raghavyadhaveeyam-slokas 14and 15

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sloka14

 

yAthurAjidhabhAbhAram dhyAm va mAruthaganDhagam

sah agam Ara padham yakshathungAbhah anaghayAthraya

 

Rama, with splendour like Kubera, with faultless gait,reached the chitrakoota hill,which was like heaven, with the soft breeze and the place was shining glorious with the hosts of demons being subdued.

 

The word yAthurAjidhabhabharam is split as yAthurAji (the hosts of rakshasas)+dha (destroyed or subdued) +bhA+bhAram ( mass of lustre) which seems to denote Rama but it is in accusative case and hence has to be connected with the chitrkoota the object in the sentence.It could mean that the place is free from the rakshasaa due to the power of sages like Agasthya.

 

DhyAm va - like the heaven. dhyA means heaven and va is the sustitute for iva. like.

mAruthaganDhagam- associated with gentle breeze, qualifying chitrakoota.

sah- that Rama, Ara, reached the place,padham, that is, the mountain, agam.

anagha yAthrayA with faultless gait.agha is fault and yAthra here means gait taking the meaning from the verb yA to go.

yaksha thungAbhah- Yaksha is Kubera, the king of yakshas and thunga is high Abhah is splendour.

 

sloka in reverse

 

yAthrayA ghanabhah gAthum kshayadham paramAgasah

ganDhagam tharum Ava dhyAm rambhAbhAdhajirA thu yA

 

Krishna, of hue like the cloud, in order to rectify the wrong done to Sathyabhama, went to heaven which was decorated by apsara damsels like Rambha to reach the parijatha tree of divine fragrance.

 

ghanAbhah-one with the hue of cloud., meaning Krishna.

param Agasam- Agasa is fault parama Agasa is grievious fault.

kshayadham is used in the sens of shanthipradham, pacifying, though the word kshaya is usually used to denote reducing. But here it means the kshaya of the fault which pacifies the one who is wronged.

ganDhagam tharum - the tree with fragrance that is, parajatha.

Ava - went (to)

dhyAm - heaven, dhyA means heaven.

yA- which

rambhAbhadhajira- The word is derived as rambhaya bhAth ajiram yasyAh sA, the heaven which has court(ajira) which shines(bhAth) with Rambha.

 

sloka15

 

dhandakAm pradhamah rAjAlyah hathAmayakArihA

sah samAnavathAnEnObhOghyAbhah na thadhA Asa na

 

Rama, who is self-controlled, the vanquisher of Parsurama and who was attainable and enjoyed by sinless humans, reached Dandaka forest.

 

dhandakam Asa - entered Dhandaka forest.

pradhamah- one who has self control

rAjaAlyah- the array of kings. hathAmayaka means healthy (without illness) qualifies rAjalyah.arih- enemy of them, Parsurama. arihA is the vanquisher of Parasurama, that is, Rama.

sah, that Rama, thadha ,then,dhandakam Asa - entered Dhandaka forest

samAnavathA- mAnavathA is human state and samAnavathA is the one who is having human state, that is, human beings.anEna means sinless( Enas is sin) and bhOgyAbhAh is the glory that is enjoyed

.. The whole compound means the one whose glory was enjoyed by the humans, meaning Rama. That the Lord whose greatness only the eternal souls know, had come down to earth for the humans to enjoy Him, is the idea. the two negative particles na, na indicated positive sense.

 

The sloka in reverse

 

na sadhAthanabhOgyAbhah nO nEthA vanam Asa sah

hArikAyamathAhalyAjArAmOdhaprakAndajam

 

Krishna,who is the eternal joy and the leader of all , reached The nandanavana,which was the delight of Indra who seduced Ahalya with attracrive body.

 

sadhathanabhOgyabhah- Who is always the object of enjoyment.

nEthA means leader, sah, that Krishna , vanam Asa reached the forest, which is hArikAyamathAhalyAjAramO dhaprakAndajam , source of great delight(mOdhaprakAndajam) to Indra.

Indra is referred to as hArikAyamathAhalyajAra, hArikAya is attractive body, matha means sammatha, denoting acceptance,ahalyAjAra means the paramour of Ahalya.

 

 

 

 

 

 

 

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