspread their plumage, and commingling all the other perfumes that breeze becomes enjoyable to the tribal people that are fatigued in their hunting, such a breezy mountain is there in the North. [1-15]
Both the actions are in hyperbole. Neither the sages in highest constellation can bend down, nor the sun with downward sunrays can possibly shoot his rays up. This is only to show the loftiness of Himalayas.
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வேள்விக்கு வேண்டுவதாம் வித விதமாம் பொருளும்
பூமியெல்லாம் வசிப்பதற்குப் போதுமான பலமும்
பர்வதத்தில் கண்டதால் பிரம்மாவும் மகிழ்ந்து
மலைகளது ராஜனுக்கு வேள்வியில் பங்கும்
நடப்புடனே தானாக முன்னாளில் ஈந்தார்
सप्तर्षिहस्तावचितावशेषाण्यधो विवस्वान्परिवर्तमानः ।
पद्मानि यस्याग्रसरोरुहाणि प्रबोधयत्यूर्ध्वमुखैर्मयूखैः ॥ १।१६॥
Whose plenteousness to provide sacred material like special firewood, Soma creepers etc to Vedic rituals, and whose capacity and perseverance to bear the earth is clearly examined by Brahma, whereby Brahma personally ordered for oblational share of oblations in Vedic rituals to him along with the lordship on other mountains, such a munificent mountain Himavan is there in the North. [1-16]
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यज्ञाङ्गयोनित्वमवेक्ष्य यस्य सारं धरित्रीधरणक्षमं च ।
प्रजापतिः कल्पितयज्ञभागं शैलाधिपत्यं स्वयमन्वतिष्ठत् ॥ १।१७॥
He who is the provisioner to Vedic rituals with sacred material like special firewood, Soma creepers etc, and whose capacity and perseverance to bear the earth is clearly examined by Brahma, whereby Brahma personally ordered for oblational share of Vedic rituals to Himavan along with the lordship on other mountains, such a beneficent mountain is there in the North. [1-17]
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மேருவுக்குத் தோழனான மன்னன் ஹிமவானும்
முன்னோரின் கடன் தீர்க்க மனதினிலே எண்ணி
தன்னழகுக்கிசைந்தவளாம், தபசிகளும் புகழும் ,
மேனையென்னும் பெண்மணியை மணம்புரிந்தார் முறையே 18
स मानसीं मेरुसखः पितॄणां कन्यां कुलस्य स्थितये स्थितिज्ञः ।
मेनां मुनीनामपि माननीयामात्मानुरूपां विधिनोपयेमे ॥ १।१८॥
Such a well-mannered lord of the mountains Himavan who is the friend of Mt. Meru customarily married Lady Mena Devi, the daughter of manes called agniShvAt et al, an estimable girl even for sages, thus becoming a worthy maiden for himself for the flourish of his dynasty. [1-18]
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HERE IS TRANSLITERATION
asty uttarasyāṃ diśi devatātmā himālayo nāma nagādhirājaḥ /
pūrvāparau toyanidhī vigāhya sthitaḥ pṛthivyā iva mānadaṇḍaḥ // Ks_1.1 //
yaṃ sarvaśailāḥ parikalpya vatsaṃ merau sthite dogdhari dohadakṣe /
bhāsvanti ratnāni mahauṣadhīś ca pṛthūpadiṣṭāṃ duduhur dharitrīm // Ks_1.2 //
anantaratnaprabhavasya yasya himaṃ na saubhāgyavilopi jātam /
eko hi doṣo guṇasaṃnipāte nimajjatīndoḥ kiraṇeṣv ivāṅkaḥ // Ks_1.3 //
yaś cāpsarovibhramamaṇḍanānāṃ saṃpādayitrīṃ śikharair bibharti /
balāhakacchedavibhaktarāgām akālasaṃdhyām iva dhātumattām // Ks_1.4 //
āmekhalaṃ saṃcaratāṃ ghanānāṃ cchāyām adhaḥsānugatāṃ niṣevya /
udvejitā vṛṣṭibhir āśrayante śṛṅgāṇi yasyātapavanti siddhāḥ // Ks_1.5 //
padaṃ tuṣārasrutidhautaraktaṃ yasminn adṛṣṭvāpi hatadvipānām /
vidanti mārgaṃ nakharandhramuktair muktāphalaiḥ kesariṇāṃ kirātāḥ // Ks_1.6 //
nyastākṣarā dhāturasena yatra bhūrjatvacaḥ kuñjarabinduśoṇāḥ /
vrajanti vidyādharasundarīṇām anaṅgalekhakriyayopayogam // Ks_1.7 //
yaḥ pūrayan kīcakarandhrabhāgān darīmukhotthena samīraṇena /
udgāsyatām icchati kiṃnarāṇāṃ tānapradāyitvam ivopagantum // Ks_1.8 //
kapolakaṇḍūḥ karibhir vinetuṃ vighaṭṭitānāṃ saraladrumāṇām /
yatra srutakṣīratayā prasūtaḥ sānūni gandhaḥ surabhīkaroti // Ks_1.9 //
vanecarāṇāṃ vanitāsakhānāṃ darīgṛhotsaṅganiṣaktabhāsaḥ /
bhavanti yatrauṣadhayo rajanyām atailapūrāḥ suratapradīpāḥ // Ks_1.10 //
udvejayaty aṅgulipārṣṇibhāgān mārge śilībhūtahime ‘pi yatra /
na durvahaśroṇipayodharārtā bhindanti mandāṃ gatim aśvamukhyaḥ // Ks_1.11 //
divākarād rakṣati yo guhāsu līnaṃ divā bhītam ivāndhakāram /
kṣudre ‘pi nūnaṃ śaraṇaṃ prapanne mamatvam uccaiḥśirasāṃ satīva // Ks_1.12 //
lāṅgūlavikṣepavisarpiśobhair itas tataś candramarīcigauraiḥ /
yasyārthayuktaṃ girirājaśabdaṃ kurvanti vālavyajanaiś camaryaḥ // Ks_1.13 //
yatrāṃśukākṣepavilajjitānāṃ yadṛcchayā kiṃpuruṣāṅganānām /
darīgṛhadvāravilambibimbās tiraskariṇyo jaladā bhavanti // Ks_1.14 //
bhāgīrathīnirjharasīkarāṇāṃ voḍhā muhuḥ kampitadevadāruḥ /
yad vāyur anviṣṭamṛgaiḥ kirātair āsevyate bhinnaśikhaṇḍibarhaḥ // Ks_1.15 //
saptarṣihastāvacitāvaśeṣāṇy adho vivasvān parivartamānaḥ /
padmāni yasyāgrasaroruhāṇi prabodhayaty ūrdhvamukhair mayūkhaiḥ // Ks_1.16 //
yajñāṅgayonitvam avekṣya yasya sāraṃ dharitrīdharaṇakṣamaṃ ca /
prajāpatiḥ kalpitayajñabhāgaṃ śailādhipatyaṃ svayam anvatiṣṭhat // Ks_1.17 //
sa mānasīṃ merusakhaḥ pitṝṇāṃ kanyāṃ kulasya sthitaye sthitijñaḥ /
menāṃ munīnām api mānanīyām ātmānurūpāṃ vidhinopayeme // Ks_1.18 //
THE BIRTH OF THE WAR-GOD
The Birth of the War-god is an epic poem in seventeen cantos. It consists of 1096 stanzas, or about 4400 lines of verse. The subject is the marriage of the god Shiva, the birth of his son, and the victory of this son over a powerful demon. The story was not invented by Kalidasa, but taken from old mythology. Yet it had never been told in so masterly a fashion as had been the story of Rama’s deeds by Valmiki. Kalidasa is therefore under less constraint in writing this epic than in writing The Dynasty of Raghu. I give first a somewhat detailed analysis of the matter of the poem.
First canto. The birth of Parvati.–The poem begins with a description of the great Himalaya mountain-range.
God of the distant north, the Snowy Range
O’er other mountains towers imperially;
Earth’s measuring-rod, being great and free from change,
Sinks to the eastern and the western sea.
Whose countless wealth of natural gems is not
Too deeply blemished by the cruel snow;
One fault for many virtues is forgot,
The moon’s one stain for beams that endless flow.
Where demigods enjoy the shade of clouds
Girding his lower crests, but often seek,
When startled by the sudden rain that shrouds
His waist, some loftier, ever sunlit peak.
Where bark of birch-trees makes, when torn in strips
And streaked with mountain minerals that blend
To written words ’neath dainty finger-tips,
Such dear love-letters as the fairies send. p. 158
Whose organ-pipes are stems of bamboo, which
Are filled from cavern-winds that know no rest,
As if the mountain strove to set the pitch
For songs that angels sing upon his crest.
Where magic herbs that glitter in the night
Are lamps that need no oil within them, when
They fill cave-dwellings with their shimmering light
And shine upon the loves of mountain men.
Who offers roof and refuge in his caves
To timid darkness shrinking from the day;
A lofty soul is generous; he saves
Such honest cowards as for protection pray.
Who brings to birth the plants of sacrifice;
Who steadies earth, so strong is he and broad.
The great Creator, for this service’ price,
Made him the king of mountains, and a god.
–SUBHAM–
tags-Himalaya Mountain in Three Languages மூன்று மொழிகளில் இமய மலை வருணனை -2 குமாரசம்பவம் காளிதாசன்
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Tamil and Vedas 
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