dhvani/allusion: The atmosphere bears pregnancy of rainy-water drawing through the sunrays, keeping that essence in air, consolidating it to become watery cloud, for nine months from the month of kaartiika to aaSaaDha roughly from November to July, and delivers rainwater, the elixir of life, in the month of shraavaNa, and it is an extract of six rasa-selixirs, for various crops... atra megh˜× s¨rya raþmi marut ˜dibhi× samudram udakam g®hŸtv˜ garbhavt k˜rtŸka m˜sa prabh®ti nava m˜sa dh®tam sasy˜n˜m ÿaý rasa sampatti hetu bh¨tam þuddham udakam þr˜vaõe m˜si muncati it s¨citam -- dharm˜k¨tam

dhvani/allusion: Vishnu or Narayana is located in the solar orb and He is to be adored in these days of rain, before any bodily activity like eating or drinking is undertaken.dhyeyaH sadaa savitR^i maNDala madhya vartii naaraayaNam... and this Vishnu is 'decoration-happy' deity alankaara priyo vishNuH... and thus He can easily be reached by the stepladder formation of clouds and He can be garlanded easily. To do so a wife must be at his side sa patnyaa vishaalaakshyaa naaraayanam upaagamat... 'adore that Narayana along with your wife...' and now if Rama were to adore that Supreme, Seetha is not at his side. Govindaraja.

dhvani/allusion: The sky's parturition is just over and she is bandaged with cotton-like whitish clouds and yet the spilt blood is appearing at the edges of those dressings, in it reddish coppery colour of the twilight, for ceased is the heavy downpour just now.

dhvani/allusion: The birthing of rain is over and to give next birth of rain, the sky is ready as a wooable female with all her paleness and exhalations and smearing the sandal pastes to cool off her love longing.

dhvani/allusion: The earth that becomes heated in summer, vents out hot vapours on the fall of first rains, thus releasing its agony of heat. Human's first act to vent out their agony is to shed tears. Now the earth is shedding its humid tears and is like Seetha, who also is in the same predicament, seared by the heat called Ravana.

dhvani/allusion: This Mountain Prasavana is full with its blooming Arjuna flowers, like the colourful garlands on the chest of Sugreeva, and the mountain is further fragranced with Ketaka flowers, like the fragrant items brought in for Sugreeva's anointment. As with Sugreeva, who after silencing his enemy Vali, is seasonably anointed with the pouring down of all kinds of waters from golden flasks, thus this is mountain after silencing its enemy called sun-sear, is also being anointed by rainy downpours.

dhvani/allusion: The duty of young scholars of Vedic studies is to wear black deerskin and sacred thread as their initiation into Vedic studies. In these rainy days, there will be no other activity to them other than sitting tight to recite their texts. The caves of mountains are its own mouths and they are replete with air and air gives out a din, and even the Vedic recitation gives out a din of its own kind. Thus, the mountains appear to be like humble young-scholars of Veda-s, voicing out their chanting like the hum of the air in caves.atra parvat˜n˜m k®ÿõa ajina yajñopavŸta ˜di dharma kalpena adhyet®u s˜d®þya pratip˜dan˜t adhyet®¨õ˜m brahmac˜riõ˜m k®ÿõa ajina yajñopavŸta ˜di dh˜raõam dharma iti uktam --- dk

dhvani/allusion: 'While some natural beings are enthused to delight in the process of nature, some others are refuting it... thus my passion is increasing to bring back those perverts onto correct path...'

dhvani/allusion: This verse speaks about the one who is blessed by the Supreme Being by way of His beneficence in the form of rain. For such a blessed soul rajaH which also means rajo guNa, 'activism...' apart from the meaning of 'dust..' This is one among the tri-some attributes sattva, rajaH, tamo guNaa-s 'purity, activity, stolidity...' and thus rajaH prashaantam.... 'the quality of activity is quietened, along with the quality of stolidity...' thus, only 'purity' is evident in him in his worldly activities. sa himo vaayuH 'with, coldness, is air...' the word 'air' denotes 'breathing humans' and those blest human's heart breaths a cool breeze, rather than fumes and fires, that which is the attitude of a person who is dominated by rajo guna 'attribute of activity...' Thus, they the blessed souls have no evil effects of searing or scorching of summer nigadha doSa... prashantaaH which means worldly affairs, [where vile of summer is the personified vile of worldly affairs,] are silenced for them. And even their worldly expeditions to conquer, to possess, and to become significant etc., are stalled for the blessed souls sthitaaH... adhipaanaam. They have nothing to do here on earth because they are immigrants onto earth. So, they are returning to their own country, quarters, or abode, pravaasino... sva deshaan.Their own place sva desha is vaikunTha. Thus the divine rain blesses them with salvation.

dhvani/allusion: The swans do not like muddy waters so they aspire the clear waters of Lake Maanasa in Himalayas. The great sages are also called 'swans, supreme swans' hamsa, parama hamsa for they wander all over acquiring and disseminating spirituality, in world. But they take break in rainy season in a vow called caatur maasyam and contemplate in their own manas 'mind' about the Supreme Being. If the swans tend to go to Himalayan Maanasa Lake, these sagely-swans tend to gain entry into their own mind in search of Supreme. And, like swans that can search and separate milk from water, to drink milk alone, the sages can search for their being. Contrarily those ruddy gees tied bound by attachments do not flee away, but stick to their worldly interests. Thus, this rainy season is sagely, to enable the seekers to seek the Supreme, without any bickerings due from the world.

dhvani/allusion: The sky is apparently shiny at places where the cloud of ignorance is not there in the mind of the discerner, and it is unshiny and unapparent because of the gloom in the mind of the beholder about the disposition of sky, heaven and also called Supreme, according to kham brahma... 'Sky is Brahman...'

dhvani/allusion: The flowers and mineral ores are mingling in waters and flowing as one with the waters. This is indicative of purposeful devotion, saatvika guNa prathaana bhakti'devotion in its pureness.' The sattva guNa from the standpoint of mind is sukha 'devotion in pleasure....' and the rajo guNa is 'pain...' thus that sort of devotion is rajo guNa prathaana bhaktiis 'devotion in pain...' Thus in pleasure or pain devoutness is evident. Apart from these two, there are some simple devotees. They do not have any higher values/purposes in view, except to extol, praise, and sing for the Ultimate. Thus, the screaming screeching peacocks indicate such simple devotees. Govindaraja.

dhvani/allusion: The falling of fruits on their own by wind's gust is indicative of the fruition of the true devotee’s adherence, and to him the ripened fruit is made available without any of his physical effort.

dhvani/allusion: The towering mountains or the haughty elephants do stand tall among all and their thunderous grumblings are akin to the rumblings of Vedic scholars who stand tall to establish Vedic tenets, though they come to fistfights.

dhvani/allusion: The Divine couple Lakshmi and Narayana have grown this garden called earth, watering each of its plant with their Divine hands. Thus, due to the divine beneficence of that couple in the form of rain, that which is sprinkled on that garden, the desires of living beings and their means are fulfilled. Govindaraja. The aparaahNa is the fourth part of daytime, among the five, and they are: praataH, sangavaH, madhyaahna, aparaahNa, saayaahna

dhvani/allusion: The saintly persons and pregnant mothers are indicated by these clouds. hR^idayena ud vahan harim... 'The Supreme is to be carried along by one's own heart...' thus with their complete knowledge about that Supreme the saintly persons are repeatedly reposing at a sinful situation and proceeding further, after that sin is absolved. Thus they journey further towards total salvation. The clouds are pregnant not only by the weighty water but also by carrying the weight of cranes. The cranes fly high up to the clouds to mate. Thus, the clouds are loaded down with their own water and even with the flying cranes, both trying to carry the seedling, the Supreme Being, in their wombs.

dhvani/allusion: The black clouds are desired by the white flying cranes. It indicates that the pure white conscious is desiring the Supreme abiding beyond the dark/obscured quarters and thus this pure white conscious of the true devotee is flying up above the normal planes to merge into that unknown, dark, or obscured zone to have a glimpse of that Supreme, whose body colour is said to be 'blue' or 'blue-black' kaala megha shyaama, niila megha shyaama

dhvani/allusion: It is usual for the insects to swarm on the new pasturelands by which the earth is appearing to be wearing a parrot-green colour sari embroidered with exotic red spots. The red colour is indicative of mercy of Supreme, appearing opportunely and the green pastures are His fertile kindness that reveals after humanly suffering, say summer heat.

dhvani/allusion: Vishnu goes into yogic trance fromaaSaaDha ekaadashii to kaartiika shuddha ekaadashi thus He concentrates on the sustenance of the Universe, as an expression of His satisfaction liila. He is sheshin 'lord' and all other beings are shesha 'servants.' Thus, all the servants are eager to get in touch with the master. Govindaraja. Dharmaakuutam put this as: atra caturÿvapi p˜deÿu nidr˜ nadŸ bal˜k˜ k˜nt˜n˜m sva sva priyat˜n keþava samudra ghana patŸn˜n prati svata eva abhisaraõa kathan˜t patim pratyabhisaraõaþŸl˜ abhis˜rik˜ s¨citam - - varÿ˜ k˜le strŸõ˜m k˜modreka ukta× -- bal˜k˜n˜m garbha dh˜raõ˜rtham sajalam ghanam prati gamamanam uktam -- dk Further he quotes from Kalidasa's megha sandesha garbh˜dh˜n kÿaõa paricay˜n n¨nam ˜baddha m˜l˜× | sevante nayana subhagam khe bhavantam bal˜k˜× || meghasandeþa

Comment: The monkeys have resolved to stay at one place without hopping hither and thither for abundant are the fruits for them at any one place.

Comment: The elephants are confused at the sounds of mountain rapids falling to form brooklets in the forest and they construe those sounds to be from an attacking elephant, thus they are giving out their challenge trumpeting. The peacocoks are also screaming at the same sounds of rapids thinking them to be rainfall, for they welcome the rainfall and start to dance in the rain.

dhvani/allusion: The 'warring elephant' is indicative of Vedic proponent, where any such scholar on hearing the profound and uproarious challenge of his opponent, he will re-echo the same in order to retain his stand in the war of blaring words. Thus, he takes an elephantine U-turn to colloid headlong with his opponent, to establish the Vedic dharma.

Comment: The ancient Indian alehouses are rather open spaces with palm/toddy trees in and around. The boozers used to wear flowery garlands and flowery armlets and they used to drink in the pinkish buds of banana flowers, which served mostly like the present day 'use and throw' plastic mugs. The screaming and dancing of nectar-drunk peacocoks is metaphoric with the liquor-drunk boozers, and the land itself is boozy.

Comment: Indra is the administrative authority to accord rain through the presiding deity of Rain, namely VaruNa, the Rain-God. So also, all the other aspects of nature like air, fire, thunders, thunderbolts, crops, famines, earthquakes, and the whole of natural happenings are at Indra's behest.

dhvani/allusion: On this and next verses that contain the aspect of 'Nature's Music' dharmaakuutam records extensive commentary with reference to the 'Art of Music'sangiita shaastra Here only three instruments, namely sting instrument viiNa percussion instrument mR^iida~Nga and vocalised rhythm beat taala are suggested. But these do not exclude the other components of music. The commentator says that the dancing and singing are also inclusive of it, as contained in the next verse: atra vŸõ˜ t˜la m®daðga v˜dya m˜tram pratip˜dya sangŸtam pravrittam iti uktv˜ vakÿyam˜nam n®tta gŸta api abhipretam - gŸtam v˜dyam tath˜ n®tyam traya× sangŸtam uccyate -- þ˜raðga deva Then the commentator proceeds to say that whole of the epic is replete with music for it is rendered to be sung:tath˜ ca bhagavat˜ v˜lmŸki maharÿiõ˜ svasya parama puruÿa r¨pa abhidhy˜na artham gŸti r¨pam r˜ma caritam varõitam | g˜na arthatay˜ r˜ma nika÷e kuþa lavayo× preÿaõam tu

Comment: The dancing peacocks are the dancers, the voicing peacocks are the singers and instrumentalists, and those that are sitting atop trees dangling their tails and conducting the ballet are the virtuosos/maestros... atra n®tyanto may¨r˜ nartak˜ iva bhavanti | unnadanto may¨r˜× g˜yak˜ v˜dak˜ iva ca bhavanti | ucca sth˜na sthita sabh˜ n˜yak˜ iva bhavanti | dk

Comment: Frogs are the foretellers of rain and they quickly respond to the rainfall because they cherish water and land alike as amphibians, for their happy dwelling.

dhvani/allusion: The rivers are the nubile girls and the over flying pairs of Cakravaka birds are their heaving breasts. These girls called rivers are rushing towards their beloveds carrying flowers and fragrances, and they look like those girls that rush heaving their new breasts, uncaring for the elders or others around them, as though overflowing the brims of riverbanks, called the society.

dhvani/allusion: The statement of 'obscurity and illumination' is suggestive of the Vedic import tamasomaa jyotirgamaya... 'from darkness lead me unto light...' when the earth itself is satisfied with the gift of nature the earthlings are still hankering after inaccessible desires, thus they cycle through the karmic cycle.

dhvani/allusion: The mountain rapids are running helter-skelter on the mountain verily washing the boulders speedily. But the boulders according to their nature obstruct these rapids. When obstructed they have the only recourse to enter the nearest cave. The caves by then are already full with screaming and colourful peacocks. Adding to the lustre of those peacock's variegated colours, the pearly-white water has also entered the caves. Then these three, pearly water, colourful peacocks, blackish caves are giving out sparkles of their own, like necklaces studded with many colourful gems, and if many such pendants are bestrewn, each of its studded stone emits its own colour.

dhvani/allusion: The mountains are noblemen in simile. The mountain rapids are pearly-necklaces firstly falling around their necks, and then drooping onto their chests, thus culminating at their locket-position, i.e., at the caves, on the chest of mountains. Those caves are glittering with the colours of peacocks, pearly water and blackish caves. Thus the utsanga 'heart of hearts...' of these noblemen is covered with such necklaces and lockets.

Comment: During this time a vow called caatur maasya vrata will be observed by all adherers of Veda-s, and during this time young celibates are initiated into Vedic studies which commences on bhaadrapada shukla tR^itiiya 'third day in the white-fortnight of this Bhaadrapada month...'

Comment: Ayodhya and its people used to create hubbubs whenever Rama used to return to city after his short trips to outside. Such is the affection of the inmates of Ayodhya to Rama, and now Rama is reminiscing that hubbub with the swashing or Sarayu as both soundalike.