Translation

A TEXT OF LYRIC POETRY BY GHATAKARPARA The whole sky has been overshadowed now with the accumulation of clouds that have reached there from all around. The heart of those without beloved are crushed with the earth’s teeth. All those dusts have been settled down on earth with the blow of water and no sun or moon are visible in the sky (due to overshadowing of the clouds) (means it is is like a packed situation) (1). *The Page No. 3(2) is with the commentary only O’, the lady whose teeth are as beautiful and as white as the kunda flowers! With the fears from (sounds of) clouds, the swans run away. The face of the nights is not lit with the moon today. The peacocks over-excited due to newly arrived rain, scream loudly with the newly emerged clouds (2). The sky being over-shadowed with clouds does not shine without stars. The sleep (a female divinity in Indian mythology) has approached Lord Hari who is in a pleasant mood to go for a sleep (Hariśayana Ekādaśī comes during this time). The clouds, the weapons of Lord Indra, look like the mountains today and start roaring like the elephants (3). The clouds accompanied with lightning offer/pour water (in the form of heavy rain) at the mountains and also on the serpents who became afraid of the thundering of the clouds. With the gentle sounds the water also fall inside the caves (and cottages) and (naturally) on the magnificently beautiful women folks (who reside there) (4). The faces of the beloveds that have been in anger due to amorous agitations are healed by someone now. The clouds also, with their thunder, making the passers-by excited and at the same time endless lamentation also is being generated in their sweethearts (those who are at home) (5). As the proṣitabhartṛkā (the one whose beloloved is away from her in a destant land from her) is getting warmed with the sunshine of the sun, she falls into the ditch of deep lamentation. As she tries to do anything, the god of love (Manmatha) wants to kill her (6). O’ the clouds! Bypassing all other time, you have reached at an hour when the(my) cruel beloved left (me) to serve at another land. Hence, is it not that you would kill me without him? (It means yes, certainly you are going to kill me without him) (7). O’ Clouds! Tell that vicious passer-by (the husband of the lady herself who speaks) that he should give up the association with another lady because “what otherwise your wife will say to it” (if you behave like this). You are the ones who are swifter (than others) on the path of travel (It means you can know it very well by overtaking him) (8). O’ Dear Husband! The flock of swans in the sky have left for the Manasarovara. The thirsty chataka bird (the harbinger of monsoon) is also aspiring for rain water. O’ Passer-by! That beloved of yours is very much sad (on this occasion) (9). The tenderly green grass is shining. The chataka bird also get & the clean water. The clouds are making the peacocks dance. However, my beloved! How can you have copulation today, without me? (Its an indication of rainy season but that in unbearable without a lover) (10). The peacocks are excited with the sounds of the clouds and that way bring great pain/lamentation in the hearts of the proṣitabhartṛkā-s. (whose husbands are in a different land due to some work engagement there). she is thin/slim due to the arrival of the clouds, bitter further today, by the vibrant/uncontrollable cupid (the god of love) (11). Is it that you don’t have any kind of mercy with regard to/in relation to your beloved? She has been drowned today in the deep ocean of tears that are falling through the tips of her curly hairs rolling on her fairy cheeks. This is because she has no other way than weeping for you remembering your virtues that only protects her (12). Please also tell him: “O’ dear! How is it that you don’t see me who is in distress! It is in vain that all the blossomed Kutaja flowers in the forests, which are exciting in nature, are dropping down in the polluted/muddy river in a state/situation of the beloved’s longing in the absence of the sweetheart (who has not come yet) (13). A woman who is in absence of her beloved says here- “O’ dear! When can I be free from the lamentation due to the absence of my beloved! I am very much disturbed/agitated due to the sounds of clouds. All this is happening in a state when the god of love is touching his bow and where all the paths have been destroyed due to the rain water (means a hard time to bear the absence of husband. The paths are also obstructed for his arrival) (14). O’ You, cheat! who left at the time of spring when the whole mankind was won by the cupid (the god of love) and that was the time of the chirping of cuckoos and chakor birds but did not yet return till the time the lord Visnu’s sleeping day begins (Hariśayana Ekādaśī) that is today (15). The forests of Ketaki flowers who became like the homes for cupid (the love god) are at a great sight today due to their overwhelming unconquered fragrance that has been fanned by the blowing wind of the clouds (16). O’ Śāla tree! It’s indeed good that Prajāpati has created you. With your clusters of blossoms (mañjarī) you became the most distinguished in the forests. You are the one who is a netrotsava ‘feast to the eyes’ for the youngsters (17). O’, newly blossomed Kadamba flower! I bow down my head before you since the cupid is residing in your smiling/ blossoming; (but) how is it that the Kutaja (also) is criticising me (without any reason) with her flowers! (Therefore) I also bow down to you O’ Kutaja! since your (criticism) is becoming quite unbearable for me (18). O’ great tree! I am always bowing down to you. Still then how come you are creating pain in my heart! Do you think O’ Neepa (Kadamba)! I should leave my body instantly seeing you there itself (19). Seeing the spring time, a bee is kissing the Yuthikā (a kind of flower) creeper which looks beautiful with its flowers resembling the whitish pearl like rain drops on it (20). Having heard this speech of that lady who was suffering from the fire of separation, the kind cloud, with his sound stated that he (the husband of the lady) arrived at her house within a few of days (21).*This somehow appears strange from its content and is suspected as an interpolation The (rainy) season known as durdina with the roaring of clouds is fruitful for them who celebrate their romance during this time with their beloveds. They (the ladies in romance) celebrate the festival of love with their beloved ones and also respect their lovely friends (due to their help in inspiring them for the act) during this time of the arrival of clouds (22). O’ my dear fellow! Let there be a promise. The promise is as follows: “I will carry water in the broken jar for the poet who wins me in the usage of Yamaka. The same thing I can promise in the name of the romance with my dear beloved who has been passionate with me, touching of drinkable water (being the pure water) with an karāñjali (folded hands) in a state of being thirsty” (23) *. Thus, herewith the kāvya text written by Gaṭakarpara is complete. • The poet here has put forth an arrogant claim on his work, particularly with reference to the usage of his Yamaka. *The Page No. 25(24) is with the commentary only