भट्टिकाव्यम् (रावणवधः)

Verse 11

ऐहिष्ट तं कारयितुं कृताऽऽत्मा क्रतुं नृपः पुत्र-फलं मुनीन्द्रम् । ज्ञानाऽऽशयस्तस्य ततो व्यतानीत्स कर्मठः कर्म सुताऽनुबन्धम् ॥

Metre: उपजातिः

Karandikar: The self-controlled king desired the great sage to get performed a sacrifice with sons as its fruit. Expert in his work, he (the sage) who understood his (the king's) intention, performed the sacrifice that would result in sons.

Verse 12

रक्षांसि वेदीं परितो निरास्थ- दङ्गान्ययाक्षीद्भितः प्रधानम् । शेषाण्यहौषीत्सुत-संपदे च वरं वरेण्यो नृपतेरमार्गीत् ॥

Karandikar: The most-covetted (sage) drove away the raksasas from around the altar, performed subsidiary rites at both ends of the main sacrifice, poured (into the fire) the remaining ( main part ) of the oblations and sought for the boon of plenty of sons

Verse 13

निष्टां गते दक्त्रिम-सभय-तोषे विहित्रिमे कर्मणि राज-पत्न्यः । प्राशुर्हुतोच्छिष्टमुदार-वंश्यास्तिस्रः प्रसोतुं चतुरः सु-पुत्रान् ॥

Metre: इन्द्रवज्रा

Karandikar: The prescribed ritual, of satisfying the members of the assembly with gifts, having reached its completion, the three wives of the king, born of illustrious families, ate the remnants of the oblations in order to beget four noble sons.

Verse 14

कौसल्ययाऽसावि सुखेन रामः प्राक्केकयी-तो भरतस्ततोऽभूत् । प्रासोष्ट शत्रु-घ्नमुदार-चेष्ट- मेका सुमित्रा सह लक्ष्मणेन ॥

Metre: इन्द्रवज्रा

Karandikar: First Rama was given birth to, in ease, by Kausalya : then was born Bharata from Kekyai ; Sumitra alone gave birth to Satrughna of magnificent deeds along with Laksmapa.

Verse 15

आर्चीद्द्वि-जातीन्परमाऽर्थ-विन्दा- नुदेजयान्भूत-गणान्न्यषेधीत् । विद्वानुपानेष्ट च तान्स्व-काले यतिर्वशिष्टो यमिनां वरिष्ठः ॥

Metre: उपजातिः

Karandikar: Vasistha, the learned ascetic and the supermost of the observers of restraint, honoured the brahmins that had realised the highest reality, drove away the hosts of terrific devils that caused (people) to tremble and had them (the princes) initiated (i.e., their thread ceremony performed) at the proper time.

Verse 16

वेदोऽङ्गवांस्तौरखिलोऽध्यगायि शस्त्राण्युपायंसत जित्वराणि । ते भिन्न-वृत्तीन्यपि मानसानि समं जनानां गुणिनोऽध्यवात्सुः ॥

Metre: उपजातिः

Karandikar: By them was learnt the Vedic lore along with its auxiliaries, and were acquired victory-giving weapons; (thus) those virtuous ( princes) settled themselves equally into the hearts of the people even though they (the people) had different vocations

Verse 17

ततो-भ्यगाद्गाधि-सुतः क्षितीन्द्रं रक्षोभिरभ्याहत-कर्म-वृत्तिः । रामं वरीतुं परिरक्षणा-र्थं राजाऽऽजिहत्तं मधुपर्क-पाणिः ॥

Metre: उपजातिः

Karandikar: Later, Visvamitra whose performance of sacrifices had been hampered by demons, approached that king to seek Rama for the protection (of the sacrifices). The king honoured him with madhuparka offerings in his hand.

Verse 18

ऐषीः पुनर्-जन्म-जयाय यत्त्वं रूपाऽऽदि-बोधान्न्यवृतच्च यत्ते । तत्त्वान्यबुद्धाः प्रतिनूनि येन ध्यानं नृपस्तच्छिवमित्यवादीत् ॥

Metre: इन्द्रवज्रा

Karandikar: The king spoke thus : ‘I hope that you are free from hindrances in your meditations intended for the conquest of rebirth which cease after the realisation of the (UltimateForm, and other things, and through which you grasp the subtlest principles.'

Verse 19

आख्यन्मुनिस्तस्य शिवं समाधेर्विघ्नन्ति रक्षांसि वने क्रतूंश्च । तानि द्विषद्-वीर्य-निराकरिष्णुस्तृणेढु रामः सह लक्ष्मणेन ॥

Metre: उपजातिः

Karandikar: The sage told him, ‘‘(There is) welfare for my meditation. But the demons destroy the sacrifices in the forest. Along with Laksmana, let Rama, capable of destroying the prowess of the enemykill them.'

Verse 20

स शुश्रुवांस्तद्-वचनं मुमोह राजाऽसहिष्णुः सुत-विप्रयोगम् ।अहंयुनाऽथ क्षिति-पः शुभंयु- रूचे वचस्तापस-कुञ्जरेण ॥

Metre: उपजातिः

Karandikar: Unable to bear separation from his sonsthe King who heard that speech fainted . That protector of the earth (the King) who possessed good fortune was then addressed these words by the eminent sage possessed of egotism.

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