raghavyadhaveeyam-slokas14 and 15

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SLOKA 14

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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 14 in reverse

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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.

 

 

 

SLOKA 15

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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.

 

 

SLOKA 15 IN REVERSE

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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.