तदासनवरं प्राप्य व्यदीपयत राघवः।
स्वयेव प्रभया मेरुमुदये विमलो रविः॥
tad āsana-varaṁ prāpya vyadīpayata rāghavaḥ
svayeva prabhayā merum udaye vimalo raviḥ
tad = that; āsana-varam = throne; prāpya = having attained; vyadīpayata = shone brilliantly; rāghavaḥ = Rāghava; svayā = [shining] with its; iva1 = like; prabhayā = rays; merum = above Meru; udaye = when it rises; vimalaḥ = the spotless; raviḥ = sun.
1. The three editions printed with Govindarāja’s commentary have svayaiva in the main text here, whereas the Bhandarkar Oriental Research Institute’s edition has svayeva. I have chosen the latter because it appears to be more consistent with the commentary and iva (or an explicit equivalent) is syntactically required to justify the metaphor here. An alternative reading noted in the Kumbhakonam edition has evam. Śrī Satyadharma Tīrtha notes that evam here is synonymous with iva, since Amara notes: vavā yathā tathaivaivaṁ sāmye.
Having attained that throne, Rāghava shone brilliantly, like the spotless sun [shining] with its rays when it rises above Meru.
1 The three editions printed with Govindarāja’s commentary have svayaiva in the main text here, whereas the Bhandarkar Oriental Research Institute’s edition has svayeva. I have chosen the latter because it appears to be more consistent with the commentary and iva (or an explicit equivalent) is syntactically required to justify the metaphor here. An alternative reading noted in the Kumbhakonam edition has evam. Śrī Satyadharma Tīrtha notes that evam here is synonymous with iva, since Amara notes: vavā yathā tathaivaivaṁ sāmye.