कादम्बरी-उत्तरभागः

by बाणभट्टः

कादम्बरी-उत्तरभागः बाणभट्टः १९१३

== कादम्बरी-उत्तरभPr

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KADAMBARI

(UTTARABHAGA)

EDITED
With an Introduction, Notes and Appendices,
BY
P. V. KANE, M. A., LL. M.,
Vakil, High Court, Bombay; Zala Vedant Prizeman;
V. N. Mandlik Gold Medallist; Sometime Professor
op Sanskrit, Elphinstone College, Bombay;
Wilson Philological Lecturer
for 1913.
 --------------------------------
First Edition— 1000 Copies.
 --------------------------------

1913.
 ----------------
PUBLISHED BY THE AUTHOR.
 -----------------------
Registered for copyright according to Act XXV of 1867.)
(All rights reserved.)

BOMBAY:
Printed by R. Y. Shedge, at the Nirnaya-sagara Press,
23, Kolbhat Lane, Bombay, and Published by
P. V. Kane, Angre's "Wadi, Front Block,
Girgaon Back Road,

Bombay.

PREFACE. ________

The present work contains the Uttarabhâga of Kâdambarâ. It is brought out on the same lines as my edition of a portion of the Pûrvabhâga. In preparing the notes to this edition I was fortunate enough to secure two commentaries that were hitherto unknown, viz. that of Arjuna and another by an anonymous writer (for an account of which vide Introduction ). I have spared no pains to make the notes as useful to the University student as possible.

My sincerest thanks are clue to Mr. P. Varadachari, Librarian of the Govt. Oriental MSS. Library at Madras and to Mr. T. Ganpatiśâstri of Trivandrum for arranging to send me promptly transcripts of the two commentaries. I am highly obliged to Sirdar K. C. Mehendale of Poona for furnishing me with information concerning the commentaries on the Kâdambarî. I cannot conclude this brief preface without sincerely thanking the proprietor of the Nirṇaya-sâgara Press for the promptness and care with which he carried the work through the press in the short space of a few months.

P V. KANE.

TABLE OFCONTENTS
->o«-

PAGES

               
Introduction … … … … … VII — XXXVI.
Text … … … … … 1 — 120
Notes … … … … … 121 — 377
Appendix I … … … … … 378 — 392
Appendix II … … … … … 393 — 398
Appendix III … … … … … 399 — 403

CONTENTS

List of some important abbreviations.

अ०-अद्यायः
अमरः — The कोश of अमरसिंह .
क — Mr. Kale's edition of the कदम्बरी.
का. सू. — काव्यालंकारसूत्र of वामन.
किराता°— किरातार्जुनीय of भारवि.
न — The Nirṇayasâgara edition of the Kâdambarî.
प — Dr. Peterson's edition of the Kâdambarî.
पा० — The अष्टाध्यायी of पाणिनि.
मनु°— मनुस्मृति ( निर्णयसागर ed. )
रघू°— रघूवंश of कालिदास.
सि. कौ. — सिद्धान्तकौमुदी of भट्टोजिदीक्षित.
Ânand. — Ânandâśrama series ( of Poona ).
Ar - — Arjuna's commentary on the Uttarabhâga.
K — Mr. Kale's edition of tho Kâdambarî.
N— The Commentary of Siddhachandra contained in the
Nirṇayasâgara edition.
P— Dr. Peterson's edition of the Kâdambarî.
T— The commentary by an anonymous author on the Kâdambarî,
a transcript of which was supplied to us by Mr. T. Ganapati
Śâstriar.

--------

Introduction. ----- I. Personal History of Bâṇa.

About the personal history of Sanskrit authors and especially poets, our knowledge is generally very meagre. In the case of many Sanskrit poets, we know next to nothing beyond their names. Around the names of some (e. g. Kâlidâsa), tradition has been busy in weaving such fanciful and bewildering stories that it is no easy task to separate the solid grain of truth from the chaff. In the case of some, the meagre account of themselves contained in their own works has to be eked out with information derived from contemporary or subsequent records in literature, grants and inscriptions. There are a few who have left to posterity a tolerably full account of themselves in their works^[१] Bâṇa perhaps stands at the head of such Sanskrit authors. To his Kâdambarî is prefixed a brief account of his family. But in his Harshacharita, we find a much fuller account of his ancestors and of himself. The first two Tchchlivâsas of the Harshacharita are taken up with the history of Bâṇa's forefathers and of Bâṇa himself. The personal narrative is continued even in the third Uchchhvâsa. Space does not permit us to give in detail a full account of Bâṇa as gathered from the Harshacharita. We propose to dwell upon only a few salient points of the narrative of Bâṇa's personal history.

The genealogical tree of Bâṇa's family as constructed

VIII INTRODUCTION

from the Harshacharita* is given in the footnote below. In
the introductory verses to the Kadambari the genealogy
is given as follows. Kubera was a Brahmana of the
V&tsyayana gotra and was honoured by many Gupta
kings. His son was Arthapati, whose son was Chitra-
bhanu who was Bana's father. The student will notice
that in this narrative, Pas'upata, who appears to have
been the great-grand-father of Bana, if we are to rely upon
the Harshacharita, is omitted. It is strange that Bana
( or his son who is supposed by some to have written the
introductory verses to the Kadambari) should have forgotten
his own great-grand-father. The only explanation that we
offer ( of course with great hesitation ) is that the verses
containing the reference to Pas'upata were not to be found
in the MSS. used for preparing the printed editions of the
K&dambari.
. The progenitor of Bana's family, Vatsa, lived in a place
called Pritikuta on the banks of the Hiranyabahu, otherwise
called S'ona. Bana's mother, Rajadevi, died while he was yet
a child. He was all the more dear to his father, who was a
very mother to him. Bana had the misfortune to lose his
father when he was about fourteen years old. Bana tells us
that he thereafter led a wandering life. He mentions as the

---

* वत्स, cousin of सारस्वत who was the

son of सरस्वती and दधीच.
          |
          |
कुबेर ( a descendant of वत्स ).
          |
______________________
अच्युत ईशान हर पाशुपत
                   |
                 अर्थपति
                   |
___________________________
भृगु हंस शुचि कबि महीदत्त धर्म जातवेदस् चित्रभानु त्र्यक्ष अहिद्त्त विश्वरूप
                                           |
                                          बाण.

companions of his wanderings a number of persons^[२]. Although Bâṇa had ancestral wealth sufficient to maintain him in ease and comfort, yet his strong curiosity to see different lauds impelled him to wander from place to place and made him an object of ridicule in the eyes of his elderly contemporaries. After finishing his wanderings in which he gathered a rich harvest of wisdom and experience, he returned to his native place Brâhmaṇâdhivâsa (or Prîtikûṭa) with broadened sympathies and a widened outlook.

One day in the height of summer, when Bâṇa sat in his house after the midday meal, his cousin (born of a Śûdra woman) Chandrasena ushered in a courier who brought a letter from Kṛishṇa, a brother (cousin) of Emperor Harsha. In the letter Kṛishṇa referred Bâṇa to the messenger Mekhalaka and bade him lose no time in carrying out the wishes of the writer. The message was;—"Emperor Harsha's ears have been poisoned against you by some wicked people. But I knew the truth about you and interceded on your behalf with the king and told him that you (Bâṇa) must not have been guilty of anything beyond youthful rashness and folly. The king admits this and so you should come to the emperor's court without delay."

After a good deal of misgivings as to how he would be received at the court of Harsha, Bâṇa performed some auspicious rites and set out from his native place Prîtikûṭa. On the third day he reached the camp of Harsha which was then on the Ajirâvatî near the town Maṇitâra.

"अभवंश्चास्य वयसा समान: सुहृद साहयक्ष | तथा च | भ्राथ्रो पारशवो चन्द्रसेनमोत्रुपेनु भाषकविरिशन परं मित्रं प्रणीयनौ रुद्रनारायणौ, विद्वान्सो वरबनोवसवनो , वर्णकविवेनिभारत प्रकृतिकुल्पुत्रो वायुविकार बिन्दनवनगद वासवाणौआ वणंकीवबणीभारतःप्राकृतकृत्कुलपुत्रोवायुआईबकारःवीदनावनाआ च्चाआमूचिवाणौकात्यायीनकाचकवाकिकाजाङ्गुआईलकोम? रकःताङ्कबूलदायकश्चण्डकः आईभपक्पुत्रो मन्दारकः पु?आकवाचकः सुदृआईष्टःआ कलादश्चार्माकरः हौईरकः आईसःधुपेणःआ लेखकोआआआएआबईन्हकः आईचत्र?आईरवमाआ पुरूआकृत्कुमारद्दत्तःमार्दीङ्गको र्जामूतः गायनौ सोआईमलग्रैआआईदत्योआ सैरर्न्भा कुराङ्गकाआ वांआईशकौ म?करपारावतै आआआन्धवा » पाध्यायो ? रकःसवाहिकाकेरीलका लासकयुबाताण्ढीबकः आआईक्षक आखण्डलःआ आईकतवो भीमकः शैलाआईलयुवाआईशखण्डक्वः नर्तकी हीरीणका पाराशरी सुमीतः क्षपणको र्वारदेवः कथ्को जयसेन शैवो वक्रधोणः मन्नसाथकः करालः असुरविविरव्यसनि धथुवदविद्वैगं

,दार्दुरिको दामोदर, ऐन्द्रजाआईल्लकश्चकोराक्षः, मस्करी ताम्रचूडः ।" 

When Bâṇa was presented to Harsha who had with him the son of the king of Mâlvâ, the emperor received him at first with mock signs of anger, hut afterwards showed him much favour. After basking in the sunshine of royal favour, Bâṇa returned to his native place. He was greeted with a cordial welcome by his friends and relatives. The reader Sudṛishṭi entertained him with a recital of the Vâyupurâṇa. Then the bard Sûchibâṇa recited two verses (Âryâs), which pointedly referred to the life of Harsha. All were charmed and Bâṇa's cousins (sons of his paternal uncles), Gaṇapati, Adhipati, Târâpati and Śyâmala looked at one another and the youngest of them, Śyâmala, made bold to ask Bâṇa to tell them from the beginning the wondrous story of Harsha's life. Bâṇa expressed his inability to do justice to the mighty deeds of the emperor and, as the day was far advanced, began the narrative the next morning.

Here ends the autobiographical part of the Harshacharita with which alone we are concerned here.

As to the later stages of Bâṇa's life we have no account left. He died leaving his romance of Kâdambarî unfinished. Bâṇa's son tells us in the introduction to the Uttarabhâga that he finished the Kâdambarî as a work of filial duty and not out of pride^[३]. Dr. Buhler says that the name of Bâṇa's son was Bhûshaṇabâṇa^[१]. In some MSS. of the Kâdambarî, the son is called Pulinda^[४] or Pulina. Dhanapâla, while praising Bâṇa in his introduction to the Tilakamanjarî, seems to suggest that Pulinda was the name of his son^[५] KADAlIBAttL XI It is said that the poet Mayura was a contemporary and father-in-law ( or brother in-law ) of Bana. Mayura praised the sun in hundred verses, which make up the Suryas'ataka and became free from leprosy. Bana became jealous of him, maimed himself, composed the Chandls'ataka in honour of Durga who made him all right. The story of Mayura s freedom from disease is alluded to in the Kavyaprakas'a* There are Subhashitas in which Bana and Mayura are spoken of as contemporaries and as patronized by king Harshaf. Verses from the Suryas'ataka are quoted in the Dhvanyaloka ( latter half of 9th century A. D. )$. So it is not beyond the bounds of probability that Bana and Mayura were contemporaries. A Mayuraka is mentioned as one of the companions of Bana in his wanderings ( see the passage quoted above on p. IX ). But as he is mentioned there as a snake-doctor ( Jangulika = Vishavaidya ), it seems to us that he is not the same as the poet Mayura. II The date of Bana. As we are fortunate in possessing some account of Bana from his own pen, so also we are lucky in being able to fix the date of Bana beyond the possibility of cavil. As a matter of fact, Bana's date is one of the surest planks in the totter- ing structure of ancient Indian Chronology. This is not the place to set out in detail how Bana's date has been fixed. Suffice it to say that a famous Chinese traveller, Hiouen Thsang, was in India from 629 A. D. to This verse is ascribed to Rljas'ekhara and is quoted in the Subhashitavali and the S'&rngadharapaddhati. ^TOTSHif^far 1 uotfid fr0m Mr - 1>arakhi ' 8 work - X The verse 's^m^:' &c. at p. 99. XII INTRODUCTION 645 A. D. He has left extensive memoirs of his travels, in which he speaks in detail about a king Harsha who was the emperor of northern India. Although there are slight discrepancies in the accounts of Harsha furnished by Bana and the Chinese pilgrim, the points of agreement are so many and so striking that there is not the least doubt that the Emperor Harsha, the patron of Bana, is the same as the great monarch of whom the Chinese pilgrim has left extensive notices. Harsha is said to have reigned from 606 A. D. to 648 A.D. It is beyond the scope of this intro- duction to give an account of Harsha. The curious reader should refer to Dr Peterson's Introduction, to the 13th chapter of Mr. V. A. Smith's monumental work the early History of India ' and to the late Parakhi-s'astri's works on Bana and Harsha in Marathi. Therefore Bana must have fourished towards the end of the 6th and in the first half of the 7th century of the Christian era.

We shall set forth below a good deal of evidence which strongly corroborates the above conclusion. We believe that a part of this evidence is for the first time brought to the notice of Sanskrit scholars by us. ( 1 ) The Harshacharita of Bana is mentioned by Ruyyaka in his Alamkarasarvasva a number of times*. We are told by him that he wrote a work called Harsha- charitavartika t. Ruyyaka wrote his Alamkarasarvasva about 1150 A.D. (2) Kshemendra, in his voluminous writings, men- tions Bana by name a number of times. Kshemendra

• "‘यस्तपोवनमिति मुनिभिः....'इत्यादि हर्षचरिते श्रीकण्ठाख्यजनपदवर्णने"

p. 47 of अलंकारसर्वस्व; "यथा हर्पचरिते राज्यवर्धनं प्रति श्रीहर्षोंक्तिपु ‘यदि बाल इति सुतरामपरित्याज्योऽस्मि...’” p. 139; “यथा वा हर्पचरितप्ररम्भे ब्रह्मसदसि वेदस्वरूपवर्णने ।...एवं तत्रैव मुनिक्रोधवर्णने, पुलिन्दवर्णनादौ शेयम्” p. 182. | ‘एषा (उत्प्रेक्षा ) च समस्तोपमाप्रतिपादकविपयेऽपि हर्पचरितवार्तिके साहित्यमीमांसायां च तेपु तेपु प्रदेशेपुदाहृता’ p. 61 of अलंकारसर्वस्व. + In his औचित्यविचारचर्चा he quotes the verse ‘स्तनयुगमञ्चस्नातं' &c, and says in the same work “न तु यथा भट्टबाणस्य ‘जयत्युपेन्द्रः स चकार & ". KADAMBAR, III tells us that he wrote is Kaikanthabharata and Suvitta tilaka in the reign of king Anantaraja (1028-1063 A. D.) of Kashmir, and quotes a verse of king Kalasa ( 1080 A. D. 1088 A.D.). So he flourished in the latter half of the 11th century A. D. 3) Namisadlhm, the commentator of Rudrata's Kavy laikीra, mentions the Kadambar and the Harshacharita as specimens of the two types of prose composition, viz. Katha and Akhyीyika* . From the last verse of his com nent, we learn that Naisadhu wrote in 1089 A. D. (4) Bhoja in his Sarasvatikanthabharana has a few references to Bapa. In one place we are told that Rana does not excel so much in poetry as in prose. The exact dates of Bhija's reign (which was very long, extending over 50 ears) are not yet fixed. But he seems to have come to the throne in the second decade of the 11th century. (5) The Dasarpa of Dhananjaya, mentions Bana by namet. Dhananjaya was patronized by king Munjax. If unia is the uncle of the great Bhja, as it seems to be the case, Dhananjaya flourished before 1000 A. D. (6) Abhinanda wrote the Kadambarikathasra, iu which he faithfully versifies the story of Bana's Kadambari. Abhinanda tells us that his great-great-grand-father, Sakti svamin, was a minister of Muktapida, a king of the Karkota family. Abhinanda is praised for the excellence of his

• See comment on काव्यालंकार of रुद्रट XVI. 22 and 26.
• ‘यादृगद्यविधौ बाणः यद्यबन्धे न तादृशः 7 p. 142 of the 1st Vol .

of he Benares edition. See p. ]46 of the same volume for a quotation from Bana . ‘हर इव जितमन्मथः गुह इवाप्रतिहतशक्तिः, यथा हि महाश्वेतावर्णनावसरे भट्याणस्य' under II. 35 (निर्णय edu, ); ‘यथा कादम्बर्यां वैशम्पायनस्य’ under I. 66.

• ‘आविष्कृतं मुञ्जमहीशगोठीवैदग्ध्यभाजा दशरूपमेतत्' last verse of

the दशरूप. शं ‘स शक्तिस्वामिनं पुत्रमवाप श्रुतशालिनम् । राज्ञः कर्कोटवंशस्य मुक्त- पीडस्य मत्रिणम् ।। verse 7 of कादम्बरीकथासार XIV INTRODUCTION Anushpubh verses by Kshenmendra in lis Suvritta-tilaka*. () The author of the Dhvanyloka, Anandavardhana, fourished in the reign of king Avandivarman (855-88B A. D. }f of Kashmir. In the DhvanyBloka, Bana and is two prose compositions are mentioned by name. Fronm' this it follows that in the latter half of the 9th century Bana's works lhad attained a pre-eminent position in the Vorld of letters. (8) Vamana, in his Kavylanikarashtravritti seems to quote a few words from the Kadambaris. Vamana four ished in the latter half of the 8th century. We shall briefly indicate the data that enable as to arrive at lis date for Vanmana. (a) Vamana quotes from the Uttararamacharita, of Bhavabhti a verses. Bhavablhiti hourished before 700 ‘अनुष्टुप्सततासक्ता साभिनन्दस्य नन्दिनी । विद्याधरस्य वदने गुलिकेव प्रभावः We wish here to call the attention of the reader to a curious fact. Abhinav8-gupta says in his Dhvanyऔlokalochana that Bhattajayantaka wrote Kadambarikabhasara; p. 142 “कथातात्पर्य सर्गबन्धो यथा भट्टजयन्तकस्य कादम्बरीकथासारम्.” The question arises whether this is a different work from that of Abhinanda, or whether it is a slip on the part of the learned author of the 0chana or whether it is a mistake of the scribes. We know bhat Abhinanda was the son of Bhattajayanta, called Viktikara.

• मुक्ताकणः शिवस्वामी कविरानन्दवर्धनः । प्रथां रत्नाकरश्चागात्साम्राज्येऽव

न्तिवर्मणः ॥’ राजतरङ्गिणी V. 34.

• ‘यथा स्थाण्वीश्वराख्यजनपदवर्णने भट्टबाणस्य ‘यत्र च मत्तमातङ्गगामिन्य

acध्वन्यालोक p. 100; यथा हर्षचरिते-‘समवाय इव विरोधिनां पदार्थानाम् p. 101; यथा हर्षचरिते सिंहनादवाक्येषु-वृत्तेऽस्मिन्महाप्रलये ¢s' p. 12 ‘यथा कादम्बर्यां कादम्बरीदर्शनावसरे’ p. 87. On p. 29 of the ध्वन्यालोक a passage is quoted from the Harshacharita without naming it, 5 && ‘अनुकरोति भगवतो नारायणस्य' इत्यत्रापि, मन्ये, मशब्दः कविना प्रयुक्तो लेखकैस्तु प्रमादान्न लिखित इति” on ‘आहेति भूतेऽन्यणलन्तभ्रमाद् ध्रुवो लटि' काव्यालकारसूत्र V. 2. 44. For the words ‘अनुकरोति भगवतो नारायणस्य see कादम्बरी p. 6 of DrPeterson's edition आ ‘इयं गेहे लक्ष्मीरियममृतवर्तिर्नयनयोः ¢c. on काव्यालंकारमूत्र IV. 3. 2 (रूपक) KADAMBAR. XV A. D*. So Vamana is later than 700 A. D. (b) He is often quoted by Pratiharendurja, the commentator of Udbhata's Kavyalankara, . Pratiharendumraja, who was a pupil of Mukula, son of Kallata, fourished in the first half of the 10th centuryITherefore Vamana is earlier than 900 A. D. ( c) Abhinavagupta says that Anandavardhana, bearing in mind the conflicting views of Vamana and Bhamaha as regards Samsokti and Akshepa, gave the verse Anurga vat sandhya &c.’ (p. BY Dhvanyईloka ) as an example. So according to Abhinavagupta, Vanana fourished before Anandavardhana ८. ४. before the latter half of 9th century A. D. (d) A Vamana is mentioned as the ministers of king Jayीpida (45-776 A. D.) of Kashmir and is identi fied by Kashmirian Pandits with the author of the Kavy laikarastra. These four lines of inquiry make it highly robable, if not certain, that Vanana flourished in the latter half of the 8th century. Bana's Kadambari was . well known, as shown above, in the latter half of the 8th century. Thus from the 12th century backwards to the 8th, we have a host of writers who refer in unmistakable terms to Bana and his worksBesides those mentioned by us above. there are writers of less note such as the authors of the Nalachamp and the Kirtikaumudi that refer to Baga. We refrain from quoting them for want of space. The date of Bana is of paramount importance for the chronology of Sanskrit writers. Bana in the introductioi to his Harshacharita mentions a number of Sanskrit works and poets1. The first half of the 7th century is the termin See DrBhandarkars preface to the Malatmadhave p. L.

• See Folios 12, 55, 56, &c., of the Deccan College Msof

Pratiharendurबैja's commentary. + वामनाभिप्रायेणायमाक्षेपः, भामहाभिप्रायेण तु समासोक्तिरित्यमुमाशयं हृद ये गृहीत्वा समासोक्त्याक्षेपयोरिदमेकमेवोदाहरणं व्यतरद्भन्थकृत् ।' लोचन p. 37ः 8 ‘मनोरथः शंखदत्तश्चटकः सन्धिमांस्तथा । बभूवुः कवयस्तस्य वामनाथाश्च मत्रिणः ’ राजतरंगिणी IV. 497. The works and poets mentioned by name are:-Vyasa, Vasavadatta, Bhattara-Harichandra, Satavahana, the Setu of Pravarasana, Bhasa, Kalidasa. Bribatkatha and AdhyarajaXVI INTKODUCTIOX ad quern of these poets. In this connection we strongly re- commend that the student should read Dr. Peterson's valu- able and instructive Introduction to his edition of the KSdambari. Although we have the misfortune to differ from the learned author of the Introduction on a number of points, we feel confident that the Introduction will surely rouse the student's critical faculty*. As one point ( viz. the relative position of Subandhu Tind Bana ) on which we differ from Dr. Peterson is of great importance in connection with the date of Bana, we shall discuss it here.

• The following are the most important among the points

on which we differ from Dr. Peterson, though with the greatest diffidence — (1) 'it is clear that by Akhydyikd in the present passage, Bana refers to metrical stories, such as furnished him with the material of his own romance' (p. 70); (2) Lhasa being the contemporary or immediate predecessor of Bana (p. 71); (3) the Yasavadatta mentioned in the Harshacharita is not the one that was written by Subandhu; (4) the Natakas, with a sutra- dhara in their beginning, were novelties in Bana's day (p. 80)- (5) K&lidasa was a contemporary of Bana (p. 81); (6) Adhyaraja, mentioned in the Harshacharita, is not a proper noun (p. 96); (7) that Indian Astronomy, as taught by Arybhata and Yaraha- mihira and as known to Kaiidasa and Bana, is of Greek origin. About Akhyayika, we shall speak later on. It should be noted that in the Malavikagnimitra, Kaiidasa calls himself 'Vartamana- kavi' and styles Bhasa as of world-wide fame. So Bhasa, who must have preceded Kaiidasa by some generations, could not have been a contemporary or- immediate predecessor of Bana. We shall show that Subandhu preceded Bana. That Adhyaraja was a name we know from a verse that occurs in the Sarasvati- kanthabharana (vol. I p. 136 Benares edition) केभूवन्नदचरागस्य काले प्रकृति भपिण:|काले ?j=j?fr3Sn:R9T tftfe sniKcPTTfw: I *fit^ -sftHTl^rrf^r $ II H^r*Hfir o i: II' The commentary explains that आदचराज

stands for सलिवहन 

^ and Hre^r^ f°r fasjw. It is not possible to dismiss the other points briefly. Although we are sorry that the profession we have been compelled to pursue by force of circumstances will hardly allow us to prose- cute antiquarian researches, we intend, time and inclination permitting, to dicuss the other points elsewhere. KADAMBAR. XVI DrPeterson was inclined to place Subandhu, the author of the extant Vasavadatta, after Bana. His reasons are given on pp. 71–78 of his Introduction. For that after the graceless string of extravagant and indecent puns presented by the present Vasavadatta had been received with approval into the national literature, a reversion should have beei possible to the chastity, alike of sentiment and of diction, of Bana and Bhavabhtti would be a literary miracle almost incredible' We have to strike here a note of caution. We should always beware of foisting our moderm conceptions of literary style and beauty on authors and critics that fourish ed centuries before usHow are ve to know that the skill of Subandhu in stringing together puns might not have kindled the admiration of Bana who seems to have himself thought very highly of such puzzles as Prahelikas ? It is Surious to note that DE Peterson, in his preface to the Subh shitivali of Vallabhadova (p. 183), abandons the position takon up by himas to the relative position of Subandhu and Bana in his Introduction to the Kadambar. We think that the Vasavadatta praised in the Harsha .charita so * eloquently is the present work of that name written by Subandhu. Our reasons are : (1) In Vamana's Kavy£laikarashtravitti, a pass age is quoted from the extant Vasavadatta of Subandhu with very slight variations. Ye have seen above that Vamana probably fourished in the latter half of the 8th century and that he quotes the Kadambar also. So both Bana and Subandhu fourished before 750 A. D. (2) Kaviraja, the author of the Raghavapandavya, mentions Subandhu, Bana and himself as the masters of

• कवीनामगलद्दर्पो नूनं वासवदत्तया । शक्त्येव पाण्डुपुत्राणां गतया कर्णगो-

कुलिशशिखरखरनखरप्रचयप्रचण्डचपेटापाटितमत्तमातङ्गकुम्भस्थलगलन्म- दच्छटाच्छुरितचारुकेसरभारभासुरमुखे केसरिणि’ काव्यालंकारसूत्रवृत्ति I. B. 25. See vasavadatta (p. 331 of the Srirangam edition and p. 266 of Hall's ). \II NTRODUCTION Vakrakti.* - We think that the three are mentioned by the author in chronological.order, placing himself last of all . (B) Vakpatirja, the author of Gautavahoa Prakrit poem, refers to the composition of Subandhut. No other poetbearing the name ofSubandhu, except the author of the Vasavadatta, is known to us Therefore we are justified in holding that Vakpatiraja refers to the author of the extant Vasavadatta. Vakpatirja was a prot&g% of Yasovarman of Kanyakubja and an admirer (and perhaps friend and pupil) of Bhavabhoti. Pandit comes to the conclusion (Introduction to Gaudavaho, p. 100) that Vakpatirja wrote his poem between 700-725 A. D. It is curious to note that while Vakpatiraja mentions the work of Subandhm in the same breath with Bhasa and Kalidasa, he is silent as regards Bana who wrote a prose work similar to Subandhu's. What then is the natural conclusion ? It is that when Vakpatirja vote, Subandhu was a famous author while Bana was yet unknown to fame. From the foregoing it will be clear that Subandhu, bo author of the present Visaydatta, preceded Bana. In Mankha's Srikanthacharita we ind a verse where both Bana and Subandhu are praised togethert. III Bana's works. Before proceeding with the subject of this section, a few remarks concerning the origin and development of Sanskrit Rhetoric and of Kath and Akhyayike in particular vould not be out of place hero. सुबन्धुर्बाणभट्टश्च कविराज इति त्रयः । वक्रोक्तिमार्गनिपुणाश्चतुर्थे विद्यते न वा ।' राघवपाण्डवीय I. 41 .

• ‘भासम्मि जलणमित्ते कन्तीदेवे अ जस्स रहुआरे । सोबन्धवे अ बन्धम्मि

हारियन्दे अ आणन्दो ॥ Pandit's Gaudavaho, verse 800,

1. ‘मेण्ठे स्वर्दिरदाधिरोहिणि वशं याते सुबन्धौ विधेः शान्ते हन्त च भारव

विघटिते बाणे विषादस्पृशः ।’ श्रीकण्ठचरित II. 33. KADAMBAR: IX The oldest writer wlio specifically mentions Akhy yikas is Katyayana* . Kityौyapa - seenis to intimate. that the Akhyayikas he refers to vere.not blie. episodes contain ed in such books as the Mahabharata, but that they were independent, and distinct works. Patanjali. in his Maha bbashya, while commenting upon the above-mentione! varthikas, gives the names of three Akhyayikas, w&2. Vasava dapts, Sumaottara and Bhaimarathi. In another place Patanjali speaks of pne who knows.pr studies the Akhyर्द्धः yikaVasavadatta , or Sumanottarak . , Subandhu, who Y saw above, preceded Bara, alludes to some canons of the art of poetry. In one places he says that the composition of a good poet should not contain superfluous words such as * b', 'hi' &c. In another place the says that the utter ances of a good poet should be divided into Uchchhvasas (chapters) and should contain fine puns and verses in the Vaktra metres. This seems to refer to what are called akhyayikas, as we shall see later ou. Dandin| , who is genc 6 3 लुबाख्यायिकाभ्यो बहुलम्' a वार्तिक on ‘अधिकृत्य कृते ग्रन्थे’ पा° IV. ४. 87.; ‘आख्यानाख्यायिकेतिहासपुराणेभ्यश्च' वार्तिक on पा° IV. 2. 60. + अधिकृत्य कृते ग्रन्थे ’ बहुलं लुग्वक्तव्यः । वासवदत्ता सुमनोत्तरा । न च भवति । भैमरथी ।

• Mahabhashya ( Kielhorn ) vol. II. p. 284 ‘वासवदत्तिकः

सौमनोत्तरिकः 8 ‘सत्कविकाव्यबन्ध इत्रवद्धतुहिनर वासदत्ता p. 134 (Hall ). आ दीघच्छासरचनाकुलं मुखेपवक्त्रघटनापटु सत्कविवचनमिव’ वसवदत्ता p. 184 (Hall). | A few scholars are inclined to place Dandin later. This is not be place to discuss at length the question. Our reasons for placing him in the 6th century are briefly these:-(1) he is mentioned as an ancient writer along with Bhamaha and Udbhata (latter half of 8th century ) by Jayaratha ( p. 3. अलंकारसर्वस्व ); ( 2) Namibadhu speaks of Dangin as follows: ननु दण्डि-मेधाविरुद्भामहादिकृतानि सन्त्येवालंकारशास्त्राणि’ (.p. 2 of रुद्रटका- व्यालंकार). We believe that the authors are arranged chrono- logically, as मेधाविरुद्ध is mentioned in Bhamaha's work; (3) Dandin's treatment appears crude and unscientific as compared with Bhamaha's; (4 ) Bhamaha in a few places refers to the INTRODUCTION rally assigned to the 6th century A. D.refers to the distinction drawn between Kathi and Akhyayika, by certain writers, disapproves of it and finally says that both are different names for the same class of composition *. Dandin further says that an Akhyyika, should exhibit a profusion of compoundst. The lexicon of Amarasiiha defines Katha and Akhyayika, pointing out that the former is imnaginary and has very little historical value, while the latter deals with matters of history. Bana himself often alludes to the two classes of prose compositions s. Bana offers a glowing tribute of praise to the writers of Akhyayikis that preceded him. He refers to some peculiarities that distinguished the Akhyीyika from other classes of composi tion, ve, division into Uchchhvasas and the occurrence of the Vaktra metre. Bana himself clearly intimates that his Harslacharita is an Akhyayika |. The introductory verses to the Prvablaga clearly indicate that the Kadambar was intended to be a Katha ( technically so called). Th makes it clear that Bana did not strike out a new path in writing his two prose vorks, that he had before him certain 1works which went under the name of Akhyीyika, and that criticism had been busy in laying down canons for regulat ing the two classes of prose composition. opinions of some ( अपरे, अन्ये, &c. ) and these are found in Dandins work. ( 5 ) Tamil and Canareso writors belonging to the 8th century refer to him.

• See Kavyadars'a I. 23-80

तद्रूणां लघूनां च बाहुल्याल्पत्वमिश्रणैः । उच्चावचप्रकारं तद् दृश्यमा ख्यायिकादिपु । काव्यादर्श I. 81. + ‘आख्यायिकोपलब्धार्था अमर ० I. 6. 5; ‘प्रबन्धकल्पना कथा ’. 8 ‘काव्यनाटकाख्यानकाख्यायिकालेख्यव्याख्यानादिक्रियानिपुणै: p 3. of कादम्बरी (Peterson);‘कथासु नाटकेषु आख्यायिकासु काव्येपु' p. 75 (Peterson). { ‘उच्छासान्तेऽप्यखिन्नास्ते येषां वक्त्रे सरस्वती । कथमाख्यायिकाकारा न ते वन्द्यः कवीश्वराः ।’ हर्षचरित । तथापि नृपतेर्भक्त्याभीतो निर्वहणाकुलः। करोम्याख्यायिकाम्भोधौ जि हाप्लवनचापलम् ।' इर्षचरित ४ ‘द्विजेन तेनाक्षतकण्ठकण्ठ्यया महामनोमोहमलीमसान्धया । अलब्धवैदग्ध्य विलासमुग्धया धिया निबद्धेयमतिद्वयी कथा ।। KADAMBAR . XX It is believed by some Sanskrit scholars that Bana rote before Sanskrit rhetoricians had done their best to degrade the sublime art of poetry to a pedantic enumera tion of set similes and metaphors (vide Dr Peterson's Introduction p. 48). We hold, with the greatest de ference, that this is, to a great extent, fallacious. We possess ample evidence to establish that long before Bana fourished, the science of Rhetoric had made great progress. We find that an inscription of Rudradaman (150 A.D.) exhibits a prose containing very long compoundsallitera @ion ( Anuprasa) and other figures*. In the same inscrip tion reference is made to “prose (Gadya) and poetry Padaya ) that are ornate, fine on account of the (poetic) conventions observed in them and that contain perspic ous, short, sweet, striking and charming words. An inscription of the time of Samudragupta (4th century A.D.) contains a prose that vies with that of Bana himselft. The Mandasor Inscription dated in the Malava era 529 (2. e. 473 A. D. ) contains verses that rival in diction and imagery the best efforts of Kalidasa, Bhavabhuti and other masters of classical Sanskritk. Dandin who, as we said above, is not placed later than the 6th century A. D., gives a See Archaeological Survey, Western India, vol. II ( about Kathiawad ) p. 128.

1. स्फुटलघुमधुरचित्रकान्तशब्दसमयोदारालंकृतगद्यपद्य

• Dr. Fleet's Corpus Inscriptionum TIndicarum vol. III

p. 8. Mark the following ‘कृपणदीनानाथातुरजनोद्धरणसमत्रदीक्षाद्युपगतम् नसः समिद्धस्य विग्रहवतो लोकानुग्रहस्य धनदवरुणेन्द्रान्तकसमस्य स्वभुजबल विजितानेकनरपतिविभवप्रत्यर्पणनित्यव्यापृतायुक्तपुरुषस्य निशितविदग्धमतिगान्धर्वल- लितैर्दाडितत्रिदशपतिगुरुतुम्बुरुनारंदादेर्विद्वज्जनोपजीव्यानेककान्यक्रियाभिः प्रतिष्ठित कविराजशब्दस्य' &c. 8 See Dr. Fleets Corpus Inscriptionum vol. III p. 79f.

• We shall quote only two verses. ‘चतुःसमुद्रान्तविलोलमेखलां सुमेरु

कैलासवृहत्पयोधराम् । वनान्तवान्तस्फुटपुष्पहासिनीं कुमारगुप्ते पृथिवीं प्रशासति । सरवशगतरुणजनवछभाङ्गनाविपुलकान्तपीनोरुस्तनजघनघनालिङ्गननिर्भर्तिसततुहिन हिमपात ॥ ’ Tt will be noticed that the second verse ( an Arya } forms a single compound XXII INTRODUCTION tolerably full threatment of rhetoric. He says that he only improves upon what other Acharyas blhat preceded him had . laid down *.. Dandin asserts that a profusion of compounds • is the very life of prosct. This dictum has been followed by later prose-writers only too well Bhatti devotes four sargas of his Bhattikavya to the illustra tion of •subjects that properly fall to be treated under rhetoric. He exemplifies more than thirty figures of speech, He wrote in Valabhi nnder a king named Dharasena Pour kings of the Valabhi dynasty bore the name Dharasena. The dates of the four kings fall between about 500 A. D. and 651 A. D. So Bhatti was a predecessor or at least a contemporary of Bhua. In Subandhus Vasavadabt we meet with a number of allusions to rhetoric Subandhu boasts of his skill in composing a work full of Paronomasia on each syllablct. He refers to Srinkhalabandha (a peculiar arrangement of words) and mentions the figures of speecla Upreksha and Akshepak. Bana refers to such puzzles and conundrums as Pradelika and mentions in the introduction to the Harshacharita a few figures of speech scch as Jati (Svabhavokti ), Utpreksha and Sleshan. In the introduc tion to the Kadambar are mentioned the figures Dipaka, Upama, Slesha and Jati. In this brief respe we have shown that, before Bana flourished, Rhetoric had made great progress, though it had not reached perfection .

• ‘किं तु बीजं विकल्पानां पूर्वाचार्येः प्रकल्पितम् । तदेव परिसंस्कर्तुमयमस

त्परिश्रमः । काव्यादर्श II. 2. समासभूयस्त्वमेतद्द्यस्य जीवितम् । काव्यादी . 80,

• सरस्वतदत्तवरप्रसादश्चक्रे सुबन्धुः सुजनैकबन्धुः। प्रत्यक्षरश्लेषमयप्रबन्धविः-

न्यासंवैदग्ध्यनिधिर्नबन्धम् ॥ ई हुलाबन्धो वर्णग्रथनासु उपेक्षाक्षेपौ काव्यालंकारेषु’ वासवदत्ता p. 126. ( Hall). | ‘अक्षरच्युतकमात्राच्युतकबिन्दुमतीगूढचतुर्थपादप्रहेलिकाप्रदानादिभिरे p. 3. of कादम्बरी ( Peterson ); ‘बिन्दुमतीं चिन्तयता प्रहेलिकां भावयता' p. 88. of कादम्बरी. KADAMBAR XXIII The Harshcharita* and the Kadambar are well known as the works of Bana. A third work, the Chandisataka, is ascribed to him. There is nothing improbable in Banas authorship of a century of verses in honour of Chandi. We know that he gives in the Kadambar a powerful and picturesque description of the temple of Chandika. Still we hesitate to assert that Bana2008 the author of the Chandisataka. A drana styled Parvatiparinaya is also ascribed to Bana. In the prelude to the Parvatiparinay, e are told that the drama was composed by Bana of the Vatsa. Gotra.k. The author of the Kadambar also was descend. ed from Vatsa. The drama, though not of the highest order of merit, has some excellences of its own. The subject is the same as that of the Kumarasaibhava of Kalidasa. There are remarkable coincidences, both of phrase and thought, between the two works. Hence it is said by some scholars that the Parvatiparinaya is only the work of a plagiarist and not of an eminent author like Bhna. We think however, that this argument does not possess much force. We know that the fine verses of Kalidasa were the delight of Bala, and had kindled his admirations. When the subject was the same, it is quite natural that Balla. The learned translators of the Harshacharita intimate that the Harshacharita was forgotten by Indian writers though rare copies existed unknown in libraries. They mention only the साहित्यदर्पण and the काव्यप्रकाश as referring to the हर्षचरित. We have quoted above passages from आनन्दवर्धन, नमिसाधु and रुय्यक that mention the हर्षचरित by name. t We may draw the attention of the reader to the fact that verses from the Chandfs'ataka occur in the सरस्वतीकण्ठाभरण, in bhe काव्यप्रकाश and in अर्जुनवर्मदेव's टीका on अमरुशतक. अर्जुनवर्मदेव { p. 3. ) expressly ascribes the authorship of the चण्डीशतक to बाण उपनिबद्धं च भट्टबाणेनैवंविध एव संग्रामप्रस्तावे देव्यास्तद्भङ्गिभिर्भगवता भर्गेण सह प्रीतिप्रतिपादनाय बहुधा नर्म । यथा दृष्टावासक्तदृष्टिः&c.” ( verse 37 of चण्डी०.)

• ‘अस्ति कविसार्वभौमो वत्सान्वयजलधिसंभवो बाणः । नृत्यति यद्रसनायां

वैधोमुखलसिका वाणी ॥ 4th verse, Act I. 8 ‘निर्गतासु न वा कस्य कालिदासस्य सूक्तिषु । प्रीतिर्मधुरसान्द्रासु मञ्जरीध्विव जायते । ? Introduction ' to हर्षचरितं. XXIV INTRODUCTION should unconsciously imitate in thought and expression his favourite author. Even in Kalidasa we recognise the words of the Mahabharata, and the Bhagavatgt. It is further argued that the Parvatiparinaya is, as compared with the Harshacharita the , common-. We and Kadambariquito place bhink that even not6 this, if entirely true, would militate against Bana's authorship of the work. The work might have been written before Bana had secured the mastory of his mature years. Besides we must Bana not forget that was handicapped in verse. We have quoted above a critics opinion that Bana does not excel so much in as in verse prose That remark could not have been based on the few verses that occur in the two prose works of . They Banarather refer to some composition in verse written by Bana. We suggest that the Parvatparinava may of . be one themChangapala and Gunavinayagauni, the commentators of the Nalachamp of Trivikramabhatta, inform us that Bana wrote a drana entitled Mukutataditaka* We about this know nothing drama . , from other sourcesKshemendra, nuotes a verse as Banasad plight of Kadambark 's, in which the due to sepa ration from her loveris decribed. It seems therefore that Bana wrote, story of according to Kshemendra, the Kadambari in verse also In the Kavyaprakasa we that read Bana obtained money king A few are of from Harshay. scholars opinion that the drama Ratnavali was really the work of Bana, who, in return for the money bestowed by king Harsha upon him, pathrons . published the work in his 'nameThis view seems to us entirely wrong. In the first place, there are three dramasthe Ratnavali, the Priyadarsika and the , , Nagananda, authoship .by Harsha the of which is claimed .

• “यदाह मुकुटताडितकनाटके षाणः आशाःप्रोषितदिग्गजा इव गुहाः प्रध्वस्त

सिंहा इव द्रोण्यः कृत्तमहाद्रमा प्रोरखातशैला इव बिभ्राणाः क्षयकारिक्त इव भुवः । सकलत्रैलोक्यकष्टां दशां जाताः क्षणमहारथाः कुरुपतेर्देवस्य शून्याः सभाः + भट्टबाणस्य-हारो प्रालेयशीकरमुच ‘यथा वा जलार्द्रवसनं नलिनीदलानि स्तुहिनांशुभासः । यस्येन्धनानि सूरसानि च चन्दनानि निर्वाणमेष्यति कथं स मनो भवान्निः ॥’ विरहव्यथावर्णना त्र विप्रलम्भभरभग्नधैर्यायाः कादम्बर्या &c." औचि त्यविचारचर्चा. ‘श्रीहर्षादेर्वाणादीनामिव धनम्. Many ALSS. read धावफादीनाम. ७१७ KADAMBAR. X The Prastavanas to all the tree dramas are identical almost word for word. In the Prastavana of each of the three dramas Harsha, is said to be the author. No one ascribes the Priya darsika and the Nagananda to Bana. Hence the Ratnavali also is not the work of Bana. The Rabnavali is quoted by Damodaragupta in his Kuttanimata (8th century A. D.) The Ratnavali and the Nagnanda are quoted by name in the Dhvanyalaka (p. 150, p. 176 respectively). The Ratna vali is quoted at least a score of times in the Dasarpa. The Naganda and Priyadarsika, are also quoted in theDasarpa but not so frequently. But in none of these writings is there the slightest hint that the author of the Ratnavali was Bana, and not Harsla , The inthroductory verses attached to the Kadambar are supposed by some scholars to be the composition not of Bara, but of his son or someone else. We demur to this conclusion on the following grounds(a) If the verses had been written by Bana's son, he would have referred to his authorship of then, as he does in the case of the introduc tory verses prefixed to the Uttarabhaga. Moreover he would not have mentioned his father in the colourless way in which the last verse (of the Parvabhaga) speaks of Baga as Dvijena tena &c, (b) Kshemendra quotes in his works at least four verses of the Introduction and once distinctly says that they are Bana's (in Auchityavichara charcha* ). (c) It is next to impossible that Bana, an orthodox writer, should have commenced his work without any kind of salutation at the beginning. Iv Katha and Akhyayika. We shall now briefly indicate the characteristics of these two classes of writings as defined by Sanskrit rhetori. CanS. The earliest known writer, who puts down the points of difference between Katha and Akhyayikनै as defined by some rhetoricians (although he linself disapproves of them न तु यथा भट्टबाणस्य 'जययुपेन्द्रः स चकार दूरतः' &c. XXVI INTRODUCTION is Dandin. (1) In an Akhyीyika, it is the hero himself who tells the whole story; while in a Kabha, the story is told either by the hero or by someone else ( 2 ) An Akhyayika is divided into sections named Uchchhvasas and contains verses in the Vaktra and Aparayaktra metros while in a Katha, it is not so. (B) In Katha, such topics as the kidnapping of a girl, battles, separation, the rise of the sun and the moon are described; in an Akhyीyika it is ॥ not so. (4) A Katha is distinguished by possessing certain catchwords which the author intentionally puts in. Dandin remarks that no hard and fast line of demarcation can be drawn between the two classes, and that the points mentioned above have not been invariably followed by writers and that hence Katha and Akhyayika are but two names for the same species of prose composition. Bhamaha's definitions of Kath and Akhyyika are given below. In Rudrata's Kavyalaikara, Katha and Akhyyika are defined. The author seems to have had in mind the Kadambari and the Harshacharita in defining the two species of prose compo sition. We have seen above that a profusion of compounds was said by Dandin to constitute the very essence of prose and hence long compounds form the ruling characteristic of Kath and Akhyyika. But certain restrictions were laid down by the author of the Dhvanyaloka. He says+ that even in an Akhyीyika very long compounds should not occur in depicting the love of separated lovers and pathos. Abhinavagupta distinguishes Akhyayika from Katha by saying that the former is divided into sections called

• प्रकृतानाकुलश्रव्य शब्दार्थपदवृत्तिना । गद्यन युक्तोदात्तार्थं सोच्छासाऽs

ख्यायिक मता ।। वृत्तमाख्यायते तस्यां नायकेन स्वचेष्टितम् । वक्त्रं चापरवक्त्रं च काले भाव्यर्थशंसि च ।। कवेरभिप्रायकृतैरञ्जनैः कैश्चिदङ्किता । कन्याहरणसंग्रामविप्रलम्भो दयान्विता ।। न वक्त्रापरवक्त्राभ्यां युक्ता नोच्छासवत्यपि । संस्कृतं संस्कृता चेष्टा कथा पीशभाक् तथा ।। अन्यैः स्वचरितं तस्यां नायकेन तु नोच्यते । स्वगुणाविष्कृतिं कुर्याद भिजातः कथं जनः । भामह I. 25-29. + See Rudrata's Kavyर्वlaikara XXVI. 20-30 + 'गद्यबन्धेऽपि अतिदीर्घसमासाचना न विप्रलम्भङ्गारकरुणयोराख्यायि कायामपि शोभते’ । ध्वन्यालोक p. 143 KADAMBAR. XXVI Uchchhvasas and contains verses in the Vakthra and Aparavaktra metres; while the latter lacks these features The Sahityadapana says:—a Katha contains a fine plot in prose, with a verse in the Ary, Vaktra or Aparavaktra , metre here and there; a Katha is introduced by a salutation in verse and reference is made to the conduct of the wicked &c. It further says that an Akhyीyika is just like a Katha with this addition that the former contains a narra tive of the poct himself and of other poets, that its divisions are styled As' vasas and that it contains verses at the be- ginning of cach Asvasa that suggest future events. In passing we wish to notice one question of interest. Is Bana indebted to anybody for the materials of his Kadambar ? It seems that Dana derived the dry bones of his story from the Brihatkatha of Gupadhya. That work, said to have been written in the Paisachi language, is now losty. But there exist two Sanskrit renderings of that Bribatkatha, the one by Kshemendra called Brihatkatha manjari and the other by Somadeva, called Kathasaritsagara The story of Sumanas (Suminasa , in Brihatkathmania ) bcars a remarkable resemblance to the Kadambar in the matter of incidents. As the story is a long one we forbear from reproducing it here. The curious render may refer to कथायां सरसं वस्तु गणैरेव विनिर्मितम् । कचिदत्र भवेदाय कचिद्वक्त्रापवक्त्रके । आद पदैर्नमस्कारः खलादेर्घत्तकीर्तनम् साहित्यदर्पण 6th Parichchheda. DrPeterson read पथैरेव विनिर्मितम् and translated A Katha...is a narration in prose of matter already existing in a metrical form' p. 69 of his Introduction.

• ‘आख्यायिका कथावत्स्यात्कवेर्वशानुकीर्तनम् । अस्यामन्यकवीनां च वृत्तं

पथं क्कचित्क्वचित् ।। कथांशानां व्यवच्छेद आश्वस इति बध्यते । आर्यावक्त्रापवक्त्राणां छन्दसा येन केनचित् । अन्यापदेशेनाश्वसमुखे भाव्यर्थसूचनम् । + That the Brihatkath of Gupadhya was in existence before 600 A. D. can be proved by numerous quotations from ancient authors. We shall cite a few. कथा हि सर्वभाषाभिः संस्कृतेन च बध्यते । भूतभाषामयीं प्राहुरद्रुतार्था ब्रुइकथाम् । काव्यादर्श I. 38; समुदीपितकन्दर्प कृतगैरी प्रसाधना । हरलीलेव नो कस्य विस्मयाय बृहत्कथा । Introduction to हर्षचरित; XVIII INTRODUCTION the works of Kshenendra and Somadeva. Bauma of course exercised the poets privilege in moulding the narrative so as to suit his own purpose. Ho infused life and vigour into the dry-as-dust narrative of the Brihatkatha v Literary Estimate. Bana is one of the brightest stars in the galaxy of Sanskrit poets. Ancient Sanskrit writers and modern European critics are at one in bestowing on Banaan unstinted need of praise. By Sanskrit critics, his works were regarded as the finest specimens of the Panchali style of composition. He is easily the first among the writers of classical Sanskrit prose. We give below a few verses containing appreciations of Bana by various Sanskrit Writers. ‘बृहत्कथारम्भैरिव शालभञ्जिकोपेतैः ‘केचिद् बृहत्कथानुबन्धिनो गुणाख्या' (both from वासवदत्ता ); बृहत्कथाकुशलेन’ (कादम्बरी Peterson p. 51 1. 15 ); ‘इत्याद्यशेषमिह वस्तुविभेदजातं रामायणादि च विभाव्य बृहत्कथां च । आसूत्रयेत्त दनु नेतृरसानुगुण्याचित्रां कथामुचितचारुवचःप्रपयैः दशरूप of धनञ्जय; नमिसाधु commenting upon Rudrata II10 says तथा प्राकृतमेव किंचिद्विशेषत् पैशाचिकम् ।...इत्यादयोऽन्येपि प्राकृतविहिता व्यञ्जनादेशा न क्रियन्ते ते च बृहत्कथादि लक्ष्यदर्शनाज्ज्ञेयाः . The Nalachampi and Govardhana's Saptasatf praise Ghadhy,

• See बृहत्कथामञ्जरी (निर्णयसागर d. ) XVI. 188-251 and कथा

सरित्सागर X. B. (शक्तियशोलम्बक 3rd तरङ्ग ).

• शब्दार्थयोः समो गुम्फः पाञ्चली रीतिरिष्यते ।

लाभट्टारिकावाचि बाणोक्तिषु च सा यदि । ४. e. In the Panchalf style word and sense should be equally balanced. + It was said by rhetoricians that prose was the touchstone of poets ‘गर्दू कवीनां निकषं वदन्ति’ quoted by वामन in his काव्यालंकार सूत्रवृन्ति on का. सू. I. B. 21 8 शश्वद्धणद्वितीयेन नमदाकारधारिणा । धनुषेव गुणाढ्येन निन्शेपो रञ्जितो जनः ।-नलचम्पू युक्तं कादम्बरीं श्रुत्वा कवयो मौनमाश्रिताः । बाणध्वनावनध्यायो भवतीति स्मृतिर्यतः कीर्तिकौमुदी . 15. जाता शिखण्डिनी प्राग्यथा शिखण्डी तथावगच्छामि । प्रागल्भ्यमधिकमाप्तुं वाणी वाणो वभूवेति । आर्यासप्तशती of गोवर्धन. केवलोपि स्फुरन्बाणः &c quoted above from धनपालs तिलकमञ्जरी. सुबन्धुर्बाणभट्टश्च कविराज इति त्रयः । KADAMIBAR XXX We shall briefly point out some of the meritsanddefects of Bana's writings. The student vill do well to read Dr Peterson's eloquent appreciation of Bana in his Introduction to the Kadambar (pp. 36–48). 1. He shows great skill and discrimination in chara- cterization. All the characters in the Kadambari are life-like and consistent. The gentle and youthful Harta; the generous and loving king Tarpfda; the trusted Sukanasa rlhose first thought was always for the king; the tender jueen Vilasavati; the devoted Pattralekhi, who followed the prince Chandrीpfda like his shadow ; the affectionate yet stern Kapinjala; Mahasveta, holy in mind as she was fair in body, who serves as the foil for the heroinethese are characters that are bouud to make a deep impression on the heart of the reader. Eana, however, lavished all his skill in depicting the hero and tre heroine of his romance. We think that Bana, as has been remarked in the case of Shakespeare, was more successful in delineating his heroime than his hero. On Kadambar in particular, Bada has spent all his vealth of observation, fulness of imagery, and keenness of sympathyFrom the moment when for the first time her eye falls and rests on Chandrapida, this image of a naiden heart, torn by the confieting emotions of love and virgim shameof hope and despondency, of cherished filial duty and a newborm longing, of fear of the world's scorn and the knowledge that a world given in exchange for this will be a world well lost, takes full possession of the reader. Though the Kadambari contains glowing deseriptions of love, bhey are chaste and free from grossness of any kind. In this respect the Dasakumaracharita contrasts most unfavourably with the Kadambari. In the former, the reader वक्रोक्तिमार्गनिपुणाश्चतुर्थे विद्यते न वा –राघवपाण्डवीय I. 41. लेपे केचन शब्दगुम्फविषये केचिद्रसे चापरेऽ लंकारे कतिचित्सदर्थविषये चान्ये कथावर्णने । आ सर्वत्र गभीरधीरकविताविन्ध्याटवीचातुरी सधारी कविकुम्भिकुम्भभिदुरो बाणस्तु पधाननः ॥–श्रीचन्द्रदेव, (the last ) quoted from MrParakhi's work. xxx INTRODUCTION is disgusted with the filthy intrigues of the ruffian heroes of that book.

Although Bana was fettered by the canons of 

Rhetoric which laid down that long compounds were of the essence of prose, he displays considerable variety of style. His diction is generally smooth and graceful and he could write with force and brevity when it suited his purpose to do so. In this connection we may refer to the stem advice of Kapinjala to Pundarika. Sana's prose is generally ornate and full of poetic fancies. He revels in the jingling assonance of sounds. Upama, Rupaka and Utpreksha are met with at eveiy step. Among the other figures of speech may be men- tioned Dipaka, SahSkti, Virodlia, Nidars'ana and Vishama. . He seems to have been a close observer not only of courts and kings, but even of the less bright aspects of human life. His description of the old Dravida ascetic, though somewhat longdrawn and tedious, shows that he had an eye for the ridiculous and the bizarre. His descriptions of court and life in cities present a vivid picture of the times in which he lived. The advice of S'ukanasa to Chandrapida is a masterpiece. It sets out very clearly all the evils that beset not only the path of Chandrapida, but of all princes in all climes. The works of Bana possess great interest for the antiquarian from the fact that they afford a vivid picture of Indian society in the 7th century and of the manners and customs of those far-off days.

Bana seems to have been a great lover of Nature. 

He is never tired of using for poetic purposes the flora and fauna of India. His references to plants and flowers, though sometimes overdrawn and fanciful, are generally charming.

Although some of the characters of the Kadambari 

are shadowy and some of them are in their second or even third birth, the poet's genius is so superb and his power of developing love and pathos is so great that the reader soon forgets the unreal character of the work and his mind is enthralled by the engrossing interest of the woes and happiness of the characters. ' We find ourselves face to face KADAMBA1U. XXXI with the story of human sorrow and divine consolation, of death and the passionate longing for a union after death that goes straight from the heart of one who had himself felt the pang and nursed the hope, to us who are of like frame with him.* One of the greatest flaws of Bana's writings is that they H abound in puns on words and recondite allusions. The reader is often at a loss, amidst the array of double-meaning words, bold and fanci- ful allusions, to grasp the exact meaning of the author. Though this is a blemish according to modern ideas of criti- cism, ancient India thought otherwise. These by-ways of puns were called Vakrokti ( crooked speech ), which was raised to the position of an Alamkara. Subandhu, we have seen above, boasts of his skill in puns on each letter. Anothor serious blemish is that in the Kadambari wc meet with a defect in constructive art, which is due to the device of weaving stories within stories. The reader is unable to carry in his head the bewildering turns and convolutions of the story and the confusion of curses and counter curses. The fact that the greater part of the story is put in the mouth of a parrot is a serious drawback to the verisimilitude of the work. Bana seems to have had very little sense of proportion. In his descriptions of Mahas'veta and the temple of Chandika lie tires the reader by dwelling too much on every detail. The patience of the reader is exhausted by the overloading of single words with epithets and of the epithets to these epithets. It sometimes so seems that the poet cares only for the gorgeous description of the evening, morning, moonrisc or the limbs of the heroine and leaves the plot to take care of itself. It is necessary to say a few words about Baiia's son. It may be at once admitted that tbe highest praise is due to the dutiful son of Bana for having creditably performed his self-imposed task. He possesses not a few of the excellences of his father. He has almost the same command over the XXXII INTRODUCTION Sanskrit language as his father. His style is as ornate and as full of figures of speech as his father's ( vide p. 21 for Rupaka; pp. 34, 46, 86, 96 for Virodha; p. 48 for Nidars'ana ; pp. 48, 60, 96 for Sahokti; p. 74 for Anupmsa; p. 86 for Parisamkhya ). But we must not forget that in the son's ■work the defects of his father are exaggerated and others peculiar to the son alone are added. We miss in the TJttara- bhaga the hold and striking fancies of Bana with which we become familiar in the Purvabhaga. The description of the love torment of Kadambari is insipid and drawn out to a tedious length. The references to mythological and other lore are few and far between in the TJttarabhaga. The different lines of the story are made to converge far more rapidly than Bana would have done. The picturesque descriptions of flora and fauna in which Bana is profuse are lacking in the TJttarabhaga. Such masterpieces of realism as the advice of S'ukanasa to Chandrapida are conspicuous by their absence in the TJttarabhaga. The perusal of the TJttarabhaga leaves the reader under the impression that the author was only anxious to bring the story to a close some- how. The touch of genius that appeals to the mind and makes the characters live before the eyes of the reader is altogether wanting. VI The Text. The text iu this edition is principally based upon the three Bombay editions, viz. that of Dr. Peterson, that of Mr. Kale and the one issued by the Nimayasagara press. All important readings have been discussed in the notes. In some cases the readings of the Calcutta editions and of the commentator Arjuna were found to be superior to those of the Bombay editions and have been consequently preferred ( vide notes pp. 191, 205, 215 &c. ) VII Commentaries. The only complete commentary generally available is that of Bhanuchandra on the Purvabhaga of the Kadambari and of Siddhachandra on the TJttarabhaga. The commentary has been published by the Nirnayasagara press. A few words about these two commentators would not be out of place KADAMBARi XXXIII here. Bhanuchandra, as we learn from the introductory verses and the colophon at the end of the Purvabhaga was a Jaina Pandit, a pupil of Surachandra and was honoured by Emperor Akbar with the t^tle of Upadhyaya. He wrote his comment on the Purvabhaga to please his pupil Siddha- chandra. Siddhachandra, who also was patronized by Akbar, wrote the comment on the Uttarabhaga. The commentary of Bhanuchandra and Siddhachandra repeats almost every word of the text and is very useful in its own way in understanding the text of the Kadambari. But it fails to satisfy all the requirements of the modern University student. The commentary very rarely discusses various readings, seldom cites parallel passages, and hardly gives accurate references to such works as the Ramayana, the Mahabharata and the Puranas. Moreover the explanations proposed by the commentary are often far-fetched and unsatisfactory* and in a few cases positively wrongf. Our notes, besides containing all the help that the commentary affords in respect of dissolution of compounds and quotations from kos'as, try to meet the requirements of University students. It is for this reason that the commentary has been dispensed with by us in this edition. From the notes of Dr. Peterson it appears that S'iva- rama Tripathi wrote a commentary on the Kadambari ( Purva-bhaga ) called ' Chashaka '. Dr. Peterson also quotes the remarks of two other commentators, Balkrishna and Sukhakara on the Purvabhaga. From the catalogue of the MSS. in the collection of the learned Govindas'astri Nirantara of Nasik, we learn that Vaidyanatha wrote a com- mentary on the Purvabhaga called Vishamapadavivriti. Aufrecht in his catalogue mentions two more commentators of the Kadambari, viz. Mahadeva and Surachandra. Mr. T. Gauapatis'astri of Trivandrum kindly informs us that he possesses two commentaries on the Kadambari written in old Malayalam characters on palm-leaves ; one of them named

• See our Notes pp. 171, 235, 286.

t Vide our notes pp. 127, 182, 232. XXXIV INTRODUCTION Amoda by Ashtamirti is a metrical one and the other is called Kadambaripadarthadarpana, the author of which is unknown, Through the kindness of MrP. Varadachari, Librarian of the Government Oriental MSS. Library at Madras, we were able to secure a transcript of a commentary on the Uttarabhaga, which has hitherto been inaccessible to the public. The commentator's name is Arjunapandita son of Chakradasa..* He seems to have been the chief of the Brahmins of Karmapura. The original MSfrom which the transcript supplied to us was made is in the possession of Pandi M. O. Anandalvar of Bangalore. The commentary of Arjuna is a learned and critical one. He often discusses various readings. He takes great pains to point out in numerous cases the suggested meanings of the authorHe is often very acute in bringing out esoteric suggestions from plain words (vide extracts on p. 125 and p. 228 ). He seems to be saturated with the doctrines of the Alamkarikas about Rasa, Dhwani &c. He frequently quotes Amarasimha, Manusmriti, Bhagvatgita, Raghuvamsa. Among the other autlors and works quoted are the Kavyीdarsa of Dandin; Murari, Yamunamuni, Harsha charita, Kamandakiyantiststra, Kalidasa (generally re ferred to as Mahakavi ), Uttararamacharita, Vishnu. purीna, Mahabharata, Magha. He refers to other commen bators of the Kadambar in the word kechit; but does not mention any one by name. There are a few quotations which we have not been able to identify. It may be mentioned that the text on which Arcomments generally agrees with the Calcutta editions and not with Peterson's. + The reasons why we did not include the commentary of Arjuna in the presont edition are many. In the first place, we had with us only a transcript made from a single The concluding verses are: ‘‘श्रीभट्टबाणतनयग्रथितनिगूढार्थगचव- धस्य । अर्जुनपण्डितरचिता टीका भूयादियं चिरं जयिनी । श्रीमस्कूर्मपुरावनीसुरस् भामुक्तावलीनायकः श्रीगोपीजनवल्लभाड्रिकमलद्वन्द्रप्रसादोज्ज्वलः । श्रीमानर्जुनए ण्डितः शुभगुणः श्रीचक्रदासात्मजः साहित्यार्णवकर्णधारपदवीमालम्बते सांप्रतम् । । Vide pp. 296, 30, 312 &c. 9 KADAMBAR. XXXV MIS. The original MSis full of lacuna in numerous places. In the second place, Arjuna passes over whole pages ithout a word of comment (e. g. he does not comment upon he description of evening on pp. 19-20 of our edition; so also pp. 24-25 ). He does not repeat every word of the text as Siddhachandra does. Moreover the remarks made by us above with reference to the usefulness of Siddhachandra's commentary to modern students apply to Arjuna's commen. tary also. In our notas we have extracted almost everything from Arjuna's commentary that we deemed might be of some use to the student The commentary on the Kadambari by an anonymous riter cane to our hands only after more than 120 pages of the notes had already been printed off. We have endeavoured to quote oxtracts from it wherever we thought that it would be useful to do so. This anonymous commentator explained botl parts of the Kadambar. A Devanagari transcript of a portion of this commentary was kindly supplied to us by MrT. Ganapati Sastriar of Trivandrum. The commentary IS very meagre. It seldom does more than paraphrase a few words of the text.* It does not try to bring out the suggested meaning of the author as Arjuna does. It is not critical and learmed like the commentary of Arjuna. It {uotes the Vaijayanti and Halayudha much more frequent ly than the lexicon of Amarasiiha. Besides these three lexicons, the author in the whole of his commentary on the Uttarabhaga mentions by name only two works . bhe Mahabharata and the Samkhyasaptati (i. e. the Samkhya karika ). There are only two more quotations from un specified worksThe author seems to have been an inhabitant of southern India. The Prvabhaga seems to have ended according to this commentary just where it ends in DrPeterson's edition. But the comment on the Uttarabhaga proper is preceded in e. g. on p. 76 of our text the only comment is एवं संभाविता एवं चिन्तिता एवमुपेक्षिता इत्यर्थःअनात्मज्ञायां मयि तव थो (?) संभावना तथाविधा प्रतिपत्तिर्मुक्तैवेत्युपालम्भः एकान्ततः (1, 3) नैरन्तर्येण वीप्सायां द्विरुक्तिः ( this refers to जन्मनि जन्मनि 1, 24. ). XXXVI INTRODUCTION the transcript supplied to us by four pages which contain notes on different passages of the Uttarabhaga that are thrown together in a bewildering manner. * VIII The plan of the Notes. The method adopted in the notes is as follows: — First of all a long passage is taken and is split up into clauses. Each clause is then translated. In order to indicate clearly the meanings of words, Sanskrit words are enclosed in brackets after their English equivalents. If a clause be difficult, the idea is expanded and clearly explained. Diffi- cult compounds occurring in that clause are dissolved, quota- tions from kos'as such as that of Amarasimha are cited, references to mythology are dealt with at length and diffi- cult words are traced to their origin. All grammatical peculiarities have been carefully noted. Parallel passages from the author's work or from the works of other authors are given to further elucidate the meaning. If a very long, passage is taken, then special attention is called to the change of page in the notes by putting the figure for the page in bold type. Bold type has been employed in the notes to draw attention to important citations. Only easy passages have not been fully translated. IX The Appendices. The first appendix contains a brief summary of the entire story of the Kadambari. For a fuller summary the student is referred to Dr. Peterson's Introduction to the Kadambari and to our own book entitled Sanskritagadya- vali ( which gives it in Sanskrit ). The second appendix contains a list of difficult words for ready reference. The third appendix is a general index dealing with proper names, mythological references, information of general interest and other kiudred matters.

• e. g. the opening words of the comment on the TJttara-

bh&ga are ,: srf&%jr =^lf%c^T ^rftw 3&if <rft srga^tTlr ^ ift^iR' refer to p. 205 1. 7 and 1. 14 of Dr. Peterson's edition.

कादम्बरी । उत्तरभागः ।

देहद्वयार्धघटनारचितं शरीर-

मेकं ययोरनुपलक्षितसन्धिभेदम् ।
वन्दे सुदुर्घटकथापरिशेषसिध्ध्यै
सृष्टेर्गुरू गिरिसुतापरमेश्वरौ तौ ॥१॥
व्याधूतकेसरसटाविकरालवक्त्रं
हस्ताग्रविस्फ़ुरितशङ्खगदासिचक्रं
आविप्कृतं सपदि येन नृसिंहरूपं ?ं
नारायणं तमपि विश्वसृजं नमामि ॥२॥
आर्यं यमर्चति गृहे गृह एव लोकः
पुण्यैः कृतश्च यत एव ममात्मलाभः । १०
सृष्टैव येन च कथेयमनन्यशक्या
वागीश्वरं तिरमेव तमानतोस्मि ॥३॥
याते दिवं पितारई पितरि तद्वचसैव सार्धं
विच्छेदमाप भुवि यस्तु कथाप्रबन्धः ।
दुःखं सतां तदसमाप्तिकृतं विलोक्य १?
प्रारव्ध एव स मया न कवित्वदर्पात् ॥४॥
गद्ये कृतोपि गुरुणा तु तथाक्षराणि
यन्निर्गतानि पितुरेव स मेऽनुभावः ।
एकप्लवामृतरसास्पदचन्द्रपाद-

सम्पर्क एव हि मृगाङ्कमणेर्द्रवाय ॥५॥ ?०'

 ं
१ कृतस्य इति न.

गङ्गां प्रविश्य भुवि तन्मयतामुपेत्य
स्फीताः समुद्रमितरा अपि यन्ति नद्यः ।
आसिन्धुगामिनि पितुर्वचनप्रवाहे
क्षिप्ता। कथानुघटनायमयापिवाणी॥६॥
कादम्बरीरसभरेण समस्तएव
मत्तो न किंचिदपि चेतयतेजनोयम्
भीतोस्मियन्नरसवर्णविवर्जितेन
तच्छेपमात्मवचसाप्यनुसन्दधानः ॥७॥
बीजानिगर्भितफ़लनि विकासभाञ्जि
१० वप्त्रैवयान्युचितकर्मबलात्कृतानि
उत्कृष्टभूमिविततानिचयान्तिपोषं
तान्येवतस्यतनयेनतुसंहृतानि॥८॥
अपि चेदानीमानीतस्यापि कुमारस्यन ददाति तरलताल
ज्जितालज्जैवदर्शनम् । मनोभवविकारवेदनाविलक्षंवैलक्ष्यमेव
१?नपुरस्तिष्ठति । अप्रतिपत्तिसाध्वसजडाजडतैव नोपसर्पतिस्वयमुपसर्पणलघुलाघवमेव
तत्प्रतिपत्तिस्थैर्य नावलम्बतेबलात्त
दानयनापराधभीताभीतिरेवन संमुखीभवति अथकथंचिद्रु
रुजनत्रपयावाराजकार्यानुरोधेन वा चिरावलोकितसहसंवर्धि
तवन्धुजनदर्शनसुखनेवा सुहृन्मुखकमलावलोकनोत्कण्ठयावा
।०पुनरागमनखेदपरिजिहीर्षया वा निजगृहावस्थानरुच्या वा
जन्मभूमिस्नेहेनवाअनिच्छयावास्यजनस्योपारि पादपतनेनापि
नानेतुमेवपारितोयदामयिस्नेहात्कृतयत्नयापिप्रियसख्यातदा
सुतरामेवन किंचित् । किंचाधुनाप्यधिकमुपजातम् सैवाहं
कादम्बरीयानेन कुमारेणमधुमदमुखरमधुकरकुलकलकोलाहला
?
१ व?एवैआतईप २।जनोत्कण्ठया इआतई न ३।कमलदर्शनेन।
इतिन ४ मत्तमद इतिन

<poem>कुलितकोककामिनीकरुणकूजिते, जनितविरीहजनमनोदुःखे, वि-

कचदलारविन्दवृन्दनिप्यन्दनन्दितमन्दगन्धवहसुगन्धदशदिषि, विकसितकुसुमामोदमुकुलितमानिनीमानग्रहोन्मोचनदक्षकुसुमा- युधे, कर्पूरक्षोदमिश्रचन्दनपङ्कपिण्डे, कुपितकामिनीविनोददक्षगे- यमुखरपरिजने, पुनरुक्तदर्शनाभ्युत्थानव्रीडितकञ्चुकिजने प्रदो- षसमये, जरठशरकाण्डविपाण्डुनिबिडकुण्डलोद्धृष्टलडहयुवतिग- ण्डस्थलान्यखण्डमण्डले विडम्बयति मण्डयति गगनं चानवरतविस्फु- रद्विशदकरनिकरनिर्भरावर्जितज्योत्स्नाजलासारवर्षिणि चन्द्रमसि, दूरविक्षिप्तदलनिवहकुमुदकाननामोदवासितदिगन्तायाः कुमुदिन्या- स्तटे, चन्द्रकरस्पर्षप्रव्र्त्तशशिमणिशिखरनिर्झरझङ्कारिणि क्रीडाप- र्वतकनितम्बे हृद्यहरिचन्दनरसकणिकाजालकच्छलेन तत्करतल- स्पर्शसुखसंभवस्वेदजलनिवहमिव वहति तत्कालहारिणि मुक्ता- शिलापट्टशयने कुसुमामोदसुरभितदशदिशि तुषारकणनिकरहारि- ण्यपि बहिरेव देहदाहमात्रकापहारिणि सर्वरमणीयानां सन्दोहभूते हिमगृहे कुसुमस्रस्तरावलम्बिनी वीक्षिता । ममापि चापुनरुक्तत- द्दर्षनस्पृहे ते एवैते लोचने ययोरालोकनपथमसौ यातः । तदेव चेदमप्रतिपत्तिशून्यम् हतहृदयं येनान्तःप्रविष्टोपि न पारितो घारयितुम् । तदेव चैतच्छरीरं येन तत्समीपे चिरमुदासीनेन स्थितम् । स एव चायं पाणिर्योऽलीकगुरुजनापेक्षी नात्मानं परिग्रा- हितवान् । अनपेक्षितपरपीडश्चन्द्रापीडोऽपि स एव योऽत्र वारद्वय- मागत्य प्रतिगतः । मय्येवोपक्षीणमार्गणतया चाकिंचित्करोऽन्यत्र पञ्चशरोपि स एव यस्त्वयावेदितो मे । प्रतिज्ञातं च मयामहाश्वेतायाः । 'त्वयि दुःखितायां नाहमा- त्मनः पाणिं ग्राहयिश्यामि' इति । सा तु 'देवि मैवं स्म मैबं मनसि करोः, कुमतिरियम्, अतिदारुणोयं पापकारी मकरकेतुः कदाचिददृश्यमाने प्रियजने जनितहृदयानुरागाज्जीवितमप्यपहरति इत्यब्रवीत् । एतदपि नास्त्येव मे । मदनेन वा दैवेन वा विरहेण वा यौवनेन वानुरागेण वा मदेन वा हृदयेन वान्येन वा केनापि दत्तः सङ्कल्पमयः कुमारो जनसन्निधावपि केनचिदविभाव्यमानः सिद्ध इव सर्वदा मे ददाति दर्शनम् । अपि चासाविव नायम काण्डपारईत्यागनिष्टुरहृदयः । अयमेवास्मद्धईरहकातरः । नायं नक्तंदिवं लक्ष्मीसमाकुलः । न पृथिव्याः पतिः । न सरस्वतीम पेक्षते । न कीर्तिशब्दं वर्धयति । पश्यामि चाहर्निशभासीनो त्थिता भ्राम्यन्ती शयाना जाग्रती निमीलितलोचना चलन्ती स्वप्नायमाना च शयने श्रीमण्डपे गृहकमलिनीपूद्यानेपु लीलादी र्घिकासु क्रीडापर्वतके वालगिआरईनदिकासु च यथा तमज्ञजनवि डम्बनैकहेतुं विप्रलम्भकं कुमारं ते तथा कथितमेव मया । तदलमनया तदानयनकथया । इत्यभिदधानाऽतर्कितागतमूर्छेव निमीलिताक्षी पक्ष्माग्रसम्पिण्डितनयनजलवर्षिणी विलीयमानेवो त्पीडयमानेवान्तर्जातमन्युवेगेन तथैव वेदिकावितननाभिदामांशु कावलम्बिन्यां बाहुलतिकायामच्छसलिलस्तोतसि प्रसूतायां मृणा लिकायामिव जलाहतिश्यामारुणतामरसमिवाननमुपावेश्य तूप्णी मुत्कीर्णेव तस्थौ । अहं तु तच्छुत्वा समचिन्तयम् । सत्यमेव गरीयः खलु जीवितालम्बनमिदं विनोदश्च वियोगिनीनां यदुत सङ्कल्पमयः प्रियः नितरां कुलाङ्गनानां विशेषतः कुमारीणाम् । तथा हि । अनेन सार्घमकृतदूतिकापादपतनदैन्यानि प्रतिक्षणं समागमशता न्यकालरमणीयानि स्वेच्छाभिसरणसौख्यान्यदूषितकन्यकाभावानि सुरतानि । सुरतेपु चाकृतस्तनव्यवधानदुःखान्यालिङ्ग्नानि अज नितव्रणदर्शनब्रीडानि नखदःतक्षतसुखानि, अनाकुलितकेशपशाः

१ यदुत्त्क्तसङ्कल्प इति न कचग्रहमहोत्सवाः, शब्दविहीनानि निधुवनानि, अनुत्पादितगुरु जनविभावितक्षतवैलक्ष्याण्यधरखण्डनविलसितानि । नैनमन्धका- रराशिरन्तरयति, न जलधरधारापातः स्थगयति, न नीहारनिक रस्तिरोदधाति । इत्येवं चिन्तयन्त्या एव मेऽनुरागकथारसप्लावेनेव रक्ततामगाद्दिवसः । तत्क्षणं प्रकटितरागं हृदयमिव कादम्बर्या स्त्रपया पलायमानमदृश्यत रविमण्डलम् । पल्लवशयनमिव सन्ध्या रागमरचयद्यामिनी । परिचारक इव चन्द्रमणिशिलातलतल्पमक ल्पयत्मदोषः । अत्रान्तरे चागत्य स्वं स्वं नियोगमशून्यं कुर्वाणा दूरतो दीपिकाधारिण्यो गन्धतैलावसित्कसुरभिगन्धोद्गारिणीभिर्दीपिकाभि र्विरचितचक्रवालिका बालिकाः पर्यवारयन् । अथ निर्मललावण्यल १० क्षितानि दीपिकाप्रतिबिम्बितानि ज्वलितानि मदनसायकशल्यानी वाङ्गलग्नानि समुद्वहन्तीं नवनिरन्तरकलिकाचितां चम्पकलतामिव तथावस्थितां तां पुनर्व्यजिज्ञपम् । 'देवि प्रसीद । नार्हस्यखेदार्हा हृदयखेदकारिणं सन्तापमङ्गीकर्तुम् । संहर मन्युवेगम् । एषाहमादाय चन्द्रापीडमागतैव इति । अथानेन देवनामग्रहणगर्भेण मद्वचसा विषापहरणमन्त्रेणेव विषमूर्छिता झटित्युन्मील्य नयने सस्पृहं मामवलोक्य 'कः प्रदेशेऽस्मिन्' इति परिजनमपृच्छत् ।

अथ धवलवसनोल्लासितगात्रयष्टयः, द्वारप्रदेशसम्पिण्डिताङ्ग्यः, परशुरामशरविवरविनिर्गता इव कलहंसपङ्कयः, कलहंसकला लापमधुररवैः प्रतिवाचमिव प्रयच्छद्भिर्नूपुरैः पतत्कर्णपूरपल्लवो ल्लासितैश्चाज्ञाश्रवणाय धावद्भिरिव श्रवणैर्मौक्क्तिककुण्डलाशुजाल कानि स्कन्धदेशनिक्षिप्तानि चामराणीव वहन्त्यः, समाहतकपो लस्थलैः कुण्टुलैर्वलादिव वाह्यमानाः, वाचालैः कर्णौत्पलमधुकरैः समाज्ञापयेति व्याहरन्त्यः कन्यकाः समधावन् । आज्ञाप्रतीक्षासु च मुखकमलावलोकिनीषु तासु क्रमेण दृष्टिं पातयन्ती स्निग्धामि न्दीवरस्रजमिव मरकतशिलातले न्यपीदत् । अव्रवीच्च। पत्रलेखे न खलु प्रियमिति ब्रवीमि। त्वामेव पश्यन्ती सन्धारयाम्येव जीवितमहम्। तथापि यद्ययं ते ग्रहास्तग्त्सधय सर्माहितम्। इत्य भीधायाङ्गस्पृष्टनिवसनाभरणताघ्चूलप्रदानप्रदाप्र्शितप्रसादातिशयां मां व्यसर्जयत्। । इत्यावेद्य च किंचिदिव नमितमुखी शनैः पुनर्व्यजिज्ञपत्। देव प्रत्यग्रदेवीप्रसादातिशयाहितप्रागल्भ्या दुःखिता च विज्ञाप यामि । देवेनाप्येतदवस्था देवीं दूरीकुर्वता किमिदमापन्नवत्स लायाः स्वप्रकृतेरनुरूपं कृतमिति। चन्द्रापीडस्तु तथोपालम्भगर्भं विज्ञप्तः पत्रलेखया तं च कादम्बर्याः स्नेहोत्त्क्तिपुरःसरं गम्भीरं १०च सतापं च सपारईहासं च साभ्यर्थनं च साभिमानं च सावहेलं च सप्रसादं च सनिर्वेदं च सानुरागं च श्??एआपं च साव ष्टृआभं च सकोपं च सात्मार्पणं च ससद्भावं सोग्नासं च सोंपा लाभं च सानुक्रोशं च सस्पृहं च सावधारणं च मधुरमपि दु:श्रृवं सरसमपि शोषहेतुं कोमलमपि कठोरं नम्रमप्युन्नतं र्पेउशल्मप्यहं १ष्कृतं ललितमपि प्रौढमालापमाकण्यार्त्मैक्ष्योत्प्रेक्ष्य च स्तिमितपक्ष्म तया दुर्विषहदुःखबाष्पोपष्ठतायताक्षं तन्मुखं स्वभावधीरप्रकृतिरपि नितरां पर्याकुलोऽभवता। अथ कादम्बरीशरीरादिवालापपदैरेव सहगत्य युगपद्रुहीतो हृदये मन्युना कण्ठे जीवितेनाधरपल्लवे वेप्रृथुना मुखे श्वसितेन ?०नासाग्रे स्फुरितेन चक्षुपि च बाष्पेण च तुल्यवृत्तिर्भूत्वा काद म्बर्याः क्षरद्बाष्पविक्षेपपर्याकुलाक्षरमुच्चैः प्रत्युवाच। पत्रललेर्वे करोमि। अनेन दुरात्मना दुःशिक्षितेन ज्ञानाभिमानिना पण्डि तंमन्येन दुर्विदग्धेन दुर्बुद्धिनालीकधीरेण स्वयंकृतमिथ्याविकल्प शतसहसभारईतेनाश्रद्दधानेन मूद्वहृदयेन यद्यदेवानेकप्रकारं शृङ्गा ?आरनृत्ताचार्येण भगवता मनोभवेन?तर्गतविकारावेदनाय मामुद्दिश्य ?

१ सन्तापं इति प २। स्वयं कृतं इति न

चालाबलात्कार्यते तत्तदेवादृष्टपूर्वत्वाद्दिव्यकन्यकानां रूपानुरूप
लीलासंभावनयाचतावतोमनोरथस्याप्यात्मन उपर्यसंमावनया
वसर्वंसहजमेवैतदस्याइतिविकल्पसंशयदोला?ईरूढंमांग्राह
यतैवमीदृशस्यदेव्यादुःरवस्यतवचोपालम्भस्यहेतुतांनीतोआईस्मा
मन्येचममापिमनोव्यामोहकारीशेपिशाप एवायमाअन्य ?
याप्रबुद्धबुद्धेरपियेपुनसन्देहौपपद्यतेतेष्वपिस्फुटेपुमदन
चिहेपुकथंमेधीर्व्यामुह्येतातिष्ठ?वेवातुऋआ??_क्ष्??दुर्वि
भाववृत्तीनितानि स्मितावलोकितकथितविहृत लर्ज्जांयितानि
यान्यन्यथापिसंभवन्तिआचिरानुभूतात्मकण्ठसंसर्गसुभगं हारमि
ममकृतपुण्यस्यमेतत्क्षणमेवकण्ठे कारयन्त्या किआमईवनावेदि१०
तमाअपिचहिमगृहकवृत्तान्तलुतवापिप्रत्यक्ष एवातक्तई
मत्र प्रा?आयकोपाक्षिप्तयाप्यृन्यथा व्याहृतं देव्या । सर्व एवायं
विपर्ययान्ममदोप?आतदधुना प्राणैरप्युपयुज्यमानस्तथा करोमि
यथानेदृशमेकान्तति?रहृदयंजानातिमांदेवीआइत्येवंवदत्येव
चन्द्रापीडेऽश्रावितैव प्रविश्य वेत्रहस्ता प्रतीहारी कृतप्रणामा१?
व्यज्ञापयत्रायुवराजैवंदेवीविलासवती समादिशतिआआकृतज
ल्पात्पारईजनतःश्रुतंमयायथाकिलपृष्ठतःश्यईताऽद्यपत्रलेखात्र
पुनः परागतेतिआनच मे त्वय्यस्यां च कीआदपि स्नेहस्य
आवईशे?एविलसतीतिमयैवेयं सवर्धिताआ अपिचतवापिकापि
महतीवेलावर्ततेऽदृष्टस्या तदनयासहित ण्व्रागच्छ।मनोर?०
थशतलव्धमतिदुर्लभंतेमुखकमला?एकनमितिआ
चन्द्रापीडस्तुतदृआकपर्यचेतस्यकरोत्राअहो सन्देहदृआएलारूढं
मेजीवितमाएवमावा निमेपमपिमामपश्यन्ती दुःखमास्तो
पत्रलेखामुखेन चैवमाज्ञातिमागमनाय मे निप्कारणवत्सलेन
देवीप्रसादेनाआजन्मक्रमाआहईतोवलवाञ्जननीस्नेहःआवाञ्छाकुलं??
? ?

हृदयम् । अमोच्यं तातचरणशुश्रूपासुखम् । प्रमाथी मन्मथहतकः।

हारिणी गुरुजनलालना । दुःसहान्युत्कण्ठितानि । अनु- -बन्धिनी बान्धवप्रीतिः । कुतूहलिन्यभिनवप्रार्थना । मुखावलो- किनः कुलऋमागता राजानः । जीवितफलं प्रियतमामुखावलोक- -नम । अनुरक्ताः प्रजाः । गरीयान्गन्धर्वराजसुतानुरागः । दुस्त्य​- जा जुन्मभुमिः । पीरग्राह्या देवी कादम्बरी । कालातिपातासहं मनः । विप्रकृष्टृमन्तरं हेमकूटावईन्ध्याचलयोः । इत्येवं चिन्तय न्नेव प्रतीहार्योपदिश्यमानवर्त्मा पत्रलेखाकरावलम्बी जननीसमीप- मग़ात् । तत्रैव च तमनेकप्रकारजननीलालनसुखाचिन्तितदुर्विष हहृदयोत्कण्ठं दिवसमनयत् । उपनतायां चात्मचिन्तायामिवान्धकारितदशदिशि शर्वर्याम्, अनिवार्यविरहवेदनोन्मथ्यमानमानसाकुलेषु कलकरुणमुच्चैर्व्याह- रत्सु चक्रवाकयुगलेषु, उत्तेजितस्मरशरं समुत्सर्पमाणेषु चन्द्रमसोऽ- कोल्लधूलिधूसरालोकेप्चममयूखेषु, विजृम्भमाणकुमुदिनीश्वासपरि- मंलग्राहिणि मन्दं मन्दमावातुमारब्धे प्रदोषानिले च, शयनवर्ती निमीलितलोचनोप्यप्राप्तनिद्राविनोदः, हेमकूटागमनखेदान्निपत्य विश्रान्तेनेव पादपल्लवच्छायायाम्, जङ्घानुरोधिरोहिणा लग्नेनेव सुसंहतयोरूर्वोः, लिखितेनेव विस्तारिणि नितम्बफलके, मग्नेनेव नाभिमुद्रायाम्, उल्लसितेनेव रोमराज्याम्, आरूढेनेव त्रिवलिसो पानहारिणि मध्यभागे, कृतपदेनेवोन्नति विस्तारशालिनि स्तनतटे, मुक्तात्मनेव बाह्वोः, कृतावलम्बनेनेव हस्तयोः आश्लिष्टेनेव कण्ठे, प्रविष्टेनेव कपोलयोः, उत्कीर्णेनेवाधरपुटे, प्रथितेनेव नासिकासूत्रे, समुन्मीलितेनेव लोचनयोः, स्थितेनेव ललाटशाला- याम्, अन्वितेनेव चिकुरभारान्धकारे, प्लवमानेनेव सर्वदिक्पथप्ला- विनि लावण्यपूरप्लवे, मनसा सस्मार स्मरायतनभूतस्य कादम्बरी रूपस्य । उत्पन्नात्मीयबुआईद्धश्च निर्भरस्नेहार्द्रचेतास्ततएववासरादारभ्य ताप्रतिगृहीतरक्षापारईकरैवयतोयतएव मग्डलितकुसुमका र्मुकंमकरध्वजमस्यांप्रहरन्तमालोकितवांस्ततस्ततएवात्मानमःतरेऽ र्पितवाना एवमम्लानमालतीकुसुमकोमलत?ऐ निर्घृणं प्रहरन्न लज्जस इत्युपालभमान इव आदईवसमुत्तरलतारयान्तर्बाष्पार्द्रया ? दृष्ट्याकुसुमचापंपुनःस्मरशरप्रहारमूआछतां संज्ञामिवलम्भयितुं तामवयवैरुवाह स्वेदजललवानुत्ससर्जच दीर्घदीर्घान्निश्वासमा रुतानातच्चेतनालय्भमुआदईतैवचसवार्ङ्गीणंक्षणमपिनमुमोच रोमाञ्चमासह्यतेहृदयेनवेदनानवेतितद्वार्त्तांप्रहुमिवनियुक्तेन मनसाशन्यतामधापार्ती?।त?तिवार्ताकर्णनायेव१ च गृहीतमौनः१० सर्वद?वातिष्ठतातदाननालोकनान्तारईतमिवसर्वमेव नाद्राक्षीता चन्द्रविम्बेपिनास्यदृष्टिररमतातदालापपारईपूआरईतश्रोत्रेन्द्रिय इव नीकचिदप्यपरमन्तःकर्णै कृतवाना वीणाध्वनयोऽप्यस्यबाहईरे वासन् । सुभापितान्यपिनप्रवेशमलभन्ता सु?आचोपिपरुषा इवाभवनावान्धवजनजल्पितान्यपिनासुखायन्त । भावावगम१? भीत्येव यथापूवैनकस्यचिद्दर्शनमदात् । अनवरतमुक्तज्वालेन मदनहुतभुजान्तर्दह्यमाशेपि गुरुजनत्रपयानसद्यःसमुद्धृतार्द्रार विन्दशय६नमभजत।?रू?रसबिसल३ताजालानिगात्रे?करोत्।न जललवमाम्भता तान्यजरठपद्मिनीपत्राणि पार्श्वेप्यकार यत्।नकुसुमपल्लवस्रप्लर।न?माआदईदेश।नानवरतधारानिपा।० तोल्लसितशिशिरसीकराव ददर्शापि धारागृहमानमक रन्दसन्ततसापातशीतलाभ्यःतराणि हर्म्योद्यानलताभवनान्यप्यसे वतानमलयजजललुलितपृष्ठेपु मीणकुआईट्टमेष्वप्यलुठादईच्छयाआ न तुआहईनकरकरनिकरसंक्रान्तिहृ५द्यपु ललनाकरकलितचन्द्रकान्त ?

१ कर्णनायैव इआतई न २।?न्तःकर्णं इआतई न ३ अजठर

मणिदर्पणेप्वप्यसंक्रामयदात्मसंपातमाकिंबहुना । नाश्य्रानह
आरईचन्दनरसचर्चामप्याचरणाददापयता
एवमेवकेवलंराशैऋ आदुएवा चाकृतनिर्वृतिना ज्वलताप्यदह
नात्मकेन दहताप्यक्षतस्नेहे?ःधनेन दुःखानुभावनायेवभस्मसाद
आकुर्वता मदनदहनेनान्तर्बीहश्च क्वाथ्यमानदेहः शोषमगात् ।
आर्द्रतांपुनःप्रतिक्षणाधीयमानवृद्धिंनात्याक्षीताएवंचनिष्प्र
तिआईक्रयतयादुस्त्यजतयावातिविसं?लेनोपास्यमानोपि मनसिजे
नाकारमेवलोकलोचनेभ्योऽरक्षन्नकुसुमशरसायकेभ्योजीवितमा
तनोरेव तानवमङ्गीचकारनलज्जायाः । शरीरस्थितावेवानादरं
१०कृतवान्न कुलक्रम?ईतौ । प्रजा एवान्वरुध्यतनमन्मथ्रेत्क
लिउकाःआसुखमेवावधीरयामासनधैर्यमाएवंचास्यपुरःकाद
म्बरीरूपगुणावष्टाभाआहईतप्राणेनबलवतानुरागेणाकृष्यमाणस्य प
श्चाद्रुरुजनप्रतिबन्धदृढतरेण महीयसा स्नेहेन च वार्यमाणस्य
गध्भीरप्रकृतेः सारईत्पतोरईव चन्द्रमसा सुदूरमुल्लास्यमानस्यापि
१ष्मर्यादावशादात्मानंस्तम्भयतःकथंकथमपि।कृ?ई?शेष्वपि सह?
संख्यायमानेष्वतिक्रान्तेपुवासरे७र्ं एकदारणरणकसकाशादिवा
न्तरलव्धावस्थानोनिर्गत्य बाहईर्नृगर्यास्तरङ्गसङ्गशीतसीकरासारम
रुन्ति कलक्वणितकलहंसचक्रवाकचक्रवालाक्रान्तसरससुकुमारसै
कतानि सिप्रातटान्यनुसरन्नातिदूरमिव चरणाभ्यामेव बभ्रामा
?०भ्राम्यंश्चरुद्रतनयायतनंरयेणागच्छतः सावष्टम्भयागत्यात्वारई
तसुरसञ्चारान्युज्यमानांश्चविरलीभवतश्च सङ्घट्टमानांश्च विश्लि
ष्यतश्चोत्सहमानाश्चलम्बमानाश्च परापततश्चविर्च्छन्नपङ्किव्यव
स्थानान्स्खलतोऽपिपततेऽप्यवसीदतोपियथाशक्तईसादिभिरुत्प?
डितान्निःसहतया ?आगमनखेदमतित्वरयागमनकार्यगौरवमावेद
? ? ? ? ? ?
१ आनईर्वृआईतैआतपक आआनईर्वृआतईराइआतई न। २।नाआतईदूरसंचा
रानित्येतन्नाआईस्तनपुरूआके

यतो दूरादेवातिबहूनिव तुरङ्गमानद्राक्षीत्.
दृष्ट्वाचोत्पन्नकुतूहलस्तेषां परिज्ञानायान्यतमं पुरुषं प्राहिणोत्. आत्मनाप्यूरुदघ्नेन
पयसोत्तीर्य सिप्रां तस्मिन्नेव भगवतः कार्तिकेयस्यायतने तत्प्रति
वार्ता प्रतिपालयन्नतिष्ठत्.
तत्रस्थश्च कुतूहलातस्मिन्नेव वाजिवृन्दे निक्षिप्तदृष्टिःपार्श्वस्थितां
हस्तेनाकृप्य पत्रलेखामवादीत्. पत्रलेखे पश्य य एष पुर एवार्ककि
रणनिवारणोल्लासितया प्रेङ्खदालोललम्बशिखया मयूरपिच्छमय्या
छत्रिकया दुर्विभाव्यवदनोश्ववारो ज्ञायते केयूरकोयमिति .याव
त्तया सहैवं निरूपयत्येव तावत्तस्मात्प्रहितपुरुषादुपलव्धामावस्थानं
दृष्टिपथ एवावतीर्य तुरङ्गमादापतन्तं दूराह्रुतागमनधूलीधूसरश्या
मीकृतशरीरं परिवर्तितमिवेतराकारेणोज्ज्ञिताङ्गरागसंस्कारमलिनेन
वपुया विपादशून्येन च मुखेनान्तर्दुःखसंभारपिशुनया च दृष्ट्या
दूरत एवापृष्टमपि कष्टां कादम्बरीसमवस्थामनक्षरमावेदयन्तं केयू
रकमद्राक्षीत्. दृष्ट्वा च दर्शितप्रीतिरेह्येहीत्याहूय ससंभ्रमप्रणतो
पसृतमतिदूरप्रसारिताभ्यां दोर्भ्यो पपर्यप्वजत तम्। अपसृत्य पुनः
कृतनमसकारे तस्मिन्ननामयप्रश्नवचसा संवर्ध्य सर्वानेव तत्सहा
यान्पुरः स्थितं पुनः पुनः सस्पृहमालोक्य केयूरकमवादीत्.
केयूरक त्वद्दर्शनेनैव भद्रं देव्याःसपारिवाराया इत्येतदावेदितम्.
आगमनकारणमपि विश्रान्तः सुखितः कथयिष्यसि. इत्युकवा सभ्रान्तागतारोहकढोकितां करुणीमारूह्य कुतोस्य जनस्य सुखिते
त्यभिदधानमेव केयूरकं पृष्ठतः पत्रलेखां चारोप्य स्वभवनमया
सीत्.तत्र च निपिद्धारोपराजलोकप्रवेशः प्रविश्य वल्लभोद्यानं
सपारिवारेण केयूरकेण सहोत्ताम्यता चेतसाऽचेतित्तमेव दिवसकर
णीयं निर्वर्तयामास. निर्वर्त्य च पत्रलेखाद्वितीयः सुदूरोत्सारित
परिजनः केयूरकमाहूयाब्रवीत । केयूरक कथय देव्याः काद-
म्बर्याः समदलेखाया महाश्वेतायाश्च सन्देशम्.

१ वंक्रिकया इति न

इत्यभिआईहतुवति चन्द्रापी५डपुर सप्रश्रयभुपविश्सकेयूरको
प्सवादीत्?आदेवकिं विज्ञापयामिआनास्तिमयि सन्देशलवोपि
देव्याः कादम्बर्याः समदलेखाया महाश्वेतायावाआयदैवपत्र
लेखांमेघनादायसमप्याआगतेन प्रतिनिवृत्यमयायंदेवस्योज्जयि
ण्नीगमनवृत्तान्तो निवेदितस्तदैवोर्ध्व विलोक्य दीर्घमुष्णं च
निश्वस्यसनिर्वेदमेवमेतादईत्युक्त्वोत्थायमहाश्व५तापुनस्त ??ए?
वाश्रमपदमाजगाम । देव्यपिकादाबरीज्ञटितिहृद??इर्न
त??ताअतर्कितापतिताशनिनेवमूर्ध्रिताडिता अन्तःर्पीडा
?नुनिमीलितेन चक्षुषामूआछतेव मुषितेवपीरभूतेववञ्चितेव
१०चोन्मुक्तेवचातःकरणेनअविआदईतमहाश्वपतागमनवृत्तान्ता चिर
मिवस्थित्वोःमीत्यनयनेविलक्षेवलज्जितेववि?तेब विस्मय
स्तव्धदृष्टिर्महाश्वेतायाः कथयेतिसासूयमिव मामादिश्यमदले
खायांपुनर्वलितमुखीसविलक्षस्मितंष्मदलेखेऽत्सईकेनचिदपरेणै
तत्कृतंकीरप्यतेवायत्कुमारेणचन्द्रापीडेनैत्येवमभिदधत्युत्थाय
१णईनवाआरईताशेषपारईजनप्रवेशाशयनीये निपत्योत्तरवाससोत्तमाङ्गम
वगुण्ठ्य निर्विशेषहृदयवेदनांमदलेखामप्यनालपन्ती सकलमेव
तांदईवसमस्थातापरेद्युश्च प्रातरेवोपसृतं मामेवंदृढतरशरीरेपु
म्रियमाणेष्विव भवत्स्वहमीदृशीमवस्थामनुभवामीत्युपालभमानेव
नमेभवद्भिः पाश्वावर्तिभिः कार्यमिति निर्भर्त्सयन्तीव किंभे
?०पुरस्तिष्ठसीत्यन्तर्मशृवेगेन तर्जयन्तीव च बाप्पपूरोद्रेकोत्कम्पप
र्याकुलया दृप्ता त्वईरमालोकितवती । तथादृष्टश्च दुःआईखतया
देव्यादिष्टमेवगमनायात्मानंमन्यमानोहमनिवेद्यैवदेव्यै देवपाद
मू?मुपागतोस्मि । तच्चदेवैकशरणजनजीआवईतपारईत्राणाकुलमतेः
केयूरकस्यविज्ञापनाकर्णनावधानदानेनप्रसादंकर्तुमर्हति१देवः।
आआदेव श्र०य।ताम्।यदैवतेप्रथमागमनेनामोआदईना मलयानिलेनेव
? ?
१ अर्हीस शतईन

चलितंसमस्तमेव तत्कन्यकालतावनंतदैवसकलभुवनमनोभिरामं
भवन्तमालोक्यवसन्तमिव रक्ताशोकतरुलताआमईवारूढवान्मकरके
तनस्ताम् । इदानींतु महान्तमायासमनुभवति त्वदर्थे काद
म्बरी । तस्याआईहदिनकरोदयादारभ्य दिवसकरकान्तोपलानल
स्येवनिःशब्दस्यापवनोरईतस्याधूमस्याभस्मनः प्रज्वलतोमकरध्व ष्
जहुतभुजो न पारईजनकरकमलकलितकोमलपल्लवलास्यलीलया
प्रसरभङ्गः । नानुत्तालतालवृन्त?आन्तजलजडकणिकासारसेकेन
निवृत्तिः । नसरसहारई?न्दृनृ?ईआटाआछुरणेनछेदःआनविद
लितमुक्ताफलवालुकापटलोद्धूंलनेईन व्युपरमःआनोत्कीलितयन्त्रम
यकलहंसपङ्किमुक्ता?धारेण धाराग्य्हेण प्रशमः । यथा यथा१०
चलिऋतजलयन्त्त्रविगलितस्मिरतिएआईआशिरसीकरनिकरतारकिताभिराबु
धाराभिराहन्यतेतथातथावैद्युतानलसहोदर इवस्फुरतिमदन
पावकः । सुतरां च आईशशिरः कुन्दकलिकाकलापमञ्जरीमिव
विकासयति स्वेदजललवजालकसन्ततिमुपचारःआचित्रंचेदमा
मकरकेतुहुतभुजा दह्यमानमप्यग्निशौवमंशुकमिव नितरानिर्म१ष्
लीभवतिलावाघयमामन्येचभृदुस्वभावमपि जलमिवमुक्ताफ
लतामुपगतं कठिनीभवत्युत्कण्ठितं हृदयमवलाजनस्ययत्तादृशे
नातिसन्तापेनापिनविलीय?ए५।ऊबलवती खलु वल्लभजनसङ्ग
माशायत्तथाविधमप्यनुभईववेदनांविह्वलितप्राणमतिकष्टंप्राण्यतो
किंकरोमिआकथयकथंकथ्यतेकयावृत्त्यावर्ण्यते कीदृशेनो?०
पायेन प्रदर्श्यते केनप्रकारेणावेद्यते कया युक्त्या प्रकाश्यते
कतमयावेदनयोपमीयतेबलवतीतदुत्कण्ठाआ स्वप्नेपुविगालईत
?वेदनाःस्फुटं प्राणिनः । प्रातीईदनं दृश्यमानोपियन्नपश्यसि
तामीदृशीमवसाम् । प्रचण्डकिरणसहस्रातपसृहानि कमलानि
शयनीकृतानि?आनिभुपनयन्त्यादिवसकरमूर्तिरपि निर्जिता तया?ष्
?
१ वलवताइत्यतत्पदनाआस्तनपुरूआक २?तदुत्कण्ठास्वप्नपुइआतने

निजोष्मणा । निष्करुणेनचाकारणवामेनकामेन मथ्यमानास्ता
स्ताश्चेष्टाः करोति।तथाहि।सा 'सोढमदनवेदने त्वमीतक
ठिने मनसि निवससि' इति मृदुनि कुसुमशयने कथमापी
सखीजनेनपात्यते।कुसुमशायनगताचसन्तापगलितचरणतला
५लक्तकलवपाटलितेः शय्याकुसुमैः कुसुमशरेण शरतामुपनीतैः
सरुधिरौरवि हृदयात्पातितैर्भयमुपजनयीतासर्वाङ्गीणमनङ्गशरनि
वारणाय कवचीमव भवदनुस्मरणरोमाञ्चमुद्वहति । रोमाञ्चनि
कुचयुगले श्वासअलितमंशुकं निदधाना त्वत्पाणिग्रहणतृष्णया
कण्टकशयनव्रतलीलामिव दीक्षणकरकमलमनुभावयति । वामं तु
१०वामकपोलमरजडाङ्गुलिमुल्लसत्पद्मरागवलयप्रभांशुरज्यमानं ज्वलि
तमदनहुताशनविप्लुष्यमाणामिवहस्तकमलं विधुनोति नलिनी
दलव्यजनपवनविक्षिप्यमाणकर्णकुवलयदलं वदनमजस्रस्रवदश्रुम
यपलायमानलोललोचनमिव बिभर्ति प्रीतक्षणंक्षामतो व्रन्ती
नकेवलंमङ्गलवलयंपतनभयेनदोलायमानंहृदयमपि मुहुर्मुहुः
१५पाणिपल्लवेनरुणीद्ध । शिशिरवारिक्षोदक्षरिण्या लीलाकमलमा
लिकयेववपुषिनिहितयासखीजनहस्तपरम्परया परिक्लाम्यीत।
तथाचरणयुगलेन रसनाकलापांईनतम्बावईस्तारेण मध्यंसङ्गमा
शयाहृदयंहृदयेन भवन्तमुरसा विसिनीपलाशप्रावरणंकण्ठेन
जीवितंकरकमलेनकपोलपालीत्वदालापेनाश्रुपातंललाटफलकेन
२०चन्दनलोखिकामंसेनवेणीमधुना धारयीतात्वीद्दद्दृक्षया विघट
मानंहृदयमीभवाञ्छीत । गोत्रस्खलनेनेव जीवितेनलज्जते।
प्रियसख्येवमूर्छयामनीसमुहुर्मुहुःस्पृश्यतोपारईजनेनेवरणर
णकेनमदनपरवशा कुसुमशयनादुत्थाप्यते।परिचरिकयेवार्त्या
स्रस्ताङ्गीसञ्चार्यते।मुहुः पवनप्रेङ्खोलितमुत्कण्ठाव्यजवपल्लवमङ्ग
२५भयकीम्पतीमव लतामण्डपमधिवसति । मुहुः सत्कोशकालईकं
बिसवलयसरक्षणरचिताञ्जालईपुटीमव स्थलनालईनीवनमीधशेते ।
मुहुरुद्वन्धनमयादिव निरन्तरकिसलयाञ्छादितलतापाशमुद्यानमा

सेवते | मुहुर्निपतदविरतरोदनाताम्रनयनप्रतिबिम्बं स्रस्तरास्तरण
त्रासनिमज्जत्कमलमिवोपवनसरोजलमवगाहते । तस्मादुत्थाय
त्मालवीथीमुपैति । तस्यां शाखावलम्बोर्ध्वभुजलतानिआहईतनि
मीलितलोचनवदना चम्पकदलमाआईलकोद्बद्धदेहाशङ्कामुत्पादयन्ती
मुहूर्तं विश्रम्य सङ्गीऐतकगृहमाविशतिआततोमधुरमुरजरवलयलष्
आईलतलास्यलीलयोद्वेज्यमाना मयूरीव मुक्तधारं धारागृहमभिप
तति । ततोपि घनजलधारासीकरपुलकितकाया कदम्बकलिकेव
कम्पमाना शुद्धान्तकमीलनीतीरमुपसर्पति । तस्माच्च भवनकल
हंसरवमसहमाना प्रस्थिता तत्कालावताआरईतनूपुरयुगला निपुणप्रे
क्षामिव क्षामतामभिनन्दति । वलयरचनाआपितमृणालकुपितौरईव
भवनवापचिक्रवाकमिथुनैः कूत्त्वईतेन खेद्यतो | शय्याविलासमृआदई
तकुसुमसञ्चयामर्षितौरईव प्रमदवनमधुकरैर्विरुतेनोद्वेज्यतो | निर्भ
रोत्कण्ठागीतनिर्जितरवरोपितौरईवाङ्गणसहकारपिकवृन्दैः कलक?ए
नाकुलीक्रियते । मदनयाण्डुगण्डपारईभूतगर्भपत्रकान्तिआईभर्विद्धेवो
द्यानकेतकीसूचिभिरुआवेदना भवति |एवंप्रायैश्च मदनदुश्चेष्टि१।र्
तायासैः पारईणाममुपैति दिवस: |
चन्द्रोदृये चास्यास्तिमिरमयीवापैति धृतिः | कमलमयमिवदूयते
हृदयम् । कुमुदमय इव विम्भते मकरकेतनः | चन्द्र
कान्तमयमिव प्रक्षरति नयनयुगलम् | उदधिजलमयानीव वर्धन्ते
श्वसितानि | चक्रवाकमया इव विघय्न्ते मनोरथाः । शीतज्व
रातुरेव मणिकुट्टिमोदरसंक्रातस्य तुपारकिरणमण्डलस्योपरि वेप
थुलुलिततरलाङ्गुलिनिकरं करयुगलं प्रसारयन्ती शशिसन्तापमनक्षरं
कथयति | सीत्कारेपु दशनांशुव्याजेन मन्मथशरजर्जारईतहृदयप्र
विष्टानिन्दुकिरणानिवोद्गिरति | वेपथुपु व्यजनीकृतकदलीदलक
म्पोपदेशमिव गृह्नातिआवि | ट्टिभकासुकण्ठाआआतजोवितनिर्गममार्ग?आ
मिबोपादईशतिआ गोत्रवलितविलक्षस्मितेप हृदयनिपतितमदनश
रपुप्परज इव वमतिआबाप्पशेक्षेपु स्थूलाश्रुसन्तानवेणिकावाआहईनी

विलीयतैवाशशिमाणीआदर्पणेपु विस्फुआरईतानेकप्रतिबिम्बनिभेन
शतधेवविदलतिआकुसुमशयनेषु पारईमललालसागताआलईमालाकु
लिताधूमायत इवा अमलकमलस्रस्तरेपु किञ्जल्करजःपुञ्जपि
ञ्जारईता ज्वलतीव । स्वेदप्रतीकारेपुआवईशदकर्पूरक्षोदधूलीधव
आलिता भस्मीभवतीवानविज्ञायतेकिं मुग्धतयाकिंआवैलासेन
त्कईमुन्मादेनसङ्गीतकमृदङ्गध्वनितेपु केकाशङ्कया धारागृहमरक
तमणिमयूरमुखानि स्थगयति । दिवसावसानेषु विश्लेपभीता
मृणालसूत्रैश्चित्रभित्तिविलिखितानिचक्रवाकमिथुनानिसंघट्टयतिआ
चिन्तारतारस्भेपु मणिप्रदीपानवतंसोत्पलैस्ताडयतिआ उत्कण्ठाले
०खेषुसङ्कल्पसमागमाभिज्ञानानिलिखति।?आआईसप्रेषणेपुस्वप्नाप
राधोपालम्भान्सन्दिशतिआ
अपिचतस्याश्चन्दनपारईमलैव दक्षईणानिलेनसहसमाग
च्छतिमोहः । चक्राह्वशाप इवनिशया सहापतति प्रजागर
त्रासःआप्रतिरुतानीववलभीकपोतकूजितैःसहाविर्भवन्तिदुःखा
षईनामधुकरैवोपवनकुसुमामोदेनसहोपसर्पतिमरणाभिलापःआ
तथाचजलकणिकेवपद्मिनीपलाशस्थिता कम्पतोप्रतिच्छायेव
स्फटिकोपलसलिलम?ईआदर्पणमणिकुट्टिमतलेषुदृश्यते । नलिनीव
शशिकरस्पर्शेन ?आयतिआहंसीव सरसमृणालिकाहारव्यतिकरे?आ
जीवतिआशरादईवकुमुदकुवलयकमलसःपर्कमनोहरगन्धवहासकु
२०सुमबाणाचावई?म्भते।चन्द्रमूर्तिआरईवकमलप्रकर?वलितपादप
ल्लवासञ्चरन्ती निशांनयतिआकुमुआदईनीव रजनिकरकिरणकृत
प्रजागराआदईवसमलीकनिद्रयाऽतिवाहयतिआ मुरारईपुजलशयनली
लेवमन्दोच्छ्वसितशेषा निमीलितलोचना आकईमपि चिन्तयतिआ
मलयनिम्नगेव सरसहीरचन्दनाकईसलयलाञ्छितेपु शिलातले?
श्षईभपततिआकुन्दकलिकेवतुषारसिक्तपल्लववर्तिनी वनानिलेनाया
? ? ? ऋ ?
१ संघटयातई इतिन

स्यतोभुजङ्गीवासह्यसन्तापा?ङ्गू?नाआईआखिशकुन्तकुलको
लाहलेउ_नताबतिआहारईणीवक काननंपारईहरतिआकुसुमध
य्तिशिलीमुखमनोहरान्मदनचापाआदईव प्रमदवनात्त्रस्यति । जान
कीवपीतरक्तेभ्यो रजनिचरेभ्यैवचम्पकाशोकेभ्यो विभेतिआ
उषेवस्वप्नसमागमेनापिकृतार्थतामेतिआग्रीष्मलक्ष्मीआरईवानुआदईनम ?
तिक्षामाभवतिआसर्वथातस्याःकन्दर्पवेदनयाङ्गानि दिवसैजाइर्
वितसःधारणवस्तूनिवलयरचनयागृहकमलिनीमृणालानिउप
देशैःसरवीजनवचनानिशय्यापारईकल्पनेनोपवनकुसुमानिअन
चरतमोक्षेणमदनायुधानिनिःशेषंक्षीणानिआकिंबहुनाआसंप्रति
तस्यास्त्वन्नामासर्वसखीजनसवत्सम्बद्धानिसर्वरहस्यानित्दत्समा१०
गमोपायाःवेषिणःसर्वसमवायासवद्वार्त्तौपलम्भनतत्पराः सर्वप्रश्ना
सवद्वृत्तान्तमुखरः पारईजनसवदालापनिर्मिताः सर्वावईनोदासवदा
कारमय?ईत्रकलाभ्यासस्त्वदुपालम्भगर्भा मागधीमङ्गलगीतयसव
द्दर्शनपुनरुक्ताः स्वप्नासवत्पीरहासप्राया मदनज्वरदाहविप्रलापा
सवन्नामग्रहणैकोपायगम्यप्रवोधामोहमहावेगाःआ १?
इत्यावेदयन्तं केयूरकं आभवतु संप्रति न शक्रोम्यतः परं
श्रोतुमित्यामीलनाद्दत्तसंज्ञेवकादम्बरीव्यथाश्रवणवेदनासंभवानु
कापयेव चन्द्रापीडमाक्रामन्ती मूर्छान्यवारयतानतुपुनरव
स्थानिवेदनपारईसमाप्तिःआ
तथामूर्छानिमीलितश्चतामेवानुध्यायन्निवससंभ्रमप्रतिपन्नशाण्
रीरेण केयूरकेण संभाविततालवृन्तयाचपत्रलेखयानुभाव्यार्थ
सज्जयाचनियत्यासंज्ञां लघ्भितश्चन्द्रापीडः स्वकृतपीडापराधेन
भीतमिव लज्जितमिव विलक्षमिव निभृतस्थितंकेयूरकमन्तर्बा
प्पोपरुध्यमानकण्ठः कथमपि सवालईताक्षरं प्रत्युवाचाकेमूरक
येन प्रकारेणैवमेकान्तानई?रहृदयमात्मन्यनुत्पन्नानुरागमेव मांसं४ष्
ंएं
१अस्मात्परं रयामा इत्यधिकंनपु?आके

भाव्यदेव्याकादःबर्यादूइआईकृतपुनर्मदागमनसंभावनयानत्वमा
गमनायादिष्टोनसन्दिष्टंवाकिंचिन्महाश्वेतयासमुपहृतानुबन्धया
मदलेखयावात्वन्मुखेन नोपालव्धोस्मई तथामयि पत्रलेखया
सर्वमाख्यातमातदभिजाततयामहानुभावत्वादुदारतया समान
ष्शीलतया दक्षिणतयाचैकान्तपेशलतया च स्वभावस्यात्मानमा
त्मनानकलयतिदेवीकादम्बरीआचन्द्रमूर्तेरालोकेननिश्चेतनस्य
चन्द्रकान्ताख्यस्यपाषाणखण्डस्यार्द्रभातेपगमनमेवायत्तंनपुनस्त
त्कराकर्षणमानितरां पक्षपातिनोपिचमधुकरस्याभिगमनमेवा
धीनम् । मकरन्दलाभेतुकालईकाश्रयिआआआई जृम्भैव प्रभवतिआ
१०दिवससन्तापक्लातेनचो?खताकुमुदाकरेणकरणीया।विकास
यति पुनस्तं ज्योत्साभिरामारजःयेव । निर्मरमन्तःसरसतायां
सत्यामपि मधुमासलक्ष्मीपारईग्रहाद्विना पल्लवानुरागदर्शनस्यकृते
किकरोतु पादपः । तत्रदेव्याः कादम्बर्याएवाज्ञाऽपराधिनीथ्
ययाधरस्पन्दितमात्रप्रतीक्षे पुरः स्थायिनि दासजनेनिष्करुण
१५तयात्मानमव्यापारयन्त्यासुखपारईपन्थिनीदुःखदानैकनिपुणापर
हृदयपीडानपेक्षईणीलज्जापेक्षितान जीआवईतसन्देहदायिनीदेव्याः
समवस्थाआअथयास्य पारईजनस्यापिदेव्या अपि कोयमेवंविधो
व्यामोहःथ् यदनिच्छन्त्यपि बलादसौनव्यापाआरईता । कीदृशी
चरणतलप्रतिबद्धस्यदासजनस्योपारई लज्जाकीदृशंवागौरवम्थ्
।०को वाऽनुरोधःआवईश्वस्तचित्ततावाकेयमीदृशीयदेवमात्मनः
शिरीपपुप्पकोमलस्येयमतिदारुणा पीडाङ्गीकृताथ्नकृतार्थितोमे
मनोरथःआअथवाक्रमागतमन्तर्धानंवामलोचनानांविशेषतोऽप
आरईत्यक्तनिःशेपवालभावानामनतिप्रबुद्धमुग्धमनसिशयानां कन्यका
नामाछज्जानपाआरईता नामास्मिञ्जनेस्वयं पारईत्यक्तुं देव्याआ
२५मदलेरवातुद्वितीयं हृदयमस्याःआतया किमेवमहार्यसंयमधनै
र्मुनिभिरप्यरक्षईतहृदयापहारेणानिग्राह्यत्तैरेण शुचिभिरप्यपारईहा
र्यस्पर्शेनाबीहप्कार्यचण्डालेनभस्मीकृतापर्यवसानप्रा?ईआसहस्रेणानि

र्वाप्यश्मशानाग्निना सर्वदोषाश्रयेणाशरीरव्याधिना रूपापहारिणाs काण्डव्याधेन मर्मभेदिनाऽलीकधनुर्धरेण सद्यःप्राणापहारक्षमेणाका लमृत्युनाऽन्रिरूपितस्थानास्थानप्रवर्तिना परापकारकृतार्थेन हृदय वासिनाऽपरप्रत्ययेन खयोनिना कामेन दुरात्मनायास्यमानं देवीश रीरमुपेक्षितम् । किमिति तत्रस्थस्यैव मे कर्णे नावेदितम् । अछ धुना श्रुत्वापि दिवसक्रमगम्येऽध्वनि किं करोमि । मलयानिलाहत लताकुसुमपातस्याप्यसहं देवीशरीरम् । वज्रसारकठिनहृदयैरपि दुर्विपहाः सरेपवः । न ज्ञायते निमेषेणैव किं भवतीति । प्रायेण च देव्याऽप्यनुभवनीय एवायमर्थः । यथा चास्य दुःखैकदानव्य सनिनो दुर्घटघटनापण्डितस्य यत्किंचनकारिणो निष्कारणकुपि - तस्य हतविधेः सर्वतो विसंष्ठुलं समारम्भं पश्यामि तथा जानामि नैवायमेतावता स्थास्यतीति । अन्यथा व निष्प्रयोजनाश्वमुखमि धुनानुसरणेनामानुषभूमिगमनम्, क्व च तत्र तृपितस्याच्छोददर्श नम्, व तत्तीरे विश्रान्तस्यामानुषगीतध्वनेराकर्णनम्, क तजिज्ञा सागतस्य महाश्वेतावलोकनम्, व तत्र तरलिकया सह तवाभि - गमनेन मद्गमनप्रस्तावः, छ महाश्वेतया सह हेमकूटगमनम्, क तत्र देवीवदनदर्शनम्, कानुरागोत्पत्तिरस्मिञ्जने देव्याः, क वाप रिपूर्णमनोरथस्य मे पितुरलङ्घनीयागमनाज्ञा । तत्सुदूरमारोप्य पातिता वयं खल्वनेनाकार्यकारिणामत्कर्म बलनियोगदक्षेण दग्धवे घसा । तथापि देवीं संभावयितुं प्रयतामहे ।

इत्यभिदधत्येव चन्द्रापीडे 'नितरामयमनेनैव कादम्बरीवृत्ता न्तेन सन्तापितस्तत्किमपरमहमेनमात्मतेजसा सन्तापयामि' इत्युत्प न्नदय इव भगवांस्तिग्मदीधितिरुत्तप्त कनकद्रवस्फुलिङ्गपिङ्गलद्युति दिम्बिकीर्णधूर्जटिजटामण्डलानुकारि सञ्जहार करसहस्रम् । अस्ता नुसारेण च रवेर्वासरोपि यथोच्छ्रिततरुशिखरावलम्बिनो रक्तात - पच्छेदानाकर्षन्नपससार । क्रमेणैव सञ्जातकरुणानुबन्धयेव संध्य याप्युपरि जलार्द्रपट इव प्रसार्यमाणे खरागपटले, निशागमेना

Last edited 3 years ago by Wikisource-bot

प्येवमस्य यशन्यताविक्लवस्य मा भूद्दर्शनमित्याप्तेनेव सर्वतो नीलीप
रीलम्ब्वमानायामिव भ्राम्यमाणायां तिमिरलेखायाम् कमलेष्वपि
दुःसहत्वाच्छोषकारिणः सन्तापस्य तल्पकल्पनाभीतेष्विव सृङ्कु
चत्सु कुमुदेष्वपि शुचिस्वभावतयाद्रार्द्रेषु शयनसम्पादनायेवाहमह
मिकयोद्दलत्सु चक्रवाकेष्वपि सहचरीविरहविधुरेपु कादम्बरी
समीपगमनोपदेशदानायेवकलकरुणमुच्चैर्मुहुर्मुहुर्व्याहरत्सु चन्द्र
मस्यपि भगवति समस्तभुवनैकातपत्रे सुधारजतकलशे पूर्वदिग्व
?दनचन्दनतिलके गगनतलल?मीलावण्यमहाह्नदे सकललोका
ह्लादकारिनी सुधालिप्तैः करौरिव स्प्रष्टुआछ्वासहेतुना तं ज्योत्सा
१०जलेन च सेक्तुमुदयगिआरईशिखरमारूढे प्रौढे प्रदोषसमये चन्द्रा
पीडस्तास्मिन्नेव वल्लभोद्याने चन्द्रातपस्पर्शदर्शितविशदजललवोद्भे
दहारिणि चन्द्रमणिशिलातले विमुच्याङ्गानि चरणसंवाहनोपसृतं
केयूरकमवादीत | केयूरक किमाकलयसि | आयावद्वयं परापताम
स्ताव?आणान्सन्धारयिप्यति देवी कादम्बरी | पारयिप्यति वा तां
विनोदयितुं मदलेखा । आगमिष्यति वा पुनस्तत्समाश्वासनाय
महाश्वेता । मत्पारिचयोद्वेजिता प्रतिपत्स्य वा शरीरस्थितये
तयोरभ्यर्थनामा | द्रक्ष्यामि वा पुनस्तस्याः आन्तमालोल
तारकमुत्त्रस्तहारईणशावकायताक्षं मुखमित |
स तु व्यज्ञपय | देव धैर्यं समवलाव्य गमनाय यत्नः क्रि
यताम्। तिष्ठतु तावदासन्नवर्ती सखीजनः परिजनो वा | तस्या
हि त्वदालोकनेच्छैव स्वेच्छया निमेषितुमपि न ददाति | समा
गमाशयैवावष्टव्धं हृदयम् । श्वसितमेव मुखे वीहमा | रोमाञ्च
एव क्षणमपि शरीरं न मुञ्चाती | दिवानिशं बाप्प एव लोचनप
थस्थायी | प्रजागर एव रात्रावपि दत्तदृष्टिः | अरितिरेव नैका
किन्याः क्षाम्यत्यवस्थानाम जीवितमेव कण्ठस्थानान्नापसरति |
ऊऋऋऋ
ऋ?ऋ०ऋ।ऊ० ०ं०॥ं?? ॥० ।०ऋ?ऋ॥ंऋ०? प्ला?आं?? ।०? ॥० १॥०??१त।ंप्ल।ध् ०।?

एवंवदन्तं तमाआदईदेश विश्रान्तयेकेयूआकम् । आत्मनापिऋ

गमनीचन्तांप्राविशतायादईतावदक?यिऋ?वाऽनिपत्यचरणयोरः नाघ्रातः शिरस्यगृहीताशीः सहसानु?ऋ?ईहृ?ऐएर्वतातेनम्बिया वापूऊक्रृम्यगच्छामिआततोगतस्यापि मम कुतःसुखं किंश्रेयः कुतोवाफलावाप्तिःकीदृशीवाहृदयनिर्वृतिःआअथवा तिष्ठतु? तावदियमुत्तरकालागामिनीचिन्ता । ?प्रक्रृ?गतएवकथम हमातातेज्ञृदुस्तराहवार्णवोत्तरणमहासेतुबःधादवन्ध्य?ऋआआईऋ?छूतफ लप्रद?कईल्यृं_दुऐ०ऋ?आदाहईतृआऋवईक्रान्तियशोनिष्क्रींन्तिद्व।आआर्गलदण्डादशे षभुवनभवर्नोत्तमृभ्रनस्तम्भात्रस्वभुजादवारोप्य मय्येर्वै राज्यर्भांरः समारोपितःआतदनाख्यायपदमपिनिर्याते म?य्यवश्यमपारईमित१ण् कारईतुराआरथगमनसंक्षोभितघरातलैः आलोलकदलिकाकाननाकु लीकृतभास्वद्गभीस्तुआभईःऊर्ध्वध्रियमाणधवलातपत्रमण्डलच्छायान्त आईरतवास्??ई?रैःअग्तेऋबहलृरेऋणृ??म?ई?छ्रेङ्गशिरैतभुवनकुहरैः पुरःप्रसृतजवनवाजिभिःऔनुउउ?उन्तानल्ग्नवेर्तण्डप्रीयसाधनैःश्रान्तै रपि बुभुक्षितैरप्यकृताआतिआवईलाबैरौ ?एधेरष्टाभ्योपि दिग्भ्योऋ१ष् राजभिरनुधावितव्यम् । तिष्ठन्तुतावत्सेवापराराजानःआसुख पारईभुक्ताः प्रजाअपितातस्नेहात्पारईत्यक्तपुत्रृदाराः पृष्ठतो लग न्तीतिमेचेतसि । अपिचतातस्यापिऋकोपरोस्तियस्मिन्मदीयं स्नेहं संक्रमय्य मय्यपक्रान्ते यातु किमनेन गतेनाआआतेनवा इत्यविनयकोपितोऽवष्टम्भुंकृत्वास्थास्यति ।कस्यवापरस्यमुख।० मालोकयन्ती सुखायमानहृदया ममत्यानयनायकृऋताऋर्तप्रलृआपान तातमेवाकुलीकरोत्यम्बा । तातेचपृष्ठतो लग्नेऽष्टादशद्वईउआपमा आलईनी मोदईन्येव लग्ना भुव्रतीतिआतदा मयाक्वगतमा क्व स्थितमाक्वविश्रान्तमाक्वया?रमाक्वृभुक्तमाक्वाउपसृतमा क्वात्मामयागोपायितव्यःआसमांसाद्वितेरऋनवात्रकथंमया वदनंश्ज् दर्शयितव्यमापृष्टेनवाकिमुत्तरंई दातव्यमाअथापि कथंचि ? ? १ इव इआतईन २ अम्बयोक्तमपक्रम्य इतिन ३यत्तातेन इआतईन द्दवैनियोगान्निःसृतो तथाप्यनृआयासनीयं तातमेवं महीयस्या यासे तातप्रसादाददृष्टदुःखामम्बां वा निजापक्रमणशोकार्णवे पातयता किं कृतं भवत्यपुण्यवता । अपि च स बहुआदेवसप्रवा सोपतप्तःस्कन्धावारोपि मेऽद्यापिनपरापतातीतेनापरसंविघा ष्नादर्धपथादेव निवृत्य पुनर्धावितव्यम अथावेद्य तातस्याम्बायष्य्च्य तभ्यां च विसार्जईतः संविधानेन गच्छामि तत्रापि किं कथयामि मम स्नेहेन दुःखिता गन्धर्वराजपुत्री कादम्बरी मामु द्दिश्य मकरकेतुनायास्यमाना दुःरवं तिष्ठतीति किं वा बलवान्मे तस्यामनुरागो नानया विनाहं प्राणासन्धारयामीती किं तस्या 10 मम च द्वयोरपि जीवितनिबन्धनहेतुभूतया महाश्वेतया तत्पीर णयनाय मे सन्दिष्टमिति किं वा तहुःखमपारयन्सोडुमयं केयूआ रकस्तद्भक्त्या मामानेतुमागत इति अपरोपि वा कश्चिह्यपदेशो न शक्यत एव पुनर्गमनाय कर्तुमा संप्रत्येव समधिकाद्वर्षत्रया त्प्रसाध्य वसुधां प्रत्यागक्तेस्मि अद्यापि साधनमेव परापतति 15 अकथयित्वा च गमनकारणं कथमात्मानं मोचयामि । कथं वा मुञ्चतु तातोआबा वा तत्सुहृत्सुआधृयेऋऽस्मिन्नर्थेऽनर्थपतितः किं करो म्येकाकी । वैशम्पायनोप्यसन्निहितः पार्श्वे मे कं पृच्छामिआ केन सह निरूपयामि । को मे समुपादईशतु । को वापरो मे निश्चयाधानं करोतु कस्यापास्य वाविवोकिनी प्रज्ञा । कस्य 20 वान्यस्य श्रुतंरश्रोतव्यम्। को वापरो वेत्ति वत्रुम् कस्य वापरस्य मय्येसाधारणः स्नेहः केन वापरेणसह समानदुःखो भवामि । को वापरो मयि दुःखिते दुःखीसुखिते सुखी को वाऽपरोरहस्यावेदनृस्थानमा कस्यापरस्योपार कर्तव्यभारमवाक्षईप्य निर्वृतात्मा तिष्ठामि कस्य वापरस्य मत्कार्ये पयृआर्कुलता । को 25 वापरो मयानुकोपितं तातमम्बां च पाऋरईबोध्य मां नेतुं समर्थः। ं _ १ सुवद्वंइआईतन ९ए मामानेतुम्ंइआईतन । । । इत्येवं चिन्तयत एवास्य सा क्षपा दुःखदीर्घापिक्षयमगमता । प्रातरेव च किंवदन्तीं शुश्राव यथा किल दशपुरं यावत्परागतः स्कन्धावार इति । तां च श्रत्वा समुच्छुसितचेताश्चकार चेतसि। अहो धन्योस्मि।अहो विधेर्भगवातोsनुग्राह्योस्मि। र्नुग्राह्योस्मि।यस्यमेऽनुध्याना नन्तरमेव परागतो द्वितीयं हृदयं वैशम्पायन इति ।आप्रहर्षपरवशश्च । ?आवईशन्तमालोक्य?तएवकृतप्रणामंकेयूरकमवादीता केयूआ रककरतलवर्तिनींसि?ईमधुनावधारयाप्राप्तोवैशम्पायनैतिआ सतुतदाकर्ण्य गमनपारईलम्बकृतया चिन्तयानुतःशन्य एव भद्रकमापतितंमहतीहृदयनिऋर्वृआईतर्देवस्यजाता इत्यभिदधदेवो पसृत्योपविद्दय पार्श्वे वैशम्पायनागमनालापमेवानुबध्य मुहूर्तमिव१० संज्ञोत्साआरईतसमस्तपारईहू?लचन्द्रापीडं व्यज्ञपयत् । देवसर्वतो आवेस्फुरन्तीतडिदिव ??आहकईन्नाऋहृमुपा?श्यामिकामेघले रेवषसलिलाआआमनमुपदाआइरातपाण्डुच्छविःप्राचीव चन्द्रोदयम् ?ग्राआ?मलयाआईनलागतिआरईववसन्तमासावतारममु करध्वजा मधुमासलक्ष्मीआरईव पल्लवोद्भेदमुल्लसित?१ष् पल्लवोद्गतिआरईवकुसुमनिर्गमम् विकसितकाशकुसुममञ्जरीवशर दारम्भम् अवस्थैवेयमावेदयति निःसंशयं देवस्य गमनम् । अवशृयच?देवस्यदेवीप्रास्याभावईतव्यमाकेन कदावाऽवलो कितोज्येत्सारीहतश्चन्द्रमाःकमलाकरोवामृणालिकयाविना उद्यानभागोवालताश्?न्यःआअपिचनराजतएव सहकारकु?० सुम?ञ्जृइआईपारईग्रहमन्तरे?आसर्वजनसुभगोपि कुसुममासःअसंभा वितैर्दान७लखालक्ष्मीकंवावदनं यूथाधिपतेःआकिंतु यावद्वैश म्पायनः परापतीत यावच्चतेनसहगमनसांवईधानं निरूपयति देवस्तावदवश्यंकालक्षेपेणभाव्यमायादृशीचाकालक्षमादेव्याः शरीरावस्था तादृशी आईनवेदितैव मया । सर्वोपि प्रत्याशयाश्ष् ? ?

१समुच्??तमृकर०इआईतन २ उआङ्कुआएसतराआआआइआईतन

घाउर्युते । देव्यास्तु पुनर्देवदर्शनेऽद्य यावन्निष्प्रत्याशमेव हृदयं
केनाश्वासनेउन् वर्तताम् । मद्वार्तोपलम्भादेत?पत्स्यते चेतसि
आयथास्ति कार्यमेजीवितेन दुःखान्यपिसहन्ती धारयाम्येत
तिइति आअतोविज्ञापयामि । चेतसात्वग्रतोगतएवदेवः
?शरीरेणाप्यनुपदमुच्चलितएवाकिमपरंमयात्रस्थितेनापिसाध
नीयमातद्देवागमनोत्सवावेदनाय गमनानुज्ञयाप्रसादंक्रियमा
णमिच्छतिमेप्रणयप्रसाददुर्ललितंहृदयामईदानीमेवा
। इतिआवईज्ञापितेकेयूरकेणअन्तःपारईतोषविकसितयाविकच
आनीलोत्पलपुञ्जमालिकयेव दृष्ट्या दर्शितप्रसादश्चन्द्रापीडः प्रत्यु
१०वाच।किमुच्यते।कस्यापरस्येदृशोऽस्मदुःखासाहईणुरनपेक्षितस्व
शरीरशक्तिरुत्साहःआकस्यापरस्येदृशी देशकालज्ञताआकोवाप
रोस्मास्वेवंनिव्यार्जभक्तिःआ तत्साधुचिन्तितमागम्यतांदेव्याः
प्राणसन्धारणाय । मदागमनप्रत्ययार्थंचपत्रलेखाप्यग्रत?वयैव
सहयातुदेवीपादमूङ्घमाऊइऋयमृउपिप्रसादभूआमईरेवदेव्याःआइमा
१ण्मप्यालोक्यकियत्यपि।ईऋरवश्यमुत्पद्यतैतिमेचेतसि।अपि
चास्या अपिदेव्यामसयेव स्नेहोभक्तईश्च । इत्यभिधायपृष्ठतः
समुपविष्टामेवंनेतिउपत्रलेखामप्राक्षीतासातुकिंचिदवनतमुखी
निजाज्ञाक्षराणिप्रयच्छतुदेवःइतिव्यज्ञपयत् । कृतप्रस्थिति
निश्चयायांचतस्यांमेघनादाह्वानाय प्रतीहारीमाआदईदेशाआदे
।०शानन्तरमेवागतं च ?तः प्रणतमाज्ञाप्रतीक्षं स्वयमेवाहूय
सो?ऊ?हमाआदईदेश । मेघनादयस्यांभूमौ पत्रलेखानयनायपूंर्व
मयात्वंस्थापितस्तांभूमिं यावत्पत्रलेखामादायकेयूरकेणस?आ
?एगच्छाअहमपि वैशम्पायनमालोक्यानुपदमेव तेतुऋरङ्गमैः
परारगृतः । इत्यादिश्य यदाज्ञापयतिदेव इति कृतनम?तौ
??णृत्वीरतृगमनृसांऋवईक्षानाऋय निप्क्रान्ते मेघृनादे देव किमतःपरं
र्ंऋ
१ पुनर्देवदर्शनेनाद्यैआतईन २।उपपत्स्यते इआतईन

आवईलम्बेजैत्यभिधाय मेघृनादनि?आमनानन्तरंगमनृप्रणामोत्थितं
?एरक्रंसस्न५हमाहूससबाष्पयादृ?आपुनःपुउन?ङ्गो ?पारईष्वज्यृ
?सपुलकाभ्यां दोभ्याआमात्मकएआआर्दपृनृआईयानेकवर्णरुंंआएत्तरं_ सुन्देऊऊशृऋः
मिवकर्णाभरणमस्यकर्णे कृत्वाकण्ठागलबाष्सगद्गदिकागृह्यमाणृआ
क्षरमवाद्गीता ८केयूरकत्वयातुमेदेवीसन्देशो नानीतए?आ ?
तत्किंतवहस्तेतदनुरूपं प्रतिसन्दिशाम्यपूर्वमाविऋज्ञापयितव्यृआ
देऋवीआतत्रापिआकेमलाईऊकलूज्जृआजालभारोद्वहनेनत्वामायासयामिआ
यात्येवपत्रलेखादेवीपादमूलमाइयृंविज्ञाप?ईप्यतिआइत्यभि
दधदेवातर्कितोउपनत?आत्मविरहयृआईडामूअमङ्गलशङ्क?आकृतयत्नृआमपि
बाष्पवेगृमपईऋआरिऋयृनीतईऋआं सन्धारयितुम् उत्ष्ठताबद्धुउल?श्?दृष्ट्रिऋस १०
ञ्चारणां चरणपाताभिमुखीं पत्रलेसां प्रणयेनाभिऋमुर्खौ ?ऋ९वा
बद्धाञ्जलिरमापता
पत्रलेखेसाञ्जालईवःधेन आईआरसाप्रणम्य मदीयेन विज्ञाप्या
देवीकादम्बरीआआयेन सर्वखलानांधुआईरलेस्वनीयेन तथाप्रथ
मदर्शनेपिवत्सलत्वात्स्वभावस्यदर्शितप्रसादातिशयांदेर्वाप्रणामे१ण्
नाप्यसंभाव्य गच्छता प्रज्ञा जडतया ज्ञानं मौ?_५न धीरता
तारत्येनास्नेहलतारौक्ष्येणगौरवं लघुतया??ईप्ल??ता?पारुष्येण
मृदुहृदयतानैपुर्येणस्थैर्यचञ्चङ्गय्ष्ट्रदयालुता?ई?एरर्जवं
मायाजालेनसत्यवादितात्सीसृम्पादनेनुदृढभक्तिताऽवज्ञानेन
पेशलताकौटिल्येनृ लज्जाधा?एरृनृआऐदार्यं क्षुद्रतयाऋदाक्षिआघयममहा।०ऋ
नुभावतयाप्रश्रयृआएऽभिमानेन्कृतज्ञता कृतघ्नतया शीलंपौरोभ्वा१॥
?एसर्वगुणा एवदोपैःपारईवर्तिताःस कथमिवापरंगुणमव
लम्व्यपुनः पारईग्रहायविज्ञापयतुआ केन चाङ्गीकरोतुदेवीआ
किमुपदर्शितालीकात्मार्पणेननप्रताआरईतं देव्याहृदयमिआतीकिं
प्रकृतिपेशलंहृदयमपहृत्यनापक्रान्तोस्मीतिआ किमियंप्राणसन्दे?ष्
हकाआरईणीनिप्करुणेनशरीरावस्था नोपेक्षितेतिआकिमहमस्यान
_ऋऋऋ
१ पारीताः इआतन

कारणमिति एतत्सर्वदोषाश्रयेणाप्यनुवृत्त्या चरणावाराधिताविति
वा|तदेवमात्मना सर्वगुणहीनस्यापि मे देवीगुणा एवावलंबनं|इयमेव ते स्वभावसरसा दूरस्थामपि मदनहुतभुजा दह्यमानम्
रक्षत्येव सरलता, मुहुर्मुहुराह्वयत्येव स्नेहलता, आनयत्येव स्थिर्प्रतिग्न्यता,
ढौकयत्येव दक्षिणता, अभिपद्यत एव वत्सलता,चरण-
पतितं न निर्भर्त्सयत्येव मृदुहृदयता,उत्थाप्य सम्भावयत्येव महा-
नुभावता,आलपत्येव प्रियवादिता, ददात्येव हृदयेऽवकाशमत्यु-
दारता|यच्च तथापि गत्वा निर्लज्जहृदयः पुनर्वदनदर्शनदान-
साहसमङ्गीकरोम्यत्रापि सत्प्रकृतयो देवीप्रसादा एव कारणं|
१०एते हि विशदत्वादुदारभावात्सङ्गतत्वाच्च क्षणपारिचिता अपि
समारोपितजीवितप्रत्याशा न किंचिन्न कारयन्ति । स्मारयन्ति
सेव्यतां देव्याः,चरणपारिचर्यायै समुत्साहयन्ति, शिक्षयन्ति
सेवाचातुर्यम्, उपदिशन्त्याराधनोपायान्, चाटुकारो भवेत्यस-
कृदाज्ञापयन्ति, एवं स्थीयतामिति स्वयमेवोपदर्शयन्ति मुखा-
१ वलोकिनाम्, अकालोपसर्पणकोपेऽनुनयन्ति, पारितोषावसरेऽनु-
गृह्णन्ति गुणानुवादेन, लज्जापसृतं हठादाकृप्योपसर्पयन्ति,
नान्यत्र क्षणमपि ददत्यवस्थातुम् । अपि चैतेsनुग्राहकत्वादेवा-
पारित्याज्याः, गुरुत्वादेव कृतावष्टम्भाः,विस्तीर्णत्वादेवालङ्घनीयाः,
प्रभूतत्वादेवापरिहार्याहा|तदेभिरहं विनाप्यागमनाज्ञया सुदूरम-
।०पत्रान्तोपि वलादेवाकृप्य देवीपादमूलमानीय इति । यया
वाऽनपेक्षितगमनाज्ञया तिर्यन्त्रणत्वाद्गतोहमिति विज्ञप्तं सैव वाणी
विज्ञापयति । यथा च मे न निप्फलमागमनं भवति जगद्वा
शून्यं तथा देव्यात्मसन्धारणायात्मनैव यत्नः कार्यः|
इति संदिश्य पुनराह | 'पत्रलेखे त्वयापि यान्त्याऽध्वनि न
मद्विरहपीडा भावनीया । न शरीरसंस्कारेऽनादरः करणीयः|
नाहारवेलान्तित्रुमनीया । न येन केनचिदज्ञातेन पथा यात-

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१ नीयन्त्रणत्वात् इति न

व्यम् | न यत्र तत्रैवानिरूप्यावस्थातव्यमुषितव्यं वा । न यस्य
कस्यचिदपरिज्ञायमानस्यान्तरं दातव्यम् । सर्वदा शरीरेप्रमा-
दिन्या भाव्यम् | किं करोमि | त्वत्तोपि मे वल्लभतरा देवीप्राणाः |
येनैवमेकाकिनी तेषां सन्धारणाय विसर्जितासि । अपि च मम
जीवितमपि तवैव हस्ते वर्तते | तन्नियतं त्वयात्मा यत्नेन परिर- 5
क्षणीयः ।' इत्युक्त्वा सस्रेहं पारिष्वज्य केयूरकं पुनस्तदवधान-
दानाय संविधाय 'महाश्वेताश्रमं यावत्पुनस्त्वयैव सहानया मन्न-
यनायागन्तव्यम्' इत्यादिश्य व्यसर्जयत् |
   निर्गतायां च केयूरकेण सह पत्रलेखायां 'किं शीघ्रमेते
यास्यन्ति नेति,अन्तरा वा गच्छतां परिलम्ब उत्पत्स्यते न वेति, 10
कियद्भिर्वा दिवसैः परापतिष्यन्ति' इत्यनयैव चन्तया शून्यहृदयः
क्षणमिव स्थित्वा स्कन्धावारवार्तास्फुटीकरणाय वार्ताहरं विसर्ज्य
बहुदिवसान्तरितदर्शनस्य वैशम्पायनस्य प्रत्युद्गमनायात्मानं मोच-
यितुं पितुः पादमूलमगात् | तत्र चोभयथः ससंभ्रमापसृतप्रती-
हारमण्डलवितीर्णविस्तीर्णालोकनमार्गो दूरादेवापसव्यजानुकरत- 15
लावलम्बितविमलमणिकुट्टिमोदारसंऋन्तप्रतिमो द्विगुणायमानाय-
तकुन्तलकलापः पितुः प्रणाममकरोत् |
  अथ तारापीडस्तथा दूरत एव कृतप्रणामं चन्द्रापीडमालोक्य नि-
र्भरस्नेहगर्भेण सलिलभरमन्थरेनेव जलधरध्वनिना स्वरेण सधीरम्
'एह्येहि' इत्याहूय ससंभ्रमप्रधावितमपि संभावितशुकनासप्रणाम-20
मुपसृत्य पार्श्वे भूमाबुपविशन्तमाकृष्य हठात्पादपीठे समुपवेश्या-
परिसमाप्तावलोकनस्पृहेण चक्षुषा सुचिरमालोक्यास्योपारूढयौवन
भराभिरामतराण्यङ्गप्रत्यङ्गानि पाणिना स्पृष्ट्वा दर्शयञ्शुकनासमवा-
दीत् | 'शुकनास पश्येयमायुप्मतश्चन्द्रापीडस्योत्सार्पेणी महानी-
लमणिप्रभेव कनकशिखारिणः, गण्डमण्डलोभ्दासिनी मदलेखेव 25
गन्धद्विपस्य, उपहितकान्तिपतिपरभागा लक्ष्मच्छायेव चन्द्रमसः,
विकासशोभापेक्षिणी मधुकरावलीव कमलाकरस्य, रूपालेख्यो-

न्मीलनकालाञ्जनवर्त्तिऋकुआ तारुण्यभरजलधरोत्ता?यामिकाउज्?ं
लत्कन्दर्पप्रदीस्कज्जलीऋऋआखा तूफुरऋरत्मृताप?आनृल?राजीआऋ मृकरध्वः
जोपवनतमाल?ईआध् ??एभववि_कु?एं?वालतिमिरोद्गातईःष्ठ
उद्वाआआमङ्गलम्संज्ञाश्मश्रुराजिलेखासमन्तात्समुद्भिन्नांआ विं?ंआ
?मङ्गलयूआएग्यांउदुशामा?एयम् । तद्देव्याविलासवत्या सहसंमः
ढंय»आमिईजृंनरूपा निरूप्यंतां काआईचज्जगति राजकन्यका । दृष्टं
आईहदुर्लमदर्शनंवत्सस्यवदनमासंप्रति वधूमुखकमलदर्शनेना
नन्दयाम आत्मानम् । ?ंत्युक्तवस्तई तारापीडे शुकनासः
??वाचा
१० आसाधुचि४?कृ?ंदेवेःन।अनेनतुसहृआये??एहृदयेसमारो?
पिताएवस आवईद्याः समाआवईताएवसर्वा कंलाःआस्वकृताख
सर्वाःप्रजाःगृहीताएवसर्वादईग्वधूनांकराः स्थापितैवनिश्चला
कुटुम्बिनीपदेराजलक्ष्मीःऊढैरवचतुरुद?ईमेखलाकलापभूपणामूः
किमपरमवशिप्यतेयेननपारईणीयतोइत्यभिहितवतिशुकनाऋसे
१?लज्जावनम्रवदनश्चन्द्रापीडश्चकार चेतसि । आअहोसंव्रादो येन
मेकादम्बरीसमागमोपायचिन्तासमकालमेवेदृशुईउआ तृऋआतस्यबुद्धिरुन्
त्पन्न?आतासुदुच्यतेअन्धकारे प्र»आ?उक्ष्स्य?आएए वनगहनप्रावई
ष्टस्य?एईकदर्शनं?महार्णल्पेतितस्य शून्?त्राऋभ्यागमोम्रियमांण
स्थोपर्यमृतवृष्टिआरईतिंआ तदेतदापतितंमयि । सर्वंथावैशम्पायंन
?०दर्शनमात्रकान्?तारईतावर्ततेमेकादःबरीप्राप्तिः आइत्येवंचिन्तय
त्येवचन्द्रापीउए क्षईतिपतिरुऋत्तशौउऊत्थाय» चतमेवृ आवईर्नर्याः
वन?पूर्वकायं समवल?आंएए सकलमेदिनीमांरोद्वहनगुरुण
दोंदाण्डेनशनैःशनैः सञ्चरञ्शुकनासेनानुगम्यमृउआनोविलासवतीः
भवनमगंमत्पगत्वाचंं संसंभ्रमकृतांभ्युत्थृआनामि?दयावलोकनं
??आवईलोंलामिव समुद्रवेलां आवईलासवूतीमूर्ध्वस्यित एवावादीत्? आं
देविपश्यैषांत्वंमीप वधूमुखावलोकनसुखस्यंकृतेनोंत्ताम्यंसि
ऋ उऋं

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१।मनोभवदोषंंआंरःंभं०ंइआतईन

इत्युपालभमानेव देवी वत्सस्य यौवनभरारम्भसूत्रपातरेखा,आव-
योस्तारुण्यदुर्विलसितेच्छाविनिवर्तनाज्ञा विजृम्भमाणा श्मश्रुरा
जिशोभा विवाहमङ्गलसम्पादनायादिशति । त्वमपरं किमादिश
सीति प्रष्टव्या|तदादिशतु देवी|कथ्यमानेपि किमपरमद्यापह
रसि वदनमन्यतो व्रीडया |पृष्टा वा कर्तव्यं नाज्ञापयसि | वर
मातासि संवृत्ता । जानामि चन्द्रापीडस्योपर्यप्रीतिरेषा यदे
वमेतत्कार्येप्वनादरोऽवधीरणा च । इत्येवंविधैर्नर्मप्रायैरालापैः
सुखायमानचेताश्चिरमिव स्थित्वा शरीरस्थितिसम्पादनाय निरगात्आ|
चन्द्रापीडोपि शुकनासमुखेनैव वैशम्पायनप्रत्युद्गमनायात्मानं
मोचयित्वा जननीभवन एव निर्व्रर्तितशरीरस्थितिर्वैशम्पायनप्रत्यु१०
द्गमनसंविधानुआवईनो५दनैव तं दिवसमनयत्।
अव्यतीर्णायां च तस्यां यामिन्यं ? सुहृदर्शनौत्सुक्येन शयनग
तोपि जाग्रदेव समधिकामिव यामद्वय परिवर्तयद्भिरिव
स्वकान्त्या नीलिमानम्बरतलस्य, अपहरद्भिरिव हारिततां तरुग
हनानाम् अधस्तादपि छिद्रृयित्वेव प्रविशद्भिर्निर्वासयद्भिरिव
तरुतलच्छायाम्, दरीकुहरकुञ्जोरदरेप्वपि निलीनं तिमिरमक्षात्त्येव
प्रविश्योतुपाटयद्भिः विवरप्रवेशव्याजेन च रसातलमिव प्रवेष्टु
मारव्धैः, अन्यथा पुनर्धवलयद्भिआरिव धवलतां सौधानाम् उदूल यद्भिरि
व कर्पूररेणुना दिउखानि,लिम्पद्भिरिव सान्द्रच
न्दनद्रवेण यामिनीम् उन्नामयद्भिरिव मोदनी
म्
 उपनयद्भिरिव द्याम्,
 संस्क्षिपद्बिरिव तारकाग्रुहनक्षत्रमण्डलानि विस्तारयद्भिआरईव सरि
त्युलिनानि ,पृथक्पृथक्कमलवनान्युत्पीड५ये
व धारयद्भिः,उद्दलितद
लविकासानेकीक्रुर्व्रद्भिरईव कुमुदाकरान्, अपि च पर्यस्तैरिव
शिखरिशिखरेपु अरआउवर्जितौरईव प्रासादमूर्घसु, पिण्डीभूय वह
द्भिरिव रय्यामुखेषु,तरद्भिरिव जलतरङ्गे?रीप्रसाआरईतौरईव?एकूऋतु?ष्
स्थ्लेपु, हंससार्थैःसहैउकीभूऋतौरिव, संर्विर्भक्तौरिव चन्द्रुआश्रयप्रसुप्त
१ तरीद्भ ऐ तरङ्गेऋषु_ इति नास्ति नपुरूआके

कामिनीकपोललावण्येन क्षृआआलईतौरईव चन्द्रकान् तु?लधारा
सहसै तथाचगर्भगृहेप्वप्म्वि?हतप्रृवेशै आंत्तज्ञोआप
लब्धपरभागैःपद्मिनीपत्ररवण्डेप्वप्यरव?डतधव्वलिमभिऋःआरारमै
ष्वपिदिवस?द्धिमुत्पादयद्भिःपरृस्प्रोद्भिन्नक्रमेणोद्गिरद्भिआरईवावर्ज
ष्यद्भिआरईववि?पद्भिआरईवविस्तारयद्भिआरईवप्रवर्तयद्भिएआरईववर्पद्भिआरईव
सर्वतो ज्योत्स्नाप्रवाहम् कादम्बरीसमागमत्वरादानग्य स्मरसर्वा
स्त्रमोक्षामईवकुर्वद्भिश्चृन्?ऐर्द्बिगुणीकृतमन्मथःएत्साहो गमनसंज्ञा
शङ्खनादायाआदईदेशा ।
? अथगगन?आलव्धज्ञिस्तारःविज?म्भमाणृइवदिकुञ्जेपुआव
१०र्तमान ??आर्?र्ंभ्रक्त्यैरा आऋक?इर्र्ंमण्टुलाम्यन्तरे समारोहृन्निवोत्तु
ङ्गगो?ईराआट्टालकशिखरा?आचलन्निव हर्म्यान्तरालेपु विकस?व
४?ईननप्र।सरान्नवरा?माजवपारभूमान्नवण्?वनसङ्कटपु
गगह्लरेपु समूर्छीन्नवप्रासादकुष्ठईपु तत्क्षण
प्रतिबोधितानागृहसुरोजिनीसारसानामनुवर्त्यमानै?ऋतारतरदी
१।र्घेणरणितेन विच्छिद्यमानैवमुहुर्मुहुः स्वभावगद्गदेनभवन
कलहंसानांकलरवेणनिर्धार्यमृआण इवश्रोत्रप्रव?शिनां गमनवे
लाप्रणामसंभ्रान्तस्यवाराङ्गनाजनस्यचलवलयन?पुररृ?कल्कलेन
तारदीर्घतरःशङ्खध्वनिरुदतिष्ठत्? । अनन्तरंचोत्थाप्यमानैश्चो
त्थितौआकृप्यमाणैश्राकृष्टैऋश्च् __आरोप्यमाणपर्याणैऋआश्चु पर्याणितैश्च नीय
ष्टमानैश्चानीयमानैश्चाविलभूयम?ऐश्चाआ?आआद्य?ऐश्चागच्छद्भिश्चागतैश्च
पूज्यमानौपूजितैश्चपङ्किस्थितैश्चःआ??ईश्च?आत४द्भिश्चप्रति
पालयद्भिश्चापर्याप्तराजद्वाराङ्गणैरप्रभूत प्वर सकलरथ्या
न्तरतयानृतर्बीहश्च सङ्कटायमक्तीवस्तारैस्तु?स्नैरूप्त्सणं
?नमयमिवान्तरी१आं सुरारवमयीव भोईदनी ।प मयानीव
??श्रोत्रविवराणि फेऊन?ण्डस्तबकृमयमिव युवराजभवनद्वाआङ्गणं
?ईरवमय्य इव दशीदशोश्वालङ्काररत्नप्रभाभया इवाभवच्छ
? ५ऊ ?

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१ नगवन० इआतईन २ षयाप्त इआतईन । आईनलुषित इआतईन

शाङ्करृश्मयःआअ?राच्च गृ?ईआएगोङ्गणग??आग
पुर?आआ?आऋ?ईज्ञेनालोकहेतोआर्द्वईतीयचन्द्रमण्डलेनव?_?
५ं त ?ए ।
तपत्रणावेद्यमानानगमो यथादशनमितस्ततस्तुरङ्गगतरव प्रणम्य
मानो राजपुत्रसह६?ः प्रसुप्तपुरजनतयुआसंवाधेनापि राजवर्त्मना
बहुत्वात्तुरङ्गमवलस्य कृलंरलव्धसञ्चारःकथंकथमपि निर्जगाम ष्
नगर्या ः आआई नुर्गत्यृ ?आदूरतैएव निर्भरत्वा८ंयोत्स्नापूरस्याचृछतृयुआ_
च दुर्भिआव्य्रपानीयामुपारई कलकूआजतानुमीयमानो_त्त्रस्तहंससार्थो
त्पतनव्य् तिकृर्रांपुलिनायमानामिव?सर्वतोद्ध्वुतुरृतृरङ्गानिऋलस्पर्श
मात्रोपलक्ष्यसलिलसंनिधिमुत्तीर्य रिआप्रण्यि?प्वादसङ्कटुत्वाच्च
व१आर्यतेवगमनोत्साहमतिआवईस्तीएर्णेनापिपुनार्वईस्ताआरईतेनेवचन्द्रपा १ऊ०
दैर्दशपुरगानामाऋर्गेणृप्र् ऋआऋवर्ततगद्रतुऋउम्रौआ ?२ ?रा
अथोह्यमानौर्रईवप्लेवाहिना ?सकलदि?उरवप्रसृतेनज्योत्स्नजिः
लस्रोतसा वैश्रआआ_पा_यनालोकनत्वारईतस्यू_ चन्द्रापीडमानसस्यवैतुल्यं
आर्क्ती या?क्र?जनत्रिईतयमैरिर् ?थारध्श्र प आरीयेरव१ष्
? वालङ्घयत् । व्र शुहरा?आ
प्रवृत्तेवातुमाह्लादर्कीआरईणि निर्भरज्येत्साजलावाआआहादा?र्र्स्??आरेऽउ
व?यय क?आ?रीर?आलुलितविविधवनप् ल्लवाआईऋ_नृलवीजितेवि_
न्द्रि?र्ं?आमु?ईआदनी?रनलग्नपारईम?ले?पारईमलाआ_?ईआदतग्जाड?म्न्रिजनिऊ
आईवर्पोदैर्नेवौथ् प्र?»ए_पादुत्तानिर्तेमुरवैः कुमुउदृराशिभिरापीयमानस्यु
धाम्नः पारईऋक्षयेणृएउव?र्ं सर्वाम्बरसरःपयः?ईप्लशे?ईऊभ्र्रमुआश्वरजः ?आ
सं_घातोपघातेनेउवपाण्डुतामुपगतवातई चन्द्रबिम्वे१आप्रंत्यग्रंगगनल
६यीआवईयोगृ?एपाज्ज्ञि?ऐ धवलोत्तरीयांशुक इव शशाङ्कलग्नेऋ
गलतिच?कालोकौअप्रर?लधिपातिना ज्योत्स्नाजलप्रवाहेणेवा?

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१ अऊङ्गणाऊत्तम् इतिना २।व्यातईकरा?आईलनार्नायमानाआमईवैआतईनई

सहसाकेनबुद्बुदावलीष्विव न्श्यःतीपु तारकापङ्किपु ग??ऋ
आ?दुआआएष्विववय»संघातैर्जनितारावै??ज्यमानपुआनवासपादपेपुएआ
सशृपुआनुद्रालुस् रृप्रसारणा जङ्घाङ्गिभिर्हठादाकृष्टदीर्घपदस
५त ?? ?
१०त्खातपल्?एवल?प।आत्व।रीद्भ?इर्तग्शाधर्नैईआररश्तणयस्तय्ग्या?ह्नासुआराआवलमुइखाच्छयपुमाआवनासुवराग्रहायूम
थेपुनिशावै आन
प्विऊवग्रामेपुयथृआर्ककिरणावलोकोद्गमं जर्न्न्म्यिरमानंइवपूर्व?ई?
ग्भागेसमुत्सार्यमाणास्विवाशृआसु अपसर्पृत्स्विऋवारण्यृएपुऋविस्तार्य
१ष्मोणाआंर्स्वव?न्लमासुउत्तानई?आभु?स्त्ववसृलिलाशयेरपु ?र्
द्यूङ्गेईंमानावन्व?आर्पुशकुरवमुआदूईआदपुनाउपुआईआईई?ईयमाण्श्राआया?मव?एम?आउण्तुआयामुआतमदाव
यगिआरईईशखरमृआरूऋ?एभृ_गवृतिसप्तेलौकचक्षुपिसप्तवाहृएआवई?यां
।०?लमुआधद्भृसृ_आतस्यपुदिंदृग्२रृआष्ट्तप्रराणृयुऋउक्षद्भमासृआर्योवेऊआईल्पुआयाऋऋक्व?सहजःऋगनवद्दीआर्ग्रपर?कसऽआआसुल्लईऊ_आदव त्रं
इमवाणम्राआई?र्संऋणाघार्ता?तरम्या१?मादत?क्षवोभ?आवीखप्यमाणम?र्
प्रमाण्व?आभा?आग्भीरवसांईहूयमाणमृ अपारईमाणरजोनिरोधाशङ्कितेन
आ??आणर्याआर्वईतर्त्मायनेतवतावरदृकीआष्टर्यप्मभारण्प्याम्दृष्ट?र्ंप?र्रुआवमेलकेनेर्विसहावश्?आआ?
१ जानईताआशावमेइआतईन

स्रकल्पितावष्टम्भं सञ्चारिणं द्वितीऋयमिवमोदईनीसंनिवेशमज
ल?ख्यईएगम्मईवआरं प्राणिमयमपृरपास्म?ईउ? महासमुद्रमा
उद्रिक्तरजःसन्ततेरः पूरतुयृआ चापारईस्फु_टाऋवईभुआव्यसर्वकृत्तान्तमपी
तस्ततोवलिर्तईधुवलकदृऋलिकाएद्भासितानेककारईघटृआईसंहस्रसङ्कुलमविर
लस्काकाचलृआईआ?ई_भ्राआईजताआभोदसंघातं ?तैर्मन्तमिव र्मेईघसमयार??
आमम्?ते?एआवासुभूउ?आमग्रहणप्तभ्रमाआईउभप्रधाआवईतासृंरव्यृ_कारईतुरगनापरः
स्परोर्मिसंकधतयामृन्द्र?दृऋर?आलुनलुलि_तकल्लोलजालाकुलस्य मा
हाजलधेर्लीलयाआ»ई?ईआव मनंस्कन्धावारमद्रार्क्षीता
दृशचाकरत्त्वैतसिआआअहोभद्रकंभवतियद्यचिन्तितागमन
?प्रावईश्यवैशम्पायनंपश्याआमीइत्येवं चिन्तयित्वाछत्रचा?।०
नैराआदृआभःस्वचिह्नैः सहनिवाआरईताशेषराजपुत्रलोको ज्रवावईशेष
ग्राआहईभिण्डईऊचतुरैस्तुरङ्गमैरनुगम्यमानो मूर्धानमावृत्य्रोत्तरीयो?आ रय
आवईशेपग्राहिणेन्द्रायुधेन ?नाव्यापारव्यग्रसकललोकमचिन्तितएव
स्कन्धावारमासूसादाप्रविशंश्चप्रत्यावासकंवहन्नेव कस्मिन्प्रदेरो
वैशःपायनावासःइतिपप्रच्छाततस्तत्सनिआईहतामिः स्रीभिआरई१ऽ
तरत्वादप्रत्यमिज्ञाय यथारव्धकर्मव्यग्राभिरेवोद्वाप्पशन्यवदनामिः
आमद्र किं पृच्छासईकुतेत्र कैशःपायनःइत्यावेद्यमाने आआः
पाषाःकिमेवमसंबद्धंप्रलपथैतिश्?न्यहृदय एवताःप्रत्वाआय
न्नःऋतभिऐन्नहृदयत्वान्नापरृआः पृच्छन्ने?ऋमेव?एत्त्र इव हृआउरईऋश्शावको
???ईमंशावईलोर्ल इव कार?आआंआआको धेनुआवईरहादुत्कर्ण इवपू०
नकिंआरेईचत्पश्यन्न किंचिद्वदन्न किंत्वईदालपन्न किचिदा
का?आयन्न ग्किचिन्निरूपयज क्वचित्तिष्ठन्न कंचिदा?यन्कागतोस्मि
आकईमथमागतोस्मिक्वचलितोस्मिक्वगच्छामिकिंपश्याआमीकईमा
रव्घंमयाआंराआबाकरोमीति सर्वमेवाचेतयमृआनो?ध इव वधिर
इवमूकैवजड इवाआवईष्टैव कटकमध्यदेशंयावत्तादृश्?एऐवपू?
वेगेनाबहत्श्
? ५
१ सन्तीतदूरतयाचापीर० इआईतन

अथेन्द्रायुधप्रत्यभिज्ञाना?र्त्तयैवानुप्रधावितराजपुत्रदर्शनाच्चदे

वश्चन्द्रापीड इति समन्तात्ससंभ्रशृप्रधावितानास्म?एईचाततोत्तरीय ?वलनानामुद्बाष्प??यूऋदृष्ट्वीनां ?आदेवलज्जयाप्रणामक्रिययाच समृमेवावनमताराजृन्य् सृहस्राणांमुखान्यवलोक्यस्क्ववैशम्पायनः ?इत्यपृच्छताततस्तेसर्वेसममेव विचार्याअस्मिंस्तरुतलेऽवतरतु तावद्देवस्ततोयथावस्सईतंविज्ञापयामः इतिन्यवेदयनाचन्द्रा पीडस्यतेनतेषां स्फुटाख्यानादपिकष्टतरेणवचसान्तःशृ?आआर्भं स्फुटितामेवहृदयमासीत्? । ?एछं प्कृरआलृप्रणयिनी मूर्छासा धारणमकृरोत्?आतुरगादवताआरईतंच आवईष्टंपितुःसमवयोभि १०रनतिक्रमणीयैर्मूर्धाभिषिक्तपार्थिवैर्धृतमात्मानं तदानी न वोदईत वानाउपलब्धसज्ञोपि चवैशम्पायनस्यादर्शनादात्मतत्त्वदर्शनात् सकईमेतत्क्वाहं वर्ते किंवा मयैतच्चारईतमिति भ्रुमाऋउरूढ इव मुह्यद्भिऋआरईऋवेऋद्र्यिऐःऋसर्वमेवानुअएक्षमाणःकेवलंसेकैर्न्धावारागमनेने५व तर्स्यृंआभावुआदु?रदृसुथा दुर्विपहपीडाभिहतेर्नचेतसाषकईमार १?टामिन्किंहृदयमवष्टभ्य तूप्णीमासोउकईमात्मानमाहत्यहृदयाआ णैर्वियोजयामिकिमेकाकी काचिद्दिशं गृहीत्वा प्रब्रजामिइति कर्तव्यमेव नृआध्रयग्रआ_च्छत्?आअन्तर्द्रवखईवदह्यमान इवस्फुटीन्नव सहस्रधादुःखेन चकारचेतसि । अहोमे रम्योप्यरमणीयः सबृत्तो ??लोकःआन्नसन्त्यपिश्?न्यीभूतापृथिवीआ सचक्षुषोऽ ??प्यन्धाःककुऋभ्राजाताःआसुनिप्पन्नमपिहतंजन्मासुरश्यईतमपि मुआईऊषुतंजीआवईतफलमाकंपश्यामिआकमालपामिआकस्मौवईश्रम्भं कथयामिआकेनसहसुखमासो किमद्यापिमेजीवितेनकाद म्बर्यापिआवैशम्पायनस्यकृतेक्वगच्छामिआकंपृच्छामिआकमभ्य र्थयोकोमेददातुपुनस्तादृशंमित्ररत्नम् । कथंमयातातस्य श्?_शुकनासस्यचात्मा वैशम्पायनेनविना दर्शयितव्यःआकिमभिऋ

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१ अनुत्प्रेक्ष्यमाणः इत्तईप २ हतेनेव इआतईन ३ क्रक पृ

धायचतनय शोकविह्नलाऽम्वामनोरमावासंस्थापयित्वव्याआआकईं
भृआमईःकाचिउदसिद्धातांसाधत्यईतुंपश्चात्स्थितः । उ_तनरपतिः ।
कश्चिदस्ङ्घटितः तत्सङ्घटनाय पश्चात्पारईलाबितः । कत्वईद्विर्द्या
काचिदगृहातां तांग्रहीतुंमयोत्सङ्कलितःआ इत्येतानिचान्यानि
चान्तरात्मनाचिरमुधोर??एव र्त्त्वंका?ल्प्य हृदयास्फुटनाद्वि?।
म्रिवापराधिनमिव?मंहापातकिनमिवात्मानं मन्यमानोवदनमदर्श
यच्छनैःकृउच्छ्राआदईव तानप्राक्षीता मय्यागतेकिंकश्चिदेवंवि
धोऽन्तरे सग्रामौत्पन्नः । व्याधिर्वाकश्चिदाशुकार्यसाव्यरूपः
समुपजातः । येनैतदताऋकैर्तमे_वृमहृआवज्रपतनमुपनतमै इतिआ
तेत्वेवं पृष्टा सर्वे सममेव कर?क्त?श्रुतयो व्यज्ञपयन्।१०
आदेऋवृशान्तंपापम् । देवशरीरमिवसाग्रंवर्षशतं ध्रियतेवैश
य्पायेनः इति । एतदाकर्ण्यचोज्जीवित इवानन्दबाप्पनिर्भरः
सं??त?सर्वानेव कगृऋठग्रहेणावादीत्?आजीवतोवैशम्पायनस्या
न्यत्रक्षणमप्यवस्थृआन्मसृंभूआउवयुताऋमयैवं पृष्टाभवन्तः आतज्जीव
तीत्येतानितु तावत्कुर्णेकृतान्यक्षराणि । अधुनाकिंवृत्तमस्य१ष्
येनासौनागतःआ क्व वास्थितः । केनवाप्रसङ्गेन स्थित ।
कथंवातमेकाकिनमुत्सृज्यायाताभवन्तः । कथंवाभवद्भिर्बा
लादपि नानीतोसाआवईत्येतदवगन्तुमुत्ताम्यतिमे हृदयमितिआते
चैवंपृष्टाव्यज्ञपयना देव्रश्रु_?यतांयृथावृत्तमा
पृष्ठतःस्कन्धावारमनुपालयर्द्भिः शनैः शनैर्वैश।पायनेनसह?०
भवद्भिरागन्तव्यमित्यादिश्य»गतवातेदेवेऋ तस्त्व?वसेसुवगृऋहुआईत
प्ंवाद्धोसन्धृ?आआईदकस्य?ए?पकण्यस्यनदत्तमेऋव प्रयाणंस्कन्धावा
रेणाअन्यीस्मन्नहन्याहतायांर प्रयाणशूएंं१ सज्ज?त्कईयमाणेसाधने
प्रातरेवास्मान्वैशम्पायनोऽऋभ्य्रधोता अतिपुण्यंह्यच्छोदार?यंसरः
आ_रुआणे ?ते । तदस्मिन्स्नात्वा प्रणम्य चास्यैव तीरभाआईज?ष्
सिद्धायतने भगवन्तं भवानीप्रभुं महे_यरं शशाङ्कशक्वलशेखरं
ब्रजामःआआदईव्यजनसोवईताकेनकदा पुनःस्वप्नेपिभूमिआरईयमा

छोआकईऋता । इत्यभि?आयचरणाभ्यामेवाच्छोदसरस्तीरमयासीता
त्त्र त्रातिरमृयतृयैवृ सर्वतोदत्तदृष्टिः सञ्चरस्त्वरक्रामिनीश्रोत्रृ
?ईआखरारोहणप्रणयोचिऋतैस्तरङ्गानिलाहतिऋविलौलनृआ»ईत्तभिः ग्कईशच्छ?
?ऐआवि ?लकुसुममकरन्दलोभपु?तुआनां च मचमधुलिहां मञ्चुन्म
षसई_ञ्जितर?एण दूरादाह्वयन्तमिवु मरकतमृणिश्यामया प्रभयानुऋ
लिम्प्र?न्? प्लंदशादईग्भागानअदत्तदि?किरणप्रवेशतया
आदईव प्?र्ंईनाआमईव बिभ्राणर्म् चिरपृ?ऐचिऋ_तैऋरीउप् मेघोद्ग
माशङ्कया ?हुर्मुहुरुन्मुक्तुमधुरकेकारवैर्व?नशिऊखीरण्_डस्मईरुईत्कःध्रैऋरव
लोक्यृमानं?ईवजलदकालस्यृग्रति?ऋ?ई?८र्द्ध्यसतृआ?नुआम्
१०निजावासामईवजीऊडम्नःनिर्गममार्गमिव सु?ंईएस्याश्रय
मिवमकरध्वजस्य उत्कण्ठाविऋनोदस्थानमिवु रुते?मिईव
सृर्वरमणीयानाम्_ऋ?नवरतवलितसुरभिशृएईआर्तेऋलाच्छोदसरस्तरङ्गमारु
ताभिवईउआजित्वाभ्यन्तरीआलृआतृलमन्यतमंतटृलृतामण्डपमद्राक्षृआईता
हष्ट्वाचतमतिचिरान्तारईतदर्शनंभ्रातरमिवतनयमिवसुरहृद
१षमईवचानन्यदृष्ट्रिआऋ?इरृस्सूऋतीरन?एऋ?एणृ ?क्षुषा आवईलोकयन्स्त्म्भिएतैव
त्सूआयायुन्मुक्ताङ्गः सुमुपावईश्यभूरमौ किर्मप्यन्त»रातीमनी?इरारन्नि
वानुध्यायन्निव निऋउआ?रेकारवदनो गलितलोचनपयोधारासन्त?स्तू
।०प्णीमधोमुखस्तस्थौ । तथावस्थितंच तृऋऋमव्लोऋक्यृ_आस्माकमुदपाऋआदई
चे??ईपीचून्ता । येन केनचिदपर्हियन्तृए_व रसिकहृदयाःम्
चईंर्तमानाः ।ए तस्माउन्निऊयृतमियृरमस्येमामर्तिएमनोहरा भूमिमालक्त्य?
भावयतृआएहृदयविकृआई_तरीदृशीजाताइतिआनचिराच्च तमेवम
??वदामवयमा दृष्टा दर्शनीयानामवधिरेपाआतदुत्तिष्ठासंप्रति

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१अस्मात् पर आलीखत आक्रम्यमाणैव इत्येतन्नास्तिनपुस्तके
१ ज्ञी?आआतईइआतईन प

निर्वर्तयामः स्रानविधिम् । ​अतिमहती वेला। सज्जीभूतं साधनम् । प्रयाणाभिमुखः सकलः स्कन्धावारस्त्वांन्नास्ते । किमद्यापि विलम्बिवेन' इति । स त्वेवमुक्तोप्यस्माभिरश्रुतास्म- दीयालाप इव जड इव मूक इवाशिक्षित इव वक्तुं न किंचिढपि प्रत्युत्तरमदात् । तमेव केवलमनिमेषपक्ष्मणा निश्चलस्तव्धतारकेण 5 सन्तताश्रुस्रोतसा लिखितेनेव चक्षुषा लतामण्डपमालोकितवान् । पुनः पुनश्चास्माभिरागमनायानुरुध्यमानस्तद्गथितहष्टिरेवास्मान् परिच्छेदनिष्ठुरमाह स्म । 'मया तु न यातव्यमस्मात्प्रदेशात् । गच्छन्तु भवन्तः स्कन्धावारमादाय । न युक्तं भवतां चन्द्रा- पीडभुजवलपरिरक्षितं गते तस्मिन्महासाधनं गृहीत्वास्यां भूमौ 10 क्षणमप्यवस्थानं कर्तुम् ।'इत्युक्तवन्तं तमकस्मान्नाम किंचिदस्य दैवादेव वैराग्यकारणमुत्पन्नृमित्याशङ्कच सानुनयमागमनाय पुनः पुनः प्रतिवोध्य तादृशासंबद्धानुष्ठानेन जातपीडा निष्ठुरमप्यभिहि- तवन्तो वयम् । एवं न युक्तमस्माकं स्थातुम् भवतः पुनर्दैवस्य तारापीडस्यानन्तरादार्यशुकनासाल्लव्धजन्मनो देव्या विलासवत्या- 15 ऽङ्कलालितस्य देवेन चन्द्रापीडेन सहैकत्र संवृद्धस्य तथा विद्यागृहे महता यत्नेनैवं शिक्षितस्य युक्तमिदम् , यच्च्येष्टे भ्रातरि सुहृदि वत्सले भर्तरि जगन्नाथे च गुणवति च भवति सर्वमर्पयित्वा गते तत्परित्यागेनात्रावस्थानम् । कस्यापरस्येदृशो युक्तायुक्तपरिच्छेदः तिष्ठतु तावदस्माकं तवोपरि स्नेहो भक्तिर्वा।अस्मिंस्तु शून्यारण्ये 20 भवन्तमेकाकिनमुत्सृज्य गताः सन्तो देवेन चन्द्रशीतलप्रकृतिना चन्द्रापीडेनैव किं वक्तव्या वयम् । किमन्यो देवश्चन्द्रापीडोऽन्यो वा भृवान् । तदुन्मुच्यतामयं संमोह्रः । गमनाय धीरधी- यताम् ।' इत्यभिहितोस्माभिरीपदिव विलक्षहासेन वचनेनास्मान- वादीत् । 'किमहमेतावदपि न वेद्मि यद्गमनाय मां भवन्तः 25 प्रवोधयन्ति । अपि च चन्द्रापीडेन विना क्षणमप्यहमन्यत्र न

पारयामि स्थातुम् । एपैव मे गरियसी परिबोधुना । तथापि

किं कशेमिउआअनेनैव क्षणेनसर्वत्र विगलितंमे प्रभुत्वमा
तथा हिआस्मरादईवकिमपि मनोनान्यत्र प्रवर्तेतापश्यन्तीव
किमपिनदृष्टिरन्यतेवलीऋताआसक्तमिव क्वापिहृदयकिमपि
नकाह्यंई?आत?आआह्विनग्ङ्गीआडर्तींआआवानेपतदनुमःपिआदाततुदानत्मना त्वहमसमथो
।ए
यातुमाअथवलाद्भवन्तो मां आईउननीपृवःथ् तत्रापिचलितस्या
स्मा?देशादृआत्मृनृऋआए जीआवईऋतधृआऋरण्ंऋआ नसुंभावृया_मिउ । औज्ञ तु
र्यैनईऐस्तिष्ठप्तवो?याआईएईऋस्मतश्लेत य?ईआकरमधपर्र्येन्तईऐ।वप्रयाणीआन७टुऋ?र्र्त?एचतसिएम
१०मै।तदेलेनिर्वन्धेन। गच्छन्तुभवतःआ भवतुयावज्जीवमा
तृप्तेश्चन्द्रापीडदर्शनसुखम् । अल्पपुण्यस्य तु तन्मे प्राप्तमपि
करतलादैवमाच्छिद्यदैवेननीतम् । इत्यभिदधानश्चकौतुकात्१
मईकमेतद्येनैवंभाषसेनायासिदेवस्यचन्द्रापीडस्यसमपिमित्य
स्माभिःपुनःपुनःपृष्टोभ्यधात् । लज्जेऽहमेवंवकुमातथापि
१ण्?पाआमुईवयस्यचन्द्रापीडस्यैव जीवितेनयादई किंचिदपिजानाआमई
यत्केंनकारणेननशक्रोम्यतो गन्तुमितिआ अपिचभवतामपि
प्रत्यक्ष खायं वृत्तान्तः । तद्रजन्तु भवन्तः । इत्युक्त्त्वा
?णीमभूतूआ
मुहूताआदिवचोत्थायतेपुतेपुरायतरेपुतरुतलेपु लतागृहेषु
०उण्सरस्तीरेपुतस्मिंश्चदेवायतने किमपिनष्टमिवान्विप्?ज्ञनन्यदृष्टि
र्वभ्रामाभ्रा?वाचचिरमिवखिन्नान्तरात्मार्सांरौव
निश्वस्यतस्मि»ल्लतागहनेपुनरुपविश्यतस्थौआवयमपिकृ
निधानास्तत्प्रतिऋबोधनप्रुत्यृआशृयास्थिताएव । गतवतिसमधिक
इव याम»द्वये शरईऊआरस्थिंतिकरणायास्माभिरभ्यर्थितः प्रत्युवाच ।
उण्८वयस्यचन्द्रापीडस्यखल्वर्मोई स्वजीआवईतादपिवल्लभतरा प्राणा ।
तद्यदि बलादपि पारईत्यज्यमां गच्छन्तितथाप्येषा सन्धारणै
मयाप्रयत्नःकार्यःआकिंपुनृरग्?च्छतामेव । चन्द्रापीडदर्शनेनैव

चाहमथीनमृत्युनाआतदभ्यर्थनैवात्र निष्फलाआइत्यभिधायो
त्थायंस्नात्वा क?मूलफलैर्वनवासोचितां शरीरस्थितिमकरोत् ।
निर्वीर्ततशरीरीस्थतौ तस्मिन्वयमपि कृतवन्तः । अनेनैव च
क्रमेण आवईस्मितान्तरात्मानोरात्रौचदिवाचकिमेतादईति तद्वृ
त्तान्तमेवानुभान्नयन्तृआएदिनत्रयांईस्थत्वा निष्प्रत्याशास्तदागमनाउन ?
यनयोःसुकृतशम्वप्क्तसंविधानंतत्पारईकरंतत्रस्थापयित्वाचागता
वयमायच्चाग्रतोनप्रेपितः संवादकस्तदेकंतावदन्तरागच्छतो
देवस्यासौनपरापतत्येवाअपरमपिचिरा?विष्टमात्रस्यैवदेवस्य
मापुनरागमनक्लेशोऽभूदितिआ
चन्द्रापांए?सतु तंस्वप्नेऽ?नुत्प्रेक्षणीयंवैशापायनवृत्तान्तमा १०
कर्ण्ययुगपदुंद्वेगावईस्मयाभ्यामाक्रान्तहृदयस्योदपादिचेतारीषिंक
पुनरीदृशस्य सर्वपारईत्यागकाआईरणो वनवासैकृश्_आरणस्य वैराग्यस्य
कारणंभवेतार्स्वायंचन पश्यामिकिंऋउचिऋऋत्?वलितमातातप्र
सादात्तु मामिव तमपि चरणतललुठिंतंचूडामणयोऽर्चयन्त्येव
राजानःआममेवतस्यापिचेच्छा?ईकेपु?रेऋपमेरआगेऋपुनीकचिदपिआआ
हीयतोऋममेवतस्याप्याज्ञार्नांव?न्यते एवाअऋहमिवसोऽपि
ऊऊऊ । ।ऊ व?ऊऊ ५वर ?व_
मयीवतस्मिन्नपिऋसर्वाःसम्पदः । तमप्यींलोक्यमाआमेईवोत्पद्यते
स्पृहालोकस्यीआनप्य?आगच्छंस्तातेनाभ्बया चार्यशुकनासेनमनोर
मयाचतनयस्नहौचितेनसौहार्देननसभावितः । आवईनय?आधि?०
क्येच्छुना तातेन शुकनासेन्र्र वृआऋ किंऋचितृपृआई डाक्र?ईउआभईह?म्रआ
ताडितो वा । तत्राआईपनैर्वांसावेवमस्नेहलः पिशुनस्व्रर्भोवो वां
गुरुजनाभक्तोवा गुणोर्पेउआदेंआन्र?विक्तजतरलचित्तोवुआयूआ_इत्ंक
आऋयकध्यईदिव क्षुद्रृप्र?ति?रा?ऐ?आ?तो शिक्षितो
दुर्विनीतोवापुत्रैकतादुलालितोवायौएजन्मनप्रभृआई?तसर्वप्रुकाआ?
? २र्ंआ ? ?
१ लुआलईतैऋऋआतईनृ

रोपकाआरईऋणो गुरुजनज्जपारई खेदमेवं कुर्याउदनुवन्धाप्तद्वरमेद्वा ।
प्रशमस्यापीदृशस्य नैष कालः । अद्याऋप्यसौ विद्वज्जनोचिते
गार्हुसयएवननिवेऊऋआईश्?आ आएआ देवीऋपईईतृउमनुऋप्ंयीणै?ण्यवेनापंभ्
आपैत्रैसतत्य?द्ध्यंंंईईआवश श्लड्र।ऋआ?ऋरआनर५ईवआमर्नांदईएऐता?भ्रर्म?त तं
न गुरवोऽनुवृत्त्या सुऋऋखृंर स्थ् ऋऋआपिताः । नृ ? ग्धवन्धूनामुप
कृतम् । नप्रणयिनोनिर्विशेषारवईभवतांर्नाताः । नसाधव?
१०पारईवार्घईताः । नानुजीआवईनःसावईऊभक्ताः । नाभ्यागताःकृताआ
नि?षःआनदृष्टाःश्रुता???उःउ ?ंआनजातेनजीवलोकसुखा
न्यनुभूतानिआन तेन पुरुऋऋषृआर्थृसृआधृनृआनां धर्मार्थकामानामेकोपि
आहईप्राप्तः आआकईमेतत्तेनकृतमा ?
इत्याक्षिप्तचेताश्चिन्तृयृंश्चिऋऋरभिव त?न्नेव तरुतलेउ स्थित्वा
१?शन्यहृदयोपि?थाआई।ऋणप्रसादस् ंमाऋनृसूआभृऋआवनासंभाआवईऋत वि
सर्ज्यसकलमेवारार्जृकमृउत्थुआय तत्क्षणकृतमुत्तम्भिततुङ्ग
तरत?एवद्धचन्दनशम् उ?णर्श्व्स्थापितोत्पल्लवमुखपूर्णहेमक
लश्म्द्वारा?भृतईसिक्तसंमृष्टभूमिभ?आ??हश्च?ई
णुसुर?कुसुमप्रक्रमितस्ततः सञ्चर न्तकलोकेनगृही
?०तविवि ङ्ग मीण्?आचामृरतान्तरत्न?पादका?उपकरणंपाणिभि
र्वारवान?इर्श्चाढाणाम् विरतानतलवर्तिना मदामोदाधिवुआसित
आदई_गाननेनत् ल्रपा?जन्हद्रीआस्तनागन्धम्र?ईउऋन नाथाकृतैकपाश्वप्मपर
अएशृएषद्बारावीहज्ञबहुवेत्रिइर्लृऋआएकमहत्तृगुद्गम्भीरतयानेकूशरणतया
॥चमहाजल??_आश्नुरर्श्वारणंम्?१ईतथा आर्ह सवेलावनमिवयामा
बस्थितानेककारघृटृआऋपरिकरेण अंतःप्रावईष्टमहाशैलामईवगन्धमा
ल?ईसकल्ल्रोलामईवसञ्चरत्संभ्रान्तकर्मान्तिकलोकोआईर्मपरः?राभिः

सावृर्तमिव प्राहूआरईकजनमृण्??आव?आनैः सल?मीकमिव वराङ्ग
नाआईभः सरर्लईमिव महापुरुषैःसहंसमालमिव आईसतपत्राकुआभिः
सफेनपटलमिवकुसुमप्रकरैःहारईऊआमईवानःतभोगपारईकरांक्?मा
प्रावईश्य चागृहीतप्रति?र्मीश मलिनवेषाआईभरुआद्वईग्नदीनगुर्खा
आई?आरईतस्ततोवाआउआङ्गृनृआ?ईभर्याआ_मईक्वलोर्कनकर्मान्तिकैश्च प्रणम्यमान
स्?आईआमिवाङ्?आएक्र???उवमदामोदेनावेदईते निसृष्टश्?न्यदृष्टिर्ग
न्धमादनेशनःश?आर्वासभवनमयासीतातत्र चापनीतसमायोगो
विमुच्याङ्गानि शयनीयेतरुतालवृन्तानिलेनसवीज्यमानोऽङ्गस
वाहृकाआरईभिश्च शनैःशनैरपनीयमानागमृ नखेदः सकलरजनीप्र१०
जागरखि?आएपिचाप्राप्तनिद्रासुसो दुःरृ?आसिऋकृया पुनरपिदुःखा
न्तरहेतुं चिन्तामेवाआवईशता आयदि तावदप्रतिमुक्तस्तातेनाम्वया
वामहति शोकाआ?रावे निक्षिप्यतौ तनयविरहशोकावईक्लवतातं
शुकनासमावा च मनोरमामृनाश्वास्यास्मादेव प्रदेशाद्गच्छामि
तदा मयापि वैशम्पायनस्यानुकृतंभवति । निवृत्य पुनर्गमने१आ
चामुक्तिपक्षमाशङ्कतेमेहृदयमातीत्क करोमिआअथवाऽस्थान
एवाप्रतिमुक्तईशङ्कामेप्रियसुहृदात्मानंमांचपारईत्यजताप्यपरेह्या
प्रकारेण गमनमुत्पादयता कादम्वरीसमीपगमनोपायचिन्तापया
कुलमतेरुपकृतमेव । तदधुना वैशम्पायनप्रत्यानयनाय यान्पं
नतातोनाम्बापि नार्यशुकनासृआएआईपनिवारश्यईतुं शक्रोआईतमाम्॥०
गतश्चवैशापायनसहितस्तेनैवपाश्वानपुरस्ताद्गमिप्यामि । इति
निश्चित्यतत्कालकृतं वैशभ्पायनावईयोआआदुःरवंपारई_णामृसुखमौषध
मिववहुमन्यमानो मुहूर्तमिवस्यित्वा आवईश्रान्तःसु?ईतेंंरङ्गैरा
पूआरईतेतृतीयार्धयामशङ्खेशरीरस्थितिकरणायोदतिष्ठता
उत्थायचयत्रैवकादम्वरीतत्रैववैशम्पायनैतिस्वधैर्याव??
ष्टाभेनैव सस्तभ्य हृदयं श्?याःतरात्मापुनरेव सवाआइराताशेष

राजलोकःशरृआईर?तिमकरोत्? । कृताहारश्चान्तर्ज्वलतोमदना
नलस्य वैशम्पायनविरहशोकाग्नेश्च वहिरपि सःतापदानाय
साहायकमिव कर्तुम् ८उपारई स्थितश्चातिकष्टमष्टास्वपि आदईक्षु
युगपअसाआरईतकरःकरोम्यय५त्ननैवसन्तापमित्युआकलय्येवगगन
?तलमध्यमारूढे सवितृआ?ईरा आतपव्याजे?ई?आमईवोत्तप्तमु
द्गिरातईरश्म्रिजाऋले निआर्र्भद्यविशन्तीष्विऋवृशुरीर्रमातपृकणिऋकासु
पुल्यमानप्रा?आसंघातासुतूऋलप्रवेऋऋशृआत्सङ्कटाउयृमानुआसुपाउदपृच्छायासु
आआ? निपानसरःपुङ्कैऐम्वींख्यै?ऋक्?आआर्यूईर्थे५ईंरपु रक्ततर्मिऊरसर्कां?ऐतपु
१।घर्मजलकणिकावलीपु?णायाज्योत्सायाम्गृह्यमाणेपुतुषौ०
? ।
रगुणेपुवाञ्छ्यमाने पयोदकालाभ्याआआमेअभ्यर्थ्यमानेदिवस
पारईणामेप्रदोपृदर्शनाकाऋलपु हृदयेपु उत्थायृसरस्तीर?ई
तम् अईनेवरतौपतज्जलांसांरसेकनिवारआरईतोप्णंकरकिरणसन्तापम्
ए»कसन्तानावर्लीईधारा वाआहईन्यारआरनर्र्ज्ञ् आरईण्येइंव?ल्?रप ख
श्०प्तृमन्तरा?? त्_आऋ?ऊरेवालाआईहतान्ध??आरृआरश्रुकुसुम
कतश्यामप?नीपईलाशूआस्तीर्णसमस्तभूतलमाशेदमानसरसस्फुटि
तारविन्दराशिदत्त्प्रकरमाकीर्णसस्?बिए?सकाण्डम् अक्राण्डक
?आताभिआरईव?सद्यः स्नानार्द्रर्चि?।रेरहुस्तैरुआऐभिरु _प्रपगृ?आतसुरक्तिईऋ०।
१ अतनु भूतलमित्येतन्नाआईस्तनपुरूआके

द्रिकाभिरनाश्यानचन्दनाङ्गरागहारिणीभिर्हावलयमात्राभरणाभिर-
वतंसितबालशैवलपवालाभिर्मृणालतालवृन्तकर्पूरपटवासहरिचन्दन-
चन्द्रकातमीण्_आदर्पणाद्युपकरणपाणिभिरबह्नीभिर्वाराङ्गनस्मिरुपेतम्
यारईभवस्थानमिवनिदाघसमयस्यनिदानृमिवशीतकालस्यनिवे
२आमिववाआरईवाहानृआम् तिरस्कारमिवरविकराणाम् हृदयमिव?ए
र्सरसःसहोदरमिवहिमगिरेःस्वरूपमिव जडिम्नःआवासमिव
आवईभावरीणाम्प्रत्याघातमिवदिवसस्यज्लमाघडपमयासईऊआता
तत्र चातिरम्यतया क्षुभितमकरध्वजृआए?ईत् आसहस्रविषमं ०??
जलासारशिशिरतया संधुक्षितसुहृद्वियोगानलं महासमुद्रमिव
गम्भीरंतांदईवसमेककिआकथंकथमपिस्वधैर्य?त्रेणालङ्घयत्॥०
लोहितायमागत्?पे?आ?याह्नेनिर्गत्यबहुलगोमयोपलेपहारईतेमन्द
मन्नमारुत?तोत्तरल्वायूम्रानधवलकुसुमप्रकरशोभिनिवासभवनाङ्गणे
क्षणमिवाआथानेसमासन्नपाआर्थईवैःसहवैशम्पायनालापेनैवस्थित्वा
द्वितीय?वृ??एचलितव्यं सज्जीकुरुतसाधनम् इत्यादिश्य
वलाध्यक्षमृआए_ एवावईसर्जिताशेषराजलोको वासभवनमध्य१?ए
वसताअथातिचिरान्तारईतोज्जयिनीदर्शनोत्सुको आवईनापिप्रयाण
नान्द्यासकलएवकटकलोकःसंवृत्य प्रावर्ततगन्तुमारअऋआत्म्रृ
नाप्यलव्धनिद्राआवईनोदोऽवतरत्येऋवतृतीयेयामे तुरृऋगकाईरणीप्रायु
वाहनेन्रनिआतईबहुनाराजलोकेनसह विरलकटकसंम्व?र्दनचर्त्मना
चहताअथाऋध्वनैवसृह क्षृआईणायांयामवत्याम्र रसातलादिवो?०
न्मज्जत्यु सं?र्?एर्_पु उंन्ंमीलन्तीष्विव दृंष्टिपु पुनारईवान्य्रथा
आसृष्वज्यवमानेवनजईगाहर्नैलपुएआकेसङ्कुआसूईउचप्स्ववमनेतपुरुलीन।२गविगनरलतालयममारो
?
हन्त्याःपदेइववहुललाक्षारसालोहितोदईवसश्रियोऽवश्याससे ?ईआआ
न्नवपल्लव इशेऋद्भिऋद्यमाने पूर्वाशालतायाः कमलिनीरागदांयिनि२।
?ईदुवसकरविम्बेविस्पष्टै प्रभातसमयेकटकलोकेनैव सहपराप
तितवानुज्जोयनीमा

अथ दूरत एव प्रसृतिद्वन्द्वसंस्थितैश्च पुञ्ज्यमानैश्च पुल्लईतैश्चा-
बद्धमण्डलैश्चोपविष्टैः वलितैश्च दत्तकतिपयशून्यपदैश्च निवर्त्यमानै-
श्चागच्छीद्भश्चोन्मुरवैश्चाधोमुखैश्चोद्बाष्पदृष्टिभिश्च विवर्णदीनवदनैश्च
महाकष्टशब्दमुखरैश्चदुःखाधिक्याहितमौनैश्चमुनिभिरपि?आक्षु
?आभईरपिवीतरागैरपिनिःस्पृहैर?दासीनैरपिदुर्जनैरपिस्नेहपरवशैः
पितृभिआरईव सुहृद्भिआरईव त्सईग्धबन्धुभिआरईवच नगरीनिर्गतैरार्त्या
पृच्छ्यमानंकथ्यमानं चविचार्यमाणंचानुभाव्यमानं चवैश
आपायनवृत्तान्तमेवसमन्ताच्छश्रावा
शृण्वंश्चचकारचेतसिआआबाह्यस्य तावज्जनस्येयमीदृशीसम
१०वस्था।किंपुनर्येनासावङ्केनलालितः सवर्धितोवावालचावटवो
स्यानुभूत?आःआतदतिकष्टं मेवैशम्पायनेनविना तातस्यशुकना_
सस्याम्बायामनोरमायावादर्शनम् । इत्य५वंचिन्तय?आनिउ
आईहतोद्बाप्पदृष्टिरदृष्टसर्ववृत्तान्तएव विवेशोज्जयिनीमाअवतीर्य
चसराजकुलद्वाआरीवईशन्नेवार्यशुकनासभवनं सहदेव्याविला
१ष्सवत्यागतोराजोतईशुश्राव।श्रुत्वाच निवर्त्यतत्रैवजगामा
गच्छंश्चसमीपवर्तीआहावत्सवैशापुआयनू?ऋरआपिमदङ्कलालनोचितो
बालएवासिकथंत्वमेकाकव्यिआलश्_आतस?णनिर्मानुषे
तस्मि??आरण्येस्थितःआ केनते तत्रापि । आघाउतकाउ
आरईणीशरीररक्षा कृताआकेनवै_षम्यप्र्रतिउप?ईथनी शरीरश्यईतिः
?०सम्पाआदईता।केन९ईनद्रामृखदायिशयनीयमुपकल्पितम्।कसवयि
बुभुक्षिते तृषितेसुपुप्सति वादुःखितः । ममोत्सङ्गमुत्सज्य
समानसुखदुःखा वधूरपिनपुत्रक त्वयोपात्ताआआगतमात्रस्यैव
ते पितरमनुज्ञाप्यात्यर्थं वधूमुखमवलोकयिष्यामीति ?म्यूआ
चिआईन्ततंकेवलं तनूमेमन्दपुण्याया नृ सम्पन्नमा परंतवापि
श्ऽवदनंदर्शीआर्नंदुर्लभंभूतमावत्संयत्रतेऽवस्थातुमभिरुचितंनयस्व
आआ?ऐमामपि त्पईतरंविज्ञाप्य । त्वामपश्यन्तीआआरी ?आईउआएवामिआ
तातत्वयाहं ?शशवेपिनावमा ताआकु मेकंपद

निष्ठुरता जाता । आ जन्मनः प्रभृति न दृष्टमेव यस्य कुपित-
माननं तस्य ते कुतोयमेवांवईधो मय्यकस्मादेव कोपः । यदेवं
पारईत्यज्य स्थितोसि । गतोप्यागकच्छ शिरसा प्रसादयामि त्वाम् ।
कोपरोसस्ति मे । देशान्तरपारईचयान्मुक्तो नामास्मासु स्नेहः । क्षण
मप्यनन्तीरतदर्शनस्यचन्द्रापीडस्योपारईकथं तवेदृशीनिःस्नेहता ष्
जाताआतातनभद्रकंतेसमापतितमा सर्वएव सुखंस्थाप
नीयोगुरुजनोदुःरवंस्थापितःआ न जानाम्येवंरूत्वाकिंत्वया
प्राप्तव्यमाएतानिचान्यानि चान्तर्भवनगतांप्रत्यग्रतनयविरह
शेकविह्नलांस्वयंदेव्या आवईलासवत्यासंस्थाप्यमानामपिमनोरमां
विप्रलपन्तीमश्र?आपीत्?आ १०
?तेन चातिकरुणेन तअलापावईपेणविह्वल इवनिद्रागुमेनेऋव
चूर्णमानोनि५श्चतनतामनीयत।कथंकथमपि सहजसत्त्वृआवष्टध्भे
नैवसेस्तम्भितात्माप्रावईशृयपितुरपिलज्जमानोवदनमुपदर्शयितु
मधोमुरव एव निउस्पन्दसर्वा५ङ्गंणमन्दराद्रिणेव शुकनासेन सह
मथ्नावसानुस्तईमितमिव महार्णव प्रणम्यपितरं सूत खेपा१ष्
आवईशत्?आउपविरष्टं_ चतंक्षणमिवदृष्ट्वा राजान्तर्बाप्पभरगद्गदेन
ध्वनिनाऽभ्यर्णैवर्पैवजलधरोभ्युधारताआवत्सचन्द्रापीडजानामि
ते स्वजीआवईतादपिसमभ्यधिकाभ्रातुरुपारईप्रीतिम् । पीडाच
सुखैकहेतोर्वल्लभजनादेवासं_भाव्यृआ य्रुआसमुत्पद्यतोआतथैव आ?
आकेचिउन्न क्रिय?तेर । तृज्जनुमनः५स्नहैस्यृ९ वय?।शीऊक्र?श्रैर्तस्य?०
गुरु_जनाच् ?विनुयाधानस्यच सर्वस्यैवानुज्ञिईताममभ्रोतु ४
सुहृदश्चतेवृत्तान्तमाकर्ण्यत्वदोपमाशङ्कते मेहृदयमाइत्येवं
वादिनोनरपतेवईचनमाआई_क्षप्ययुगपच्छ्रृआए?प्राआभ्यामन्ध्काआरईतृआन्रनः
प्रावृडारम्भैव तडिल्लतादु_उप्प्रेक्ष्यृआएऋ आवईस्कूआईर्ज्जतेऊनैवस्फुआरईताधरेण
शुकनासोव्रवीत्?आ ।?

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१ तयैवाइआईतक

देव यदिचन्द्रमसूप्मा दहनेचातिशईऋआतलत्वम् अंशुमा
लिनि वातमः त्तमास्वन्यांवा आईदवसःमहोदधौवा श्क्त्पः
क्षितेरधुआरणंवाशेषेपरार्थानुद्यमोऋ वासाधोःअप्रियवचननि
गर्मोवास्वजनमुखात्सभाव्यन्तततोयुवराजेऽपिदोषः आतत्किमे
आवमे?ईवा त्तस्यानात्मज्ञस्य मूढप्रकृतेर्दुर्जातस्य राजाप?आयका
आरईणोमातृपितृघातिनोमित्रद्रुहःकृतघ्नस्यकर्मचुणृडालस्यमहापा ।
तकिनःकृतेकृऊतयुगार्वेतारयोग्यमात्मनोपिगुणवांतमत्युदारचारईतं
चन्द्रापीडमेवं सैंंभावयति देवः । न ह्यतःपरमपरं कष्टतरं
किंचिदपिपीडुआकारणंयद्रुणे?र्त?मानोद्वोपेपुसंरभाव्यतैतर ?
१आजनेनुआपि किपुनगु०रुजनेन । योगुणी गुणैरेवाराधनीयः ?
कस्यापरस्यात्मा गुणवाननेन ज्ञापनीयः । अपिच जन्मनः
प्रभृतिदेवस्यदेव्याविलासवत्याश्चाङ्कलालनयायोनगृहीतस्तस्य
मृरुतैवदुर्ग्रहप्रकृतेश्चन्द्रापीडोपि आ?करोतुआस्वयमेवोत्पद्यन्त
एवंविधाःश्ररईऋआरसम्भवामहाकृमयःसर्वदसोपाउभा?आउलप्लव्याधत्यः
१णन्??पूआ॥महाव्यालाःविन?च् तवो?म?ंताः ङ्गेवृत्तयो
?आआसज्ञाआरजश्रैर्रै नि?रग१रैरर्वीय्?रैइर्???ऋआ।इर्?र्ंर्रीऐ?।ण्?ऋआआ??इर्?७?आआआऐ?लना?
।०ल्मीधिष्ठिताःए।इं?एएआः कृ?आणाऋइव?र्स्नेहनवृपरुऋष्यं
भज?एवन्तद्यन?आद्ध्व?ऋ?आ??उप्रादईराकपपृआआएल?उ?ऊ?ऋऋ?र्ं_ऋश्?ऐ?वेध्?रेवालईलानर्न्प्ंएरा
आआ?आआमुक्तासायकाइवसपक्षाश्र?न?रीव???_आव?क्षप्यन्रतो
?आसरागाः पल्लवा इव आदईवसारूढ्यैकप?ए । ?ईआपदामृष्ट्र?
दर्पणा इवाभिमुख्येऋन स?र्ंम्ती??ईऋ?त।_?न्तर१स्व।च्छवृत्तय।
सलिलाशया इव गाढावगाहनेऋनैरवकालुप्यमुपईयान्ति । येच

स्निग्धेप्वपि रूक्षाः, ऋजुष्वपि वक्राः, साधुष्वप्यसाधवः, गुणव त्खपि दुष्टप्रकृतयः, भर्तर्यप्यभृत्यात्मानः, रागिष्वपि क्रुद्धाः, निरीहादप्यादित्सवः, मित्रेष्वपि द्रोहिणः, विश्वस्तानामपि घातकाः, भीतेप्वपि प्रहारिणः, प्रीतिपरेष्वपि द्वेषिणः, विनीते- 31|^ 1 4 प्वप्युद्धताः, दयापरेष्वपि निर्दयाः, स्त्रीप्वपि शूराः, भृत्येप्वपि 5 ऋराः, दीनेष्वपि दारुणाः । येषां च विपरीतानां गुरव एव 21 = लघवः, नीचा एवोच्चैः, अगम्या एव गम्याः, कुदृष्टिरेव सद्दर्श-10-214 नम्, अकार्यमेव कार्यम्, अन्याय एव न्यायः, अस्थितिरेव स्थितिः, अनाचार एवाचारः, अयुक्तमेव युक्तम्, अविद्यैव विद्या, अविनय एव विनयः, दौः शील्यमेव सुशीलता, अधर्म एव धर्मः, अनृत- 10 मेव सत्यम् । येषां च क्षुद्राणां प्रज्ञा पराभिसन्धानाय न ज्ञानाय, श्रुतमालजालाय नोपशमाय, पराक्रमः प्राणिनामुपघाताय नोपका राय, उत्साहो धनार्जनाय न यशसे, स्थैर्य व्यसनासङ्गाय न चिरसङ्गताय, धनपरित्यागः कामाय न धर्माय । किंबहुना । सर्वमेव येषां दोपाय न गुणाय । तदसावपीदृश एव कोप्यपु - 15 ण्यवानुत्पन्नो यस्यैवं कुर्वतो 'मित्रमहं चन्द्रापीडस्य कथं तस्य द्रोहमाचरामि' इति नोत्पन्नं चेतसि । ' एवं कृते चलितवृत्तानां शासितावश्यं तारापीडो देवः पीडितान्तरात्मा मयि कोपं करि प्यति' इत्येवमपि नाशङ्कितं मनसा | 'मातुरहमेवैको जीवितनि बन्धनं कथं मया विना वर्तिप्यते' इत्येतस्य नृशंसस्य हृदये 20 नापतितम् । ‘पिण्डप्रदो वंशसन्तानार्थमहमुत्पादितः, पित्रा कथम 212 ननुज्ञातस्तेन सर्वपरित्यागं करोमि' इत्येतदपि यथाजातस्य न बुद्धौ सुजातम् । तदेयमसत्पथप्रवृत्तेन नष्टात्मना सुदूरमुद्रान्तेन दुदर्श मदृष्टं ८. तावन्न नाम कुदृष्टिना दृष्टम् । दृष्टमपि येन न दृष्टं तस्याज्ञानतिमिरा॒न्धस्य किं क्रियताम् । अपरमसौ तिर्यमहता 25थ 'आलजालाय नोपशमाय' इत्येतन्नास्ति न-पुस्तके. २ 'दुर्दशम्' इति प.

48

           कादम्बरी ।

यलेन शुक इव पाठितः पुष्टश्च देवेन । अथवा विनोददानात्तिरश्थामपि सफल एव शिक्षणायासो भवति । तेपि पोषिताः पोषितरि स्नेहमाबघ्नन्ति |तेपि कृतं जानन्ति । तेपि परिचयम नुवर्तन्ते । तेषामपि सहजँस्नेहो मातापित्रोरुपरि दृश्यत एव । न पुनरस्य नष्टोभयलोकस्य पापकारिणो दुर्जातस्य यस्य सर्वमेवा धस्ताद्गतम् । अपि चेदृशाचरितेन तेनाप्यवश्यमेव कस्यांचित्ति र्यग्योनौ पतितव्यं येन तावद्दुरात्मना जातेन केवलं सुख न स्थापिताः सर्व एव वयम्, अपरमेवं दुःखार्णवे निपातिताः । सर्व एव ह्यनाक्षिप्तचेताः प्रवर्तते स्वहिताय परहिताय च । तस्य तु

पुनरस्मानेवं दुःखं स्थापयतो न खहितं नापि च परहितम् । किमनेनैवमात्मद्रुहा कृतमिति मतिरेतावन्न बोधपदवीमवतरति । सर्वथा

दुःखायैवास्माकं तस्य पापकर्मणो ग्रहोपसृष्टस्य जन्म । इत्युक्त्वा हेमन्तकालोत्पलिनीमिवोद्वाप्पां दृष्टिमुद्बहनुद्वेपिताधरश्च बहिर लब्धनिर्गमेण स्फुटन्निवान्तर्मन्युपूरेण निश्वसन्नेवावतस्थे । तदवस्थं च तं तारापीड़: प्रत्युवाच । एतत्खलु प्रदीपेनामे: प्रकाशनं वासरालोकेन भावतः समुद्भासनमवश्यायलेरौराहादन ममृतांशोर्मेघाम्बुबिन्दुभिरापूरणं पयोधेर्व्यजनानिलैरतिवर्धनं प्रभ जनस्य यदस्मद्विधैः परिबोधनमार्यस्य । तथापि प्राज्ञस्यापि बहुश्रुतस्यापि विवेकिनोपि धीरस्यापि सत्त्ववतोप्यवश्यं दुःखाति पातेन विशुद्धमपि वर्षसलिलेन सर इव मानसं कलुपीक्रियते सर्वस्य । कलुषीकृते च मानसे किमिदमिति सर्वमेव दर्शनं नश्यति । न चित्तमालोचयति । न बुद्धिर्बुध्यते । न विवेकोपि विविनक्ति । येन ब्रवीमि । अन्यदस्मत्तो लोकवृत्तमार्य एव सुतरां वेत्ति । किमस्ति कश्चिदसावियति लोके यस्य निर्विकार

यौवनमतिक्रान्तम् । यौवनावतारे हि शैशवेनैव सह गलति गुरुजनस्नेहः । वयसैव सहारोहत्यभिनवा प्रीतिः । वक्षसैव सह

१ 'सहजन्म' इति प.

२ 'ब्रवीत्यदः । मत्तो' इति न.

विस्तीर्यतेवा??आ । षलेनैवसहोपचीयतेमदः । दोऋ?र्रयेनैव
सहस्थूलत्गमापद्यतेधीः आम?आएनैवसहकार्श्यमुप्रयातिश्रुतमा
ऊरुयुगलेनैव सहोपचीयतेहृदयमावईनृयैः । श्मश्रुभिरेवसहो
ज्जृम्भते मलिनताहेतुर्मोहःआआकारेणैव सह्नाआवईर्भवांन्तहृदया
ः आतद्यथाधवलमपिसरागंसर्वथादीर्घीभवदपि नदीर्धं?
पश्यतिचक्षुः । अनुऋपहतेपिन प्रविशतिगुरूपदेशः श्रोत्रो
गण्यपिनविऋद्य्राऽन्तरं आवईनृदा?ईउहृदयोस्थैर्यमस्थिरप्रृकृताऐ
आमापृआईरत्याज्येपु?ंसनेप्वाऋसङ्गेःआ
आवेकाराणां चष?आरा?आं प्रायः?आऋरुमता । सा च सर्वमेव
जल्ष्ठप्रायंकुःर्वाणावपोआतईवृ?एंवोपजुआयूतो अपिचादईवसोदोषा आआ
आआमारय दोआआआगमोऽनालेऋआर्ंआगयुअमालोकोऽसदर्शनार्थम् असद्दर्श
नमावईवेकाय आईववेकांएऽसनृमार्गप्रृवृत्तयेअसन्मागईवृत्तंचमो?आन्धं
चेतोभ्राम्यदवश्यमंवसवलीत्वासूवलितेचेतसितल्लग्नापतत्येव
लज्जाआत्रपावरणूशन्यैचहृदिप्रावईश्यपदंकुर्वन्केनवानिवा
आईरतो दुआनवार स?रीआवनयहेतुःकुसुमधन्वा । आवईलसति च१
कुसुमृम१र्गणे केनकार्येण छिद्रसृहस्राणिनभवीन्त यैः सत्त्व
मेवाघ?आआद्बजति । सत्त्वे चाधोगते किमाश्रित्य न गलति
शीलमाकिमवल?नांवईनयस्य । किंकरोत्वनाधारं धैर्यमा
क्वपदमाधत्तांधीः आक्वसमाधानमाबध्रात्ववूष्टम्भः । केनवाव
श्भ्यवलान्निश्चलीकृतं मनःआआवईप्र्तिपद्यमानानिकेननियी।ण्
तानीन्द्रियाआईणाजाआन्निन्द्यानिकेननिवांआरताआएन दुश्चारईतानिआ
केनवालोक तेनतमोभिवृद्धिहेतु?साआरईतोदोषाभिपङ्गो दृष्टेरु
पहुन्तृआ । ?ऐ दृश्यतामसतिबहुदर्शित्वे । बहुदार्शीआऐत्व्च
सावतः कालस्यैवासंभवात्कुतो भवतु प्रथमे वयसिआयेनुआन्व
यव्यतिरेकाभ्यांनिश्चित्यवर्ज्यतांमालईनता । अपिचपारईणाआआ

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१उपर्चायतेऽआवईनयःइआईतन २।नस्थैर्यम्। ?आतईन ३।आस
?एपुइआईतन ४।वर्जयातईमीलनृतामि?ईन

मेपि पुण्यवतां केपांचिदेव हिकेशैः सहः धवलिमानमाप-
द्यन्ते चा?रईतानि । तन्मोहावईषयमहाहौ मदविकारगन्धमातङ्गे
दुर्विलासईतैकराज्ये रतिनिद्राविलासवेश्म?नि नवरागपल्लवोद्गमली
लान्तविशेपदुश्चारईतचक्रवर्तिनितारुण्यावतारे सर्वस्यैवावईपमतर
विषयमार्गपतितस्यस्खलितमापतति । किमेवमार्येणलालनीयस्य
पालनीयस्यशिशुजनस्योपर्यावेशोगरीयान्गृहीतोयदनुचितमपत्य
स्नेहस्याक्रोशगर्भमेवमुक्तमास्वप्नायमानानामपियद्गुरूणांमुखेभ्यो
निप्क्रामतिशभमशुभंवा शिशुषुतदवश्यं फलतिआगु?रवोहि
दैवतंवालानाम् । यथैवाशिपोगुरुजनवितीर्णा वरतृआमापद्यन्ते
१०तथैवाक्रोशाः शापताम्।तद्वैशम्पायनमुद्दिश्यकोपावेशादेवमति
परुषमभिदधत्यार्येमहतीमेचेतसःपीडासमुत्पन्नाआस्वयमारो
पितेपु तरुपु यावदुत्पद्यते स्नेहः किं पुनरङ्गसम्भवेप्वपत्येपुआ
तदुत्सृज्यतामयममर्षवेगोवैशम्पायनस्योपारई । विरूपकंतुतेन
नकिंचिदप्याचारईतम् । सर्वपारईत्यागंकृत्वास्थित इत्येतदपि
१५कारणमावईज्ञायकिमेवंदोषपक्षेनिआईक्षपामःकदाचिद्गुणीभवत्येव?
मयमविनयनिष्पन्नोदोषएवाआनीयतां तावदसौआबुध्यामहे
किमर्थमयमेवंविधस्तस्य वयसोऽनुचितोपिसवे?ग उत्पन्नःआततो
यथायुक्तंविधास्यामःआ
इत्युक्तवति तारापीडे पुनः शुकनासोऽभ्यधात् । अत्यु
२०दारतयावत्सलत्वाच्चैवमादिशति देवःआअन्यदतः परंभवदपि
किमिवास्यविरूपकं भवेद्यद्युवराजमुत्सृज्यक्षणमन्यत्रावस्थानमा
त्मेच्छया चोईष्टतमाइत्युक्तवतिशुकनासे कशयेवाःतस्ताआईडतो
दोपसभावनयानयाआईपतुरुद्बाष्पदृष्टिरुपावईष्टएवोपसृत्यचन्द्रापीडः
शनैःशनैःशुकनासमवादीत् आआर्ययद्यपिनिरुक्तितोवेद्मिन
२५?मदीयेनदोपेणनाआआतोवैशम्पायनैतितथापितातेनसंभावि
तमेवकस्यवापरस्यसंभावना नोत्पन्नामिथ्यापितत्तथायथा

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१ भवदापैत्यतन्नाआस्तनपुस्त?क

गृहांतं लोकेन आवईशेपतोगुरुणा । प्रृआईऋउसद्धिऋरत्राउयशसे यशसे
वा?एरषृगुणाश्रयावाफलवती । आआश्ल् दाऋयी कुत्रोपयुज्यते
परमार्थःआतदस्या दोषसभावनाया प्रांयृश्चित्तमार्योदापयतुमे
वैशम्पायनानयनाय गमनाभ्यनुज्ञांतातेनानान्यथा मेदोषशु
द्धिर्भवतिआआकईकारणमाअनागते तुवैशम्पायनेतातस्यानयाऽ
संभावनया नापगन्तव्यमाअगतेच मयिवैशम्पायनेननाग
न्तव्यमायद्यसावन्येनानेतुमेवपार्येत तदातातस्याप्यनुल्लङ्घनी
यवचनैरोईभरवनिपतिसहस्रैरानीत एवस्यात् । तदार्यःकारयतु
मेगमनाभ्यनुज्ञयाप्रसादम् । नचतुरङ्गमैर्गच्छतोमेदृष्टायां
भूमौस्वल्पोपि गमनपारईक्लेशः । वैश।पायनमादायागतमेवमाम१ण्
वधारृयत्वार्यःआअपिचबाह्यखेदादसह्योन्तःखेदएवमेतद्वियो
गजन्माआअनुपदमेव स्कन्धावारमादायागच्छतीत्यमुना हेतुना
आवईनातेनागतोहम् । अन्यथाजन्मनः प्रभृतिकदा मयागतं
आईस्थतंक्रीडितंहासईतंपीतमशितं सुप्तंप्रबुद्धमुच्छ्वसितंवाविना
वैशम्पायनेन । यच्चश्रुत्वातस्मादेवप्रदेशान्न गतोस्मितन्?आ?
तेनैवतुल्योऽभूवमितिआ तदप्रतिगमनदे??आद्रक्ष् ?मामार्यःआ
१इत्यभिहितवति चन्द्रापीडेऽन्तःपीडोपरागरक्त रक्ततामरसा
नुकाआरीईण मुखे सपक्षपातां षटुदावलीमिव दृष्टिं निवेश्यैव
आगमनाय विज्ञापयतियुवराजःकिमाज्ञापयतिदेवःइतिशनैः
शनैः शुकनासो राजानमप्राक्षीत् । तथा पृष्टश्च शुकनासेन?०
किंआईचदिव ध्यात्वातारापीडः प्रत्यवादीताआर्यमयाज्ञातमे
तेप्वेव दिवसेपु संपूर्णमण्डलस्येन्दोर्ज्योत्स्नामिव करावलम्बिर्नां
स्यवधूंद्रक्ष्यामीआतईयावदयमपरोन्तर्हिताशापथोऋ जलदकाल
?प्र?ऐऐ?कारीवैशम्पायनवृत्तान्तोआवईलोमप्रकृतिनाविधात्रान्तरा
पातितःआयथा चायुप्मताभिहितमेवैतत्?आन तमन्यःशक्रोत्या??
नेतुमानचर्भ्रूईएआविनाऽयमत्र??कृम्रातदवश्यमेव तावन्नि
स्तीरतव्यो?र्?र्णवोऽमु?ऐएआ वैशम्पायनप्रत्यानयनाय

चावश्यं देव्यपि आवईलासवती विसर्जीयप्यत्येवैनमिति निश्चयो
मोतद्यातुआ?ङ्क?ति?ंवत्सेनगन्तव्यमातद्गणकैःसहाद
रादार्यो दिवसलग्नई चगमनायास्य निरूपयतु संविधानं च
कारयत्विति । एतदभिधाय शुकनासमुद्बाप्पलोचनश्चिरमिव
ष्चन्द्रापीडमालोक्याहूय च विनयावनम्रमंसदेशोरिसिबाह्वोश्च
पाणिना स्पृशन्नाआदईशता वत्स गच्छत्वमेव प्रविश्याभ्यन्तरं
मनोरमासहिताया मातुरावेदयात्मगमनवृत्तान्तम् । इत्याआदईश्य
चन्द्रापीडमात्मनाशुकनासमादायस्रभवनमयासीता चन्द्रापी
डस्तुतामक्लिष्टवणांर्कादम्बरीवरणस्रजमिवगमनाभ्यनुज्ञांहृदये
१०नोद्वहन्प्रहृष्टातरात्माप्यपहर्षदृष्टिः प्रविश्यकृतनमस्कारो मातुः
समीपे समुयविश्यात्मदर्शनद्विगुणीभूतवैशम्पायनविरहशोकत्त्वईह्वलां
मनोरमामाश्वास्यावादीता
५आ आआब समाश्वसिहिआवैशम्पायनानयनायतातेन मेगमन
मादिष्टम् । तत्कतिपयीदवसान्तारईतंवैशम्पायनाननदर्शनो?कं
१ष्मामविकल्पंविसर्जयत्वम्।सात्वेवमभिहिताप्रत्युवाच।तात
आकईमात्मगमनवचसा मांसमाश्वासयसि । कःखलुमे त्वयि
तस्मिंश्चविशेषःआतदेकधा तमेकंनपश्याआमई कठिनहृदयमा
त्वयिपुनर्गतेयदपितस्यादर्शनेजीआईवतप्रतिबन्धहेतुभूतंत्वदर्शनं
तदपिदूरीभवतिआतून्नुऋगन्तव्यंवृ न। एकेनापिआहईयुवयो
?०रावांपुत्रव?ऐ।अपिनागतोनामास निमुरात्माआइत्युक्तवत्यां
मनोरमायांविलासवती धीरमुवाचाआप्रियसत्सईतव ममचैव
मेतद्यथात्वयोक्तमाअयं पुनर्वैशम्पायनेन विनाकं पश्यतुआ
तदास्तामाकिमेतन्निवारयसिआवाआरईतेनाप्यनेननैवस्थातव्यमा
मन्येचपित्राप्ययमेतदेवाकलय्य गमनायानुमोआदईतःआतद्यातुआ
?ष्वरमावाभ्यां कतिपयादईवसाननयोरप्यदर्शनकृताः क्लेशा अनु

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१ दर्शनोत्सवम् इआतईन २।हृदया। इआतईन ३।चदयितस्या
दर्शनेइआईतन्त

भूता न पुनरस्य वैशम्पायनाननानवलोकनदुःखदीनं दिने
दिने वदनमीक्षितुम् । तदुतिष्ठ गच्छावो गमनसंविधानाय वत्सस्य
चन्द्रापीडस्य|'
इत्यमिदधत्येव मनोरमां हस्ते गृहीत्वोत्थाय चन्द्रापीडेनानु
गम्यमाना निजावासमयासीत् । चन्द्रापीडोपि मातुः समीपे
गमनालापेनैव क्षणमिव स्थित्वा गृहमगात्त |तत्र चापनीतसमा
योगो गमनायोत्ताम्यता हृदयेन गणकानाहूय रहस्याज्ञापितवान् |
'यथा विना परिलम्बेन मे गमनं भवति भवद्भिरार्यशुकना
साय पृच्छते ताताय वा दिनमावेदनीयमू|' इति|एवमादिष्टास्ते
व्यज्ञापयन् । 'देव यथा सर्व
 एव ग्रहाः स्थिऋतास्तथास्मन्म्तेन देवस्य
गमनमेव वर्तमाने न शस्यते | अपरमपि केर्मानुरोधाद्रा
जेच्छैव कालः | तत्रापि न कार्यमेवाहर्निरूपणया | राजा कालस्य कारणम् | यस्यामेव वेलायां चित्तवृतिः सैव वेला
सर्वकार्येषु|' इति विज्ञापिते मौहुर्तिकैः
पुनस्तानब्रवीत् | तातेनैवमादिष्टमिति
व्रवीमि | अन्यदात्ययिकेपु कार्यैपु कार्यपराणां प्रतिक्षणोत्पादिषु
च दिवसनिरूपणेव कादृशी | तत्तथा कथयिप्यत यथा ध एव
गमनं भवेत्' इति । देवः प्रमाणामईत्यभिघाय गतेषु च तेपु
शरीरस्थितिकरणायोदतिष्ठत् । निर्वीर्ततशरीरश्यईतिं च मौहूर्ति
कास्ते पुनः प्रविश्य शनैर्न्यवेदयन् । 'कृतोस्माभिंर्देवादेशः|
सिद्धश्च तनयविरहवईक्लवतयार्यशुकनासस्य । तदतिक्रान्ते श्रम।०
नेनि रात्रावितः प्रस्थातव्यं देवेन |' इत्यावेदिते तैः साधु
कृतमिति मुदितचेतास्तानभिएउत्य दृष्टिविपयवर्तिनीमेव कादम्बरीं
चैशम्पायनं च मन्यमानोऽप्रविष्टायामेव पत्रलेखायां परापतामी
त्यग्रप्रघावितेनावधारयंश्चेतसा चतुःसमुद्रसारनिन्रद्रायुधरयानु
गामिनस्तुरङ्गमशूणेयुनवगणिततुरङ्गगमनखेदानुत्साहिनो राज

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१ 'आत्यन्तिकेषु' इति न.

पुत्रांश्च निरूपयत्ननन्यकर्मातं आदईवसमेकां च याभिनीं कथं
कथमप्यस्थात्?आ
। ?अथानुरक्तकमलिनीसमागमाप्रत्सिसन्तांपाआदईवसमं आदईवसेना
स्तमुपगतवतितेजसांपत्यौ_?एति?पतनाच्चिउतान्रलामईवृसुंध्या_रा
ष् गमपराशयाऊसूहैंविशतिपश्चिमेगगनभागोसध्यानलस्फुलिङ्गनिकर
इवस्फुरातईतारागणोदईवसविरामार्न्छागमेनेवतमसानिऋमीत्य
मानेपुऋऋआदई?उखेपुनिवासाभिमुखमुखरेपुवि_यद्वियृआएरग्?ऋःखाआदईवकृ
तर्तिप्रलापेपुव?एजनितप्रकाशंरजन्मेवसमष्यैश्वं
आ?ई? ?एंर्शूईव तमत्सपुरनर्जीवंर्लीएकंएनिजालोकाद्विका
१०शितेपूर्वा?ईवधूवदने जन्मान्तरागत इवोदयगिआरईवर्तिनि नक्षत्र
समागमसुखमनुभवतिभगवति भूयोभूयः स्वकान्तिर्न्भिरान्नि
प्कलङ्कैवनक्षत्रनाथेविस्पष्टायांनिशीथिन्याम् प्रस्थानमङ्गले
प्रणृआमुआयोपगतं चन्द्रापीडं पीडयान्तर्विलीयमानेववाष्पोत्पीडम
पारयन्ती पौतुमत्य्?य भ्यामीपनेत्राभ्यां कृतप्रयत्नाप्यमङ्गलश
१।ङ्कयाआउवईलासवती मन्युरागावेगगद्गीदकोपरुध्यमानाक्षरमवादीता
ध् ?ए तातयुज्यते ह्यङ्कलालितस्यगर्भरूपस्य प्रथमगमनईगरीईयसी
हृदयपीडायस्मिन्प्रथममैवाङ्कादपैति । ममपुनर्नेदृशीप्रथमाआम
नेपितेपीडा समुत्पन्नायादृशीतव गमनेनाधुनाआदीर्यतैव
मेहृदयमासमुत्पाट्यन्तैवमर्माआईणाउत्क्वथ्यतैवशरीरमा
आणुत्प्लवतैवचेतःआविघटन्तैव सन्धिबन्धनानिआनिर्यान्तीव
प्राणाःआन किंचित्समादधातिधीःआसर्वमेवश्?ं पश्यामिआ
नपारयाम्यात्मानामईवहृदयंधारयितुमाधृतोपिबलादागच्छति
मेबाप्पोत्पीडः । मुहुर्मुहुः समाआहईतापि मङ्गलसापादनायते
चलतिमतिःआन जानाम्येवकिमुत्पश्यामीति । किंनिमित्तं
?आचेयमीदृशीमेहृदयपीडेत्येतदपिनवेद्मि । किंबहुभ्योआदईव
सेभ्यःकथमप्याआआतेमे वत्सोज्ञटित्येवपुनर्गच्छतीआतई । किं

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१ कृतान्त इआईतना २।आनईवारीयतुम्।इआईतन

वैशम्पाथनावईयोगादुद्विग्नस्य गमनमेकाकिनस्ते समुअएक्ष्येतिआन
पुनर्वैशम्पायनवृताआतादाप्ंमनएवदुःविततयेतिआन चैवांवईधया
पीडयावैशम्पायनानयनायगच्छतस्ते गमनंनिवारयितुंपारयति
वाणीआहृदयंपुनर्नेक्ष्?त्येवत्वदीयंगमनमातदीदृशींमेपीडां
विज्ञाययथापुरास्थितंनतथाक्वचिदासङ्गमाबध्यातिदीर्घकालष्
मायुष्मतासातव्यमाअस्य चार्थस्यकृते साञ्जालईबन्धेनारि
साभ्यर्थयेवत्समाइत्याआदईशन्ती स्वमातरं सुदूरंप्रसाआईरतावन
भ्रमूइंआतश्चन्द्रापीडो व्यीजज्ञपत्? आअम्ब तदा दिग्विजयप्रसङ्गा
त्स्थितमाअधुनापुनरयमेवकालक्षेपोयावूत्तमुदेउशंपरापतामिआ
तत्पुनश्चिरागमनकृतानभावनीया मनागपिहृदयंपीडात्वया।१०
इत्येवंविज्ञप्ता चन्द्रापीडेन संनिरुध्यपांप्पवेगान्कथं कथमपि
संस्तभ्यात्मानं निर्वर्तितगमनमङ्गला गलता प्रस्रवेण सिञ्चन्तृआई
शिरासई चोपाघ्राय गाढं सुचिरमालिङ्ग्यं गच्छाद्भारेव प्राणैः
कृच्?र?आमुमोचतंमाताआ
?क्तश्चमात्रापितुःप्रा?आतयेवासभवनमगमतातत्रच देव
गमनायनमस्करोआतई युवराजःइत्यावोदईते द्वाररक्षिणाप्रावईश्य
क्षोण्_आआईतलनिरवोईउआतशिरसाशयनवर्तिनोननाम?सितएवीतुः
पादौआअथतथा प्रणतमालोक्य किंचिदुन्नमितपू?र्कायःशय
नगतएवाहूयतपिताचक्षुपा पिबन्नईवप्रेम्णापारईप्वज्यगाढ
मप्रुआऐढ इउरवराहसुआएद्गताआवईरलबाप्परय्रपयाऊकुलाक्षृआएऽन्तःक्षोभावेगवि?ण्
आई?आक्षरमवादीत् । वत्समईपत्रा?ं दोपेपु संभावितः ?त्येषा
मनागपिमनसिवत्सेन दुउःखासिकानकार्या । आवईनय१ऋधाना
अभृतिसम्यक्परीआईक्षृतोस्य?ः । परीक्ष्यच?आष्टैएधि
गम्यो राज्यभारसवय्यारोपितो नतनयस्नेहादेव । र्राज्यंहि
नामैतत्पू८वाभ??एणई?वातिदुरुद्वृहम् महीउभृआसवाधतयैवात्सिङ्कटमाष्
कुटिलनीतिप्रचारणेवातिदुःसञ्चरम् चतुःसमुद्रपर्यन्तभुवनव्यास्यै

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१ अप्रौढःइतिनाआस्तईनपुरूआके

ष्मज्रमृआपनालुकन।व्या? वहा२प?नुआयैव?रीईर ?आध?चनौ?वप्प्रौग्रपमैमारिवनुलामप्रा?
????६महृआईररौआआसाताग्धाहन?प्रमूसाश्यश्?त्तु?ऐऋङ्गवाआईशे?ऐआ? सपष्ठधतृनतृयैऐवाआईऋत?पऽ?र्रारसौहाम्नु
मरुचानाशास्त्रव्यवहाआर?ऐ???आ???आआकृपा?इर्नाआम
१ण्त्रवत्सले आत्मनिनाआईआनाजतेन्द्रियेनासेवके?पदमेवादधातिआ
यःखर्लु?ऐआकृर्ष्य बला?तिबनृधमस्यच?ईएः कछ
सेमूर्येस्तेत्रा_?गु?ंरजप्यपगत?वलिऋऋतृम्_आ१ऋतयस्तृत्रैवु समारूआएपयन्त्यै
त?एई?आःआतद»नैंनैवईबांएद्धव्यारमईदंरवात्सेनाआआऋनास्तिमयि
दोषःइतिआअपिचसंप्रति कस्मिन्भारमवक्षिघ्याणुमपि दोप
१ष्माचरसि।त्वयैवसकललोकानुरञ्जनुएयृतितव्यम्।गुतःखलुका
लु_आएउस्माकमाअस्माभिर?वीऋलतैप्श्चरंपदे स्थितमान यीडिताः
प्रजालोभेनानोद्वेंईज्रिता गुरवो मानेनान विमुखिताःसन्तो
मदेनानोत्त्रासिताःप्राणिनःक्रोधेनानहास्रित्रात्मृ_ऋआहर्षेणा
नहतःपर्रलोकःकूआमेनाराजधमानुरुद्धो नस्वृरुऋर्चिःआवृद्धाः
।०समासेवितान व्यसनानि । सतां चूऋआरईऋतान्यनुवर्तितानिनोईन्द्र
याणिआधनुरुन्नमितंनमनःआवृ_त्तृंरखतंनशरीरमावाच्या
द्भीतं नमरणात् । उपभुक्तृआआऋनईऋसुर?आएकदुर्लमानि सर्वावईषृयो
पभोगसुखानियौवनेच्छयापर्याप्तम्रकार्यप्रृआरई_हारात् ?क्रार्यानुष्ठा ०
नाच्चोपार्जितःपुरोपि लोकःआइ»तिचेतसि मोत्वज्जन्मनाच
?आकृतार्थएवास्मिआतदयमेवभे मनोरथःआदारपारईग्रहा?तिआईष्ठते

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१ दुःसास्यमिआतईन २ दुःपालम्ंइआतईन ३ सर्वाशा नाशुचौ
इत्येतन्नाआस्तईनपुस्तके ४।स्वरुच्या?आतन ५।अवनाआभेतमिआतईन।

त्वयि सकलमेव मे राज्यभारमारोप्य जन्मनिर्वाहलघुना हृदयेन 21 पूर्वराजर्षिगतं पन्थानमनुयास्यामीति । अस्य च मेऽतर्कित एवाय+ मग्रतः प्रतिरोधको वैशम्पायनवृत्तान्तः स्थितः । मन्ये च न सम्पत्तव्यमेवानेन । अन्यथा क वैशम्पायनः । क चैवंविधमस्य स्खमेप्यसम्भावनीयं समाचेष्टितम् । तद्गतेनापि तथा कर्तव्यं वत्सेन यथा न चिरकालमेष मे मनोरथोन्तर्हृदय एव विपरिवर्तते । इत्यभिधाय किंचिदुत्तानितेन मुखेनैव सम्पीडितं हृदयमिव ताम्बू- लमर्पयित्वा व्यसर्जयत् ।

( 2100 चन्द्रापीडस्तु तया पितुः संभावनया सुदूरमुन्नमितोप्यवनप्रतरमूर्तिरुपसृत्य पुनः प्रणामेनोन्नमितात्मा निर्ययो । निर्गत्य च 10 शुकनासभवनमयासीत् । तत्र च तनयचिन्तापरीतमुन्मुक्तमिवे-4 न्द्रियैः शून्यशरीरं शुकनासमविरताश्रुपातोपहतमुखीं च मनोरमांक प्रणम्य तादृशाभ्यामेव ताभ्यां संभाव्याशिषा समारोपयद्भयामिव । खदुःखभारमनुगतो निवर्तनाय तयोर्निवर्तिताननो मुहुरा द्वारनिर्गतेर्गत्वाग्रतो ढौकितमपि कृतापसर्पणमप्रकृतहेषारवमनुत्कर्णकोशम-15 - सुख़खनममनस्कमनाविष्कृतगमनोत्साहं दीनमिन्द्रायुधमालोक्यापि पुनर्निवारणाशङ्कया वैशम्पायनावलोकनत्वरया कादम्बरीसमागमौ-20 त्सुक्येन चाकृतपरिलम्बो मनागप्यारुह्य रयेणैव निरगान्नगर्याः। 3. निर्गत्य च सिप्रातटे तत्प्रस्थानमङ्गलावस्थानायोपकल्पितं , कायमानमप्रविश्य बहिरेव गतो युवराज इति जनितकलकलेनात- 20 किंततत्कालगमनसंभ्रान्तेन परिजनेन राजपुत्रलोकेन चेतस्ततो धावतानुगम्यमानो गव्यूतित्रितयमिव गत्वा सुलभपयोयवसे प्रदेश 2X3 निवासमकल्पयत् । उत्ताम्यता हृदयेनाप्रभातायामेव यामिन्यामुत्थाय पुनरवहत् । वहंश्च तस्मादेव वासरादारभ्य, एवमचेतित for एव परापत्य, कृतापक्रान्तेस्त्रपया पृष्ठतोनुगम्य बलाद्दत्तकण्ठग्रहः 25 क परं पलाय्यत इति वैशम्पायनस्य वैलक्ष्यमपनयामि; एवं १ 'अकृतहर्षहेषा' इति न; 'अकृतहेपा०' इति क

तत्समागमसुखमनुभूय निप्कारणप्रसन्नामनघामताकईतोपनतमदव
लोकनोपजातहर्षावईशेषापुरस्ताद्गमनसिद्धयेपुनर्महाथेतापश्याआमई
एवं महाश्च५ताश्रमसमीपे पुनःस्थापिताशेषतुरगसैन्यस्तया सहैव
हेमकूटंगच्छामिएवंतत्रम?त्यी०आज्ञानसंभ्रमप्रधाआवईतेनेतस्ततः
कादाबरीपीरजनेन ग्रणम्यमानःप्रावई?य मदागमननिवेदनोप्?
ल्लनयनेन सखीजनेनापीहूयमाणं?र्पात्रा ८क्वास।ऐकेन कथितं
आकईयहूरेवर्ततेइतितत्प्रश्नोन्मुखीतत्क्षणोत्पन्नयातापोपुशान्त्या
त्रपयाचयुगपदुरसि निहितंपद्मिनीपत्रमपनीयोत्तरीयांशुकोञ्चलं
कुचावरणतामुपनयन्तीम् आभरणतां नीतानि मृणालान्यपास्य
०भूषणेभ्योधिका सशरीरशोभामेव सर्वामरणस्थानेपु धारयन्तीं
तापोपशमार्पितहारमात्राभाणामृ?अत्यु_ल्वणूहारईचन्दनचर्चान्तारईत
लावण्वशोभान्यङ्गाआनई करप?ंमशप्रयलेनदर्शनीयतरतांनयन्तीम्
अङ्गलग्नानि शयनीकृतकमलकुमुदकुवलयदलाकईञ्जल्कशकलानि
पुलकोद्गमेनैवापास्यर्न्ता कपोलसङ्गिर्नाच मणिदर्पणोवईलोक्या
?यथासितांकरेणकवरीमंसदेशोवीईनवेशयन्तीमान?ऋजृऋआन्म्रना
नेत्रपुटावजिंतेनबाष्पसलिलेनैवमकरध्वजानलसन्तापायजलाञ्ज
आलईमिव प्रयच्छन्तीम् उत्सष्टशेषेणाश्यानमलयजरसेनैवाङ्गलग्नेन
भस्मनेवमदनहुतभुजोनिवृत्तिमावेदयर्न्तीममुत्थानप्रसङ्गेनईव
कुसुमशय्यां दूरीकुर्वन्तीं क»आदम्बरीमालोकयन्दर्शनीयावलोकन
।०फलेनचक्षुपी कृतार्थतांनयाआमईएवंमदलेस्वांसाञ्जलिप्रणामेन
कण्ठग्रहेणसंभाव्य चरणपतितांपत्रलेखामुत्थाप्य केयूरकंपुनः
पुनः पारई?ज्यनिर्भरमेवं महाश्वेतोपपुआआदई_तोद्वाहमङ्गलसवारईतस
खी?निर्वतिंतवैवाआहईकस्नालमङ्गलधिएभुप्व इव वषाभिषिक्तायाः
करग्रहणं देव्यानिर्वर्तयाआमई? एवमतिबहलकुङ्कुमकुसुमधू?आनुले
?ष्पनामोदोद्दीपितहृदयजन्मनिवासभवने शयनवर्तिनोममसमपि
मुपावईश्यक्षणमपिकृतनर्मालापायां निर्गतायांमदलेरवायांत्रपा
  ?ऊ ? ? ? ? ? ?

वनम्रमुर?ईआमनिच्छन्तींकिल बलांद्दोर्भ्यामादाय शयनीयंशयनी
यादङ्कमङ्काच्चहृदयंदेवीं कादम्बरीमारोपयामिएवमुद्गाढनीवी
ग्रन्थिदृढतराआपईंतपाणिद्वयायास्त्रपानिमीलितलोचने चुम्बन्नवञ्चि
तात्माचिराद्भवाआमईएवसुरैरपिदुर्लभृंतदधरामृतमातृप्तेर्निपीय
सुजीआवईतमात्मानंकरोआमई एवमतिकोमलतयान्तर्विलीयावईशन्त्याष्ठ
इवाङ्गं गाढाआलईङ्गनसुखरसभरेण मकरध्वजानलदग्धशेषं निर्वाप
याभिशरीरम् एवंपरवत्यापिस्वेच्छाप्रवृत्तयेव निप्प्रयत्नयाप्य
भियुञ्जानयेवापसर्पन्त्यापि कृतोपसर्पणयेव सङ्गोपितसर्वाङ्ग्याप्यु
पदार्शीआतभावयेव देव्याकादम्बर्यासह तत्किमपिसर्वजनसुलभ
मपियोगैकगःयंस्पर्शावईपयमपि हृदयग्राआहईमोहनमपिप्रसादन १०
आमीईन्द्रृयाआ?आआमुद्दीपनमपि मदनहुतभुजो निर्वृतिकरमुपाआहईतसर्वाङ्ग
सेदमप्याहृआदकरमुपजनितावईपमोच्छासश्रमस्वेदमपि ससीत्कार
पुलकजननमनुभूयमानम?त्पादितानुभवनस्पृहंसहस्रवारानुभूतम
प्यपुनरुत्तामातईस्पष्टृमुप्यनिर्देश्यस्वरूपमाचईन्त्यमसमासङ्गमतु?स्पर्छा
मनुपमरसमनार?येऋयप्रीतिकरं परमध्यानसहस्राधिगतं निर्वाणामी
वापरप्रकारंसुरताख्यंसुर?आन्तरमनुभूयनिमेपमप्यकृतविरहस्तया
सहतेपुतेपुरम्येपूद्देशेषुरममाणःस्वभावरम्यमपिरमणीयतरतां
यौवनमुपनयामि एवमुत्पन्नावईश्रम्भादेवीमेवाभ्यर्थ्यवैशापायन
स्यापि मदलेखया सह घटना कारयामीत्येतानि चान्यानि
च चिन्तयन्नचेतितक्षुत्यिपासातपश्रमृआएज्जागरव्यथो दिवाआरात्रौ?ण्
चावहत्रा
एवं च यहतोप्यस्य दवीय?आयाध्वनोऽर्धपू??वकालसर्पौ
वर्त्मनः प्रबलपङ्को ग्रीष्मस्यनिशागमो र्गभृ_स्तिंऊमृतः स्वृर्भानुर
मृतदीघितेः धूमोद्गमो वज्र्रानलस्फुआरईतानाम्मदागमो मकर
ध्वजकुञ्जरस्य मरणान्धतमसप्रवशोविरहातुराणाम् अमोघृका?ण्
लपाशवागुरोत्कण्ठितकाआमई?आरईणानाम् अभेद्यलोहार्गृलदृण्डोदिआ
ग्वारण्र आआनामाउअच्छेद्यीहञ्जीरशृङ्खलावाहानामनुन्मोच्यनिगड

जलदानिलैः, उन्तुक्तमदकुलकेकाकाएलाहसूलःकाननेपुकलुआपिभि
लअ आस्फ»आलावर्स्लफाऋआईव९ती_नवकपलमनिर्घो?ऐरीऐराग्म?५ ःनिर्ज्ञसैरारथ्त्सुउल्लोदू_पूरकः
? ?
सर्वतश्च विततेन्र स्थृईलापु सहतन कन्द्ररेश्_च्चण्डेन शिखारईपुभ?
कलकलेनाआबुपुपटु_नापवततटेपुमृ??ध्?इंरआआचारुणापल्वष्म
लपुसान्द्रेणशाखिपुत्रनुना तृण्?ए?रणनतलीवनेपुयथाण्
धारापतनमाकर्ण्यमानेन सर्वप्रकारमधुरेण हृदयप्रवेशिनाधावरा
र्वेउणोत्कलिकाकलितुआएनरात्रौन आदईवानग्रामेनारण्येनान्तर्ना
वाहईर्नवनैनोपवनेनवत्म०निनावासेनवहन्नतिष्ठन्नवैशम्पा
यनस्मरणेन कादम्वरीसमागमानुध्यानेन कथंचिदपिऋनक्वचिऋ१०
दपिनिवृआतिऋमेवाध्यगच्छृता ।९ ।आआ।३?॥? ?आ? ।
अनत्त्वगतनिवृआतिश्चातिकष्टतया वर्ज्रांनल्रस्येवजलदसमयेन्ध ।
न्स्यमदनहुतभुजो भ?श?कर्तुमिवोद्यतस्य धीरस्वभावोपिप्रकृ
?ईआतातिईएवतोत्दसश्साआ?र्दज।९ स??रीआर्पेमूतर्छैईआर्धर्न्धा?का?आर?ऐरक्षप्प्ययश्ताआएषयताह्लाआआ?
दितज?वलुआएऋ?जृलुदानिलरप्यप???आआपुयोभारमेदु?रर्घनैरपि तनुता
मनीयतपिंआटलितशूद्विलैःऋ शूऐएंऋज्जं?पाण्डुतां प्रत्यपद्यता ९
ल्ग्राआउमईपुविईआधावईलई»?तेपुसारईसूरेपुचोत्प्ल्।वमा२र्ंनअनवरतवर्षो।०
जलजनितेपुमूर्छागमेपुपङ्कपटलेपु चनिमुज्जेन्।९र्जईलभरस्थगिते ?
वर्त्मनिविलोचनेचस्खलनाऊवईक्रुआसिनईऊआपुकूऋआदूऋम्वरीप्राप्तिचिन्तासु
ध?कदम्वरज्तवृष्टिपुचामुआईलयून?_न्ध्रिपुगमनावईघ्नेपुज्लधर
आध्?आईनुतेपुचमुह्यनासुदुर्लङ्घ?वे?ऋआआ?रत्काईण्?आनिसहस्रशस्रोतासि?
चृआएल्लङ्घय्न्घनोपार्हितवृआद्धेनेऊआ कादावरीसमागमौत्सुक्येनपयःआ?
प्लवरयेणं चोह्यमानःएर्जांवितप्रत्याशाम्निर्वहतो जनांस्तुरङ्गमांश्च
?ए ? ? ?
१ कपोलेपुइतिन१।तृणोपलपुइ?ईन?आएए?।धाराशृमपतनृइआतईन

पारईत्यजन्तर्ज्युमान??आड?उरः अवष्टभ्यमानैवजलधेरेः
निर्मर्त्समान इव विसृशृर्जईतैऋः? ?ऋकृलीक्रियमाण इव शतशो
निस्रिंशवृत्तिआईऋभृर्धारासारैःनिरुद्धास्वपिजलदकालेनु?वाशुआ?ऋ ?वि
घ्नभूतास्वाशृआसुकादम्व१??आगृम्राश सुतरांनाऋरुधृयृता?ऽराया
?तादृशेपियृथु_रआसाननिआआडितसमस्तप्राणिनिप्रावृटूआलेतैकंकमपूय
मुहुर्मुहुर्वेलितानमिताननेनश्लर्थ्सीएक्तार्?सीं?ई?आ?ईड??रे?ईईआ५४ग्रणैक
? ? । ?
?त्ताऋनू??दादूआ?_?ऊ?शूप्गाआ?आ?तङ्कखृ?द्गतिनारआवईशीआर्यमाण
१०मृआनवलजवोत्साह?ईनवुआआईऊजूसैन्येउनृआनुर्गृ?इंउरर्म्यो_?सैरुआनो?ङ्गष्ठेसृर्नेधपारणोय
यथातथा निर्वर्तिताशनमात्रशेऽभ्?र्हिए?राजलोकवचसाप्यप्रतिउपन्नृ
शरीर?ऋ?समेवके५वलमवहत्
वह मात्राव?आष्टऽध्वनिनिवर्तमानंमेघनादमद्राक्षीत्प
दृष्ट्वाच सूतएवकृतनमस्कारं तमप्राक्षीतातिष्ठतु तावत्पु
१०ंरस्तात्पत्रलेखागमनवृत्तान्तप्रश्नः । वैशम्पायनवृत्तान्तमेवतावत्पृ
च्छामिआअयि दृष्टस्त्वयाच्छोदसरसि वैशम्पायनः आपृष्टोवाव
स्थानकारणम् । पृष्टेनवाकिंत्वत्कथितं नवा । पश्चात्तापी
वास्मत्पारईत्यागेनास्मरति वास्माकमापृष्टोसि वानेनाकचि
मदीयम् । उपलव्धोवाभिप्रायः आउत्पन्नोवालापोऋ युवयोः ।
?०मातात्त्वत्रोर्वासन्दिष्टं किंत्वतापारईवोधितोवात्वयागमनाया
आवेदितंवास्मदीयमागमनमानापयास्यतिवातस्मा?देशाता
दास्यतिवादर्शनमाग्रहीष्यति वास्मदनुनयमाआगमिप्यति
वापुनर्मयासह । आककुर्वन्दिवसमास्तोकोवाआवईनोदोऽस्य
श्। सत्वेवंपृ?ए व्यज्ञपयतादेवदेवेन तुवैशम्पायनमालो
क्यानुपदमेव तुरङ्गमैरागत एवाहमित्यादिश्य विसर्जिऋताऋएहम् ।
अच्छोदसरसःप्रतीपंवैशम्पायनोगत इत्येपान्तृरावार्त्तैवनोपं

जाता । चिरयति च देवे जलदसमयारम्भमालोक्य कदाचिदेतेषु दिवसेषु देवेन तारापीडेन देव्या विलासवत्यार्यशुकनासेन च
कृतप्रयत्नोपि न मुच्यत एवागन्तुं देवश्चन्द्रापीडस्त्या चैकाकिना
न स्थातव्यमेवास्यां भूमौ परागतप्रायाश्च वयं तन्निवर्तस्वास्मादेव
प्रदेशादित्यभिधायपत्रलेखयाकेयूरकेण चत्रिचतुरैःप्रयुआणकै ष्
रप्राप्तएवाच्छोदंयावद्बलान्निवर्तितोस्मिआइत्येवमावेद्यविररामा
विउरतवचनंचतपुनरपृच्छत् । कि_माकलयस्यद्यूतैनैर्नाहायाव
पैपरापतितापत्रलेखा नेतिआसतुव्यज्ञपयत् । देवयद्यन्तर्रा
कश्चिदन्तरायो न भवति विलम्बकारीतदाविना सन्देहेन
परापतत्येवमवगच्छतिमेहृदयमा १०
त्युक्तवतिमेघनादे घनसमयवीर्धता_भोऋगीआमईकरहवजार्णवमध्य
। नीं स्वानुमानात्कादम्वरीमुत्प्र५क्ष्योत्५प्रक्ष्यावईक्लवीभवतः पर्या
वर्तन्तैवास्यजलधराःकालपुरुपैःतडितोमदनानलशिखाभिः
अवस्शजैंतंप्रेतपतिपटहस्वनेन आसारधाराः स्मरेपुभिःआम
न्द्रगजिंतं मकरध्वजधनुर्ज्यागुञ्जिताभोगेनकलापिकेकाः काल१?
?आलापैःकेतकामोदो आवईपपारईमलेन खद्योताःप्रलयानलाफु
लिङ्गराशिभिःअलिवलयानिकालपाशैःवलाका५श्रणयःप्रेतपति
पताकाभिःआपगाःसर्वक्षयमहापूरप्लवैःदुदिंनानिकालरा?ंया
कुटजतरवः कृतान्तहासैःआअपिचशरीरेपि सत्त्वंकातरतया
वलंक्षामतयाकान्तिर्वैवर्ण्येनमतिर्मौहेनधैर्यविपादेनहसितं४०
शुचानयनमश्रुणाऔआलपनं मौनेनअङ्गान्यसहतया करणा
न्यपाटवेनसर्क्वारत्या । दिवसैश्चोल्लिख्यमानमिवअनवरत
वाआईहनाश्रुपूरप्रवाहेणावभज्यमानमिव सततैर्निश्वासप्रभञ्जनैरु?व
न्यमानमिवसन्ततैर्मदनदुःखोत्कलिकासहस्रैरजस्रपातिभिआरईतस्ततो
जर्जरईत्कियमाणमिवअपिच सहसैर्मकरध्वजशरासारैर्वपुपैवच?ण्
साहक्षीयमाणमिवस्वल्पावशेपंसङ्कल्पलिखितेन निर्विशेपवृत्तिना
काद?रीशरीरेण्?आवसहकण्ठलग्नं कथंकथमपिजीआवईतंधारय?

धाराधरजलक्लिन्नतरुतलम्, आप्लावितोपान्तहरितशाद्वलम्, असे-
व्यतटलतावनम्, अनवरतरोधोजलप्रवेशकलुपितप्रान्तम्, अवशी-
र्यमाणोद्दण्डकुमुददलगहनम्, आमगनकमलखण्डम्, उत्प्लवमाना
श्यानकिञ्जल्कदलशकलम्,आजर्जरितकह्लारकुवलयम्य, उद्भान्त-
5 भ्रमदलिवलयम्, उडुनहंससार्थम्, अनवस्थानसारसारसितकरु-
णम्, अवशिप्टदलतलनिलीयमानोच्चकितचवाकायुगलं, उत्क-
म्पितकादम्बककदम्बकाश्रीयमाणेपकूलनद्वलं, उत्कलविरुतक-
लापिबकबृलाककलापाध्यासितोपान्तपादपम्, उपहतं प्रावृषान्यदिव,
दृप्टपूर्वमप्यदृप्टपूर्वमिव, अदत्तदृप्टासुखम्, अनुत्पादितहृदयाह्लादम्,
10 अनुपजनितमानसप्रीति तदेवाच्छदमुपाहितद्विगुणदुःखमाससाद।
 आसाद्य चोपसर्पन्नेव सर्वाश्ववारानादिदेश । कदाचिदसौ
वैलक्ष्यादस्मानालोक्यापसर्पत्येव । तच्चतुर्ष्वीप पार्धेप्ववहिता
भवन्तु भवन्त इति | आत्मनापि तुरगगत एव खिन्नोप्यीखन्न
इव विचिन्वल्लतागहनानि तरुमूलानि शिलातलानि लसन्मण्डपाश्च
15 समन्ताद्बाम। भ्राम्यंश्च यदा न क्वचिदपि किंचिदवस्थानचि-
ह्नमप्यद्राक्षीत्तदा चकार चेतसि । नियतमसौ पत्रलेखासकाशा-
न्मदागमनमुपलभ्य प्रथममेवापक्रान्तो येनावस्थानचिह्नमात्रं कथ-
मपि नोपलक्ष्यते| निरुद्ध्येद्देशं गतश्च क्वाप्यस्माभिरसावेवमन्वि-
 प्टोपि न दृष्टः| तत्कष्टतरमापतितम्| वैशम्पायनमदृष्ट्वास्माप्रदे-
20 शात्पदमपि गन्तुं पादावेव नोत्सहेते मे| मन्मथशरविक्षिप्ताश्च
कादम्बरीदर्शनमात्रकावलम्वनाः क्षणमपि विलम्वमन्तरीकर्तुम-
क्षमाः क्षामतया मा याआसिपुः प्राणाः| सर्वथा विनष्टोस्मि| न
दृष्टा देवी कादम्वरी| नापि वैशापायनः| इत्येवमुत्पन्ननिश्चयो-
प्यपारईच्छेद्यस्वभावत्वात्मत्याशायाः कदाचिदस्य वृत्तान्तस्यभिज्ञा
25 महाश्वेतापि भवत्येव तत्तां तावत्पश्यामि ततो यायुत्तां प्रतिपत्स्य

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१ धाराधरक्लिन्न० इआतईनप २ अशेपतट इआतई न ३ हलक

इत्यारोप्य हृदये तदाश्रस्यै_व नातिदूरे निवोतितुरगसैन्यः
सैन्यसमायोगमपनीय सौआनर्मोकपारईलघुनी घनोज्ज्ञितज्योत्स्ना
?ईरामे पारईधायवाससी तथाआईस्थतपर्याणमेवेन्द्रायुधमारुह्यमहा
श्वेताश्रममुपजगाम।तत्रचप्रावईशन्नेवावतीर्यमहाश्व५तावलोकन
कुथलात्पश्चादाकृष्टेनेन्द्रायुधपारईजनेनानुगम्यमानो विवेश ।ष्
प्रविश्य चगुहाद्वार एवधवलशिलातले समुपविष्टामधोमुखी
मसह्यमन्युवेगोत्कम्पितसर्वावयवामनवरतनयनजलवर्षिणीमुच्चण्डव
र्मवाताहतां लतामिवोद्बाप्पदीनदृप्ता कथंकथमपि तरलिकया
विधृपशरीरांमहाश्व५तामपश्यत्?।दृष्ट्वाचतांतादृशीमस्योदपादि
हृदये । आमानामदेव्याः कादम्बर्याएव किमप्यनिष्टमुत्पन्नं१०
भवेत्?आयेनेयमीदृश्यवसाहर्पहेतावपि मदागमनेऽनुभूयतेमहा
ऽ?एता । इत्याशङ्काभिन्नहृदयोऽयमुडुआईनैरेव प्राणैः पदे पदे
स्खलन्निवपतन्निवमुह्य?ईवोपसृत्योपावईश्यचतस्यैव शिलातल
स्यैकदेशेप्रोद्बाप्पावईपण्णवदनः किमेतदिति तरलिकामपृच्छत्?आ
? तुतदवस्थायाअपिमहाश्वेतायाएवमुखमवल?एकईतवतीआ १?
अथानुपसहृतमन्युवेगापिगद्गादईकावगृह्यमाणकण्ठामहाश्वेतैव
प्रत्यवादीत्?आमहाभृआगाकईमियमावेदयतिवराकीआययादुःखा
भिघातैककटिनहृदयया पुनरप्यदुःखश्रवणार्हेऽपि दुःखमात्मीयं
श्राआवईतंसैवाहंमन्दभाग्यामहाभाग जीवितव्यसनिनीनिर्लज्जा
निर्घृणाच दुःश्रवणमपिश्रावयामिदुःखमिदम् । श्रूयताम्॥०
केयूरकाद्भवद्गमनमाकाआर्य विदीर्णमानसाष्न मया चित्ररथस्य
मनोरथःपूआरईतोनमदिरायाः प्रार्थनाकृतार्थितानात्मनःसमी
आईहतं सःपाआदईतंन गृहाभ्यागतस्यचन्द्रापीडस्य प्रियमनुआईपुतंन
चापिहृदयवल्लभसमागमनिवृप्ता प्रियसखीकादावरी वीक्षिता
इत्युत्पन्नानेकगुणवैराग्यागाढकधान्कादम्वरीस्नेहपाशानपिआच्छईत्वाआ?
पुनः कष्टतरतपश्चरणायात्रैवायाता यावदत्रमहाभागस्यैउवतुत्या
कृतिमुन्मुक्तमिवान्तःकरणेन श्?शरीरमुत्तरलमुखमुत्ष्ठतावद्धल

क्ष्यश्?यादृप्ताप्रनष्टमिवकिमपीतस्ततो आवईलोकयन्तंब्राह्मण
युवानमपश्यम् । स तु मामुपसृत्यानन्यदृष्टिः अदृष्टपूर्वोपि
प्रत्यभिजानन्निव असंस्तुतोपिचिरपारईचितैव असंभावितो
?पारूढप्रौढप्रणयैवअस्निग्धोपिपरवानिव प्रेम्णा श्?न्योपि
ःर् किमप्यनुस्मर?ईव दुः?ईताकारोपिसुखायमान इवतूप्णीमपि
त्सईतः प्रार्थयमानैव अपृष्टोप्यावेदयन्निवात्मीयामेवावस्थाम्
अभिनन्दन्निव अनुशोच?ईवहृष्यन्निव आवईषीदन्निवविभ्य
दिव अभिभवन्निव हृत इव आकाङ्खन्निव अनुस्मरन्निव
विस्मृतमनिमेपेणनिश्चलस्तव्धपक्ष्मणाऽःतर्बाप्पपूरार्द्रेणकर्णा
१०तचुम्विनाविकासईतेनेवामुकुआलईततारकेण चक्षुषामत्तैवाआवईष्ट
इववियुक्तैवपिवन्निवाकपान्निवान्तर्त्सिशन्निवचसुचिरमालोक्या
व्रवीत्?आवरतनु सर्वएव हिजगतिजन्मनो वयसाकृतेर्वा
सदृशमाचरन्नवचनीयतामेतिआतवपुनरेकान्तवामप्रकृतोर्वईधोरईव
विसदृशानुष्ठानेकोयप्रयत्नःआयदियम?ईष्टमालतीकुसुमसुकुमारा
१?मालेवकण्ठप्रणयैकयोग्या तनुरनुत्वईतेनामुनाकष्ट पश्च?णृ आप्र
आरईक्लेशोगल्? ?ईमुपनीयते । रूपवयसोरनुरूपेण ह्मईनाहाआईरंणी
लतेवरसा?यिणा फलेनकिमथं९ नसंयोआच्यते । जातस्यहि
रूपगुआ?आविहीनस्यापिजन्मोपनतानिजीवलोकसुखान्यनुभूयशोभृते
परत्रसम्बन्धीतपश्चरणपारईक्लेशः आकिंपुनराकृतिमतो जनस्या
?०तदुःखयति मामयमस्यास्ते स्वभावसरसायास्तनोर्मृआआआलिन्या इव
तुहिनपातस्तपःपारईक्लेशः । यदिचत्वादृशी जीवलोकसुखेभ्यः
परा?उरवी तपसाक्लेशयत्यात्मानं तदावृथावहति धनुरधिज्यं
कुसुमकार्मुकः निप्कारणमुदयतिचन्द्रमाः वृथावसन्तमासा
भ्यागमःनिप्फलानि कुमुदकुवलयकह्लारकमलाकरावईकसितानि
??निप्प्रयोजना जलदसमयारम्भाडम्वराः निरर्थकान्युपवनानि१
किंज्योत्स्नयाकिंवालीलासारईत्पुलिनैर्मलयानिलेनवेतिआ
अहंतुदेवस्यपुण्डरीकस्यैव वृत्तान्तादपेतकौतुकासर्वथातं

वदन्तमपिःकस्त्वं कुतोवा समायातःकिमर्थं वामामेवमभि
दधासिइत्यपृष्ट्वैवान्यतोऽगच्छम् । गत्वाचदेवार्चनकुसुमान्या
चिन्वती तरलिकामाहूयाब्रवम् । आतरलिकेयोयंयुवा कोपि
व्राह्मणाकृतिरस्यावलोकयतोवदतश्चान्यादृश एवाभिप्रायोमयोप
लीय्_आतः आतखईवार्यतामयंयथा पुनरत्रनागच्छतिआअथनिवा ?
आरईतोप्यागमिप्यति तदावश्यमेवास्यामद्रकं भविष्यतीतिआसतु
आनईवार्यमाणेपिदुर्निवारवृत्तेर्मदनहतकस्यदोषैर्भीवतव्यतयावाऽन
र्थस्य नात्याक्षीदेवानुवन्धृम् । अतीतेपु केपुचिद्दिवसेप्वेकदा
आआआढायांयामिन्यामुद्गिरत्स्विव भरेणोद्दीपितस्मरानलंज्योत्सा
पूरमिन्दुगयूखे?उलव्१आनिद्रायातरलिकायामप्राप्तसुखासःता १०
५आन्निर्गत्यास्मिन्नेवशिलातले विमुक्ताङ्गी कह्लारसुरभिणामन्दम
देऋनाच्छोदानिलेन वीज्यमाना वर्णसुधा?र्चकौरईवकरैर्धवलित?ं श्।
दशाशाभुग्?एचन्द्रमसि निआहईतदृष्टिः ८अपिनामायमेभिरमृतव
आर्पेभिरखिलजाआदाह्लादकाआरईभिः करैश्च?_उम?स्तमपिउ हृदयवल्लभंमे
वपेत इत्याशंसाप्रसभ्?न देवस्य रुआगृहीतनाम्नः पुण्डरीकस्य१?
स्मख्तीआकथमभाग्?यपममन्दपुण्यायास्तादृशस्यापिदिव्यावृआतेर्महापु
रु?आसतस्यनभराआएऽवतीर्णसभातिमलीकमुपजातंजातानुकम्पेन
वायथाकथंचिज्जीआवईतुमित्येवसमाश्वासिताजीआवईतप्रियातपसि
न्यपियेनपुनर्दर्शनमेव तेनममनदत्तंकि कसेतुदेवःसुगृ
हीतनामा पुण्डरीको यः परासुरेवोत्क्षिप्य नीतः कपिञ्जलस्तु?०
र्जावन्गतः कथमियताकालेन तेनापि?ऋ? प्कृरुणेन वार्त्तापिमे
नसम्पादिताद्व्त्येतानिचान्याआनै?र्ंलजालानिदुर्जीआवईतगृहीता
चिन्तयःतीजाग्रत्येवातिष्ठमा
अथनिभृतपदसञ्चराआआमाचरणादुत्कण्टकमनवरतपति
तमदनशरशत्यनिकरनिचितमिव शरीरमुद्वहन्तमुद्विकासिकेत?आ
करजःपटलधवलं प्रथमतरमेव भस्मसात्कृतमिव मदनहुतभुजा
 ऋ उ ऊऊ ?

भुजाग्रेणकुण्टुलीकृतमृणालमपयु?षितशासनवलयमिवावश्यमरणाय
सकलजग?मा?ईहतशासनेन कुसुमधन्वना आवईसार्जईतं दधानम्
उ?तसाध्वसोत्क?पतरलितया केतकीगर्भसूत्व्या आक्वापरं ग?यते
हतोसि मया इति मन्मथप्रथमसहायस्य चन्द्रमसः कलयेव
? कर्णान्तलग्नया तर्ज्यमानम्र?उद्वेगावाजतेन नयनजलस्रोतसात्मने
जलमिव प्रयच्छन्तम् आत्मेच्छयैव मत्करग्रहणाय निर्वर्तित
स्नानमिवसेदाम्भसाआनयुऊक्तमेवतेपरहृदयमविज्ञायोपगन्तुम्
इतिपदेपदेनिवार्यमाणमिव गुरुणोरु?आआभेन?तएवमदा
लिङ्गनात्?आईकाशयाप्रसाआरईतभुजयुगलमुत्कलिकासहसावईपमं राग
१०सागरमिव प्रतरन्तमनवरतप्रवृत्तैराकृष्यमाणमिव पुरस्ताद्दीर्घै
र्निश्वासमरुद्भिः उह्यमानमिव आदई?उखप्लाविना ज्योत्सापूरेण
रणरणकश्?म् उच्छुष्काननम् प्रोन्मुक्तं सत्त्वेन प्रतिपन्नं
कृपणतया अवधीआरईतंधैर्येण संगृहीतंतरलतया आवईसर्जितं
लज्जया अधिगतं धृआर्ग्ने१ दूरीकृतं परलोकभीत्या विमुक्तं
१?युत्त्क्तायुत्त्रूविवेकेन सङ्कएपधन्मनएव केवलस्यवशे ?ईतम्
आविष्टमिवमत्तमिव?एमादादापतन्तम्दूरतोपिदिवसनिर्विशेपे?
चन्द्रातपेनावईभाव्यमानंतमेवयुवानमद्राक्षमा
दृष्ट्वा चतं तादृशं निस्पृहाप्यात्मनिपरं भयमुपगतवती
चेतस्यचिन्तयमाषहो कष्टमापतितम् । यद्ययमुन्मादादागत्य
?०पा?ईआनापिस्पृशतिमांतदामयेदमपुण्यहतकंशरीरमुत्सष्टव्यम्।
तच्चिराद्देवस्यपुण्डरीकस्यपुनर्दर्शनप्रत्याशयादुःखोत्तरमप्यङ्गीकृतं
व्यर्थतांमेयातंप्राणसन्धारणम् इतिआसत्वेवंचिन्तयन्तीमेव
मामुपसृत्याब्रवीताचन्द्रमुखि ल्तुमुद्यतोमामयंकुसुमशरसहा
यश्चन्द्रमाःआतच्छरणमागतोस्मिआरक्ष मामशरणमनाथमार्तमप्र
?ण्तीकारक्षममात्मनात्वदायत्तर्जावितम् । शरणागतपारईत्राणं आईह
तपस्विनामपिधर्म एवातद्यदिमामात्मप्रदानेन नात्रसंभाव
यसितदाहतो?माभ्यांकुसुमशरशिशिरकराभ्यामितिआअहंतु

तदाकर्ण्य झगित्युत्तमाङ्गनिर्गतज्वालेव रोपानलेन निर्दहन्तीव
पमुमीआद्बाप्पस्फुलिङ्गया दृष्टाआतदातर्जयन्तीवापादतलादुत्क
म्पितगात्रयष्टिराविष्टेवात्मानमप्यचेतयमानाक्रोधावेगरूक्षाक्षरमव
दमाआः पापकथमेवं गदतोमामुत्तमाङ्गे तेन निपतितं
वज्रमवशीर्णावानसहस्रधाजिह्वाआवईह्वलतांन गतावावाणी ऽ
नष्टानिवानाक्षराणिआमन्येच सन्त्ये?तेऽ?छिरीरेसक
ललोकशुभाशुभसाक्षिभूतानिपञ्च?आऋ।भू०तैउआनि । येने५ववदन्ना
ग्निना भस्मीकृतोसिन वायुनाहृतांएसिएनाआभसा प्लावितोसि न
धारत्र्यारसातलंप्रवेशितोसिनापितत्क्षणमेवाकाशेनात्मनिर्विशे
पतांनीतोसि आअव्यव?ईतोव्यव?ईतेऽस्मि»ल्लोके कुतसवमुत्पन्न१०
एवांईवेवः । यस्तईर्यग्जातिआरईवकामचारीन आईकचिदपिवेत्सिआ
ये नैवुंख्र?_हतव्रिधुआत्राके_ना?पुदुआ२इराऋतुमुखरागुः?_आ तम प्रवृ
किमुतसामेवेज?आ?ऐइंन्रीरनक्षि प्तोसिआतेनैक»?र्ंऋतुईंहाक्लू? ?वद
करोआमईयेनात्मवचनारूपां जातिमापन्नोनैवास्मद्धईधाःकामयसो
इ?क्त्वाचन्द्राभिमुखीभूत्वाकृताञ्जलिःपुनरवदमाभगवन्पर
मेश्वरसकलभुवनचूडामणे लोकपालयदिमया देवस्यपुण्डरी
कस्य दर्शना?भृति मनसाप्यपरःपुमान्न चिन्तित?आदानेन मे
सत्यवचनेनायमलीककामीमदुदीआईरतायामेवजातौ पतत्विति।?०
सचमेवचस्तेऽस्य?आ ?।८आवेद्मि किमसह्यवृत्तेर्म
दनज्वरस्य वेगादुत ?कस्यात्मनो दुप्कृतस्य गौरवा
दाहोआस्वईन्मद्बचसःसामर्थ्यादेव छिन्नमूलस्तरुआरईवाचेतनःक्षिताव
पतत् । अतिक्रान्तजीवितेत्सईन्कृताक्रन्दात्तत्पारईजना?तवती
यथासौमहाभागस्यैवमित्रं भवतिआइत्युक्त्वाचत्रपावनभ्रमुखीआऽ
महीमहीयसाश्रवेगेन?आआईमेवाप्लावितवतीआ
? » ?
१ आईवीआआतिइतिन २।त्वदुत्त्क्तेर्दुःखिताइतिन

। चन्द्रापीडस्यतुतदाकर्ण्य कर्णान्तायतलोचनद्वयामीलनभग्न
दृष्टेभ्र?ष्टवचनसौष्ठवस्य आभगवति कृतप्रयत्नायामपि भगवत्याम
पुण्यभाजास्मिञ्जन्मनिमया नप्राप्तं देव्याःकादम्वर्याश्चरणपारई
चर्याउसुखं तज्जन्मान्तरेपि भगवतीसम्पादयित्री भूयात्? इति
आगदतएवकादम्वरीसमागमाप्रा?ईदुःखेनैव भेदोन्मुखंमुकुलमिव
शिलीमुखाघातात्सभावसरसंहृदृयमस्फुटता
अथृऋध्म्?श्वेतायाःशरीरमुत्सृज्यसंभ्रमप्रतिपन्नचन्द्रापीडशरी
रायां?एइर्?ईरीईएआकईं लज्जयापश्य तावदन्यथैवकथमप्यास्ते
देवश्चन्द्रापीडभग्नेवास्य ग्रीवानमूर्धानं धारयतिआवईचालि
१०तोपि न किंचिच्चेतयते नाःतःप्रविष्टतारके समुन्मीलयति
आवईलोचनेनायं यथावस्थितपतितानां गात्राणामावरणं करोति
नोच्छ्वासईतिहृदयेनहादेवचन्द्रापीडचन्द्राकृतेकादम्बरीप्रिय
क्वेदानी त्वयाविना गम्यतेइत्युक्त्वार्तवचसि तरलिकायाम्
तिर्यगाभुग्नचन्द्रापीडमुरवनिआईहतनिश्चलस्तव्धदृष्टिनिश्चेष्टायां महा
१?श्वेतायामाआःपापेदुष्टतापसि किमिदंत्वयाकृतम् अपा
कृतत्सिलजगत्पीडस्य तारापीडस्य कुल?आदितम् अना
थीकृताः प्रजाः सहास्माभिः भग्नाः पथानो गुणानाम्
अर्गलिताःककुभोआथईर्लोकस्यकस्य वदनमक्षितांलस्मीःकोव
लम्बनंभवतुभूमेःकंसेवङां??आःत्वयाविनासंप्रतिव्यस
१०नमेवसेवासंवृत्तावृत्तं मांनशलुत्वम्शअस्तमिताचपारईज
नश्लाघा लधूकृतो भृत्यादरः दूरं गतानि प्रियालपितानि
समाप्ताः पारईत्यागकथाः कथं कथावशेषीभूतोसि भूतपूर्वाः
कमुपयान्तुसंप्रतिप्रजाःक्वसंप्रतिऋसाधूनांसमाधानमधुना
धूर्धरेत्वयि विपन्नेकः सभुद्वहतुपदवेन तारापीडेनोढांधुरम्?
आण्धीरस्यापितेकथंकातरस्येव?उआचाभिन्नंहृदयम्दयालोरपिते
केयमद्येदृशीजातानिर्दयतास्मासुदेवप्रसीदासकृदप्याज्ञापय

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१ दुव्खेनेव इआतईन १।यथावी?आतानग्म्ं इतिन

देहि भक्तजनस्याभ्यर्थनाम् प्रतिपद्यस्वप्राणान्नत्वयाआवईना
क्षणमपिप्राणितिपुत्रवत्सलोदेवस्तारापीडोनदेवीविलृआसवती
णाप्यार्यःशुकनासोन मनोरमानराजानो नापिप्रजाःपारई
त्यज्यचसर्वानेकाकीक्वप्रस्थितोसिकुतस्तवेयमेकपदएवेदृशी
निपुरताजाताक्वसागुरुजनस्योपारईभक्तिर्यदेवमनपेक्ष्यप्रयासि?ए
_ऋयुत्त्क्तवत्यवनितलावईमुक्तात्मन्यारटति पारईजने तदाकर्णनोत्कर्णे
आहहाकिमेततित्युद्भान्तमनसिसमापततिराजपुत्रलोकेसमु
त्प्लुतोत्पक्ष्मनयनर्दीशनि चन्द्रापीडवदननिवेशितदृशि दीनतरहे
षारवकृपाक्रन्देशुचेव पर्यायोत्क्षिप्तसुरचतुप्काहतक्ष्मातलेमुहुर्मु
द्रुरात्मोन्मोचनायेवाच्छोटितखरखलीनकनक?ङ्खलयोगे तुरङ्गमतां१०
गु?क्षतीवेन्द्रायुधेप?ले?आआई??एदिऊतचन्द्रापीडागमना चन्द्रोदयो
आदुआसिनीवेलेवमहोदधःएसंमकरघ्वजाव्याजीकृत्यमहाश्वेतादर्शनं
मातापित्रोःपुरः प्रतिपन्नशृ आभरणा रणन्नूपुरयुगेनमुखर
मेखपदाम्नारःयो क्भ्ल्??पतानङ्गवलावईभ्रान्तिनागृही
तसुरभिमाल्यानुलंपन?ईर्द्युंपकरणेननातिबहुनापारईजनेनानु१ष्
आआम्यमानापुरःकेयूरकेणोपीदश्यमानमार्गापत्रलेखाहस्तावलम्बिनी
मदलेखयासहकृतालापा मदलेखेपत्रलेखाकथयतिप्रत्यहमहं
प्नस्त?ऐकातनि?उरहृदयस्यशठमतोर्नईर्घृणमनसोनिःस्पृहागमनमेव
नश्रद्दधेकिंनस्मरसि तत्तस्यमदवस्थामश्रद्दधानस्यहिमगृहके
मद्विमर्शाय दुआवदग्धबुद्धेर्वक्रभापितं यत्र सस्सईतमालोआकईतया?०
त्वयैवास्मै सुतरामेवासशयकाआरई प्रत्युत्तरं दत्तंतदसौ मरणेपि
मेन श्रद्दधात्येवेमामवस्थामन्यथायदि मदर्थेदुःखमेवमियमनु
भवतीत्येतदस्याभविप्यत्तदा तथागमनमेव नाकीरप्यत्तथागतो
प्यसौ यत्किमपिवक्तव्यस्त्वयैव मया पुनर्दृष्टोपि नालपितव्यो
नोपालव्धव्योनचरणपतितस्याप्यनुनयो ग्राह्योनाहंप्रियसख्या??
प्रसादनीया इत्यभिदधानैवाचेतितागमनखेदा कादम्बरीचन्द्रा
पीडदर्शनायोत्ताःयन्तीतत्रैवाजगामा

आगम्य शेद्धृतामृतमिव रलाकरम्,इन्दुविरहितमिव निशाप्र-
वन्धमस्तमिरतृताआआगणमिवगगनमाआचितकुसुमशोभमिवोप
वनमौ??आतंकणिंकमिवकमल्?म्द?वण्डिताङ्कुरमिवमृणालम्
अवलप्ततरलमिवहारमुन्मुक्तजीआवईतंचन्द्रापीडमद्राक्षीतादृष्ट्वा
आचतंसहसाव्हाकिमिदमित्यधोमुखीधरातलगुपयान्तीकथंकथ
मपिमुक्ताक्रन्दयामदलेय्?याधार्यतापत्रलेखापुनरुन्मुच्यकाद
म्बरीकरतलमचेतनाक्षितिमुपागमत्त्विराच्चलवासंज्ञाआईपकाद
आबरीतथैवमूद्वेवनिश्चलस्तव्धदृष्टिराआवईष्टेव?आम्भितेवनिप्प्रयत्ना
निश्वसितुमपिआवईस्मृतान्तर्मृन्युभारनिस्पन्देव चन्द्रापीडवदनसग
१०र्पिताक्षी श्यामारुणानना ग्रहोपरक्तेन्दुविम्वेव पौर्णमासीनिशा
निशितपरशुपातोत्कम्पिनी लतेववेपिताधराकईसलया आत्?ईवितेव
स्रीस्वभावावईरुद्धेन चेतसातस्थौआतथावीस्थता चतामुन्?क्ता
र्तनादा सपादपतनंमदलेरवाव्रवीत्र । प्रियसखिप्रर?ईआदोताजेमं
मन्युसम्भारमारटन्ती आवाप्पभोक्षेणामुच्यमाने??यतुमुति?रोऋ
आष्त्पीडितंतटाकमिव सररामृदुराहसधास्फुटतिते हृदयमित्यपे
क्षस्वदेवींमीदरांदेवंचचित्ररथमात्वयाआवईना कुलद्वयमपि
नस्तिआ
इ?त्तावर्तांमदलेखांकादम्वरीविहस्याब्रवीताअय्युर्न्मत्तिके
कुतोस्यमेवज्रराआरकठिनस्यहतहृदयस्यस्फुटनमायन्नालो?ऐवं
?०सहस्रधास्फुटितम्।अपि चयाजीवीततस्याःसर्वमिदंमाता
पितावन्धुराप्मा सख्यःपारईजनशेति । मयापुनर्भ्रियमाणया
जीआवईतभूतंकथंकथमपिसमाराआदितमिदं प्रियतमशरीरंयज्जीव
दजीवद्वा सभोगेनानुमरणेनवाद्विधापि सर्वदुःखानामेवोपशा
तये । तत्किआमईति देवेनागच्छता मदथा प्राणांश्चोत्यजता
?०सुदूआमारोपितंगुरुतां चनीतमात्मानम?उपातमात्रकेण लधूकृत्य
पातयामि । कथं ?ग्पगम?एन्मुखस्य देवस्य रुआईदतेनामङ्गलं
करोमिआकथंवापादधूलिआरईव पादावनुगन्तुमुद्यता हर्षस्थानेपि

रोदिमिआकिंमेदुःखमेवांवईधमाअधुना तुमेसर्वदुःखान्येव
दूरीभूतानिआकिमद्यापि रुद्यतोयदथै कुलक्रमो नगणितः
गुरवोनापेक्षिताः धर्मोनानुरुद्धः जनवादान्नभीतम् लज्जा
पारईत्यक्तामदनोपचारैःसखीजनः खोदईतःदुःखितामेप्रिय
सखीम?श्वेता तस्याःकृतेप्रतिज्ञातमन्यथा जातंमयेत्येतदपिऽ
चेतसिनकृतम्तस्मिन्मदर्थमेवोआई?तप्राणे प्राणेश्वरेप्राणान्प्र
तिपालयन्तीत्वयैवंकिमुक्ताहमाअश्मित्समयेमरणमेवजीवि
पमाजीआवईतंपुनर्मरणमातद्यदिममोपारईस्नेहःकरोषिमत्प्रियं
आईहतंव तन्ममोपीरसेहाबद्धयापिप्रियसख्या तथाकर्तव्यंयथा
नतातोऽम्बाचमच्छोकादात्मानंपारईत्यजतः । यथाचमयि१०
ताआईच्छतंमनोरथं त्वयिपूरयतःआयेनपरलोकगताया अपिमे
जलाञ्जलिदानायपुत्रकसवयिभविष्यतिआयथाचमेसखीजनः
पारईजनोवानस्मरतिश्?न्यंवा भवनमालोक्यनादईशोगृह्णाति
तथाकारईप्यसिआपुत्रकस्य मेभवनाङ्गणे सहकारपोतस्यत्वया
आच्चिन्तयैवमाधवीलतयासहोद्वाहमङ्गलंस्वयमेव निर्वर्तनीयम्।१ण्
मच्चरणतललालितस्याशोकविटपस्य कर्णपूरार्थमपि न पल्लवः
खण्डनीयः आमत्संवर्धिताया मालत्याःकुसुमानि देवार्चनायैवो
च्चेयानिआवासभवने मेशिरोभागनिहितः कामदेवपटः पाट
नीयः । मयास्वयं रोपिताश्चूतवृक्षायथा फलंगृह्णन्ति तथा
संवर्धनीयाःआपञ्जरवन्धदुःखाद्वराकीकाआलईन्दी साआरईकाशुकश्च।०
पारईहासोद्वत्त्वपिमोक्तव्यौआमदङ्कशायिनी नकुलिकास्वाङ्कएव
शायायईतव्याआपुत्र?एमे?त?आआ?आखकः कस्मिंश्चित्तपोवने
समर्पणीयःआपाआईआतलसंवाब मे वंजी?एइर्थुनंक्रीडापर्वतेयथा
नविपद्यतेतथाकर्तव्यमापादसहसंञ्चारीहंसकोयथानहन्यते
केनचित्तथा विधेयःआअपारईचितगृहवसतिःसाचबलाद्विधृताआण्
तपस्विनीवनमानुपिकावन?आएत्सष्टव्याआक्रीडापर्वतकःकस्मैचि

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१ गृह्राउनाइआईतना

दुपशान्ताय तपस्विने प्रातईपादयितव्यः । शरीरोपकरणाआन मे ब्राह्म-
णेभ्यः प्रातईपादनीयानि । वीणापुनरात्मनएवाङ्कप्रणयिनीकार्याआ
अपरमपियत्तेरोचतेतदपि स्वीकर्तव्यमाअहं पुनारईमममृत
आकईरणर ?
ष्कसन्तानतु र्ततारहारार्पणैर्मणिदर्पाप्र
णयनेनमलयजजलार्द्रप?ईनीपत्रास्तरणेन सरसबिसकिसलयप्रस्त
रैरकठोरमृणालतल्पकल्पनयोद्विकसत्कमलकुमुदकुवलयशयनीयैश्च
दग्धशेषमुज्जलीचताज्वालामालिनि विभावसौदेवस्य कण्ठलग्ना
निर्वापयाआयात्मानमाइत्यभिदधानैवकृतावधारणानुबन्धांमदले
१०रवामवक्षिप्योपसृत्य महाश्वेतांकण्ठे गृहीत्वा निर्विकारवदनैव
पुनस्तामवादीता
प्रियसखितवास्तिकीदृश्यपिप्रत्याशाययानुरागपरवशापुनः
समागमाकाङ्घिणीक्षणेक्षणे मरणाभ्यधिकानिदुःखान्यनुभवन्ती
जीवितमलज्जाकरमननुशोच्यमनुपहसनीयमवाच्यंधारयसिआमम
१ष्पुनःसर्वतो हताशायाःसापिनास्ति । तदामन्त्त्रये?ईयसखीं
पुनर्जन्मान्तरसमागमाय । इत्यभिधायोत्पद्यमानपुलककेसरोद्भा
सिन्यसमसाध्वसानिलाहतोत्कापोत्तरं?यमाणानन्दबाप्पवेगोर्मितरला
सङ्गलत्सेदमकरन्दबिन्दुलिस्यन्दिनीमुकुलायमाननयनकुमुदाकुमु
दिनीवचन्द्रपिआडचन्द्रास्तमयविधुरातदवस्वेपिहृदयवल्लभेसमा
०गमसुखमिवानुभवन्ती सरभसमुपारईपर्यस्तचिकुरह?आआएद्वान्तकुसुम
निवहेन मूर्ध्रार्चयित्वा चन्द्रापीडचरणौ स्रवत्सेदामृतार्द्राभ्या
कराभ्यामुक्षिप्याङ्केन घृतवतीआअथ तत्करस्पर्शेनोच्छसतैव
चन्द्रापीडदेहा?टितितुहिनमयमिव सकलमेवतंप्रदेशंकुर्वा
णमव्यक्तरूपांकईमपि चन्द्रधवलंज्योतिरेवोज्जगाम । अनन्तरं
?आचान्तारईक्षेक्षरन्तीवामृतमशरीआरईणी वागश्रूयताआवत्सेमहाश्वेते
पुनरपित्वं मयैव समाश्वासितव्या वर्तसे । तत्ते पुण्डरीक
शरीरंमल्लोके मत्तेजसाप्यायमानमविनाशिभूय?वत्समागमनाय

तिष्ठल्येवाइदमपरंमत्तेजोमयंस्वतएवाविनाशिआवईशेषतोऽमुना
कादम्बरीकरस्पर्शेनाप्यायमानं चन्द्रापीडशरीरं शाप?एषाद्विमुक्त
मप्यन्तरात्मना कृतशरीरसंक्रान्तेर्योगिनैवशरीरमत्रैवभवत्योः
प्रत्ययार्थमा शापक्षयादास्तामानैतदग्निनासंस्कर्तव्यमानोदके
प्रक्षेप्तव्यम् । नापिवासमुत्स्रष्टव्यमायत्नतः पारईपालनीयमाष्ट्व
सभागमप्राप्तेःइतिआ
तांतुश्रुत्वाकिमेतादईतिआवईस्मिताआईक्षप्तहृदयःसर्वएवपारईः
जनोगगनतलनिवेशितनिर्निमेषलोचनोलिस्वितैवपत्रलेखावर्ज
मतिष्ठतापत्रलेखातुतेनतस्यज्योतिषस्तुषारशीतलेनाह्लादहेतुना
स्पर्शेन लब्धसंज्ञोत्थायाविष्टेववेगाद्धावित्वा पारईवर्धकहस्तादा१०
च्छिद्येन्द्रायुधमाअस्मद्बिधानांयथातथाभवतुत्वंपुनरेवमेकाकिनि
विना वाहनं सूं प्रस्थितेदेवे क्षणमप्यवस्थातुं न शोभसे
इत्यीभदधानातेनैवेन्द्रायुधेनसहात्मानमच्छोदसरस्यक्षिपता
अथतयोर्निमज्जनसमयानन्तरमेवतस्मात्सरसः सलिलाच्छैव
लोत्करमिव शिरसि लग्रंगलज्जलबिन्दुसन्दोहमयथावलम्बिदीर्घ१।
शिरवं मुखोपारईपरस्परासक्तेरसंस्कारमलिनतया चोपसूचितचिरो
र्ध्ववन्धंजटाकलापमुद्वहञ्जलार्द्रदेहसक्तेनबिसतन्तुमयेनेव ब्रह्म
सूत्रेणोद्भासमानोम्लानारावई?ईनीपलाशपृष्ठपाण्डुरेणजीर्णमन्दार
वल्कलेनावद्धपारईकरः करेणाननावरोआधईनीर्जटाः समुत्सारयन्नश्रु
जलच्छलेनाच्छोदसरःसालईलमिवान्तःप्रावईष्टमाताम्राभ्यामुद्वह»ल्लोच ?०
नाभ्यामुद्विग्नाकृतिस्तापसकुमारकः सहसैवोदतिष्ठत् । उत्थाय
चदूरत एवोद्दामवाप्पजलनिरोधपर्याकुल?पिवद्धलक्षया दृप्ता
आवईलोकयन्तीं महाश्वेतामुपसृत्यशोकगद्गदमवादीत् । आगन्धर्व
राजपुत्रिजन्मान्तराआदईवागतोपि प्रत्यभिज्ञायतेऽयं जनोन वा
इतिआसात्वेवंपृष्टाशोकानन्दमध्यवर्तिनीससंभ्रममुत्थायकृत ??
ंंं
१ परिवद्धक इआतईन २ म्लानारावईन्दनीलपलाशैतिन । अ
सद्धलक्ष्यया इतिना

<poem>

पादवन्दनाप्रत्यवादीता भगवन्कपिञ्जलअहमेवांवईधापुण्यवती याभवन्तमपिनप्रत्यभिजानामिआअथवा युक्तैवेदृशीमय्यना त्मज्ञायां संभावनायाहमेकान्तत एवव्यामोहहता स्वर्गंगतेपि देवे पुण्डरीके?आर्वाआमई । तत्कथय केनासानुत्क्षिप्य नीतः ०एकिमर्थंवानीतः किंवास्यवृत्तम्क्ववर्ततेकिंवातवोपजातं येनैतावताकालेनवार्त्तापि नदत्ताकुतो वात्वमेकाकीदेवेन विनासमागतः । सत्वेवं पृष्टोमहाश्वेतया विस्मयोन्मुखेन कादम्बरीपारईजनेनचन्द्रापीडानुआआआमिनाचराजपुत्रलोकेनोपर्युपीर पातिनावीक्ष्यमाणःप्रत्यवादीता

 गन्धर्वराजपुत्रिश्रूयतामाअहं आहईकृतार्तप्रलापामपित्वामे काकिनीसमुत्सज्यवयस्यस्नेहादाबद्धपारईऋकरःआक्वमेप्रियसुहृदम पहृत्यगच्छसिइत्यभिधायतंपुरुषमनुबध्रञ्जवेनोदपतमासतु ?आवृचु?मदत्त्वैवा?इर्रृनिविस्मयो?ल्लनयनैरवलोक्य मा माआईनुकृऐ?वगुण्ठित मुच्यमानगगनमार्गोआदईव्याङ्ग १ष्ना कैक्षाणाभिआरईतस्ततः प्रणम्यमानस्ता रकाभिरम्बरसरःकुमुदाकरमर्तिएक्रेम्यतारागणंचन्द्रिकामिरामसक ललोकंचन्द्रलोकमगच्छत्?आतत्रच महोदयारज्यायांसभायामि नुकान्तमयेमहतियर्यङ्के तत्युण्डरीकशरीरंस्थापयित्वामामवा दीतिआआआकपिञ्जल जानीआहईमां चन्द्रमसमाअहंख?यगतो २ण्जगदनुग्रहायस्वव्यापारमनुतिष्ठन्ननेन ते प्रियवयस्येन कामाप राधाज्जीवितमुत्सजता निरपराधः संशप्तःआ आदुरात्मन्निन्दुहतक यथाहंत्वयाकरैः सन्ताप्योत्पन्नानुरागःसन्नसंप्राप्तहृदयवल्लभास मागमसुखः प्राणौर्वेयोजितस्तथात्वमपिआईकमुमूमीऋभू_तेऽस्मिन्भारते वर्षे जन्मनि जन्मन्येवोत्पन्नानुरागोऽप्राप्तसमागमसुरवस्तीव्रतरां प्र?हृदयवेदनामनुभूय जीवितमुत्सक्ष्यसि इतिआअहंतु तैनास्य शापहुतभुजा ज्ञटिति ज्वलित इव निरागाः आकिमनेनात्मदो

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१ अथयुक्ता इआईतन

षानुब्रन्धेननिआंर्वेवेकबुद्धिनाशप्तोस्मिइत्युत्पन्नकोपस्त्वमपिमत्तु
ल्यदुःखसुखएव भविष्यसीतिप्रतिशापमस्मै प्रायच्छमाअप
आआतामर्पश्च आवईवेकमागतया बुद्ध्या विमृशन्महाश्वेताव्यतिकरम
स्याधिगतवानस्मिआ वत्सातुमहाश्वेतामन्मयूखसम्भवादप्सरसः
कुलाल्लव्धजन्मनि गौर्यामुत्पन्ना । तयाचायंभर्ता स्वयंवृतःआ ?
अनेनचस्वयंकृतादेवात्मदोषान्मया सहमर्त्यहू?एए?आरद्वयमव
श्यमुत्पत्तव्यमाअन्यथा जन्मनि जन्मन्यैषा ?र्ंऐनचारई
पार्थाभवतिआतद्यावदयं शापदोषादपैति तावदस्यात्मनाविर
हितस्यशरीरस्यमाआवईनाशोभूआदईतिमयेदमुआईत्क्षप्यसमानीतमा
वत्साचमहाश्वेतासमाश्वासिता । तादईदमत्रमत्तेजसाप्यायमा१०
नमाशापक्षयात्स्थितम् । अधुनात्वंगत्वैनं वृत्तान्तंश्वेतकेतवे
निवेदय । महाप्रभावोऽसौ कदाचिदत्रप्रतिक्रियां कांचिदपि
करोतिआइत्युकवामांव्यसर्जयता
अहंतुविना वयस्येनशोकावेगान्धोगीर्वाणवर्त्मनि धाव
न्नन्यतममतिक्रोधनं वैमानिकमलङ्घयम् । सतु मां दहन्निवाआ
रोपहुतभुजाभृकुटिआवईकरालेनचक्षुपा निरीक्ष्याब्रर्वोतादुरात्म
न्मिथ्यातपोवलगर्वित यदेवमतिआवईस्तीर्णेगगनमार्गे त्वृयाहमुद्दा
मप्रचाआरईणा तुरङ्गमेणेकेल्लङ्घितरूआस्मात्तुरङ्गमएव भूत्वामर्त्यलो
केऽवतरेतिआअहं तुतमुद्बाप्पपक्ष्या कृताञ्जालईरवदमाभगव
वयस्यशेका?धेनत्वंमयोल्लङ्घितोनावज्ञया।त?सीद।उपसंपू०
हरशापमाशुत्वामईममितिआसतु मांपुनरवादीआ?आयन्मयोक्तं
तन्नान्यथाभवितुमर्हति तदेतत्तेकरोमि । कियन्तमपि कालं
यस्यैव वाहनतामुपयास्यसि तस्यैवावसाने स्नात्वा विगतशापो
भविप्यसि । इत्येवमुक्तलुतमहमवदम् । भगवन्यद्येवं ततो
विज्ञापयामिआतेनापिमग्नियवयस्येन पुण्डरीकेणचन्द्रमसासह?ष्
शापदोपान्मर्त्यलोकएशेत्पत्तव्यमातदेतावन्तमीपभगवान्प्रसादं
करोतुमे दिव्येनचक्षुपावलोक्य यथातुरङ्गमत्वेऽपि मेतेनैव

प्रियवयस्येन सहावियोगेन कालो यायादिति । स त्वेवमुक्तो मुहू र्तमिव ध्यात्वा पुनर्मामवादीत् । अनया स्नेहलतया ते ममार्गीकृतं हृदयम् । तदालोकितं मया । उज्जयिन्यामपत्यहेतोस्तपस्यतस्तारा पीडनाम्नो राज्ञः सनिदर्शनं चन्द्रमसा तनयत्वमुपगन्तव्यम् ।वयस्येनापि ते पुण्डरीकेण तन्मन्त्रिण एव शुकनासनाम्नः । त्वमपि तस्य महोपकारिणश्चन्द्रात्मनो राजपुत्रस्य वाहनतामुपयास्यसीति । अहं तु तद्वचनानन्तरमेवाधःस्थिते महोदधौ न्यपतम् । तस्माच्च तुरङ्गीभूयैवोदतिष्ठम् | संज्ञा तु मे तुरङ्गत्वेनौपि न व्यपगता । येनायं मयास्यैवार्थस्य कृते किंनरमिथुनानुसारी भूमिमेतामानीतो देवेचन्द्रमसोऽवतारश्चन्द्रापीडः । योप्यसौ प्राक्तनानुरागसंस्का रादभिलषन्नजानत्या त्वया शापानिना निर्दग्धः सोपि मे वयस्य पुण्डरीकस्यावतारः । इति ।

एतच्छ्रुत्वा "हा देव पुण्डरीक, जन्मान्तरेप्यविस्मृतमद नुराग, मप्रतिबद्धजीवित, मच्छरण, मन्मुखावलोकिन्, मन्मय सकलजीवलोक, लोकान्तरगतस्यापि तेऽहमेव राक्षसी विनाशा योपजाता दग्धप्रजापतेरियदेव मन्निर्माणे दीर्घजीवितप्रदाने च प्रयोजनं निष्पन्नं यत्पुनः पुनस्ते व्यापादनं, स्वयं हत्वा च पाप कारिणी कमुपालभे किं ब्रवीमि किमाकन्दामि कमुपयामि शरणं को वा करोतु मयि दयां याचेऽहमात्मनैवाधुना 'देव प्रसीद कुरु दयां देहि मे प्रतिवचनम्' इत्येतान्यक्षराण्युच्चारयन्त्यपि लज्जे, मन्ये च तवाप्येवमुत्पन्नं मन्दभाग्यायां मयि वैराग्यं येनैव मपि विप्रलपन्त्यां न प्रतिवचनं ददासि, हा हतास्म्यनेनैवात्मनो जीवितस्योपर्यनिर्वेदेन" इत्युन्मुक्तार्तनादा सोरस्ताडनमवनावात्मा नमपातयत् ।

कपिञ्जलस्तु तथार्तकृतप्रलापां सानुकम्पमवादीत् । गन्धर्व राजपुत्रि कस्तवात्र दोषो येनैवमनिन्दनीयमात्मानं निन्दापदैयोंज

यसिआकोवाधुना सुखपाकेऽनुभवनीये दुःखस्यावसरःयेनैवा
त्मानंशुचा व्यापादयसि । यदसह्यतरंतत्त्वया नि?र्ढंदृढी
कृतहृदययास्यैवसमागमप्रत्याशया । यथाचशापदोषादिदमु
पगतंभवत्योर्द्वयोरपिदुःखंतथा मयाकथितमेवाचन्द्रमसोपि
भारती भवतीभ्यांश्रुतैव । तदुन्मुच्यतामयमात्मनो वयस्यस्या
चाश्रेयस्करःशोकानुबन्धःआद्वयोरेव श्रेयसेयदेवभवत्याङ्गीकृतं
तरेवानुबध्यतां ब्रतपारईग्रहोचितंतपःआ तपसो आहईसम्यक्कृतस्य
नाक्त्यसाधंनाम किंचितादेव्याआहईगौर्या तपसःप्रभावाद
तिदुरारादंस्मरारेरीप यावदासाआदईतंदेहार्धपदम् । एवंत्वमपि
नईचरात्त?ऐधमेवयस्यस्याङ्के निजतपसःप्रभावात्पदमवाप्स्यसिआ१ण्
इउतिमहाश्वेतांपर्यवोधयता
उपशान्तमन्युवेगायांचमहाश्वेतायां विषण्णदीनमुखीकाद
म्बरीकपिञ्जलमप्राक्षीताभगवन्पत्रलेखया त्वयाचास्मित्सरसि
जलप्रवेशःकृतःआ तत्किंतस्याःपत्रलेखायाःसंवृत्तमित्यावेदनेन
ग्नसादं करोतुभगवानिआतई । स तुप्रत्यवादीत् । राजपुत्रि१?
सलिलपाता?तरंनकश्चिदपितद्वृत्तान्तो मयाज्ञातःआतदधुना
कचन्द्रात्मकस्यचन्द्रापीडस्यक्वपुण्डरीकात्मकस्य वैशःपायनस्य
वन्मकिंवास्याः पत्रलेखायावृत्तमिति सर्वथैवास्यवृत्तान्तस्या
वगमनायगतोहंप्रत्यक्षलोकत्रयस्यतातस्यश्वेतकेतोःपादमू?म्?
इत्यभिदधानएवगगनमुदपतत्?आ ?०
अथ गते तस्मिन्विस्मयान्तारईतशोकवृत्तान्ता चन्द्रापीडमा
लोक्यगलितनयनपयसियथास्थानमपसृत्य स्थितवति सपारईजने
राजपुत्रलोकेकादम्बरी महाश्वेतामवादीतायिसखितुत्यदुः
आईखतां त्वयासह नयता न ख?सुखंस्थापितास्मि भगवता
आवईधात्राआअद्य मेशिरः समुद्धाय्तिमाअद्यते वदनंदर्शाआ?
यन्ती प्रियसखीति चाभाषमाणा न लज्जे । तवाप्यहमद्यैव

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१ हतहृदयस्यैव इ?ईन

आईप्रयसखीसञ्जाताआसंप्रति मरणंजीआवईतंवा नदुःखायमो
तत्कोपरःप्रष्टव्यो मयाआकेन वापरेणोपदे_ष्टव्यमातदेवं गते
यत्करणीयंतदुपादईशतुमेप्रियसखी । नाहमात्मनाकिंचिदपि
वेद्मिकिंकृत्वाश्रेयःआइत्युक्तवतीं कादम्बरींमहाश्वेताप्रत्यवाआ
?दीत्?आप्रियसखिकिमत्रप्रश्नेनोपदेशेनवा । यदेवेयमनतिक्र
मणीया प्रियतमसमागमप्रत्याशा कारयतितदेव करणीयम् ।
पुण्डरीकवृत्तान्तोऽद्यकपिञ्जलहस्ताक्त्फुटीभूतः । तदातुवा?आ
त्रकेणैवसमाश्वासितया मयानपाआरईतमन्यत्किंचिदपि क?र्?आ
तत्त्वमन्याइत्ंक कसेषियस्याःप्रत्ययस्थानमिदंचःद्रापीडशरीरमङ्क
१०एवास्ते।तदन्यथात्वेऽस्यकरणीयचिन्ता।यावत्पुनारईदमविनाशि
तिष्ठतितावदेवतस्यानुवृत्तिंमुक्त्वाकिमन्यत्करणीयमाअप्रत्य
क्षाणांआहईदेवतानां मृदश्मकाष्ठमय्यः प्रतिमाः श्रेयसेपूजास
त्कारेणोपचर्यःतोकिंपुनःप्रत्यक्षदेवस्यचन्द्रापडिनामान्तारईतस्य
चन्द्रमसोमूआर्तईरनाराधितप्रसन्नाआ
१? इत्युक्तवत्यांमहाश्वेतायां कादम्बरी?णीमेवोत्थाय तरलि
कयामदलेखया ओत् प्यतामखेदार्हांचन्द्रापीडतनुमन्यतरस्मि
च्छीतवातातपवर्पात्सी षरीहते शिलातलेशनैरखेदयन्ती
स्थापयित्वाऽपनीतशृङ्गारवेषाभरणा मङ्गलमात्रकावस्थायितैककरर
त्नवलया स्नानशुचिर्भूत्वा पारईधाय धौतशुचिनी दुकूलेप्रक्षात्य
?०पुनः पुनर्गाढलग्नमधराकईसलये ताचू?रागमुपर्युपारईनिमीलिताग
तबाष्पवेगोत्तरललोचनाऽन्यदेव किमप्यचिन्तितमनुत्प्रेक्षितमा
शिक्षितमनभ्यस्तमशईचतमपूर्वं बाला बलाद्विलोमप्रकृतिनाकार्य
यण्डितेनदग्धवेधसाकार्यमाणा यान्येवसुरभिकुसुमधू?आनुलेप
नानिसुरतोपभोगायानीतानि तैरेवदेवतोचितामपचितिंसम्पाद्य
आआचन्द्रापीडमूर्तौ ?इर्तमतीव शोकवृत्तिरार्तरूपा रूपान्तरमिव
तत्क्षणेनैवागता विआआतजीवितेव श्?मुखी मुखावलोकिनी

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१ कीपञ्जलाख्यानात् इआईतन

चन्द्रापीडस्य, पीडितोत्पीआईडतहृदयापि रक्षन्ती बाष्पमोक्षम् ,उद्दा-
मवृत्तेःशोकादपिमरणादपिकष्टतमामवस्थामनुभवन्ती तथैवाङ्के
समारोपितचन्द्रापीडचरणद्वया ?आगमनखिन्नेनापि बुभुक्षितेना
प्यप्रतिपन्नस्नानपानभोजनेनापिमुक्तात्मनाराजपुत्रलोकेनस्वपारी
जनेनचसहनिराहारातांदईवसमक्षिपता ?
यथैवचदिवसमशेषंतथैवतां गम्भीरमेघोपरोधभीमामनव
रतगार्जईतध्वानकम्पितहृदयबन्धामाबद्धकलकलापिकुलकेकाकोलाह
लाकुलितचेतोवृत्तिमुद्दामदर्दुरटि??धारईतश्रोत्रे?ईयां दुर्दर्शत
डित्सम्पातपीडितादईशमशनि??र्तजनापादितभुवनज् ज्व
?वद्योतनिवहजर्जारईततरुगहनतलतमःग्रसरभीषणतमा ।त्स?१०
मपिदूरीकृत्याबलासहभुवंभीतिमपारईल्यक्तचन्द्रापीडचरंणैकमला
चेतितस्वशरीरखेदाजाग्रती समुपविष्टैवक्षणमिव क्षपांक्ष?ईत
वतीआप्रातश्च तदुन्मीलितं चित्रमिवचन्द्रापीडशरीरमवलोक्य
शनैःशनैःपाणिनास्पृशन्ती८र्क्लाश्व आ?ंमदलेखामवादीत्प
प्रियसखिमदलेखेनवेद्मिञ्जिं आदुत निर्विकारतयैवेति।१।
अहंतुतादृशीमेवेमातनुमालोकयामिंआतत्त्वमपि तावदादरतो
निरूपय । इत्येवमुक्ता मदलेखातांप्रत्यवादीत् । प्रियसरिव
किमत्रनिरूपणीयमाअन्तरात्मनो?व?ऊ ?चूआपारमात्रकमस्योप
रतमाअन्यत्तादृशमेवेदं व्याकोशशतपत्राकारं मनागप्यनुन्मुक्तं
श्रियावदनम्।तथायंसंवेल्लिताग्रभागःस्त्रिग्धःकुन्तलकलापः।?०
तथैवेयमिन्दुशकलानुकाआरईणःकान्तिर्ललाटस्य । तादृशमेवेदमा
मुकुलितर्नालोत्पलद्युतिहाआरई कर्णान्तायतं लोचनद्वयमा तथैव
चेमावहसतोईप आवईहसिताविवोद्भासितकपोलमूलौ ?एपा?एएऋउऋ_ ।
तादृश एवाभिनवाकईसलयच्छविरथरःआतथैवचेदं आवईरद्रुमाउलोआ
हितनखाङ्गुलीतलंपाणिपादमातथैव चेदमावईगालईतसहजलावा?
? ? ? ?
१ आईतान?आद० इआईतन २ अस्यामुपरतमित्तई न ३।आवई?
आईसतौइत्तईन ४ आवईमालईतमिआतईन

ण्यसौकुमार्याणां सौष्ठवमङ्गानामातत्सत्यासाभारती कस्त्वि
लावोईदतश्चशापवृत्तान्त इति संभावयामिआइत्युक्तवत्यांमदले
खायामानन्दनिर्भरामहाश्वेतायै दर्शयित्वाचन्द्रापीडचरणतलनि
वद्धर्जाआवेतायराजपुत्रलोकायापिदर्शितवतीआ
? सतुविस्मयोत्फुल्ललोचनः सर्व एवावनितलनिवेशितशिराः
प्रणम्यचन्द्रापीडचरणौरचिताञ्जालईर्जानुद्वयेनावनौ स्थित्वाका
दम्बरीं व्यज्ञापयत् । देवित्वत्मभावोयं यदेवमस्मानपुण्यवतः
पारईत्यज्य?ंगतस्यापिदेवस्यतादृशामेवेदंप्रसजे?मण्डलद्युति
हाआरईवीक्ष्यते वदनमाऋत?थैवचपुनः प्रसादानुभवप्रत्याशाला
१०लसंहृदयम्।अन्यच्चमनुष्यलोकेपुकेनकदावादृष्टंश्रुतमनुभूतं
वायदस्माभिः पुण्यवी? । इत्यभिआहईतवतिराजलोकेससखी
जना सपारईजना चोत्थाय स्वयमेवावचित्य देवतार्चनकुसुमानि
स्नात्वा निर्वर्तितचन्द्रापीडशरीरपूलासंस्कारा शरीरस्यितिकरणा
यादिदेश सकलमेव राजलोकमानिर्वर्तितस्नानाशृनेचतस्मि
१ष्न्नात्मनापि महाश्वेतयोपनीतानितयैवसहसपारईवारा फला?
पभुक्तवती । कृताहाराचपुनस्तथैव चन्द्रापीडचरणावङ्केनोद्व
हन्तीतमपिदिवसमनयताअन्येद्युश्चोपजातदृढतरप्रत्ययाचन्द्रा
पीडशरीराविनाशं प्रति मदलेखामवादीत् । प्रियसरिवदेवस्य
शरीरमिदमुपचरन्तीभिरवश्यमा शापक्षयादस्माभिरधुनात्र स्थात
?०व्यम्।तादईममत्यद्रुतंवृत्तान्तंतातस्याम्बायाश्चगत्वा निवेदया
येनृनान्यथृआमां संभावयतः दुःखेनवामदीयेननतिऋष्ठतःआ
य्थामामेवांवईधांदुःस्रभागिनीमागत्यनपश्यतस्तथाकारईष्यसिआ
नशक्रोम्यहं तातमम्ब्रांचदृष्ट्वा शोकवेगं धारयितुमा मया
चोपरतमेवदेवमालोक्_यनरुआदईतमासाकिमपरमधुना निःसं
?आशयितजीविते देवे प्रतिपन्ननियमारोआदईमि । इत्यभिधायतां
व्यसर्जयता

गत्वागतयाच तया ?ईयसखि सिद्धंतेऽभिवाच्छितमेवं
सीन्दष्टंतातेनचित्ररथेनाम्बयाचमादईरयागाढगाढंपुनरालिङ्ग्य
शिरस्युपाघ्रायच वक्तव्यावयोर्वचनाद्वत्सेकालमेतावन्तंमनस्येव
नैतदावयोरासीद्यथा जामातृसहितावत्सा द्रष्टव्येति तदयमेवा
वयोःपरमानन्दोयद्वत्सयास्वयंजामातावृतस्तत्राप्यपरंभगवतो?ए
लोकपालस्य चन्द्रमसोऽवतारस्तत्कल्याणैः शापावसाने जामात्रा
सहैवानन्दबाप्पनिर्भरमाननारविन्दंतेद्रक्ष्यावःआ इत्यावोदईतेनि
र्वृतेनान्तरामनादैवतवदुपचरन्तीतच्चन्द्रापीडशरीरमतिष्ठत्प
अथापगतवतिजलदसमये घननिरोधो?धादिवोन्मुक्तेजीव
लोकेप्रसरन्तीष्विवाशासुफलभरावनम्रकलमवनपिञ्जरासुग्राम१०
सीमासुकाशकुसुमधवलास्वरण्यस्थलीपु सेव्यतामुपगतेपुप्रासा१
दतलेपुकह्लारहाआरईपु पत्वलेपुकुमुदामोदशीतलासुयामवतीपु
शेफालिकापारईमलग्राआहईपुनिशावसानमातारेश्वसुचन्द्रप्रभाभिरा
मेपु प्रदोपे७र्ं उद्दामफुल्लेन्दीवररजोवाससुरभिपु वासरेपुसलि
लापसरणक्रमतरंग्यमाणासुसुकुमारतीरसैकतरेखासु सुखोत्तारता१णे
मापन्नास्वापगासुपङ्कपारईहरणशुष्केष्वप्रहतरूढतृणोलपच्छन्नेषुम
न्दाश्यानकर्दमोद्भिद्यमानाभिनवपदवीकेपु पुनरपि पार्थिवलोकेन
प्रवर्तितेपुप्राञ्जलवर्त्मसु जम्बालविगमात्सर्वतस्तुरगसुरसहासुभू
मिप्वेकदाचन्?पीडचरणमूलोपविष्टांकादम्वरीमुपसृत्यमेघनादो
व्यज्ञपयत्? । देवो युवराजश्चिरयतीत्युत्ताम्यता हृदयेन देवेन।०
तारापीडेनदेव्या विलासवत्यार्यशुकनासेनचवार्ताहराः प्राहई
ताःआतेचदेव्याएवशोकशत्यघटनां पारईहरीद्भर्यथावृत्तंसर्व
माख्यायास्माभिरभिहिताः । भवतांहस्तेदेवेन चन्द्रापीडेनन
किंचि?तिसन्देष्टव्यमानापिदेव्याकादम्बर्याआतदकृतविलम्वा
एव गत्वैवमखिलवृत्तान्तं लोकार्तिहरायावनितलपतयेदेवदेवायप्रा
तारापीडायावेदयताइत्येवमभिहितास्तुतेऽस्मान्म?निर्भराःप्रत्य
वदनायथाभवद्भिःकथितंतत्तथाआतिष्ठतुतावत्कमागतस्नेहो

भक्तिरनुवृत्तिर्चा । कार्यगौरवकृतं कुतूहलमेवदेवावलोकनं प्रति
बलात्प्रेरयत्यस्मान् । यदि भवतामपि वार्त्तामात्रकोपलभ्य एवाय-
मर्थस्ततो युज्यतेऽस्माकंभवद्ध्यः समुपलभ्य प्रतिगमनम् । अथ
नयनविषयगामी । तदा वयमपि नेदृशा एवापुण्यकर्माणो ये न
(५)पश्यन्ति देवम् । अस्माभिरपि चिरतरं चरणपरिचर्यया देवस्य
पवित्रित एवात्मा । अस्माकमपि सर्वदा दर्शनगोचरावस्थानेन
प्रसादं कृतवानेव देवः । किमद्य जातं येन देवस्य पादारविन्द-
वन्दनाप्रसादेनासंविभज्य विसृज्यामहो । त एव वयं पादलग्नाश्च-
रणरेणवः । यद्विज्ञाप्य देवीं देवस्य युवराजस्य पादप्रणामेना-
(१०)स्माकं सफलयतु भवानागमनपीरश्रमम्।अन्यथा भूमिमेतावती-
मागत्य संभवे सत्यप्रत्यक्षीकृतयुवराजशरीरा गताः सन्तः किं
देवदेवेन तारापीडेन वक्तव्या वयम् । किं वास्माभिर्देवो विज्ञाप-
यितव्यः । इत्यावोदिते देवी प्रमाणम् । इति विज्ञाप्य पुनस्तूर्प्णां
स्थितवति मेघनादे तत्कालं समुत्प्रेक्षितानाश्वासश्वृशुरकुलवैक्लव्या-
(१५)द्विलीयमानेव शुचान्तःसञ्चितं बाष्पमाकुलिततरलतारकाभ्यामापि-
बन्ती लोचनाभ्यां गद्गादिकयावगृह्यमाणकण्ठी कथं कथगपि चि-
रात्कादम्बरी प्रत्युवाच । स्थान एव हि तैरगमनमङ्गीकृतम् ।
अनवलोक्य देवमेवमेव याताः सन्तः किमुच्यन्ताम् । अपि च
वृत्तान्त एवायमेवंविधो लोकातीतो यत्रावलोकनेनापि न संप्र-
(२०)त्ययः समुत्पद्यते । किं पुनरनालोकनेनापि । कैतवमात्रकोपदर्शि-
तप्रेमपल्लवा वल्लभतमजीविता वयमपि यावत्पश्यामस्तं तावदनपे-
क्षितप्राणवृत्तयः स्नेहसद्ध्यवनया सच्दृत्या न पश्यन्तीत्यघटमानक-
मिदम् । तदपरिलम्बितं प्रवेश्यन्ताम् । पश्यन्तु देबम् । सफल-
यित्वागमनपरिश्रमेण सार्धं लोचने ततो यास्यन्तीति । आज्ञा-
(२५)नन्तरं च मेघनादेन प्रवेशितान्दूरत एव समं बाष्पपातेन पञ्चा-

१ सदृश्या इआतईन

ङ्गालिङ्गितमहतिलांश्चन्द्रापीडचरणवन्दनसद्भावनिहितोत्पक्ष्यनिभृ
तदृ?आ?न्यदृष्टिश्चिरमिवालोक्यकादम्बरीस्वयमेवाभाषता
भ ःपारईत्यज्यतामयं क्रमागतस्नेहसद्भावसुलभः शोका
वेगःआयत्खल्वनालोचितावधि दुःखावसाउनमेव् दुःरवंतन्मरण
भीरोर्भवतुनामशोकावेगायायत्पुनःसुआखोदर्कं तत्पुरःत्सईतयाआ
सुखप्रत्याशयैवान्तारईतंनापततिहृदयोतदेपवृत्तान्त एवांवईधो
येननकेवलमत्रनिरवकाशताशोकस्यप्रत्युत सु?स्मईन्नवृत्तोव
स्मयसावसरः । आकईमत्रपारईबोधनेनाअन्यत्रादृष्टपूर्वोमनुप्येपु
प्रत्यक्षीकृतएवायं वृत्तान्तःआभवद्भिरपिदृष्टंचपुरेवाक्षततनो
देंवस्यवदनम्।सम्भाषणाआईपयादेवेनविनानसम्भवतिसापि१०
सम्भावितैवातद्गम्यतामधुनावार्त्तो?कमतेर्तेवस्यपादमूलमान
चायं प्रत्यक्षदृष्टोऽप्युपरतशरीराविनाशवृत्तान्तः प्रकाशनीयः ।
दृष्टोस्माभिरच्छेदसरारीतिष्ठत्येतदेवावेदनीयमायतःकारणादु
परतिः खल्ववश्यंभाविनी प्राणिनां कयंचित्प्रत्ययमुत्पादयतिआ
शरीराआवईनाशःपुनप्राणैर्विनाकृताना दृश्यमानोप्यश्रद्धेय एव।१?
तदस्यावेदनेनसुदूरस्थितमपिगुरुजनंमरणसंशये निक्षिप्यवर्त
मानेप्रयोजनमेव नास्तिआप्रत्यागतर्जाविते र्जावितेश्वरेस्वयमे
वायमत्यद्धृतभूत्?एर्योगुरुजनेप्वाप्रकटीभावईप्यतिआइत्येवमादिष्टाश्च
तेव्यज्ञापयनादेविकिंआवईज्ञापयामः आद्वाभ्यामेवापारईज्ञानमस्य
वस्तुनःसम्भवेदगमनेनास्मदीयेनाकथनेनवाआतदस्माकंतुहस्तेश्ण्
द्वयमप्येतन्नास्तिआयुवराजवैशम्पायनयोर्वात्तौविनादुःरवंतिष्ठता
देवेनतारापीडेनदे_व्याविलासवत्यार्यशुकनासेन सभाव्यप्रेपि
तानामप्रोपितजीआवईतानामगमनंतुदृआआपेतमेवागत्वाआईआआ दयित
तमतनयवार्त्ताश्रवणलालसस्यराज्ञोदेव्याआर्यशुकनासस्यदुःख
ष्ठताक्षीण्युद्वीक्ष्य मुखानि निर्विकारवदनानामस्माकमवस्थानमश?आ
क्यमेवाद्व्तिविज्ञा?ईतातैरेवमेतादई?क्त्वाकादम्बरीमेघनाद
मवादीत्?आमेघनादवेद्मि संस्तुतजनस्यैतदनुचितामईतिआतथापि

गुरूएआआं चेतःपीडामवेक्षमाणया मयैवमभिहितम् । इतरदपि
दुःखमापततिआकीदृशंभवतिआ किंपुनारईदंमहावज्रपतनसदृ
शम् । तदेतदपि भवतुआ एभिःसहापरःकश्चिच?रद्धेयवचाः
प्रत्यक्षदृष्टसकलवृत्तान्तःसंप्रत्ययायव्रजतुआइत्येवमादिष्टस्तुमेघ
?नादो व्यज्ञापयत् । देवि राजलोकेतुकाकथा भृत्यवर्गोपि
सृकल एबायं कन्दमूलफलाशीनिश्चयंकृत्वास्यितोयथास्माकं
मध्यादेकेनापि देवपादान्विना न प्रतीपं गन्तव्यमितिआभृत्या
अऋपितएवयेसम्पत्तेर्विपत्तौसविशेपं सेवन्ते समुन्नम्यमानाः
सुतरामवनमन्तई आलप्यमाना न ?मु?आआल्?आपाः सञ्जायन्ते
१०?यमानानोत्सिऋच्यन्तेक्षिप्यमाणनिआपृंरृआग्रआंगृह्नत्त्वईउच्यमाना
नप्रृतीपं भापनृते पृष्टा आईहतप्रियं विज्ञापयन्ति अनाआदईष्टाः
कुर्वन्तिकृत्वानजल्पन्ति पराक्रम्यनावईकत्थन्ते विकथ्य
मानाअपिलज्जामुद्वहन्तिमहाहवेप्वग्रतोध्वजृभूता इवलक्ष्य
न्ते दानकाले पलायमानाःपृष्ठतो निलीयते धनात्सेहंवहु
१।ऋमन्यन्तेजोवितात्पुरोमरणमभिवाञ्छन्तिगृहादपि स्वामिपाद
मूलेसुरवं तिष्ठन्तियेषांचतृष्णा चरणपारईचर्यायाम् अस
न्तेषोहृदयाराधनेव्यसनमाननावलोकनेवाचालतागुणग्रहणे
कार्पण्यमपारईत्यागेऋभर्तुःआयेचविद्यमानेपि स्वात्मन्यस्वाधीनसा
कलोईऋद्रद्रयवृत्तयृः पश्यन्तोप्यन्धाइवशृण्वन्तोपिबधिराइववा
?०आंईगृ।ऋम्र्ने_ऋआआई?ऋ प्लजानन्तोपिजडा इवानुपहतकरचरणाअपि
आपङ्गवैवश्यैवाकिचित्कराःस्वात्मनास्वामिचिन्तादर्शेप्रति
बिम्बवृद्वर्तल्तोतत्सर्वमेवायमेवं ।? भृत्यलोकःआदेवसच
स्_थानेदेवीवर्ततोतदाज्ञापितंकृतमवधारयतुदेवीआ इत्युकवा
मेघनादसवरितकनामानं कुमारबालसेवकमाहूयतैः सह व्यस
श्?र्जयता
अथसुबहुदिवसापगमे वात्तांर्विनोत्ता?यन्ती चन्द्रापीडस्यै
? ऋ
१ खांत्मनःइआईतन

वागमनायोपयाचितं कर्तुमवन्तीनामनगरीदेवतानामवतिमावृणा
मायतनंनिर्गताआवईलासवती आदेवीदि?आ वर्धसेप्रसन्नास्तेऽव
न्तिमातरःपरागतायुवराजवार्त्ताहराः इतिसहसैवसभ्रमप्रधाआ
आवईतात्पारईजनादुपभुत्यानन्दवाप्पजललुआलईतयाजलार्द्रेन्दीवरदलस्र
जेवविक्षेपशईर्घय??ष्ट्व्यार्चयनीव?चरंदृष्ट्वाककुभोमृगाङ्गनेव?ई
पारईभ्रष्टवालपोताश्कृत्यृंप्राकृतेवाताआकेनेदममृतंमेवाक्छला
द्वृष्ट कस्यानुकम्पास्मिञ्जने जाताकेनदृष्टाःकियद्दूरेवर्तन्ते
आकेंवातैःकाथईतं कुशलंमेवत्सस्यैति पृच्छ?येवाद्राक्षी
दितस्ततोयथादर्शनंसङ्घशः प्रधावितेननरपतिप्रतिब५द्धनाप्रति
वद्धेन चोज्जयिनीनिवासिनाजनेन ।आगतोयुवराजःकियदृऊरे१०
मव?ईःपीरत्यक्तःदिवसेप्वेतेपुक्ववर्तते क्ववाभवद्भिर्यात्वा
दृष्टःक्ववातिकष्टस्तेनातिवाआहईतो वाहनमात्रसाधनेनधाराधरा
गमः तुरगपृष्ठगतस्यमन्येवहत एवास्यापक्रान्तसवीरतकएत
द्वेत्तिआईकमनेनवोदईतेनाप्येतत्कथयतुयदर्थमयंक्लेशःकृतोयुव
राजेनसदृष्टोवैश?पायनःप्रत्यानीतोवामिआलईतोस्य पत्रलेरवा१?
सीहतो मेघनादः द्त्तृःकथंकश्चिदपिसन्देशोदेववर्धनेनमे
मित्रमेवासावद्यारभ्याराभङ्गकतयैवविनाश बलाद्गतस्यबालध
र्मणोवत्सस्यविभ५म्५यववात्तांर्पृच्छन्न्?ईर्ज्रावत्यसावस्य वाजीयो
युवराजेन प्रसादीकृतः प्रसीदतसाआएईर्दंऋऊनां प्रथमस्य पृयुवर्मणो
मातुलस्यमेकथयत वार्त्तामुअएक्षामहे महानश्ववारैरनुभूतः।०
क्लेशैतिकुशलं महाश्वपतेरश्वसेनस्यश्वशुरोसावस्माकम् आवई
स्मयःकृतेस्म?ईपत्रापियच्चिह्नकमपिभवता हस्तेनकिंचित्प्राहई
तमाआहईतभरएवा?ऐयुवराजभवनेदृष्टोभवद्भिर्भ्रातामेभर
तसेनःसपारईजनस्यसेनापतेर्भद्रंभद्रसेनस्यसेवाव्यसनीसूनुर्मे
कुमारवर्मातत्रलगतिवलाधिकृतस्यकावार्त्तावन्तिसेनस्यरोपि२ज्

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१ यथाद्दशर्नस?धशः इआतईन २ नदत्तः इआतईक ३ चल
गीतवलाआईध०इआतईन ।

तस्तेनार्सान्नार्सारार्थ युवराजः राजकुलेकःप्रसादावईत्तो वर्ध
मानो मान्यतेवाकेनवाआईकं लव्धमेतावद्भिआईदंवसैःआजीव
निकावहवःखल्वभिनवसेवकाजाताःयातु तावत्सर्वमेवान्यत्
येनदृष्टःसकथयतु सर्वसेनसूनोर्वीरसेनस्य वार्त्ता पितर्युपरते
ष्प्रथममेवसप्रविष्टोयात्रामात्रास्य दुःखान्तारईतप्रत्यग्रपतिमरण
शोकादशनक्रियैव पारईत्यक्तानविद्म एवं कथं सा जीवति
इत्येतानि चान्यानि च प्रतिपदपृच्छत्रमानानप्यदत्तवचसःआ
नासाग्रस्थितमन्युगभप्दृष्टीनाविष्टानिव अध्वश्रमनिःसहाङ्गानपि
पदाकृष्टईसंभावितोद्यमायासितयागत्यागच्छतश्चअतिमलिनपट
१०च्चराच्छादितान् असंस्कारमलिनकायान् अनेकधैवोद्बद्धाध्वधूआ
लिपरुषमूर्धजान्ध्वजानिवाध्वक्लेशस्याश्रयानिव श्रमस्य पदन्यासा
निव दौर्मनस्यस्यावासानिव प्रवासस्य सन्दभाआनिवसर्वदुःखानां
?तएवत्वारईतकसमेतास्त»आआआएखहारकान् । आलोक्य तस्मिन्नेव
मातृगृहाङ्गणेस्थित्वातेषामाह्वानायाआईददेशा
१।? अनन्तरं चातईर्कतापतितदर्शनोत्पाआदईतद्विगुणदुःखावेगान्मुषि
तानिवो?क्तानिवेन्द्रियैर्दारुमयाआनईवश्?शरीरान्निर्जीआवईतानिवो
पसर्पतः पुर?आआत्पतन्तीव बाष्पान्धा साध्वस??लितचरणकमला
कतिचिद्गत्वापदानिगद्गदतरमुच्चैरकृतप्रणामानेवावाद?आईता भद्राः
कथयताशुवत्सस्यमेवार्त्तामात्रमाइदंत्वन्यथैव किमपिकथ
।०यतिमे हृदयम् । अप्रत्ययमेवाश्रयते । वत्सो दृष्टोवान
भवद्भिः ? इत्येवं पृष्टास्तुतेसहसागतबाष्पवेगमवनितलानईवे
शितोत्तमाङ्गाः प्रणामापदेशेनोत्सज्यकृछ्रादिवाभिमुखमुन्नमितव
दना व्यज्ञापयनादेवि दृष्टोस्माभिरच्छोदसरस्तीरे युवराजःआ
शेपमेपत्वारईतको निवेदयिप्यतिआइत्यभिवदतएवतानुद्बाष्प
??मुखी प्रत्युवाच । किभपरमयं तपस्वी निवेदयिप्यतिआदूरतः
प्रभृत्यपसृतप्रहर्पेणैवोपसर्पणेनप्रतिलेखमालिकाश्?ऐः शिरोभिरा

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१ राजनिकाः इआतेन

आवईपण्णदीनैराननैःप्रयत्नसंरक्षिताश्रुमोक्षदुःखिताभ्यां लोचनाभ्यां
मतुरवसमक्षमधारणेनचदृष्टेर्यदावोईदतव्यंतद्भवद्भिरेवावेदितमा
हावत्स जगदेकचन्द्र चन्द्रापीड चन्द्रानन चन्द्रशीतलप्रकृते
चल्द्राभिरामगुण लोचनानन्दभूतीकंभूतंतेयेन नागतोसिआ
राआतचन्द्रापीडपीडिताब्रवीमिनकोपादुपालभमानाआनयुक्त?
मेतत्तवाअम्बनपारईलम्बंमनागपिकरोमि इतितथामेपुरः
प्रति?आआयान्यत्र क्वाप्यवस्थातुम् । वत्सगच्छत एवतेमयास्य
हतहृदयस्यशङ्कयैव ज्ञातंदुप्करंमेवत्सस्य पुनर्मुखावलोकन
आमईतिआबलाद्गतोसिआकिंकरोमि । कोवात्रदोषो वत्सस्या
मन्दभाग्याया ममैवैतान्यपुण्यानाविलसितानि । भवन्त्यपुण्यव१०
त्योपिलोकेनपुनर्मयासदृशीपापकाआरईणीआयस्यास्त्वमेकएवा
च्छिद्यक्वापिनीतोसिआआवईप्रलव्धास्मि दग्धवेधसाआवत्ससुदू
रस्यापिपादयोःपतामितोनिवर्तस्वैकवारमाअमेत्यालपतस्ते
चदनमालोकयितु?कण्ठितंमेहृदयमाजातदुर्लभकन जाना
आयेवकिमाजन्मनःप्रगृईतशैशवंते स्मृत्वात्मानमनुशोचामि।१?
उतयौवनाभोगकाआरईणींवर्तमानां रूपशोभामाआहोस्विदवष्ट
म्भधीरामु?एआ योत्प्रेक्ष्यागामिनींप्रभुतामाइत्येवं विलपन्तींमा
मवलोक्यहृदयस्थितोमैवंकृथाश्चेतसिपुत्रयथा आविनापिमया
जीवत्येवविलासवती आजातत्वया विनार्जावन्त्यापिपितुरेवं
तेकथंमया वदनंदाशतम् । नवेद्मि किमपि यितयाते।०
आकईमाकृतेः प्रत्ययादुत स्त्रीजनसहभुवो मूढमावादेवेत्यद्यापिन
श्रद्दधातिमेहृदयमनिष्टंतोयेननसहस्रधास्फुटतिआस्फुटी
कर्तुंचवार्त्तां भीतातेत्वारईतकोपनीतामेवनेच्छामि । वरम
नाकर्ण्यैवाश्रवणीयमुपरतास्मीतिआतातकिंब्रवीपियथाकिमनेन
सुतस्नेहानुचितेनलोकलज्जाकरेण वैक्लब्येनेतिआएपा स्थितास्मिआऽ
तेवत्स वचनाचूप्णीएमानरोआदईमिआइत्यभिदधानैवासन्नसखी
जनावलम्बितशरीरामोहमगाता

अथानेकसहस्रसंख्येनप्रधावता विलासवतीपारईजनेनावेदिते
तस्मिन्वृत्ताते मन्दरास्फालनोद्वेल इव महाआभोधिरुद्भान्तचेताः
ससंभ्रममुत्थायार्यशुकनासद्वितीयो यामावस्थितांप्रजावईनींकरे
णुकामारुह्यरयादा?ईवन्निवपुरोराजमार्गकिंकिमेतीद?न्तुक्ता
र्ण्तनादकलकलेनस?र्?ःआ?एस्?द्द्व?_प् ऽऐचूए?आकर्पीन्नवोदवासय
न्निवपृष्ठतःसगृए?आ?ऋलकप्राकुआरभ?र्० आयशनिर्जगाम
नरपतिः । उपेत्य चावन्तिमातृगृहमवतीर्यतिर्यग्विषण्णोद्बाप्प
वदनेनमलयजजलैश्चसिञ्चताकदलीदलैश्चवीजयता जलार्द्रैश्च
पाणिपल्लवैः संवाहनंकुर्वताकथं कथमपि चेतनामापाद्यमानां
१०पारईजनेनाधोंन्मीलितलोचनयुगामुप्णकालकमलिनीमिवविलासव
तीमपश्यत्रादृष्ट्वाचसहसा प्रवृत्तेननेत्राम्भसा मूर्छावश्५आपाप
नयनायेवसिञ्चन्समुपविश्यपार्श्वेस्पर्शामृतर्वार्पणा करेणललाटे
चक्षुषि कपोलयोरुरसि वाह्वोश्चस्पृशञ्छनैः शनैर्बाप्पगद्गदमवा
दीत्?आदेवियदिसत्यमेवान्यादृशंकिमपिवत्सस्य चन्द्रापीडस्य
१ष्ततोनजीव्यतएव।किमर्थमयमात्मा वत्सस्यकृतेसकललो
कसाधारणेनामुनावैक्लव्योपगमेनतुच्छतांनीयतोइयतिशुभा
व्युपात्तानिकर्माणिआकिमपरं क्रियतोनाधिकस्य भाजनं सु
खस्य वयम् । अनुपात्तांहईहृदयताडनमपि कुर्वद्भिर्न लभ्यत
एवात्रात्मेच्छया । विधिर्नामापरःकोप्यत्रास्५त। यत्तस्मैरोचते
?०तत्करोआतई । नासौ कस्यचिदप्यायत्तः । एवंचपराधीनवृत्तौ
सर्वस्मिन्नकिंवास्माभिर्लव्धम् । वत्सस्यातिदुर्लभो जन्मोत्सवः
संभावितःआअङ्कगतस्य मुखमवलोकितमाउत्तानशयस्योच्चुम्व्य
चरणाबुत्तमाङ्गेकृतौजानुसञ्चाआरईणोरेणुधूसरशरीरस्याङ्केलुलतः
स्पर्शसुखमनुभूज्ञम् । अव्यक्तमनोहारीणिप्रथमजल्पितानिश्रोत्रे
श्तेकृतानिआविचेष्टमानस्यबालचाटवोदृष्टाःआ गृहीतविद्यस्यगुण
बत्तयानन्दितं हृदयम् । उपारूढयौवनस्यामानुरषी रूपशोभा
१।नयनार्यवै»आतईन»

शक्तिश्च प्रत्यक्षीकृता । अभिषिक्तस्य यौवराज्येशिरःसमाघ्रा
तमाआईदग्विजयागतस्यप्रणमतः परिष्वक्तान्यङ्गानिआएतावदेव
मनोरथशतवाञ्छितस्य वस्तु?एनसम्पन्नंयद्वधूसमेतस्यनिजपदे
प्रतिष्ठांकृत्वातपोवनेनगतमासर्वाभिवा?ईछतप्राप्तिस्तुमहतः
पुण्यराशेः फलमाअपरमपिआईकवृत्तं वत्सस्यैतदद्यापिनपारई?
स्_फुटंकेनचिदेवकथितमाएतावत्तुमयाव्यक्तमेतदेवपारईजना
त्कथयतः कर्णे कृतम् । ययास्म?हितैर्लेखहाआरईभिः सहापरो
वत्सस्यमेवालसेवकसवीरतकनामायातः । सवेत्तिसर्वंवृत्ता
न्तम् । सोपित्वयानपृष्ट एवेतिआतत्तंतुतावत्पृच्छामः ।
ततो जीआवईतमरणयोरन्यतरदङ्गीकारईप्यामः।इत्यभिवदत्येव???१ण्
जनिपारईजनान्तारईतंपत्?रआरईतकमाहूय प्रतीहारस्त्वारईतकैर्मा?न्?
हीतलनिवेशितोत्त५माङ्गमालोकयतुदेवैतिदाशतवान्।
राजातुतथातमालोक्य चन्द्रापीडस्नेहादेद्यईत्याहूयहस्तेनो
त्तमाङ्गे स्पृष्ट्वादिष्टवानाभद्र कथयकिंवृत्तंवत्सस्ययेनागम
नायमयातन्मात्रामात्येनचलिखितेपि नायातः ।अनागमन१।
कारणंवाकिंचिन्नप्रतिलेखितवानिति । सत्वेवमादिष्टोराज्ञा
गमनतःप्रभृतियथावृत्तं कथयितुमारेभोराजातु चन्द्रापीड
हृदय?टनवृत्तान्तं यावदाकर्ण्याआतईक्षुभितशोकार्णवाक्रान्तिआवईक्लवः
प्रसार्यकरमार्तस्वरमवारईतकमवादीताभद्रविरमसंप्रतिकथितं
त्वयाकथनीयमामयापि श्रुतंयच्त्र्।?एतव्यम्।पूर्णोमेप्रश्नदो।०
हदःआनिवृत्तंश्रवणकौतुकमाकृतार्थीभूता श्रुतिःआआनन्दितं
हृदयमाउत्पन्नाप्रीतिःआसुखं स्थि??वआहावत्सत्वयैका
किनास्फुटतोहृदयस्यानुभूतावेदनाआनिर्व्यूदा त्वयावैशम्पा
यनस्योपारईप्रीतिःआवयंदुःखभागिऋनोनिस्त्रिंशाःकर्मचण्डालाःआ
येपांतवापि हृऋदयस्फुटने निर्विकारत्वमेवादोईववज्रसारतोपिआष्
कठिनतरमेवेदमावयोहृ?दयमायन्न स्वयंसहस्रधा स्फुटतिआन्
चापिमरणदुःरवभीरवोऽमीवत्समनुगच्छन्तिस्वयंप्राणाः । तदु

त्तिष्ठ यावदेवाति?ं न प्रयात्येककिआ वत्सस्तावदेवानुगमनाय
प्रयतामहे । सशोकंशुकनास किमद्यापितिष्ठसि अयंस
कालःस्नेहस्यामहाकालायतनसमीपे समादिशस्पमई०पृआरई?र
कांश्चितारचनाय । रचयत ज्ञटितिकाष्ठानि काष्ठिकाःआकिं
णईतष्ठतैवसङ्कुचिताःकञ्चुकिनःआगत्वा निप्क्रामयतहुताशनप्र
वेशोपकरणानि । निप्कारणरुआदईतेनकिमधुनाआउपरोधपारईल्
आबाद्विनादापयाशेषंदेविद्विजेभ्यःकोपमाकस्यकृतेद्यापिपा
त्यतोपालनाआदईकंकरणीयमधुनाक्षीणं क्षीणपुण्यस्यमोयात
यथाभूमिभूमिपतयःआउत्सृष्टाः स्थायथाचनाद्यैवास्यदुःरवं
१०जानन्ति प्रजास्तथा कारईष्यथ । कथावशेपीभूतोमेवत्सः ।
कमपरंसंविधाययामि । एवमार्तप्रलापिनं तारापीडमचेतिता
त्मपीडयाविलासवत्यैवधृतशरीरमार्ततरसवारईतको व्यज्ञापयत्?आ
देवस्फुटितेऽपिहृदयेध्रियतेशरीरेण युवराजःआशापदोषाद्वै
शम्पायनस्यचयथाजन्मतथानिरवशेषंशृणेतुतावद्देवैतिआ
१? तारापीडस्तुतदद्भुतमाकर्ण्यकौतुक?तारईतशोकावोआआए विगत
निमेषेण चक्षुपाविष्ट इव दत्तावधानस्तेन कथ्यमानं यथादृष्टं
यथाश्रुतं यथानुभूतंचनिरवशेषं तत्सर्वमश्रौषीति । श्रुत्वाच
तमनेकचिहोत्पाआदईतप्रत्ययमश्रद्धेयं च निरतिशयशोककारणं च
विस्मयास्पदभूतं चदुःश्रवंचक?आतुककरंच युवराजवैशम्पाय
।०नयोर्वृत्तान्तमषिदिव आवईवर्तिताननो विमर्पस्तिमिततारकां ?ष्टैं
निर्विशेषावस्थेशुकनासमुखेऽभ्यपातयतासुहृदलुस्वयंदुःखिता
अपिनिधानीकृत्यात्मदुःखंसुहृद्दुःखापनोदायैवयतन्तेयतःशुक
नासस्तदवस्थोपिस्वस्थवदवनिपतिमुवाचा
देवविचित्रेऽस्मिन्संसारे सञ्चरत्सु सुखदुःखमयेपुदेवतिर्य
श्?ग्योनिमानुषेपुत्रिगुणात्मनःप्रधानस्यापि पारईणामात्परमाण्वादेर्ब्र

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१ कथमपरमितिन

० ओत्पत्ति?ईतिप्रलयकारणस्येश्वरस्येच्छया ?ंधर्माधर्मसा
धनानामिष्टानिष्टफलसाबन्धकाआरईणांकर्मणांशुभाशुभानांविपाक
आस्वयमेवानेकप्रकारमुत्पद्यमानस्यतिष्ठतो विनश्यतोवा
वृत्तेः स्थावरजङ्गमस्यनकदत्त्विदवस्थासा यानसम्भ
वतिआतत्कुतोयंदेवस्यात्रवस्तुनिविमर्शः आयादईयुक्तेर्विचाराण्
त्कियन्त्यत्र युत्त्क्तिराहईतान्यागमप्रामाण्यादेवाभ्युपगतान्यपि संवा
दीनिदृश्यन्तोमुद्राबधाद्ध्यानाद्वाविषप्रसुप्तस्योत्थापनेकीदृशी
युक्तिःआअयस्कान्तस्यचायसःसमाकर्षणे भ्रमणेवाआमन्त्त्राणां
वंएदिकानामवौदईकानांवानेकप्रकारेपुकर्मसुसिद्धौआनानाआवईधद्र
यसंयोगानांवामरणमदनाद्युत्पादनापहरणवशीकरणावई५द्वषणाआदईपु१०
शक्तेः समुत्पादनात् । अन्येपां बहुतराणामेवांवईधानांचतत्र
तत्रसर्वस्मिन्नेबागमः प्रमाणमाआगमेपुसर्वेप्वेवपुराणरामाय
णभारताआदईपुसम्यगनेकप्रकाराः शापवाआआर्ः७_।तृद्यथा।महेन्द्रप
दवर्तिनो नहुपस्य राज?रेरगस्त्यशापादजगरता । सौदासस्यच
वसिष्ठसुतशापान्मानुपादत्वम् । असुरगुरुशापाच्च ययातेस्तारुण्य१ष्ठ
एवजरसाभङ्गः । त्रिशङ्कोश्चपितृशापाच्चाण्डालभावःआश्रूयते
चस्वर्गवासी महाभिषो नाम राजाआईस्मल्लोके शान्तनुरुत्पन्नः ।
तत्पत्नीत्वमुपगतायागङ्गायाःशापदोपादष्टानामपिवर?नांमनुष्ये
?पत्तिःआतिष्ठतु तावदन्यएवाअयमाआदईदेवो भगवानजःस
एव जामदग्नेरात्मजतामुपगतःआश्र?यतेच पुनश्चतुर्धात्मानंवि?०
भज्य राजर्षेर्दृशरथस्य तथैवमथुरायां वसुदेवस्यातन्मनुप्येपु
ते?वतानामुत्पत्तिर्नैवासंभाआवईनीआनृउचपूऋर्वमनुप्येभ्योगुणैःपारई
हीयतेदेवःआनचापिभगवतःकंमलनाभादतिआरईच्यतेचन्द्रमाःआ
किमत्रासम्भावनीयम् । अपिचगर्भारम्भसम्भवेदेवेन देव्या
वदने विशंश्चन्द्रमाएवदृष्टःआ तथाममापिस्वप्ने पुण्डरीकस्य?ष्
दर्शनंसमुपजातमात?पत्तिंप्रतितयोर्नासयेवसन्देहःआआवईन

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१ मान्द्य»आद्युत्पाद० इआईतना

ष्टयोःशरीरस्याविनाशःकथंकश्वंवृआ पुनर्जीआवईतप्रतिलम्भैत्य
त्राप्यखिललोकप्रख्ंयातप्रभावममृतमेवैकंकारणमावेदितमातच्च
न्द्रमसिविद्यतैत्येषा?येववार्त्ताआतत्सर्वमेतादईत्थमेवावगच्छतु
देवः । अन्यच्च तादृशाकारकान्तेरखिललोकाह्लादकाआईरणोन्यत्र
?सभवएवनस्तिआ तत्कल्याणैन? चिराच्छापावसानेनिर्वर्तितग
न्बर्वसुतोह्यहमङ्गलस्यगलन्नयनपयसो वध्वासहपादयोःपततः
पुत्रत्वमुपगतस्यचन्द्रापीडनामान्तारईतस्य लोकपालस्यैवचन्द्रमसो
दर्शनेनाजन्मकृतमेवसन्तृआपंपीरत्यक्ष्यतिदेवःआ तयोरेवंशापो
स्माकं पुनर्वरएव । तदस्मिनृवस्तुनि मनागपिनदेवेन देव्या
०वाशोकःकार्यः । मङ्गलान्यभ्धिआर्यन्तामाआऔ?ईभमतदेवताराध
नेन धनातिसर्जनेरन?चान्यजन्मोपार्जितं तकुशर्लमभिवर्ध्यता?१।
अकुशलमपियमीऋनृयस्कईष्टव्रतोपवासादिना तपःपारईक्लेशेनक्षय
मुपनीयताम् । अपरमपि यद्यदेवंगते अएयस्करंश्रूयतेज्ञायते
वातत्तदद्यैवारम्यक्रियतांकार्यतांचकर्मानख?ऋवैदिकाना
१?मवौदईकानांवाकर्मणामसाध्यं नाम किंत्वईदपि । उत्पत्तिरपि
तयोःकृच्छ्रलब्धयोरीदृशेनैव्प्रकृआरेणोपजाताआ
इत्युक्तवतिशुकनासेसशेकएवराजाप्रत्यवादीतासवेमे
तद्यदार्येणाभिआहईतं कोन्योबुध्यतोकेन वापरेह्यावयंपीरबोध
नीयाःआकसवापरस्यास्माभिर्वचृनंकरणीयमा आकईंतुतद्वत्सस्य
प्रण्मेवैशम्पायनदुःखा?फुटनं हृदयस्याग्रतोदृष्टईलग्नंसर्वमेवान्यद
न्तरयतिआतदेवपश्यामिआतदेवशृएआएमिआतदेवोत्मेक्षोतदे
वमप्रत्यक्षितेवत्सस्यवदृनेसस्ताममेवात्मनोनशक्रोमिकर्तुम्
यत्रचममायमीदृशःप्रकारस्तत्रदेव्याःपीरवोधनं दूरापेतमेवा
तद्गमनादृतेऽन्यौपायएवनास्तिजीआवईतसन्धारणायाइत्येवमव
??धारयत्वार्यः । इत्युक्तवति तारापीडे चिरात्तनयपीडयातप्ंपुरः
पीरत्यज्य लज्जां आवईलासवतीकृताञ्जलिरुच्चैर्जगाद । आर्यपुत्र

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१ प्रत्याख्यात इआतईन

यद्येवं तथापिकिमपरं आवईलम्बितेन । निर्गताएव वयमा
दृआईयतां प्रयाणम् । उत्ताम्यतिमेहृदयं वत्सस्य दर्शनाय ।
दुखापनोदार्थंस्फुटनमङ्गीकृतमासीतातदपि संप्रतिदर्शनका
?ऋयानरोचत खाजानामिवरं दीर्घकालमपिट७ःखान्यनुभ
वन्तीसकृदपिवत्सस्य दर्शनाय र्जाआवईताआईस्मानपुनरसह्यदुःष्
रतोपशान्तये सप्रत्येवमृतार्स्मातिआतदस्य पुनराशानिबन्धनस्य
सर्छात्ययनिवारणोपायस्य वत्साननावलोकनोत्सुकस्य गमनमपि
हृदयस्यतावद्विनोदतांव्रजतुआइतिवदन्तीमैव आवई?रआसवतीमा
साद्यान्यतमःशुकनासस्यात्मसमः पारईणतवयाः षटूर्मासमुपसृत्य
स?ईआपूर्वकंव्यज्ञापयत्देविसर्वतएवापारईस्फुटेन वार्त्ताकल१
कलेना?उलीकृतहृदया मनोरमा स्वयमेवधावःत्यागता । राज्ञो
लज्जमानानोपगतास्थानमिदम् । तदेषामातृगृहस्यपृष्ठतस्ति
ष्ठतिआपृच्छतिचदेवीम् । किमेभिःकथितम् । जीवतिमे
वत्सो वैशम्पायनः । स्वस्थशरीरोवाआढौकितोवापुनर्युवरा
जस्य।क्ववर्तते।तावागमिप्यतोवाकियद्भिर्दिवसौईरति।राजा१ष्
तुतदुपरतिवार्त्तायाअपिकष्टतममाकर्ण्य दीर्णैवशुचाशत
गुणीभूतशोकोत्ष्ठतङ्गिआ विलासवतीमवादीत् । देवि न श्रुतं
किंचिदपिवत्सयोःप्रियसख्यातोअन्यतश्चश्रुत्वाकदाचिज्जी
आवईतेनैव वियुज्यते । तदुत्ति?स्रयमेव?धयामालाव्यसर्ववृत्ता
ःतानुकथनेन संस्थापय प्रियसखींतथा यथार्यशुकनासेन सहाण्
यातव्यम् । दृ_त्येवोत्थाप्यसपारईजनां विलासवतींव्यसर्जयता
आत्मनापिशुकनासेनसहगमनसंविधानमकारयत्?आ
अथतथाप्रत्सईतेराजनिराजानुरागाच्चन्द्रापीडस्नेह५नचाश्चृ
र्यदर्शनबु?लायप्रथमगतपितृपुत्रभ्रातृमित्रस्वजनदर्शनायचगृह
रक्षकवर्जमुज्जश्यईन्याःसकलएवलोको गन्तुमुदचलताराजातु?आर्
शीघ्राआमनविघातहेतूसमस्तानेव निवर्त्यप्रलघुपारईकरःविन्निव
पःथानमेकदिवसेनेवपरापतितुमहिमानःस्तोकतएवाध्वनःप्रगृऐरे

त्युत्ताम्यताहृदयेन कियत्यध्वन्यद्यापि वर्तामहे कतिपयैर्दिवसैः
परापतामैतिमुहुर्मुहुस्तुरङ्गमारोपितं त्वारईतकमाहूयाहू_यपृच्छ
न्नविआईच्छृन्नकैःप्रयाणकैर्वहन्नवहुभिरेव दिवसैराससादाच्छोदमा
आसाद्य च विकल्पशृतदोलारिआएहणदुःआईस्थतेनान्तरात्मना दूर
आउ?ईतएवप्रथममाप्ततमानश्ववारान्वार्त्तान्वेषणाय त्वीरतकेनसार्ध
प्रहितवाना
अथतैः सार्धमागच्छन्तमुज्ज्ञितात्मसंस्कारमलिनकृशशरीरम
वनितलनिवेशितोत्तमाङ्गमुद्बूआष्पदीनतरद्यष्टैं जीवितलज्जयारसा
तलमिवप्रवेष्टुमीहमानमहर्महमिकया परस्परावरणेनैवात्मदर्शनम
।०भिरक्षन्तमक्षतमपिहतमिवसपारईच्छदमपि मुपितमिवजीवन्त
मपिमृतमिव ससंभ्रमकृतागमनमपि प्रतीपमाकृप्यमाणचरणमि
वाङ्गैरेवसहगलितोत्साहं बाप्पेणैवसहमुत्त्रूआत्मानं वैक्लध्येनैष
सहोपसर्पन्तंमेघनादपुरःसरंसकलमेवचःद्रापीडचराआआतलनिबद्ध
जीआवईतं राजपुत्रलोकमालोक्योआआसिततनयशोकोर्भिवेगाक्रातोप्यु
?च्छसितैवदृढीभूतचःद्रापीडदेहाविनाशप्रत्ययान्तरात्मनानिवृत्य
सावरणपर्याणवतिंनीआवईलासवतीमवादीतादेऋआवईदिप्तावर्धसो
आईध्रयतेसत्यमेवशरीरेणवत्सःआयेनसकल एवायं तच्चरणक
मलानुजीवी राजपुत्रलोकस्तत्पादमूलादागतैतिआ सातुतदा
कर्ण्य किंचिदात्मपाणिनैवोत्साआईरतावरणसिचयाञ्चला निश्चलया
?०दृप्ताचिरमिवालोक्य तनयनिर्विशेप राजपुत्रलोकमीवर्च्छन्नाश्रु
धारापि वैर्यमुमुच्योचे५रारटितवती आहाक्त्सकथं सहपाशुक्री
डितस?तावतोराजपुत्रलोकस्यमध्येत्वमेवैकोनदृश्यसे इतिआ
तथारटन्तींतुतांसमाश्वास्य सूताआवराजासमंसर्वलोकेना
वनितलनिवेशितोत्तमाङ्गं मेघनादामईतो ढौकस्वेत्यादिश्योद्दिश्या
आआउप्रार्क्षातामेघनादकथयकोवृत्तान्तोवत्सस्येतिआसतुव्यज्ञा
पयता_देवचेतनाआवईरहाच्चेष्टामात्रकमेवापगतं शरीरे पुनर्ज्ञायते
१ उ?ऋआईसतनयनः इआतईन

आदईवसे दिवसेऽप्यधिका कान्तिःसमुपजायतैति । राजातु
त?त्वाजीआवईतप्रातईलम्भे समुपजातप्रुत्याशःआश्रुतंदेव्या मेघ
नादस्य वचनं तदेहि चिरात्पुनः कृतार्थयामो दर्शनेनात्मानं
श्यामोवत्सस्य वदनमित्यभिदधान एवाभिवर्धितगतिआवईश्५आ
याकरेण्वामहाश्वेताश्रममगमता द?भींऽ
अथसहसैवतच्चन्द्रापीडगुरुजनागमनमाकाघर्यपुरःप्रकीर्णतांर
आनुकाआरईनयनावईन्दुसन्दोहास्हाहतास्मिमन्दपुण्यादुःखैकभा
ग्?ईआन्जानाम्येव आवई?तमरणा कियद्यावदहमनेनानेकप्रकारं
कारदानैकपण्डितेनदग्धवेधसा परंदग्धव्याइत्यभिदधानैव
आवईत्वाआईहूयामहाथेतागुहाभ्यन्तरमविशत्?।चित्ररथतनयापि१०
त्वरोपतृतसखीकदम्वकावलीआवतशरीरातृप्णीमेवमोहान्धकारमा
श्चतयोःइआउकनासावलम्वितशरीरो राजा विवेशाश्रम
म्। तदनुमनोरमावलविता पुरःप्रधाआवईतोत्ष्ठतायततरदृष्टिः
मे?त्सैतिपृच्छन्ती आवईलासवतीआप्रविश्य चसहजयैव
? ऽविरीहतमुपरतसर्वप्रयत्नं सुप्तमिवतंपुत्रवत्सलातनयमा१?
क्ययावन्नपरापतत्येव तारापीडस्तावद्विलासवतीविधारयन्ती
ओरमामप्याआईक्षप्यदूरतएवप्रसाआईरतवाहुलताद्वयारयो?क्तज
आराभिर्नयनजलधाराभिःप्रस्रवेणच सिञ्चन्ती महीतलमाएआहई
भक चिरादृऋष्टोसि दोईहमे प्रतिवचनम् आलोकय
कृदपिमामनुचितंताततवैतदवस्थानमुत्यायाङ्कोपगमनेन?०
सम्पादयतनयोचितंस्नेहम्नचानाकर्णितपूंर्ववात्येपित्वया
द्यकिमेवांवईलपन्त्याअपिन?णोपिजातकेनरोपि
पातोपयामि वत्सपादयोर्निपत्य पुत्र चन्द्रापीड प्रणम
बत्प्र?द्गम्य त्वत्म्लेहादेवाति?मागतस्यापिपितुःपादौ क्वसा
तेगुरुभक्तिःक्वतेगुणाःक्वसस्नेहःक्वसाधर्मज्ञताक्वाष्
त्पितृपक्षपातित्वंक्व सावन्धुप्रीतिः क्वसापीरजनवत्सलता
? ? ?
१ राहतयंएवैत्तईन

कथमभाग्यैमें सर्वमेकपद एवोत्सज्यैवमौदासीन्यमवलघ्यावस्थि
तोसिअथवायथाते सुखं तथा तिष्ठ वयमुदासीनहृदया
स्त्वयिइतिकृतार्तप्रलापासमुपसृत्यपुनःपुनर्गाढमालिङ्ग्याङ्गानि
शिरःसमाघ्रायकपोल५एआ चुय्वित्वा चन्द्रापीडस्य चरणाबुत्तमाङ्गे
?कृत्वोन्मुक्तकण्ठमरोदीतातथारुदतींतुतामन्तारईतनिजपीडस्ता
रापीडश्चन्द्रापीडमपारईप्वज्यैव सर्वप्रजापीडापहरणक्षमाभ्यांभुजा
भ्यामवल।व्याब्रवीत्१दोवईयद्यप्यावयोः सुकृतैरपत्यतामुपगत
स्तथृआपिदेवतामूर्तिरेवायमशोचनीयः । तदुःमुच्यतामयमिदानीं
मनुष्यलोकोचितः शोत्वईतव्यवृत्तान्तः । अस्मईञ्छोके कृतेन
१आईकचिदपिभवति।केवलंगलएवस्फुटति रटतोन ।
निरर्थक प्रलपितमेव निर्याति वदनान्न र्जावितमाक्तई ङ्ग।
नयनजलमेव पततिनशरीरमाअपिचवत्सस्यादर्शनमात्रमे
वावणेः पीडाकरमा तच्चैवमालोक्यमाने मुखेऽस्य ?आपेतमा
अपरमस्यामवस्थायामावाभ्यामपि तावत्परमवष्टम्भंकृत्वामनोरमा
१शुकनासश्चसन्धारणीय५एआययोर्लोकान्तारईतोवैशम्पायनः आतिष्ठता
तावदेतावपिआयस्याःप्रभावात्पुनरनुभवनीयोवत्सस्य जीआवईतप्र
तिलम्भाभ्युदयमहोत्सवः सैवेयं गन्धर्वराजतनयावधूस्तेऽस्मदा
गमनशेकोमिंसक्रा?ईतमू?आ सनामग्रहणमुन्मुक्ताक्रन्दाभिःप्रियस
खीभिर्ग्राह्यमाणाद्यापिसंज्ञांनप्रतिलभतोतदेनांतावदुत्थाप्याङ्के
?णत्वाचेतनांलम्भया ततोयथेच्छंरोदिप्यसिआ
इत्यभिआहईताराज्ञाविलासवती आक्वसा मेवत्सस्यजीआवईत
निवन्धनवधूंइत्यभिदधत्येवससंभ्रममुपसृत्याप्रतिपन्नसंज्ञामेवाङ्के
नादायकादम्वरींकरेण मूर्च्छानिमीलनाआईहत?ईगुणतरनयनशोभं
वदनमालोक्यानवरतनयनसालईलस्नानार्द्रमिन्दुशकलशीतलं स्वक
?ऋष्पोलंकपोलयोर्ललाटेललाटं लोचनयोश्च लोचने निवेशयन्ती
चन्द्रापीडस्पशशिशिरेणचपाणिनाहृदयेस्पृशन्तीआसमाश्वासईहि
मातसवयाविनाद्यैवप्रभृतिकेनसन्धाआरईतंवत्सस्य मेचन्द्रापी

डस्य शरीरं मातस्त्वममृतमयीव जातासि येन वत्सस्य पुनर्वदन-
मालोकितम् इत्यवादीत्।कादम्बरी तु तेन चन्द्रापीडनामग्रहणेन
तेन च तन्निर्विशेषवृत्तिना विलसवतीशरीरस्पर्शेन लव्धसंज्ञापि
लज्जावनम्रमुखी प्रतिपत्तिमूढा मदलेखयाङ्कादवतार्य परवत्येव
यथाक्रममकार्यत वन्दनां गुरूणानाम्ना। 'आयुष्मती दीर्घकालमावी
धवाभव' इति कृताशीर्वादा च शनैः शनैस्तैरुत्थाप्यमानातिनिकटे
विलासवत्याः पृष्ठतः समुपवेश्याधार्यत। अथ प्रत्यापन्नचेतनायां
चित्ररथतनयायां चन्द्रापीडमेवोज्जीवितं मन्यमानो राजा त्वईरमि
वास्य गाढमङ्गमालिङ्ग्य चुम्बंश्च पश्यंश्च स्पृशंश्च स्थित्वा मदलेखामा
हूयादिदेश दर्शनसुखमात्रकमस्माकं विधीयमानम्।तच्चास्मा१०
भिरासादितम्। तद्यादृशेनैवोपचारेणैतावतो दिवसानुपचारईतवती
वधूर्वत्सस्य शरीरं स एवोपचारो नास्मदनुरोधाल्लज्जया वा मनागपि
पारईहरणीयः। आवये वयं निष्प्रयोजना द्रष्टार ऎव केवलम्। किम्स्मा
भिरिह सितैर्ग६तर्वा । यस्याः करस्पर्शेनाप्यायितमेतदविनाशि
सैव वधुः ।पार्श्वेऽस्य तिष्ठतु। इत्यादिश्य निर्जगाम। निर्गत्य चोपक लिप्तं
 निजावासमाआत्वैव तपस्विवासोचितेऽन्यतमस्मिन्नासन्न एवा
श्रमस्य शुचिशिलातलसनाथे तरुलतामण्डपे समुपविश्य निर्विशे
पदुःखं सकलमेव राजचक्रमाहूय सबहुमानमवादीत्। न भवद्भई
रवगन्तव्यं यथाद्य शोकावेगादेवैतदहमङ्गीकरोमीति। पूर्वचिन्तित
एवायमर्थो यथा वधूसमेतस्य चन्द्रापीडस्य वदनमालोक्य संक्रा?०
मितनिजभरेण मया क्वचिदाश्रमपदे गत्वा पश्चिमं वयः क्षपितव्य
मिति। स चायं मे भागवता ?कृतान्तन पुरक्रुतैः कर्मस्मईर्वा
विरुपैरेवं समुपनमितः । किमपरं क्रियत। अनतिक्रमणीया
नियतिः । अप्रापणीयं नानुभूतमात्मचेष्टाकृतं वत्सस्य सुखम्
प्रजापारईपालनफलं तु पुनर्भवद्भुजेप्वेवमक्षतेपविरहितमस्त्येव।
अन्यथापि हि चेष्टमानेप्वस्मासु सर्वमेव तेप्वेवावस्थितम। तादई
च्छामि चिरकाङ्घितं मनोरथं पूरयितुम् धन्याश्च जरापीतसारत

नवस्तनयेप्वात्मभरमासज्यलघुशरीराः परलोकगमनंसाधयन्तिआ
यच्चवलाद्गत्?ए पादमाधाय यदा तदानिच्छतोप्यार्च्छद्यत एव
कृतान्तेनातद्यीद पात्रेक्वचिदपिस्थापयित्वानिज?दंजरापीर
भुक्तायुःशेषेणनिष्प्रयोजनस्थितिना सर्वसुखबाह्येन मासण्डिएन
?परलोकसुखान्युपार्ज्यन्ते लाभ एवायमा तदस्यवस्तुनः कृते
भवन्तोमयाप्रार्थनीयाःआ?त्युक्त्वा संनिआहईतान्यपिपारईत्यज्यो
चितानिसर्वसुखान्यनुचितान्यङ्गीकृत्यवन्यानितथाहिहर्म्य
बुद्धिंवृक्ष?लेप्वनतःपुरस्त्रीप्रीआईतं लतासु संस्तुतजनस्नेहं हारईणेपु
निवसनरुआचईचीरवल्कलेपु कुन्तलरचनाभियोगं जटास्वाहारहार्दं
१०कन्दमूलफत्?एपुनर्मालापं धर्मसंकथासुसमररसमुपशमे शस्त्रधार
णव्यसनमक्षाश्त्रे प्रजापारईपालनशक्तिंसमित्कुशकुसुमेपु जयेच्छा
परत्रकोशस्पृहां तपस्याज्ञांमौनेसर्वोपभोगराआआं चवैराग्येतन
यस्नेहं तरुपुसंक्रमय्यतथातपप्तईजनोत्वईताः कियाः कुर्वन्ग
आधवईलोकोचितांनहरहरुपचारान्कादम्वर्या कथमपि समुत्सष्टल
१?ज्जया महाश्वेतयाच क्रियमाणाननिच्छन्नावईच्छेदात्सायंप्रातश्चा
नुभूतचन्द्रापीडदर्शनसुखो दुःखान्यगा?आयन्नरपतिः सपारईवारः
समंदेव्याशुकनासेनचतृत्रैवातिष्ठता
इत्येवंचकथयित्वाभगवाञ्जावाआलईर्जरामिमवविच्छायं प्तईत
कृत्वाहारीतप्रमुय्तान्सर्वानेवता??छ्रा?कृआनृवादीतादृष्टमायुप्मद्भि
आरईदमन्तःकरणापहाआरईणःकथारसस्यृआक्षैपसामथ्य९म् । यत्कथयितुं
प्रवृत्तोस्मि तत्पारईत्यज्यैव कथारसात्कथयन्नति?मतिक्रान्तोस्मिआ
४?तद्यःसकामोपहतचेताः सयंकृतादेवाआवईनयाद्दिव्यलोकतः पारई
भ्रश्य मर्त्यलोके वैशम्पायननामा शुकनाससूनुरभवत्स एवै?
? ऋवऊऋव?ऊउवऊ ? ?

पुनः?यंकृतेनाआवईनयेन कोत्पईतस्य ?ईतुराक्रोशान्महाश्वेताकृताच्च
सत्याधिष्ठानादस्यांशुकजातौपतितःआ
इत्येववदत्येवभगवतिजावालौ वाल्येऽपिभे सुप्तप्रबुद्धस्येव
पूर्वजन्मान्तरोपात्ताःसमस्ताएव आवईद्या जिह्वाप्रेऽभवना सक
लासुचकलासु कौशलमुपजातमा उपदेशाय मनुजस्येवचेयं?
आवई?ष्टवर्णाभिधानाभारतीचसम्पन्नाआआवईज्ञानंचसर्ववस्तुविपयं
स्मरणंचसंवृत्तमाकिंवहुनाआ मनुप्यशरीरादृतेसर्वमन्यत्तत्क्ष
णमेवमेवैशःपायनस्यराएवचन्द्रृआपीडस्योपारईस्नेहः सैवका
मपरवशताराएवमहाश्वेतायामनुरागः सैव तदवाप्तिं प्र?तु
कतेत्युपगतंराकलमेवा केवलमसञ्जातपक्षतया मे तस्मई?मये१ण्
पू?र्जन्मोपात्ताशरीरचेष्टा नासीआ?आतथा चाआवईम्प्?तसकलान्यज
न्मवृत्तान्तः समुतुआकान्तरात्माकिंमातापित्रोःकिंतातस्यतारा
पीडस्यकिमम्वायाविलासवत्याः कि वयस्यस्य चन्द्रापीदुस्योत
प्रयमसुहृदः कपिञ्जलस्याहोस्विन्भहाश्वेताया इति नाज्ञासिपमेवं
कृसकसकथंवास्मृतवानस्मीआतीतथाचोत्सुकान्तरात्मा म १ष्
हीतलीनवेशितशिराश्चिरमिवस्थित्वाभगवन्तंजावालिं निजाआवई
नयश्रवणहृज्जयाआवईलीयमानैवविशन्निव पातालतलं कथमपि
शनईः शनैर्व्यज्ञापयमा भगवंस्त्वत्प्रसादादाआवईर्भूतज्ञानोआईस्म सं
वृत्तःआस्मृताःखलुमयासर्वएव पूर्ववाधवाः आमूढतायांच
यथैवमेतेपांस्मरणंनासीत्त?थवावईरहपीडापिआ अधुनापुन?आआ?०
?त्वास्फुटतीवमेहृदयमानचता?त्वापितथायथाच
न्द्रापीडंयस्यमदुपरतिश्रवणमात्रकात्स्फुटितंहृदयम् आतत्तस्यापि
जन्माख्यानेनप्रसादंकरोतुभगवानायेनायंतिर्यग्योआनईवासोऽपि
मेतेनसहैकत्रवसतोनपीडाकरःसञ्जायतो इत्येवं चावई
ज्ञापितोमयासासूयमिवमामवलोक्यभगवाञ्जावालिःसस्नहेको?ष्
पगर्भं प्रत्यवादीत् । दुरात्मन्ययैतावतीं दशामुपनीतोसि कथं
तामेवतरलहृदयतामनुवध्रासिआ अद्यापि पक्षावपि नोद्भिद्येतो

तत्सञ्चरणक्षमस्तुतावद्रवाततोमांप्रक्ष्यसिआ इत्येवमुक्तेभग
वतासमुपजातकुतूहलोहारीतःपप्रच्छातातमहानयंविस्मयो
मोकथयकथमस्यमुनिजातौ वर्तमानस्य तादृशी कामपरता
जाताआययाजीआवईतमपिनसन्धारयितुंपाआरईतमाकथंचदि
?उव्यलोकसम्भूतस्यतथासल्पमायुःसंवृत्तमा एवंचपृष्टःसूनुना
भगवाञ्जावालिरमलाभिःपापमलमिव प्रक्षालयन्दशनदीधितिसात्?ई
लशराभिःप्रत्यवादीता स्पष्टमेवात्रकारणंवत्साअयंहिका
मरागमोहमयादल्पसारात्स्त्रीवीर्यादे?वकेवलादुत्पन्नःआश्रुतौचप
ट्यतएतद्यादृशाद्वैजायतेतादृगेवभवतीतिआ?आएके पिच प्रायः
१०कारणगुणभ?येवकार्याआईणदृश्यन्ते।तथाचैतदायुर्वेदोईपश्रूयते।
यःआकईलाल्पसारात्सीवीर्यादेवकेवलाज्जन्तुर्भवीत स खल्वभावा
त्सारभूतस्यस्थैर्यहेतोःपुरुषवीर्यस्ययथासारंगर्भेवा आवईलयमाप
दृआतेमृतोवाजायतेजातोशनदीर्घकालंजीवतीतिआ तदय
मुत्पन्नएवेदृशोयेनास्यतादृशीकामपरताजाताआमरणं चम
१?दनवेगसंज्वरासीहप्णोस्तथोपनतम्।अधुनापि तादृशएवाल्पापु
रयंशापावसानोत्तरकीलंयदस्याक्षयेणायुपायोगोभावईष्यतिआ
इत्येतलुत्वा पुनरवनितलनिवोतिशिराः प्रणम्य भगवन्तं
व्यज्ञापयमाभगवन्नहमपुण्यवानस्यां तिर्यग्योनौ वर्तमानः स्वयं
सर्वस्यैवाक्षमःआवागपिमेभगवतःप्रसादात्सप्रत्येवाननेसाभूताआ
?०भूतपू?ंर् चज्ञानमन्तरात्मनिआ शरीरं पुनरायुःसंवर्धककर्मयोग्यं
भगवतःप्रसादादन्यस्मिञ्जन्मनि यीद भवेत्तत्केन प्रकारेणाक्षयं
तन्मेमहाकर्मसाध्यमायुर्भावईप्यतीत्येतदाज्ञापयतुभगवानाइत्येवं
विज्ञापितस्तुमयाआदईक्षुआवईण्डईप्यचक्षुर्भगवानाज्ञापितवानाएत
दपियथातथाज्ञास्यस्येवा तावदियंकथास्तामारसाक्षेपादचे
?षईततैवास्माभिःप्रभातप्रायारजनीआप्रभाआवईरहादनुन्मृष्टरजतदर्पणा
भुआईमदमपरान्तावलम्बिवर्ततेरजनिकरबिम्बमा यथ्रायथोद्गमावई
१ शापाबराआनानन्तरकालम् इतने २ रृजतकुम्भाभ०इआतन

स्ताआईरणी जरत्तामरसपत्रारुणा पाण्डुच्छावईरुल्लसति सीमुः?य?ती
प्?०आःकेशसंघातमिवपूर्वस्याःककुभोऽरुणाग्रकरालोकततिः।इमाः
सश्_आएपतिमिरतयाम्वरैरकाण्डकलुषंभास्व?भालोकमारव्धाः क्रमेण
यथासूह्रयंतारकाःप्रवेष्टुमाएष पम्पासरःशायिनां प्रवोधाशंसी
समुच्चरतिकोलाहलःश्रोत्रहारीआवईहङ्गमानामा एते चनिशी?
थिनीपरिमलनशीतलाश्चलितवनकुसुमपारईमलग्राआहीआआएवातुंप्रवृत्ताः
प्रभातपिश? वायवःआप्रत्यासन्नाऽग्निआवईहारवेलाआइत्यभिदधान
?वृ??भङ्_कवोदतिष्ठता
अथोत्थितेभगवतिजावालौवीतरागापिनिप्कौतुकापिमोक्ष
मार्गावस्थानापिसमस्तैवसा तपसिपारईषत्कथारसाद्विस्मृतगुरूचि १०
तप्रतिपत्तिः??ण्वतीवोत्कण्टकितकायाआवईस्मयोत्फुल्लमुखीयुगपदाग
लितशोकानन्दजन्मनयनसलिला हाकष्टशदानुबन्धिनीस्तम्भितेव
चिरमिवत्सईत्वायथास्थानंजगामाहारीतलुमांसंनिआहईतेपिमु
निएकुमारकजनेनिजकरेणैवोत्क्षिप्यात्मपर्णशालांनीत्वाशनैःस्वश
यनैकदेशेस्थापीयत्वाप्राभातिकक्रियाकरणायनिर्ययौ।निर्गतेच१?
तईस्मस्तेनसर्वकार्याक्षमेणतियप् तिपतनेन?ईडितान्तरात्माचि
न्ताप्राविशम्।अत्रतावदनेक?इरे५ सहस्राधिगम्यमानुप्य
मेवदुल९भम्।तत्रृआपुयूपरुंसकलजातिआवईशिष्टंब्राह्मण्यम्। ततोपि
विशिष्टतरमासन्नारमूतप्रदंमुनित्वमातस्यापिविशेपातरंकिमपि
दिव्यलोकनिवासित्वमातद्येनैतावतः स्थानात्सदोषैरात्मा पातिआण्
तस्तेन कथमधुना सर्वत्कईयातिहीनेनास्यास्तिर्यग्जातेः रामुद्धृतः
स्यात्?आकथंवापूर्वजन्माआईहतस्नेहैःसह समागमसुखमनुभू?मा
अननुभवतश्चतन्निप्प्रयोजनेनामुनाजीवितेनकिंमेपीररक्षितेना
पततुयत्रतत्रक्वापियातनाशरीरमासुखं तु नानुभावईतव्यम
मुनादुःखैकंभाजनेनातत्पारईत्यजाम्येनमा पूर्यतामस्मह्यसनदाआ?
नकैचिन्तादुःस्थितस्यावईधेर्मनोरथैतिआ एवंचजीआवईतपारईत्या
? ?
१ अम्बराकाण्द०इआतईन २ उ??आणीय्ततया इआईतन

गचिन्तानिमीलितं मां समुच्छ्वासयन्निव विकासहासिना मुखेन
सहसा प्रविश्य हारीतोऽभ्यधात् |भ्रातर्वैशम्पायन दिष्ट्या वर्धसे|
पितुस्ते भगवतः श्वेतकेतोः पादमूलात्कपिञ्जलस्त्वामेवान्विप्यन्ना
यात इति|
?ए अहं तु तछुत्वा तत्क्षणेनोत्पन्नपक्ष इवोत्पत्य तत्समीपमेव
प्राप्तुमभिवाञ्छत्रुद्बीवावलोकी क्वासाविति तमप्राक्षम्| स त्वकथयत्|
एष तातपादमूले वर्तत इति| एवं वादिनं तु तमहं
पुनरवदम्| यद्येवं ततः प्रापयतु मां तत्रैव भगवान्| उत्ताम्यति
मे हृदयं तद्दर्शनाय इति| एवं वदन्नेवाग्रतो गगनागमनवेगा
।० दयथास्थितजटाकलापम् , अनिलपथसञ्चरणचलितैकाञ्चलोत्त
रीयम्, तरुत्वचा दृढाबद्धपरिकरम्, अर्धन्नुटितयज्ञोपवीत-
सनाथास्थिशेपोरस्कम्, निःशेपसुरपथावतरणश्रमोच्छुसितशरीरम्,
समीरणापहृतमपि मरुत्पथोत्पन्नखेदसम्भृतमुदकप्रवेशान्निस्यन्द-
मानस्वेदमाननेन मदवलोकनदुःखोद्गतं च बाप्पजललवविसरमी-
१ क्षणाभ्यां युगपदुत्स्रजन्तम्, मुमुक्षुमपि मत्स्नेहेनामुक्तम्,
वीतरागमपि मत्प्रियहितरतं निःसङ्गमपि मत्समागमोत्सुकम्,
निःस्पृहमपि सदर्थसम्पादनपर्याकुलम्, निर्मममप्युपारूढस्ने-
हम्, निरहंकारमप्यहमेवायमिति मां मन्यमानम्, समुज्झि-
तक्लेशमपि मदर्थे क्लिश्यन्तम्, समलोष्टाश्मकाञ्चनतासुखितमपि
?० मदृ:खदुःखितम्,कृतज्ञमकृतज्ञः स्नेहलप्रकृति रूक्षचेताः सुकृ-
तिनमपुण्यवाननुगतं वामसभावो भावार्द्रहृदयमेकान्तनिष्ठुरो मित्रं
वैरी वचनकरमनाश्रवो महात्मानं दुरात्मा कपिञ्जलमहमद्राक्षमा|
दृष्ट्वा च निर्भरगलितनयनपयास्तादृशोपि कृताभ्युद्गमनप्रयत्नः फ़ु-
त्कृत्य तमवदम्| सखे कपिञ्जल, एवं जन्मद्वयान्तरितदर्शनमपि त्वां
? ष्दृष्ट्वा किं सरभसमुत्थाय दूरत एव प्रसारितभुजद्वयो गाढालिङ्गनेन
?
१ 'गमना'०इति न. २ 'पथोत्पतन'०इति न.

सुखमनुभविप्याआमीआईकंकरेणावलम्ब्यासनपारईग्रहंकारयिप्यामिआ
किंसुखासीनस्यगात्रसंवाहनंकुर्व?द्र्रममपनेष्यामीतिआ एवमा
ष्मानमनुशोचन्तमेवमांक?ईञ्जलःकरद्वयेनोत्क्षिप्यमद्विरहदुःख
दुर्बलेवक्षसिनिवेश्य चिरमिवान्तःप्रवेशयीन्नवालिङ्गनसुखंकिल
तथा मेऽनुभूय भूयसा मन्युवेगेनोत्तमाङ्गे कृत्वा मच्चरणा?
आवईतरवदरोदीता
तथारुदन्तंतुतंवा?आत्रप्रतीकारःपुनरवदमा सखेकपि
ञ्जलसकलक्लेशपीरभूतस्यपापात्मनोममेदं युज्यते यत्त्वयाप्रा
रव्वमात्वंपुनर्बालोपिन स्पृष्ट एवामीभिः संसारबन्धात्मकै
र्निर्वाणमार्गपारईपन्थिभिर्दोपैः ।तक्तईमधुनामूढजनगतेनवर्त्मना।१०
समुपावईश्यतावत्कथययथावृत्तंतस्यवार्त्तामाअपिकुशलंता
आआरयास्मरतिवामामादुःखितोवामदीयेन दुःखेन । मद्वृ
त्तान्तमाकर्ण्यकिमुक्तवानाकुपितोनवेतिआसत्वेवमुक्तोमया
हारीतशिप्योपनीतेपल्लवासनेसमुपावईश्याङ्केमांकृत्वा हारीतो
पनीतेनाथ्भसाप्रक्षात्यमुखमाख्यातवाना १?
सखेकुशलंतातस्याअयंचास्मद्धृत्तान्तः प्रथमतरमेवतातेन
आईदव्येनचक्षुपादृष्टः दृष्ट्वाचप्रतित्कईयायैकर्मप्रारव्धमासमारव्ध
एवकर्मणितुरगभावाद्विमुक्तोगतोत्सईतातस्य पादमूत्ढमागतं
चमांदूरत आआवोद्बाप्पद्दृष्टिर्विपण्णदीनवदनं भयादनुपसपर्न्तमा
लोक्याहूयाज्ञापितवान्।वत्सकपिञ्जलपारईत्यज्यतांस्वदोपशङ्का।?०
ममैवायंखलुशठमतेःसर्व एवदोपःआयेन जानताप्युत्पत्ति
समयएववत्सस्यकृतेनेदमायुप्करंकर्म निर्वर्तितमाअधुना
सिद्धप्रायमेवेदमानदुःखासिका भावनीयाआमत्पादमूत्?एताव
त्स्थीयताआमईति । एवमाज्ञापितस्तु तातेन आवईगतमीर्व्यज्ञापयमा
तातयीदप्रसादोआईस्तततो यत्रैवासावुत्पन्नस्तत्रैवगमनायाज्ञापयतु??
मांतातैतिआएवांवईज्ञापितस्तु मयापुनराज्ञापितवानावत्स
शुकजातावसौ पतितःआतद्गत्वापितमद्य नैव वेत्सिनाप्यसौ

त्वां वेत्तीति तत्तिष्ठति वदिति । अद्य च प्रातरेवाहूय मामाज्ञापि-
तवानावत्सकपिञ्जलमहामुनेर्जाबालेराश्रमपदं सुहृत्तेप्राप्तःआ
जन्मान्तरस्मरणंचा?एपजातमातद्गच्छसंप्रतितंद्रपुमामदी
ययाचाशिपानुगृह्यवक्तव्योसौआवत्सयावदिदंकर्मपारईसमाप्यते
ततावत्त्वयास्मिन्नेवजावालेःपादमूत्?एस्थातव्यमितिआअपिचत्वुदृः
खदुःखिताम्बातेश्रीरपि कर्मणिपारईचाआरईका वर्ततोतयातु
शिरस्युपाघ्रायैतदेवपुनःपुनःसन्दिष्टमाएवमुकवाकठोरीआरीष
कुसुमशिखासूक्ष्माग्रोद्भेदपक्ष्मलानि गात्रह्यिआ पुनःपुनःपाणिना
परामृश्यान्तर्हृदयेनादूयतातथादूयमानहृदयंचतमवदमासखे
१०कपिञ्जलकिंदूयसे।त्वयापिमन्दपुआघयस्यममकृतेतुरङ्गमताम।
पन्नेनपराधीनवृत्तिनाबहुतराण्येवदुःखान्यनुभूतानिआकथंसोम
पानोचितेनामुनास्येनसमुत्पादितसफेनरक्तस्रवाःखरखलीनक्षतय्क्त्
विसोढाः । कथमयमकठोरकिसलयशयनैकसेवासुकुमारःसदा
पर्याणितस्यनशीर्णःपृष्ठवंशःआकथमेपु कुसुमोच्चयपातितवाल
१तवनलतास्पर्शमात्राक्षमेपुग पुक१गृ आभिघातानिपतिताः।कथंच
व्रह्मसूत्रोद्वाआहईनि दहऽ?ईउशुऐत्पीडनकृताः पीडाः समुपजाता
इतिआएभिरन्यैश्चपूर्ववृत्तान्तालापैस्तत्कालावई?ततिर्यग्जातिदुःखः
सुखमतिष्ठमा
उपरोहातईचमध्याह्नंसवितारई हारीतः सहकपिञ्जलेनमां
?ऋ०यथोचितमाहारमकारयत्? । कृताहारश्च कपिञ्जलः क्षणमिव
?ईत्वामामब्रवीताअहांईह तातेनत्वां समाश्वासयितुंजाबा
लिपादमूलादा कर्मपारईसमाप्तेर्न त्वया चलितव्यमित्येतच्चादेष्टुं
आवईसार्जईतःआअन्यदहमपि तत्रैवकर्म?ईआ व्यग्रतर एवातद्ब
जामिसंप्रतिआअहंतुत?वाविपण्णवदनस्तंप्रत्यवदमाससे
ण्कपिञ्जलैवंगतेकिंव्रवीमिआकिंचतातस्याम्बायावासन्दिशामिआ
सर्वत्वमेववेत्सीतिआसत्वेवमुक्तेमयापुनःपुनस्तत्रावस्थानाय
? ? ? ? ?
१ कुसुमोच्चयापातईतैआईतन

मां सविधाय हारीतं चानुभूतास्मदालिङ्गनसुखो विस्मयोन्मुखेन
भुनिकुमारकजनेनेक्ष्यमाणोऽन्तारईक्षमतिक्रम्यक्वाप्यदर्शनमगात्? ।
आआतेचतस्मिन्हारीतःसमाश्वास्यमांशरीरस्थितिकरणायोदतिष्ठत्?आ
उत्थाय चान्यं मुनिकुमारकं मत्पार्श्वे स्थापयित्वा निरगाता
आंनेवईर्तितस्नानादिक्रियाकलापश्चात्मनैव सहापराह्नसमये पुनर्मामा?
हारमकारयत्प
एवंचावीहतचेतसाहारीतेन संवर्ध्यमानः कतिपयैरेवदि
वसैःसञ्जातपक्षोऽमवमाउत्पन्नोत्पतनसामर्थ्यश्चचेतस्यकरवमा
आमनक्षमस्तुसंवृत्तोस्मिआतन्ननाम चन्द्रापीडोत्पत्तिपारईज्ञानमा
महाश्वेतापुनःसैवास्तोतत्किमुत्पन्नज्ञानोपि तद्दर्शनेन विना १०
प्मानंनिमेपमपिदुःखंस्थापयामिआभवतुतत्रैवगत्वातिष्ठामिआ
इतिनिश्चित्यैकदाप्रातर्विहारनिर्गत एवोत्तरां ककुभं गृहीत्वा
वहमाअवहुदिवसाभ्यस्तगमनतया स्तोकमेव गत्वावशईर्यन्त
इवमेऽङ्गानिश्रमेण । अशु?यच्चञ्चुपुटंपिपासया । नाल?
मेनाकम्पत कण्ठःश्वासेनातदवस्थश्च शिथिलायमर्लैपक्षुरआउतईऋरत्र१ऽ
पताम्यत्रपतामीतिपरवानेवान्यतमस्य तम?ईनीतिमिरसंघातस्ये
वार्ककरतिरस्काआरईणोघनहारईतपल्लवभरावनम्रस्यासन्नतरस्यसरस्ती
रतम्निकुञ्जस्योपर्यात्मानममुञ्चम् । चिरादिवोन्मुक्ताध्वश्रमक्लमो
वतीर्यशीतलतरुत ?लगहनसंरोधशिआरिमरावईन्द
आकेञ्जल्करजोवाससु भ विसर ??पीयमानमेवोत्पाआदईतपुन?ण्
रुक्तपानस्पृहमातृप्तेःपयो निपीययथाप्राप्तैरकठोरकमलकाइराका
वीजैस्तीरतरुपर्णाङ्कुरफलैश्चकृत्वाक्षुधःप्रतीकारमपराह्णसमयेपुनः
आकईयन्तमप्यध्वानंयास्यामीतिमनसिकृत्वाध्वश्रमनिःसहान्यङ्गानि
आवईश्रमयितुमन्यतमामावईच्छिन्नच्छाया शाखामारुह्यतरोर्मूलभाग
पृवातिष्ठमातथास्थितश्चाध्वश्रमसुलमां निद्रामगच्छमाचिराष्ट?
दिवचलव्धप्रशेधो वद्धमात्मानमनुन्मोचनीयैस्तन्तुपाशैरपश्यमा

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१।सांनईधाय इतिप २ष्तत्रनाम इतिन

अग्रतश्च पाशविरीहतमिव कालपुरुषमतिकठिनतया कालिम्ना च
वपुषः कालायसपरमाणुष्टाआ? के?आऋगृऐनैर्र्मिऋत प्रेतपतिमिवाप
प्रतिपक्षमिवपुण्यराशेरांउश्_आऋयस्मै ??आ५?ईनापि क्रोधकारणा
दाबद्धभीषणभृकुटिरौद्रतरेणानर्र्क्त्यंं_रनिकेनचच
आक्षुषासकलजनभयङ्करस्य भगवतः कृतान्तस्यापि भयमिवोपज
नयन्तमाशये केशेपु चास्निग्धमानने ज्ञाने चान्धकाआरईतंवे
चारईतेचकृप्णंनिवसने कर्मणि चमलिनं वपुषिवचसि
परुपमदृष्टाश्रुतानुरूपमप्याकारप्रत्ययादेवानुमोयमानक्रौर्यदोषं पुरु
पमद्राक्षमाआलोक्यचतं तादृशमात्मन उपारई निप्प्रत्या
१०एवा?च्छम्।भद्रकस्त्वम्।किमर्थंवात्?या वद्धो?ईआयद्या
मिषतृप्णयातीआकमितिसुप्तएव न व्यापादितोस्मिआकिंमय
निरागसाबन्धदुःखमनुमावितेनाअथकेवलमेवकौतुआकात्?आतत
कृतंकौतुकमामुञ्चतुमामिदानींभद्रमुखःआमयाखलुवल्लभ
जनोत्कण्ठितेन?ंगन्तव्यमाअकालक्षेपक्षमंवर्ततेमेहृदयमा
१?भवानपिप्राणिधर्मे वर्ततोएवमुक्तः स मामुक्तवानामहा
त्मन्नहंखलु?रकर्मा जात्याचाण्डालःआ न?मुवृ।आ९तृवमामिप
लुव्धेनकु?लेनवावद्धःआममखलुस्वामीक्त्युंआधिपतिआरई
नातिदूरेमातङ्ग्रकप्रतिबद्धायां भूमौ कृतावस्थानःआतस्यदुहि
कौतुकमयेप्रथमेवयासई वर्ततो तस्यास्त्वं केनापि दुरात्मन
०कथितोयथाजावालेराश्रमएवंगुणविशिष्टो महाश्चयप्कारीशुक
स्तईष्ठतिआतयाच श्रुत्वोत्पन्नकौतुकात्त्वद्वहणाय बहवएवापे
मादृशाःसमाआदईष्टाः आतदद्य पुण्यैर्मयासादितोसिआतदहंतत्पा
दमूलंत्वांप्रापयामि।ऋबन्वधेउउमृआएऋक्ष५चाधुनासातेप्रभवतीति।
अहंतुतछुत्वाश्?आप्??ईनेवता?ईतःशिरसिसांवईग्नान्त
??रात्माचेतस्यकरवम्।अह१एमेउग्नुन्दपुण्यस्यदारुणतरःकर्मणांवि
पाकःआयेनमयासुरासुरशिरःशेखराभ्याचतचरणसरसिजायाःश्रियो
जातेनजगत्त्रयनमस्यस्यमहामुनेःश्वेतकेतोःस्वहस्तसंवर्धितेनदि

व्यलोकाश्रमनिवासिनाभूत्वाम्लेच्छजातिभिरपि?तःपारईहृतप्र
वेशमधुनापृक्वणंप्रवेष्टव्यमाचण्डालैःसहैकत्रस्थातव्यमाजर
न्मातङ्गाङ्गनाकरोपनीतैःकवलैरात्मापईषा?आईआयःआचण्डालबालकज
नस्यक्रीडनीयेनभवितव्यमा दुरात्मन्पुण्डरीकहतक धिग्जन्म
लाभंतोयस्यकर्मणामयमीदृशःपारईणामः आकिममथ प्रथमगभ?ष्
एवनसहस्रधाशीर्णौसि । मातः श्रीरशरणजनशरणचरणपङ्क
जेअतिगहनभीपणाद्रक्षमामस्मान्महानरकपातातातात भुव
नत्रयत्राणक्षमत्रायस्वकुलतन्तुमेकम् । त्वयैव सवर्धितोस्मि ।
पंय? कपिञ्जल यदि परापत्य त्वयास्मात्पापान्न मोआईचतोस्मि
पदाजन्मान्तरेपिपुनर्माकृथामत्समागमप्रत्याशामा इत्येतानि१०
चान्याऋनिचचेतसाआवईलप्यपुनस्तमभ्यर्थनादीनमवदमा
भद्रमुखजातिस्मरोमुनिरस्मिजात्याआत्यवापि मामस्मान्म
हतःपापसङ्कटादुद्धृत्यधर्मो भवत्येवादृष्टसुरन्नहेतुः । दृष्टेपिच
केनीचदपरेणादृष्टस्यमन्मुक्तिकृतःप्रत्यवायोनाक्त्येवा तन्मुञ्चतु
मांभद्रमुर?ः।इत्यभिदधानश्चपादयोरपतम्।सतुआवईहस्यमा१?
मब्रवीतारेमोहान्धायस्यशुभाशुभकर्मसक्षिभूताः पञ्चलो
कपालास्तवैवात्मशरीरस्थितानपश्यन्तिसोन्यस्यभयादकार्यंना
चरतिआतन्नीतोसिमया स्वाम्याज्ञयेति । एवमीआआदधान एव
मामादायपकणाभिमुखमगच्छता
अहंतुतेनतद्वचसाभिहत इवशध्रईर् मूकतामापन्नः केपां?०
पुनः कर्मणामिदं मे फलमित्यन्तरात्मनाभिध्यायन्प्राणपारईत्यागं
प्रति कृतनिश्चयो??मानीयमानश्च तथातेनतन्मोचन?त्या
शयैवाग्रतोदत्तदृष्टिराविष्टौरईववीभत्सावई?आसैऋर्व्यावृत्तैश्चावर्तकाना
म??ई?भृतैश्च मृगावपातिजीणीआवागुरासग्रन्थनव्यग्रैश्चृआए
टत आशसेग्रन्थनायस्तैश्च हस्तत्सईतस??ऊदृकाएदण्डैश्च प्रास??
७ णभिश्चसेलग्राआहईभिश्चनानाआवईवृआंआंउवईहङ्गवाचालन
कुश?लः कौलेयकमुक्तिसञ्चारणचतुरैश्चण्डालशिशुमिर्वृन्दशोआदईशि

दिशि मृगया क्रीडद्भिर्दूरत एवावेद्यमानम्, इतस्ततो विस्तगन्धि-
धूमोद्गमानुमीयमानसान्द्रवंशवनान्तीरतवेश्मसंनिवेशम् सर्वतः
करङ्कप्रायवृस्तईवाटमस्थिप्रायरथ्यावकरकूटमुत्कृत्तमांसमेदो
वसासृक्कर्दमप्रायकुटीराजिरमाखेटकप्रायाजीवम्पिशितप्राया
ऽशनम्वसाप्रायस्नेहम् कौ?ए?प्रायपारईधानम्चर्मप्रायास्तरणम्
सारमेयप्रायपारईवारम्धईवलैप्र्रायवाहनम्स्त्रीमद्यप्रायपुरुषार्थम्
असृक्प्ता??ताबलिपूजम्पशापहारप्रायधर्मक्तईयमाकरमिव
सर्वनईरकाणाम्कारणमिवसर्वाकुशलानाम्संनिवेशमिवसर्वश्म
शानानाम्पत्तनमिवसर्वपापानामायतनमिवसर्वयातनानाम्
१०स्मर्यमाणमपिभयंकरम् ६यमाणमप्युद्वेगकरम् दृश्यमानमपि
पापजननम्जन्मकर्मतोमलिनतरजनं जनतेनिस्त्रिंशतरलोक
हृदयं लोकहृदयेभ्योपि निघृआणतरसर्वसंव्यवहारसम?आपुरुपम्
अविशेपाचारवालयुवस्थविरम् अव्यव?ईतगम्यागम्याङ्गनोपभो
गमपुण्यकर्मौपणंपक्वणमपश्यमा ? द्व
१? दृष्ट्वाचततादृश नरकवासिनो?द्वेगकरंसमुत्पन्न?आऐऽन्त
रात्मन्यकरवम् । अपि नामसाचाण्डालदाआरईका दूरत एव
मामालोक्योत्पन्नकरुणा मोचयेन्न जातिसदृशमाचारईप्यति ।
भावईष्यन्त्येवांवईधानिमेपुण्यानिआननिमेषमप्यत्रपदंकुर्यामा
इत्येवंकृताशंसमेवमांनीत्वासचण्डालस्तदादुर्दर्शनाकारवेषौ
?०दूरतःश्यईतःप्रणम्य।एषसमयाप्राप्तःइति तस्यै चण्डाल
दाआरईकायै दर्शितवानासातुप्रहृष्टतरवदना शोभनंकृतमिआतई
तमभिधायतत्करात्स्वकरयुगेनादाय मामाआःपुत्रकप्राप्तोआसई
सांप्रतंक्वापरं गम्यतेव्यपनयामितेसर्वमिदं कामचाआईरत्वम्
इत्यभिदधानैव धावमानचण्डालवालकोपनीतेऽर्धाश्यानलोमशदुर्ग
??न्धिगोचर्मवध्रिकावनद्धेदृढबद्धदारुमयपानभोजनपात्रे मनागु?आएआ
टितद्वारेदारुपञ्जरेसमं महाश्वेतावलोकनमनोरथैराक्षिप्याआआर्लित
द्वारासामामवदतायथात्रनिर्वृतः सप्रतितिष्ठाइत्यभिधाय
? ? ? ? ? ? ? ?
१ आवेष्ट्यमानमिआईतन

तूष्णीमस्थात् । अहं तु तथा संरुद्धश्चेतस्यकरवम् । महासङ्कटे
पतितोस्मिआयदितावदावेदितात्मावस्थःआईआरसाप्रणिपत्यमुक्तये
आवज्ञापयाम्येनांतदायएवमेगुणोदोपतामापद्यबन्धायोपजातः
सएवसवर्धितोभवतिआसाधुजल्पतीत्येवाहमनया ग्राआईहतःआ
काऽस्यामदीययावन्धनपीडयापीडाआनाहमस्यास्तनयोनभ्राता?
नवन्धुःआअथमौनमालम्व्यतिष्ठामिआतत्रापिशाठ्यप्रकुपिता
कदाआचईदतोप्यधिकामवस्थां प्रापयति माम् । नृशंसतमा हि
?आआतिआरईयम् । अथवावरामईतोप्यधिकमुपजातं नपुनश्चाण्डालैः
सह वागपि आवईमिश्रिताआअपिचगृहीतमौनंनिर्वेदात्कदाचि
?ञ्चत्येव।वदंस्तुपुनर्नमोक्तव्यएवाहमनया।अपिचयद्दि१ण्
व्यलोकभ्रंशोयन्मत्यर्लोके जन्म यत्तिर्यग्जातौपतनंयच्चाण्डाल
हस्तागमनंयच्चेदमेवांवईधंपञ्जरबन्धदुःरवंसर्वएवायमनियते?ई
ग्त्वस्यैवदोपःआतत्किमेकयावाचा । सवेईन्द्रियाण्येव नियम
यामिआइति निश्चित्य मौनग्रहणमकरवमाआलप्यमानोप्यात
र्ज्यमानोप्याहन्यमानोपिनुट्यमानोआईपचबलान्नकिंत्वईदप्यवदम्।१?
केवलमुच्चैश्चीत्कारमेवामुञ्चमाउपनीतोईपच पानाशनेतांईदव
समनशनेनैवात्यवाहयमा अन्येद्युश्चातिक्रामत्यशनकालेमेदूय
मानेहृदयेचसास्वपाणिनोपनीयनानाआवईधानि पक्वान्यपक्वानि
चफलानि सुरभिशीतलंचपानीयमप्रतिपन्नतदुपभोगं मामारो
पितलोचना म्लईह्यन्तीवावोचत् । क्षुत्पिपासार्दिताना आहईपशु?०
पक्षिणांआ?ईवैर्चारचित्तवृत्तीनामुपनतेप्वाहारेप्वनुपयोगोनसम्भव
त्येवातद्यद्येवांवईधसवंकोपिभोज्याभोज्यावईवेककारीपूर्वजाति
स्मरोऽस्मदीयमाहारंपारईहरसिआतथापितावद्भक्ष्याभक्ष्यावईवेकरहि
तायातिर्यग्जातौवर्तमानस्यते?इंवाऽभक्ष्यमायन्नभक्षयसिआ
येनचोकृष्टतमां जातिं प्राप्यात्मनैवेदृशंकर्म कृतंयेन तिर्य २?
ग्योनौपतितःसकिमपरांवईचारयसिआप्रथममेवात्मानावईवेके
स्थापितः । अधुना स्वकर्मोपात्तजाआतईसदृशमाचरतस्ते नास्त्येव
दोयः । येपां च भक्ष्याभक्ष्यनियमोऽस्तई तेपामप्यापत्काले

प्राणानां सःधारणमभक्ष्योपयोगेनापि तावद्विहितमाआईकं पुन
स्त्वादृशस्यानचेदृशं किंचिदप्याहाराय मयोपनीतं यादृशेन
चाण्डालाशनशङ्का समुत्पद्यतोफलानितुततोऽपिप्रतिगृह्यन्त
एवापानीयमपिचाण्डालभाण्डादपिभुआवईपतितंपावईत्रमेवेत्येवं
?जनःकथयतिआतत्किमर्थमात्मानंक्षुधापिपासयावापातयसिआ
यन्न भक्षयस्यभूनि मुनिजनोचितानि वनफलानिनपिवसिवा
पानीयमिआईताअहंतुतेन तस्याश्चाण्डालजात्यनुचितेन वचसा
विवेकेनचविस्मितान्तरात्मातथेति प्रतिपद्य शापनिघ्नोघृणां
पारईत्यज्य जीआवईततृप्णया क्षुत्पिपासोपशमायाशनक्रियामङ्गीकृत
१०वानस्मि।मौनंतुपुनर्नात्यृआक्षम्।
एवमतिक्रामतिच काले क्रमेण तरुणतामापन्ने मय्येकदा
प्रभातायांयामिन्यामुन्मीलितलोचनोऽद्राक्षमीस्मन्कनकपञ्जरेस्थि
तमात्मानमासापिचाण्डालदाआरईका यादृशी तादृशीदेवेनापि
दृष्टैवासकलमेवतत्पक्वणममरपुरसदृशमालोक्य चापगतचाण्डा
१?लवसतिसंवेगोविस्मितान्तरात्मा किमेतदिति कुतूहलाअष्टुकामो
यावन्नपारईत्यजाम्येव मौनं तावदेषा मामादायदेवपादभूलश
याताआतत्केयंकिमर्थमनयाचाण्डालतात्मृनः ख्यापिताकिमर्थं
वाहंवद्धोवद्धोवा किमर्थमिहानीत इत्यत्रवस्तुन्यहमपिदेव
इवानपगतकुतूहलएवेतिआ
राजातुतछुत्वासमुपजाताभ्यधिककुतूहलस्तदाह्वानायपुरः
स्सईतां ग्रतीहारीमाआईददेश । नचिरादेव तयोपदिश्यमानमार्गा
प्रावईश्य सा पुररूआआ?र्वस्थितैव राजानमभिभवन्तीधाम्नाप्राग
आ?ल्भ्येन बभापे । भुवनभूपण रोआहईणीपतेतारारमण कादम्व
रीलोचनानन्दचःद्र सर्वस्त्वयास्यदुर्मतेरात्मनश्चपूर्वजन्मबृत्तान्तः
श्रुतएवाअत्राआईपजन्मनि यथायं निषिद्धोपि पित्रा काम

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१ चाण्द्धालदाआरईकार्मादृशींयादृर्शा इआईतन

रागान्धः पितुराजामुल्लङ्घ्य वधूसमपिं प्रस्थितः तथाप्यनेन
?यमेव र्कायोतम् । तदहमस्य दुरात्मनो जननीश्रीःआतथा
प्रस्थितमेनं आदईव्येन चक्षुपा दृष्ट्वास्य आईपत्राहं समादिष्टास्मिआ
सर्वएव हृआविनयप्रवृत्तोऽनुतापाद्विनाननिवर्तते । तदयंते
तनयःकदाचिदस्याअपितिर्यग्जातेरधस्तात्पतातई । तद्यावदिदंष्
कर्मनपारईसमाप्यते तावदेनं मर्त्यलोक एव वद्ध्वा धारया
यथाचानुतापोऽस्यभवतितथा प्रतिआवईधेयमस्य टृतिआतदस्य
आवईनयायेदांवईनिर्मितंमयाआसर्वमधुना तत्कर्म पारईसमाप्तमा
शापावसानसमयो वर्तते । शापावसानेनच युवयोः सममेव
य्?सेन भवितव्यमिति त्वत्समीपमानीतो मयायम् । अत्राआईपा०
यच्चाआ१डालजातिः रव्याआईपता तल्लोकसाआआर्कपारईहाराय । तदनु
भवतांसंप्रतिद्वावपिसममंंव जन्मजराव्याधिमरणाआदईदुःखवहुले
ततूपारईत्यज्य यथेष्टजनसमागमसुखम् । इत्यभिआर्धानैव सा
?आईटति रण?_पाआआरववधिआरईतान्तारईक्षमुत्फुआ?लोकलोचनोद्वीआईक्षता
क्षितेर्गगनमुदपतता १ण्
अथराज्ञस्तद्वचनमाकर्ण्यसातजन्मान्तरस्य सखेवैशम्पाय
नाख्यपुण्डरीकीदष्ट्यातुल्यकालक्षयमेवावयोःशापावसानंसञ्जा
तमित्य?ईदधतएवाकर्णाकृष्टकार्वको मक्ररकेतुरग्रतः परमास्त्रं
कादम्वर्राकृत्वाजीआवईतापहरणायप्रातईरोधकैवनिरुद्धस?आर्शो
ऽन्तरा पदं चकार । तत्पदाकान्तिनिर्वासितमिव कादम्वरीगृ०
शरणमुपजगामान्तःकरणमा तन्मार्गणाभिहतिभीता इव देह
मु?ज्यीनर्जग्मुरजडाः श्वासमरुतःआतद्बाणपक्षवाताहतामईवाका
म्पततरलंशरीरमातच्छरशत्यभरालसोत्कण्टाकईनीतनुरजायता
तद्विशिरतरजोरूपितमिव नयनयुगलमश्रुजलमुत्ससर्ज । आपा
ण्डुताच सद्योवदनत्यवण्यमयासीत्।तद्धनुर्गुणध्वानाकर्णनो?ए४ष्
जितमिव हृदयवेदनाकूणितीआभागं नयनयुगलमभवतअन्ता
र्ज्ज्वुत्ठिप्यत्रो मदुनदहनुस्य धूउमोपहतामईव वेपमानमुधराउकईसलयं

शोपमगाआर । तत्तापविरसमाननान्निप्पीडितं सरागं हृदयमिव
ता????मपतत्?आआर्द्रस्यदारुणोद्रवैवदह्यमानस्याङ्गेभ्योनिर
गमत्?एदः आमदनशरकीलितानीवतावतैवक्षणेनाङ्गानि परवशा
न्यजायन्तातथाचकादम्बर्रां पुर?त्य कुसुमधन्वनायास्यमा
?ईनस्यतदवयवरूपशोभाआवईनिर्जितानितापापहरणक्षमाण्यपि त?एआ
किचित्कराण्यभवनातथाआहीकमलकिसलयानि पाणिपादेऋन
कुवलयदलस्रजोदृष्ट्यामणिदर्पाआआःकपोलेनमृणालानिवाहुल
तिकया शशाङ्करश्मयोनखमयूरवैःघनसारधूलिः स्मईतप्रभया
मुक्तादामानि दशनओंईऐउण अमृतकरविम्बंमुखेनथ् ज्योत्मा
?०लावण्येनमीणवेदिकाफुआट्टमानि नितम्वेनाएवईचावईहतसर्व
बाह्यप्रक्रियस्यहृदयेप्यसुर?आयमानसकलान्यावईनोदस्य तामेवाआईभ
ध्यायतस्तामेवो?एक्षमाणस्यतामेवाआभईलषतस्तामेवपश्यतस्तामे५आल
पतस्तामेवालिङ्गतस्तयासहति?तस्तांप्र?एपयतस्तामनुनयतस्तस्याः
पादयोःपततस्वयासहकेलिं?र्वत?आआ रममाणस्यमुक्तसर्वान्य
?क्रियस्यदिवाप्यनुन्मीआत्ठईतलोचनस्यरात्रावप्यनुपजातनिद्रस्यसुहृ
ज्जनमप्यसंभाषयतः कार्योपगतानप्यजानतो गुरुजनमप्यनमस?
धर्मकईयामप्यकुर्ग्वाणस्यसुखादप्यनर्थिनो दुःखादप्यनुद्विजमानस्य
मरणादप्यविभ्यतो गुरुभ्योप्यपेतलज्जस्यात्मन्यपि आवईगलितस्रेहस्य
आईकवहुनाकादम्वरीसमागमेप्यनुद्यमस्य केवलमस्यमुहु?र्हुर्मूश्?रेआ
?०पगमच्छलेनजीआवईतोत्सर्गयो।यामिवकुर्वतो विहस्तेनापि प्रति
पन्नावीवईधोपकरणेनगात्?ईतनयनपयसा?च्छुप्काननेनमुपितवच
नावकाशेनापि वैशम्पायनाशेशनपरेणानवरतमाचरणाद्विकीर्ण
चन्दनचर्चेण चरणतलनिवेशितार्द्रारावईन्दिनीदलेनकरार्पितकर्पू_
र?एददन्तुरतुपारखण्डेन हृदयविनिआईहतीहमार्द्रहारदण्डेन कपो
०लतलस्थापितस्फटिकमणिदर्पणेन ललाटतटघटितचन्द्रमणिनांरा
देशावस्थापितमृणालनालेन कदलीदलव्यजनवाहिनानर्तितताल
वृन्तेनजलार्द्रानिलसञ्चाआरईणाकुसुमतल्पकल्पनाकुलेन धाराग्य्ह
जलयन्त्रप्रवर्तनाहृतार्तिना मणिकुट्टिमक्षालनाग्रहस्तेन चसजल

किञ्जल्कजलजोपचारप्रकरसंभ्रान्तेन च शिशिरभूगृहाभ्यन्तर
प्रत्यवेक्षणदक्षेण चोद्यानदीर्घिकात??त्ग्रग् हृऋनमण्डपसेकसन्ता
यहाआरईणा च मलयजरसचन्द्रार्द्रजलचन्द्राश्रृयावधानदानोद्यतेन
चाप्तपारईजनेनोपचर्यमाणस्यापिकापुआईभूतदेहस्यदाहक्षमोज्ञटित्ये
वारुरोहपराकोटिंकामानलोराज्ञएवतुल्यावस्थस्य महाश्व५तो?
त्कण्ठयापुण्डरीकात्मनोवैशम्पायनस्यचा
तस्मईन्नेवचान्तरे तत्सन्धुक्षणायेव प्रवर्तयन्सरसारकईस्रलयल
तालास्योपदेशदक्षंदक्षिणानिलमालोलरक्तपल्लवप्रालःबान्कम्प
याऋआशोकशाखिनः वाञ्छितमुकुलमञ्जरीभरेणानभ्रयन्वालसहका
रान् उत्कोरकयन्कुरबकैः सहवकुलतिलकचम्पकनीपाना१०
पीतयाइन्ंककिरातैःककुभानावईकिरन्नतिमुक्तकामोदमुद्दामय
आनीकशुकवनानिनिरङ्कुशयन्कामिजनमनांसिनिर्मूलयन्मानमप
मार्जय»ल्लज्जामपाकुवईन्कोपमपनयन्ननुनयव्यवस्थामास्था
पयःहठचुम्वनालिङ्गनरत?ईतिम्समुल्लासयन्मकरध्वजरक्तध्वजा
निवकिंशुआकानिसकलमेवमहारजतमयीमवरागमयीमवमदन १ष्
मयमिवोन्मादमयीमवप्रेममयीमवोत्सवमयमिवौत्सुक्यमयीमवज
नयञ्जीवलोकम्किसलयितसर्वकान्तारकाननोपवनतरुरुत्फुट्ट?चूत
द्रुमामोदवासितदशाशान्तरो मबुमदमधुरकोआकईलालापदुःत्सईताध्व
गजनश्रुतिरनवरतमकरन्दसीकरासारदुर्दिनोन्माआदईतसकलजीवलोक
हृदयो मदाकुलभ्रमद्धमरज्ञंकारकातारईतावईरहातुरमनोवृआईत्तरात्म?०
साभवैकोल्लासकारीभरात्परावर्ततसुरभिमासःआ
येनच कुसुमधन्वनः परमास्वेण मधुना पर्याकुलितहृदया
कादय्वरीसंप्राप्तेभगवतःकामदेवस्य महे महताप्रयलेनकथं
कथमप्यतिवाआईहतीदवसा श्यामायमानदशीदशि सायाहेस्नात्वा
निर्वर्तितकामदेवपूऋजातस्यपुरश्चनृद्रापीऊडमतिसुरभिशीतलैः स्नापाआष्
यित्वाम्भोभिराचरणाद्विआलईप्यमृगमदामोआदईनाहारईचन्दनेनसुर
स्मईकुसुमस्रग्भिरुद्वथितं?तलकलापं कृत्?वककर्णाआपतसीत्कसलया
शोककुसुमस्तबककर्णपूरं कर्पूरकुसुमप्रायैः प्रसाध्याभरणविशेषै

र्विस्मृतनिमेषापिबन्तीव भावार्द्रयादृशा सुचिरमालोक्योत्कण्ठा
निर्भरापुनःपुनर्निःश्वस्योत्कम्पमानासाध्वसेनस्विन्नसर्वाङ्गीसमु
त्कण्टकिततनुरुच्छुष्यदधरवदनामहाश्वेतावलोकनभयान्मुहुर्मुहुर्दि
क्षुविक्षिप्तोच्चकितदृष्टिरतिचिरामईवोपसृत्यपुनः पुनः स्थित्वावि
ण्ंष्टेवपरवतीपारईत्याजिताबलाल्लज्जया सहाबलाजनसहजां भीतिं
भगवताभुवनत्रयोन्मादकाआरईणामन्मथेनात्मानमपारयन्तीसन्धा
रयितुमेकान्तेनिःसहा सहसा तमभिपत्य मुकुलितनयनपङ्कजा
जीवन्तमिवनिर्भरंकण्ठेजग्राहा
चन्द्रापीडस्य तु तेनामृतसेकाह्लाआदईना कादम्बरीकण्ठग्रहेण
०सद्यःसु?गतमपिकण्ठस्थानंपुनर्जीवितंप्रत्यपद्यत। दिवसक्ल
मामीलितंकुमुदमिव शरज्योत्सस्मिपातादुच्छ्वसितमाबन्धनाद्भृ
दयमाउषःपरामृष्टेन्दीवरमुकुललीलयोदमीलत्कर्णान्तायतंचक्षुःआ
अम्भोरुहावईभ्रमेणचाजृम्भतवदनमाएवंच सुप्तप्रतिबुद्धैव
प्रत्यापन्नसर्वाङ्गचेष्ट?द्रापीडस्तथाकण्ठलग्नांकादःबरींचिरविरह
ष्दुर्वलाभ्यांदोम्यांर्गाढतरंकण्ठेगृहीत्वावाताहतां बालकदली
मिवभयोत्कःपमानाङ्गयष्टिमुद्गाढतरामीलिताक्षीं वक्षस्येवप्रवे?
मीहमानांनमोक्तुंनग्रह्यईतुमात्मना पारयन्तीं श्रोत्रहृदयग्राआहई
णानुभूतपूर्वेणस्वरेणानन्दयन्नवादीता
भीरुपारईत्यज्यताभयमाप्रत्युज्जीआवईतोस्मितवैवामुनाकण्ठ
०ग्रहेण।त्वंखल्वमृतसम्भवादप्सरसांकुलादुत्पन्ना। किंन?आ
रसितन्मेवचनमिदमातत्तेजोमयंवपुःस्वतएवाविनाशि आवई
शेपतोऽमुना कादम्बरीकरस्पर्शेनाप्यायितमिति । तदेतावन्त्येव
दिनानिपाणिनातेस्पृश्यमाशेपिनय?त्युजीआवईतोस्मितच्छा
पदोषाताअद्यतुसमेद्बितीयवारंत्वदर्थमेवानुभूज्ञदुर्खई?हम
आदनज्वरदाहवेदनापरमदुःखस्यव्यपगतः शापः । पारईत्यक्तासा
मयात्वद्विरहदुःखदायिनीमानुषीशद्रकाख्यातनुःआ एषापिच
तवास्यांरुचिरुत्पजेतित्वत्मीत्याप्रतिपन्ना पालिता चातदयं
लोकश्चन्द्रलोकश्चतेद्वावप्यधुना चरणतलप्रतिवद्ध्यै । अपिच

प्रियसख्या अपि ते महाश्वेतायाः प्रियतमो मयैव सह विगतशापः
सञ्जातः । इत्यभिदधत्येवचन्द्रापीडशरीरान्तारईतवपुषि चन्द्र
मसिचन्द्रलोकावस्थानलग्नममृतपारईमलमेव केवलमधिकमुद्वहन्नङ्गै
रन्यतमस्तादृशेनैव वेपेण यादृशेन महाश्वेतैत्कण्ठ?एपरतस्तथैव
कण्ठेनैकावली धारयंस्तथैवाकल्पनिःसहैरङ्गैस्त?थवापाण्डुक्षामकपो?
लवाहिना मुखेनाम्बरतलादवतरन्नदृश्यतकपिञ्जलकरावलम्वीपु
ण्दृरीकःआ
दृष्ट्वाचतं दूरत एवोन्मुक्तचन्द्रापीडवक्षःस्थला कादम्वरी
?यमेवधावित्वादत्तकण्ठग्रहांमहाश्व५तांपुण्डरकिआगमनमहोत्रा
वेनयावन्नवर्धयत्येवतावदवतीर्यपुण्डरीकः परमोपकाआरईणेच १०
न्द्रापीडवपुपेशशाङ्काया?ऐकताचन्द्रापीडस्तुतंकण्ठे गृहीत्वा
ब्रवीताआसखेपुण्डरीकयद्यपि प्राआजन्मसम्बन्धाज्जामातासित
थाप्यनतरजन्माआहईतसुहृत्स्नेहसद्भावेनैवमया सह वीर्ततव्यंभ
वताआइत्येवंचवदत्येवचन्द्रापीडे त्वईत्ररथहंसौ आदईष्टाआवर्ध
यितुंकेयूरकोहेमकूटमगमत्श मदलेखापि धावमाना निर्गत्य१?
मृ?ंआयजपव्यग्रस्यतारापीडस्यविलासवत्याश्च पादयोः पतित्वा
आदेवदेव्यासहदिप्तावध९सेप्रत्युज्जृआईवितो युवराजःसमंवैश
म्पायनेनैत्यानन्दनिर्भरमुच्चैर्जगाद।र?जुऋआ१तुतलुत्वा शरीर
सस्कारविरहोद्गताविरलदीर्घपरुपपलितलुआएंमुशप्रकीए?आभ्यां दोर्भ्यां
पूआरईप्यज्यतांतदनुहपप्परवशोविलारावतीकण्ठेऽवलम्व्यजरा?ण्
मंङ्गवलिपी?र ?ई?मूलेनवाहुनोतिप्तोत्तरीयांशुकाञ्चलःस्वय
मेवाशिआदा पुलःपदैर्नृत्यन्निवो?आआवदननरपतिसहस्रपारई
वृतोऽम्भोजाकर इव मलयमारुतप्रेङ्खोलनाविवर्तितो मदलेखां
क्वासौक्वासाआवईतिपुनःपुनःपृच्छन्पुनःपुनर्निआर्वईशेपहर्पवृत्तिं शु
कनासंकण्ठेसंभावयंस्तत्रैवागच्छतादृष्ट्वाचतथापुण्डरीककपू?
ण्ठेलग्नंचन्द्रापीडमानन्दनिर्भरः शुकनासमवादीत्र । दिष्ट्या
मयानैकाकिनातनयप्रत्युज्जीवनोत्सवसुखमनुभूतमिति आचन्द्रा
? ?
१ जरीभङ्ग तारापाङोऽमधातित्येतन्नाआस्तईनपु?आके

पीडस्तु तथा हर्षपरवशं पितरमालोक्य ससंभ्रमोन्मुक्तपुण्डरीकः
पुरेव पृथ्वीतलनिवेशितशिराश्चरणयोरपतत्। अथ सत्वरोपसृतस्तं
तथा प्रणतमुन्नमय्य तारापीडोभ्यधात्। पुत्र यद्यपि पिताहं तव
शापदोषात्स्वपुण्यैर्वा सञ्जातस्तथापि जगद्वन्दनीयो लोकपालस्त्वम्।
अपि च मय्यपि नमस्यो योंऽशः सोपि मया त्वय्येव संक्रामितः।
तदुभयथापि त्वमेव नमस्कार्यः। इत्यभिदधदेव समं राजपुत्रलो
कसहस्रैः प्रतीपमस्य पादयोरपतत्। विलासवती तु तथा पित्रा
प्रणते तस्मिन्परितोषेण स्वाङ्गेष्विवासंमान्ती तं पुनः शिरसि पुन
र्ललाटे पुनश्च कपोलयोश्चुम्बित्वा गाढतरं सुचिरमालिलिङ्गा उ
०न्मुक्तश्च मात्रोपसृत्य पुनः पुनः कृतनमस्कारः शुकनासं प्रणनाम।
आशीः सहस्रस्मिवर्धितश्च तेनात्मनोपसृत्य यथानुक्रमं पित्रोः शु
कनासस्य मनोरमायाश्चैष वो वैशम्पायन इति पुण्डरीकं विनय
विलक्षावनम्रवदनमदर्शयत्।
तस्मिन्नेव च प्रस्तावे समुपसृत्य कपिञ्जलः शुकनासमवादीत्।
एवं सन्दिदष्टमार्यस्य भगवता श्वतकेतुना। अयं खलु पुण्डरीकः सं
वार्धित एव केवलं मया। आत्मजः पनस्तव। अस्यापि भवस्तवेव
लग्नः स्नेहः। तद्वैशम्पायन एवायमित्येवमवगत्याऽविनगेम्यो नि
वारणीयः। परोऽयमिति कृत्वा नोपेक्षणीयः। यच्चापगतशापोऽप्या
त्मसमीपं नानीतः तत्तवैवायमिति। अन्यच्चात्मानमस्मिन्नाचन्द्रका
लीनायुपि स्थापयित्वा कृतार्थः संप्रत्यस्माद्दिव्यलोकादप्युपरिष्टाद्ग
न्तुमुद्यतं मे सत्त्वाख्यं ज्योतिरिती। शुकनासस्तु विनयावनतं पु
ण्डरीकंपशिआनांसेऽवलम्व्यकपिञ्जलंप्रत्यवादीतिआकपिञ्जलस
कलजगदाशयज्ञेन सता भगवता किमित्याआदईष्टऽरा ।सर्वथा स्त्रेह
स्यायमसन्तोषः। इत्येवांविधैश्च पूर्वजन्मवृत्तान्तानुस्मरणस्मरणालापैः
दपरस्परालोकनसुखोत्फुल्ललोचनानां सर्वेषामेव तेपामचेतितैव सा
क्षृणदा प्रभाता। प्रातरेव च सकलगन्धर्वलोकानुगतौ समं मदिरा
गौरीभ्यां चित्ररथहंसौ गन्धर्वराजावपि तत्रैवाजग्मतुः ।आगत
योश्च तयोर्लज्जितात्मजोपगममुदित हृदययोर्जांमातृदर्शनसमुत्फुल्लव

दनयोस्तारापीडशुकनासाभ्यां सहानुभूतसम्बन्धकोआईचतसंवादक
थयोःसहस्रगुणैवमहोत्सवःप्रावर्तता
अऋथप्रवर्तमानएवतस्मिंऋश्चित्ररथस्तारापीडमवादीत् । आवईद्य
मानेस्वभवनेकिमर्थमयमरण्येमहोत्सवःत्कैयतो अपि चय
द्यप्यस्माकमयमेवपरसराभिरुआईचनिप्पन्नो धृमृर्णे आवईवाहस्तथापिष
लोकसंव्यवहारोऽनुवर्तनीयएवातद्गायतां तावदस्मदीयमवस्था
नमाततःस्वभूइंआम चन्द्रलेकंवागमिष्यथ । तारापीडस्तुतं
प्रत्यवादीत्?आगन्धर्वराजयत्रैवनिरतिशयंसम्पत्सुखंतदेववन
भापईभवनमातदीदृशंक्वापरत्रमयासम्पत्सुखंप्राप्तमाअन्यच्च
संप्रति सर्वगृहाण्येवमयाजामातारईतेसंक्रामितानि।तद्वयस्य१०
वधूसमेतंतमेवादृआयगम्यतां गृहसुखानुभवनायेतिआचित्ररथस्तु
तथाभिहितोराजर्पेयथातेरोचत इत्युक्त्वा चन्द्रापीडमादाय
हेमकूटमगातागत्वाचचित्ररथः कादम्?र्यासहसमग्रमेवस्वं
राज्यंचन्द्रापीडायन्यवेदृयतापुण्डरीकायापि समंमहाश्वेतया
निजपदंहंसःआतौतुहृदयरुचितवधूलम्भमात्रकेणैवकृतार्थौनाष्
कित्वईदप्यपरंप्रत्यपद्येतामा
अन्यदा जन्माभिवाञ्छितहृदयवल्लभलाभमुदिता सर्वस्वजन
मध्योपगमननिर्वृतापिकादम्वरीवाप्पोत्तरललोचना आवईषण्णमुखी
वासभवनगतं चन्द्रापीड?तैर् चन्द्रमसमप्राक्षीतार्शूत्रसर्वे
खलुवयंमृताःसन्तः प्र?ज्जीआवईताः परस्परंसंधटिताश्च।सा।०
पुनर्वराकीपत्रलेखास्माकंमध्येनदृश्यतोनविद्मःकिंतस्याः
केवलायावृत्तमितिआ चन्द्रापीडमूर्तिश्चन्द्रमा?आ?त्वा प्रीतान्त
रात्मातांप्रत्यवादीता प्रियेकुतोत्रासारआउहईखलुमहुःखदुः
खिनी रोहिणी शप्तं मामुपश्रुत्यकथंत्वमेकाकी मर्त्यलोकनि
वासदुःखमनुभवसीत्यभिधाय निवाय०माणापिमया प्रथमतरमेव२?
मच्चरणपारईचर्यायै मर्त्यलोके जन्माग्रहीता इतश्च जन्मान्तरं
गच्छता मूयाउ म?दुपुरमसमुन्मुक्तशरीरा पुनरपि मर्त्यलो
कमवतरन्तृआई वला»दावर्ज्यात्मलेकं विसर्जिता । तत्र पुनेंस्तों

द्रक्ष्यसीति । कादम्बरी तु तच्छ्रुत्वा येहिण्यास्तयोदारत्या स्नेहल-
तयामहानुभावतया पतिव्रततया ल्तयाच आवीईस्मतहृदया
परंलज्जितानकिंचिदपिवक्तुंशशाका
अत्रान्तरे ?मद्वयाकाङ्खितं कालप्रभोश्चन्द्रमसः कादम्वरी
?संभोगसुखमिवोपपादयितुमपससार वास?ः ??नुरागपताकेवो
ल्लसदपरसंध्यावधूत्रपावरणायेवावईतस्तारवसितेयीआचन्द्रोदया
भिरामंच समग्रमेव जगदभवत् । एवं च भरेणावतीर्णायां
रजन्यां चन्द्रापीडश्चिराभिलषितमुन्मीलितनयनकुवलयमुत्स्रस्तनी
वीप्रसृतकरनिवारणानुबंधमनु?प्रत्यालिङ्गनसुखमभिप्रार्थितसुरत
१पीरृसमृउआप्तित्रपासुभगं कादावरीप्रथमसुरतसुखमनुभूयैकदिवसमिव
दशरोत्रं?ईत्वापारईतुष्टहृदयाभ्यां श्वशुराभ्यांविसर्जितः पितुः
पादमूलमाजगामा
आगत्यचसमकालमेवानुभूतक्लेशं राज?एकमात्मसमं कृत्वा
समारोपितराज्यभारः पुण्डरीके पारई क्तूस्वर्वस्वकार्ययोः पित्रोः
१?पादावनुचरन्कदाचिदत्यद्बुतोछल्लन?इर्नैएगमजनावलोकितोजन्म
भूमिस्नेहादुज्जयिन्यां कदाचिद्गन्धर्वराजगौरवेणानुपमरमणीयतम
महिम्नि हेमकूटे कदाचिदमृतपारईमलाधिवाससुरभिशिशिरसर्व
प्रदेशहाआईरणिरोहिणीवहुमानेन चन्द्रलेकेकदत्विदहर्निशोत्फु
ल्लसहस्रपत्रनिवहोदकवाहिआनईपुण्डरीकप्रीत्या लक्ष्मीनिवाससरसि
०काद।बरीरुच्याचसर्वत्रैवापरेप्वपि रम्यतरेपुतेपुतेपु स्थानोउआ
तया सह जन्मद्वयाकाङ्खयैवापारईसमाप्तान्यपुनरुक्तानि चतानि
तानिनकेवलंचन्द्रमाः कादम्बर्यास?कादम्वरी महाधेतया
सहमहाश्वेता तुपुण्डरीकेणसहपुण्डरीकोपि चन्द्रमसा सह
परस्परावियोगेन सर्व एव सर्वकालं सुखान्यनुभवन्तः परां
आ?कोटिमानन्दस्याध्यगच्छना ।

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१ 'कालं' इति न;'कालप्रभोशद्रमसः' इत्येतन्नास्ति क-पुस्तके ।

NOTES
ON
Kadambari ( Uttarabhaga ).

     Pattralekha descrihes to Chandrapida the state of the love-
sick heart of Kadambari, the heroine of Bana's romance. In
the midst of this description, Bana was cut off by the iron hand
of Death and the story came to an abrupt stop. Bana's dutiful
son took up the thread of the narrative where it had been left
by his father and finished the romance.
     P. 1. Verse 1. Following the custom of ancient Sanskrit
writers, Bana's son begins his part of the work by performing
what is called मङ्गल । A मङ्गल usually consists of a salutation or
benediction. The performance of मङ्गल was deemed necessary for
the removal of obstacles and for the safe completion of the work
undertaken. Note the words of पतञ्जलि 'माङ्गलिक आचार्यो महतः
शास्त्रौघस्य मङ्गलार्थ सिद्ध्शब्दमादितः प्रयुङ्क्ते । rfe 'jrrwf^p g^pff ^ m :
gr reftrer^ra fgrS te*^rri^: ^ i j^r^r ft ^ (m ^ ^
qtmrwr Vol. 1 p. 7 (Kielhorn). Construe zpft: ^-^j,^^^ ^
formed from the union of the two halves ( 3^ ) of two bodies.
It was supposed that qjM by her penance shared half of S'iva's
body. <w is very fond of representing f^ as to^, half
male, half female, the left portion corresponding to q[<f?ff. Note
p. 188 of P; '^fenWr^^Jfwtf^t^^rofoft m^mrf^
^SPfa^' p. 322 of P. (p. 79 of this book). Compare also p^-

• P^r VII 28 'sr^fS^^T^T^ T?5f^si& <TTf5nRT W ^r I ^ 3
  
• Tf%iJ ^SJ ZR7 OT; (?r<k^) whose points of combination and
  

division are not observed. The idea seems to be that the halves
of the bodies of ffa and i^M are so closely combined that it is
impossible to show definitely the spot where they are joined and
to separate them one from the other. Ar. reads 'gf?W4JT'. g^
HteT— - 15^2: sfrcrcf&r: TO Ws} TO— for the completion of the

122 NOTES ON : "

/ supplement (qftffa:) to the story which (supplement) it is

very difficult (for me) to combine (imperceptibly with my father's 

«5d work). Or we may dissolve ggfe: E5*TT<TK%<J : ^fm f%fe ; ^ — . / for success in the completion (qf^fa:) of the story which it is hard to accomplish, ^jgjj^; the parents of creation; compare X3$ZS I. 1. 'sfrt: fq^t ^ HH^M ^d-' It should be noticed that the reference to the spfoRW form of %r in the ^^n<u| is most appropriate as Baua's son wants to continue his father's story in such a way that the two parts should form one harmonious whole in which the joining line should be as imperceptible as that along which the two halves of the arfotffa*: meet. For the difference between qjsn" and STr^f^T a ee Introduction. Page 1. Verse 2. Construe ^T s-rpjjr....^ l^rra.-^ ^1- Rjti Wtk STTT^PT ?wft fa^ ^nm^T ^PTTft. In this verse t he poe t salutes the man-lion form of ftog. zmy^. ..<&&— szmjjTRt *y<.i u if Whose face was terrible on account of the mane that was tossed about. i^Tra-^^teaTJtS f^fanfa WKTRtwR *rer) in wh _° s e hands shine the conch, the mace, the sword and the quoit, ■rtoj has four arms in which he bears the four mentioned above, 'srft vyfrdc. m^p^m, wfa : > iw&fo T5T mt ^r : ' %&k : - This verse gives the names of the conch &c. of ||wj. 3uRt$tf manifested. pj^-Tat once. On g^ Ar. comments 'a^r^s^T ^RkHsnM'W 3OTTT s^IT^T wmft.' As to the force of arffr, note the following from Ar. 'ajpftprfq^T ^ ^TrWnY ^Willf^:

• t %iv ^N^Rrrftg^.' ft*ra^ ft* ?&$& ft*ras a*

Note that the reference to the ^rera^TTC of t^dj is very appropriate as there was a happy blending of the fierce lion form with the charming human personality of ftwj wearing ^tf &c. in his hands. Page 1. Verse 3. ^, qff: and ^r refer to <j ftrc^. ^f ma y be construed with jr^. 8rtf...<5ta: that noble man wbom alone people honour in every house. ijc%:...s5r*T:— fr° m 'wbom, through the power of my merit (accumulated in past lives), I received my being ( i. e. I was born ). The meaning is that he must surely have had a vast store of merit to have been born of such a worthy father. 3TicJT<sm: ^5T*r : SFRft?T$:. N reads $^ and explains it as 'fr^zr ftw flRdt T W JRtt «|UIKW«W ^frpft ^FT 5ft ffa:'. But ifc is not a g° od reading. sr^WHTr— 3^^ 3TTO 3JRRPFTT H SRTCPFtT BT^r^mr— that was impossible for any one kAdambaei. 123 else. ^T^ft^l. — ^F3 : i^fKH, 513^ the lord of speech, one who lias perfect command over language, fq^ifa — It is hard to show what force i^ has. "We may say that Bana's son wants to salute after faq and fijwjj his father alone, as he honoured him next only to the gods %^ and fifrajj. He paid so much respect to no other mortal. Yerse 4. Construe ffaft fg<? qft tfS^m m$ *P =6WOT: gfa ria.-'W 5R f T : that composition of the story which came to an end on this earth together with the words ( the voice ) of my father. He means that just as death silenced my father's voice, so it brought the story to an end. ^T ( efismpf;*^ ) 3TH*n"fH : ftqr fitT due to the non-completion of that composition of the romance. Bana's son in this verse says that he began the remain- der of the work as a pious duty and not through the pride of being a poet. Verse 5. Construe i^...-^: as jj^un- (f%T ^rfcl) m ftsfq ^ ...*TTcj: that words flow (from me) even after my father composed this prose work is surely the gift of my father himself. The idea seems to be: — The wonderful work of Bana would induce the listener to remain silent after hearing it; it would not prompt him to write something in the same strain; that I attempt to do this is due to my father, I draw my inspiration from him. Ar. reads q^Ml^iRt for g a*rr^rf3t and jrtncj: for cajpm:. His comment is ments '^rafojrlxHy^ 3*tt ^ng^irat wsicR^'j^'isjiq^r dc*mHI<hftmf'k *j1^ffi ^TT^ : '. This means that at the moment of his death, Bana gave his son some hints which enabled him finish the story. To us this explanation looks prosaic and un- satisfactory. The one given by us above is better. In ^...337^ the author supports his assertion by an illustration. v,m...^m

^tft|.- ^pr h^

f^ffifo ftf." — Translate — The mere contact of tho 

rays of the moon who is the abode of nectar that flows in a single stream causes the moonstone to ooze. The propriety of the word 535 is: — there is no second stream of nectar; there is only a single one in the moon. Just as the nectary rays of the moon 124 NOTES ON draw out moisture from the moonstone, so the words of the father (Bana) inspire the son to put forth his efforts to finish the- talej they (the words of Bana) draw out his eloquence. Just as the moonstone would have remained dry without the rays of the moon, so the son would have known no eloquence if his father's words had not inspired him. P.2. Verse 6. OT^RTTg^q' — being absorbed in it, beeoming undistinguishable from it. ^?5taP full, flooded. Ar. reads 'tftaTWii^PlfKT 3Tfa ^t^T *rF&' and comments 'tftaT^nf^pd^- ^Tft=^t ^forcF'. 3TTft}--^llftf?r reaching as far as the ocean i.e. spread over the whole world. JfisrfjjEiSJTFr for tne completion of this story. (lit. for linking my writing with the story). i

 fi — Ar. re- 

maks 'arffcrs^r ^T#MT<HR«# JffifstP^. It should be noted that this verse also contains the same image as the preceding verse in other words. Here Bana's eloquence is a mighty stream that reaches the ocean (becomes famous in the whole world) aud that carries along with it other smaller streams. Bana's son hopes that in the mighty current of his father's Muse his feeble effusion may be mixed up and may reach the goal. Page 2. Verse 7. q>R?^if»-5Rtsq^ ' The whole world be- ing intoxicated by the strong ^ of ^ khO does not discern anything (cannot discriminate ).' The words ^ and EfiR«r(f are L - %. feg (double-meaning), qjre* 5 ^ means 'wine' and also 'the story' ' i n yoi that name, ^g means 'the sentiments such as ^i^nr & c -' ar >d a ' s o b ' " 'sweetness, flavour. 5 ^wherefore. *ffat...^vrr:r: construe jTjcjaif^erfir- %^T anwprerrsft <r%<j (sR^sifriH ) sts^i^t-" (gf&r f^r:) ^ *ft3tsfw wherefore I am not afraid to join on to it ( Bana's Kadambari ) a supplement in my own words that are devoid of ^g- and qtrj-. x?3 — The eight or nine sentiments such as ^TfT^, *ffc, 3^FT &°v ^t ma y stand for fine words, words full of figures of speech. Ar. remarks «l^l^l^3T^<ldMl«: 5n1%«r. The words ^Epjjf^rfSf^r suggest water, which as compared with wine, is devoid of sweetness ( ^f ) and colour (501). Bana's words are here a stream of wine which lias so maddened the people that they may now be trusted not to mark the difference between wine and water (between the father's work and the son's handicraft ). Page 2. Verse 8. Construe jrrfjr #5rrPr JlffRTWrft fofireRVfat ^«T 3 H^tflPl' In this verse, Bana's son disclaims all inven- tion on his part and says that he is simply carrying out to their KADAMBARI 125 fullest developments all the elements contained in his father's work. He uses words that apply to the completion of the story by him and to the agricultural operation of sowing the seed and gathering the crop, iffarft 'seeds'; 'germs 'of a story or plot.' ^T in, the latter sense is defined as Wl%^ nigjfift fam#taraT». siMis the source of the final denouement, which is briefly allud- ed to at the beginning and which ramifies in various directions (a3 the story advances). «rftrawrft— Jrffitf <T^ ^g— which contain the crop (as applied to seeds); which foreshadow the result (as applied to the germs of the story). The crop is potentially con- tained in the seeds. faroHT&T fofiUBT vsfo *fr t^^TT^ <TTft ( sffalft )— that sprout forth; that go on developing. «jt=fa by the sower himself; by the author himself (by Bana). >d fad = W <*ia : 3f^r f^TftH^TT^ WK: ft*rf%: ZZ&fi ^^g; ^TTft *^VTH.3l%^...f^IH that were nurtured with proper acts such as watering &c. ( in the case of seeds ); that were set off by appropriate poetic des- criptions. 3cfH[J)I^rjdlfH that were cast in good soil ( in the case of the seeds ); that were spread over excellent ground (namely, the story of Kadambari). ft<j *rrf% ( ?rrf% is nom. plu. neuter °f 1T^ present participle) that grow to ripeness (seeds); that are developed or that ramify in various ways, q gd l fa gathered; that are brought to a conclusion. Ar. has a very long and interesting note on this verse. We shall quote a few extracts, "sfcrrft «fi*rRmr-" I 3I*R^

• TftSTF-UWl WW yKfq ^TT^T ^ Hwfr >#«tft' Ssrfwm

T*n fk f ^n^<i 5^KH^T^w^TTT% i sf^rcsfrrcrnfKnOr 126 NOTES ON Pnrrt faferp 3n^rc ^<m'- 1 jprfafc t^i %%g^fa f^rstawntft ?s^ft: if<iRi^i...^^q^ iotsit H<ft <rfo#? s^ft% %# <fi4Uy^ fecwfjitf g^offa^...^ =3 f^pfi^p^ 1 W%t ^ '*m^ fa*rii«fi<u ' ??r«T^- 1 '=qggi=?2WTfa°' (^F^rKsr I. 1 ) ?fr nircmt s^w^Rd

• re^ *r«mr Wtfa i • • -^rctitsft ^^w 3Tg#= ijfranjjw =3?57rats

W£c£a i ffifcfed i 4i <g^ i <rre ^pt JraTfa---<rF% #3rrfa ^ttc^t- 

tf^iftr arcr ?nr^r w 3nrNrc*rpt ^rat^rfa ). ^ ™U he noticed how the commentator draws out an esoteric connection of the principal characters with the highest divinities. He seems to have read g^3WT% for f^RRT , ?"«feufa for of^ft and HWTfa for «£tflft. P. 2. 1. 13.— p. 3. 1. 22.— When Bana breathed his last, he had brought the story to the point -where q*k4T was reporting to ^r^n ft g the conversation that took place between herself and love-sick ^Rfft <hK*«TCT saic * tuat s,le did not know in what words she should couch her message to Tj.- ^nfl j and dismissed thirteen different expressions as un- suitable. She then says that even if without a message from her =^iite were to come out of regard for the entreaties of IWctosTT, she would not be able to receive him properly. 11.13 — 14 3rfq=Ej...<^pr— In this and the following four sen- tences, what EfiTCRjn means is: — even if =^nfte were brought back, 5fiT3?5TH would be such a complete prey to the contending emotions of shame, embarrassment etc. that they, not she, would be the actors in what would follow and this is how they would act. Her identity would as it were be lost and in her place would stand the contending emotions of shame &c. ^ s;3JRt • ••331^. ( m y sense of) shame, ashamed of fickleness (a^rr) would not show herself to the prince. Ordinarily women naturally possess snwTT, tN^SFT, ?ftfa etc. That sense of shame is merged in the ^wir which she felt at the thought of her unsteadiness in falling in love with =^^rtte at nl- st sight. That is, the meaning is 'jf^rrc^r wTFm% *& iMfcr^toH^ ^ 4g^fSM<R<*dnJ'J3TT ^su^-wit Ufa srrcffi <m«T <T $HK £5 * Wjnft.' The following four sentences

KAOAMBARt 127

should be construed in the same way. ^n^...^f5% — Embarrass- ment, heing confused by the knowledge (on the part of ^^pfl^ ) of the changes wrought in me by love, would not stand in bis presence (would flee from him). *H"Kmfl f^fiKP ifaf %^m m$R f^sj T^nrrfN^. f^t^r vth-J^^.., 1-15 3TJ#...?n^r / 2 Despondency (srr^T), being chilled by tfie'~ fear of not having (formerly) honoured him properly, would not approach him. ^ iri<faf%: ( aTRj: ) 3ref?raf%: m HP="W ^T ^TST. s^r^t did not herself receive the prince, but assigned that duty to her friend and so she is now afraid. Or 3rsrRtqfr nmy be interpreted in fa • "^ another way. 3rcn^qf%...sr§T chilled by the fear of not being ac- cepted (by =^l<Jte). ^T.-.^RRt Lightness of heart (srEpr), being thoughtless enough to have approached him unbidden, will not lay bold of tho certainty (^jj) of being accepted by him. 4,|dH<l bad come to see =q^pfte of ber own accord at moonrise after his first visit to her. This is sjrjfsr in her. She is not now sure whether he would accept her. aRT^T ^rfcf fear itself, being afraid of the fault of bringing him back against his will, would not face him. 4,1^(1 had formerly sent to ^^nife when ho returned to his army ^s^rr^W, ST^, ^T, IK &c. with %^FT, whose account of EfiT3?=rfl's state- induced him to re- turn. 11. 17-23. 3T*r ?r Hft<H. ch KHi l said in the preceding lines that even if the prince were brought back, she could not receive him properly. Now she takes up the other alternative, viz. the supposition that he may not be induced to come, sfii ^'4f%^.--Tr37ra^nf^.--JT ftf^ra;. If (3l*r) it be not possible, for some reason, to bring him back even by falling at his feet on the part of my dear friend ( q^m ) who strove out of affection for me, even then it matters very little. Trft?t : P a st pass. p. of m^ 'to be able.' Peterson and K following the comment in N translate ^<i<l*)<t tj ^ff%^ by 'all will be over with me.' To us this seems to be wanting in good taste. qi KH<l would be the last maiden to make such an open avowal. Besides the sense they draw from the words is far-fetched. The words jf^rspprr T ^ft-^l srr 3T^T *R«T ^tft contain the reasons why ^sjeffs may not be induced to come back to JfTR^^t. 1. 18. spjJTT = 55«raT. <M c hl<4l:iO%'T out of concern for the duties to be performed by a king. f%^r...g^T on account of the happiness (he felt) at the sight of his relatives whom he saw after a long time (as he had been engaged in fipcj^^ ) and who were brought up with him (from his childhood). f%^ s^^t: g^jffosj *p ^r^R: <R*T 128 NOTES ON दर्शनेन सुखं तेन सुहृ...त्कण्ठय---सुहृदां मित्राणां मुखानि एव कमलानि तेषां अवलोकनं दर्शनं तस्मिन् उत्कण्ठा तया. पुन... हीर्षया from the desire of avoiding the trouble of coming back again (to |t^2 ). qR|3)g|qf is a noun (/. ) formed from the Desiderative of ^ with qft. R*ijJ{_ a^^iT^ 3%^tf%: sfrfa: OTT- 3ffa-<=sW...*rtoft or on account of his not desiring this person (i. e. thKH<l). !• 23. i% =?TT3^r"'«iWi. ■what more has now happened (that he should be induced to come ). P. 2. 1. 24.— p. 3. 1. 15. %=rri *fiT^#-.-*%Tr. The principal sentence is %^rt EfiT^tfT IT 3^T gRI^I^^I'fl^M)— fe^Jsl &&*¥&<»* && ffi&X. p. 3 11. 1—6. qfflT^... i| jM «4fi> All the locatives from jrg^;...^f3T% to gj^rfi...^ qualify sClW^ (p. 3. 1, 6 ). *rg...^i§&— Tv&fa iprt ( ir^ ) Jrgwr[ w$ ^ (evening) in which the piteous cries of chakravaka females are drowned in ( 3n^fes ) tne sweet hum of the swarm of bees that buzz about being intoxicated by honey. It was supposed by Sanskrit poets that the ^f^fnu male is separated from its mate at night and hence the =3sfiiErPfiqirMt s are represented as crying piteously at the advent of evening. sri^T...g:% — srFRT frot^fRHf g-*^ ^T- The approach of night is specially painful to separated lovers. P and K read o ^(5|^^p id...g:%, which is not bad and would mean o^f^r srfof ...J-Tt irfw^. fevEr—fs^r — ft=h-=ilPf (f^B- rcftnft) s^rft *rer m. srcR^wf i^ <rer ft«^ *rg^ srnrf^i: (^ t& ) j^: q: rp^: ( *TTg: ) ^T ST«rP ^T fef : Tr^T^. I* would have been better if the reading of N" ' fa^^^l^.^liWfRf^cT 3 ' had been adopted in the text, as the compound is then more regular ( fJrap^r gq^fa tRtt^T *FZ} T^tT? : fo aiwkwi: SS few ifi??^). With our reading sprqr: 3r^r fep is ungrammatical. ^B%5t— fl^tg^— R+RidMi ^yHMi srmt^ij^fcWi-" (tr£n^ wrfcr- q-Rjpr— in which Cupid was clever in loosening the knot (lit, grip) of the pride of offended women, that ( knot ) had been made tighter by the fragrance of full blown flowers. During the day the wounded pride of women against their faithless lovers had been growing as the flowers opened, but at the approach of night their pride began to give way. cfm..fqu^ — ^qr^T $ff^T (=^T) FW ^Vm^fqtrg-: zrftjT^. 5ffa...6T% when the servants were garrulous with songs that were able to mollify ( lit. amuse, divert) offended women, jprerff... 5^—3^5 13. *&& (sPJTt^ft) srwpsrR ^r 41 fed- ifo ^R i ^ : zrf%rrj^ when chamberlains felt asham- ed at their superfluous ( j^tR ) rising at the sight ( of their KADAMBAEl. 129 masters ). p. 3. 11. 6— 8.— this is one clause. Separate जरठ... स्थलानि अखण्डमण्डले.व्गण्डस्थलानि is the object of विडम्बयति, which is loc. sing of विडम्बयत् present part,अखण्डमण्डले (अखण्डं सम्पूर्णं मण्डलं यस्य ) qualifies चन्द्रमसि. मण्डयति ( loc. sing. of मण्डयत् pr. p.) qualifies चन्द्रमसि. गगनं is the object of मण्डयति. When the moon with a full disc resembled the cheeks of handsome women, which (cheeks) were rubbed by the close-fitting (निबिड) ear-rings that were as pale as the stem of a full-grown (जरठ) reed, adorned the sky and rained down showers of water in the form of moon-light, that (water) was poured profusely (निर्भर ) with the multitudes of clear (विशद) rays ( also 'hands') that gleamed forth continuously. 11. 9—10. दूरे...तटे on the bank of the lotus-tank that had made fragrant all the quarters by the perfume of the beds (कानन) of कुमुदs(white waterlilies) that had greatly expanded their petals. दूरं विक्षिप्तः दलानां निवहः समूहः येषां तानि कुमुदानि तेषां काननानि तेषाम् आमोदेन वासिताः दिशाम् अन्ताः यया. 10—11. चन्द्र...नितम्बे on the slope (नितम्बः) of the pleasure-mountain that murmurred with the streams (flowing) from the tops of moon-stones, that (streams) began (to flow) by the contact of the rays of the moon. 11. 11—13. त्दृध्य...शयने‌--वहति (loc. sing. of वहत् pr. p.) qualifies oशयने— on a bed made of the slab of pearls that was charming (हारिन्) at that moment and that bore as it were multitudes of drops of perspiration due to the pleasure derived from the touch of his (चन्द्रपीड's) hand under the guise of the mass of particles of the charming (त्दृध्य) हरिचन्दन paste. हरिचन्दन is one of the five trees of paradise. The मुक्ता...शयनं was pasted with हरिचन्दन juice to produce a cooling effect. Those drops are represented as drops of perspiration. 11. 13.-15. कुसुमा......हिमगृहे in the snow-house which perfumed the ten quarters by the fragrance of flowers, which, though it bore masses of the particles of snow, only removed the outer heat of the body (and not the inner turmoil of the heart) and which was as it were the meeting place (सन्दोह) of all lovely objects. कुसुम...लन्विनी reclining on a bed (स्रस्तरः) of flowers. This word is significant. It suggests that the prince saw her sorely stricken by love and therefore lying on a bed of flowers and yet did not make her lie on his lap, as a lover would have done. अपुनरुक्ततदृर्शनस्पृहे अपुनरुक्ता तस्य (चन्द्रापीडस्य) दर्शने स्पृहा ययोः — whose longing for seeing him is not yet superflous (i. e. is yet as fresh and vigorons as ever), ययो...यातः These words are significant. He came within the range of my eyes, but they were powerless to rivet 130 NOTES ON his attention on me. 11.16.-18. तदेव......धारयितुम् This is tnat same wretched heart vacant on account of its not knowing what to do, which was not able to hold him (चन्द्रापीड) fast in it although he had entered into it. प्रतिपत्तिः course of action. अन्त:-प्रविष्टो&पि — कादम्बरी fell in love with चन्द्रपीड at first sight i, e. he as placed by her in her heart (figuratively speaking); but when he wanted to go away, कादम्बरी's heart was unable to hold him in itself. तदेव...स्थितम् this is the same body (of काo ) that stood indifferent beside him for a long time. She means that she should have offered herself to him at once instead of being held back by maidenly modesty. स एव चायं......ग्राहीतवान् This is that same hand, which out of a false regard for my elders, did not offer itself to him (चन्द्रपीड). She means that she did not offer her hand (in marriage) to चन्द्रपीड out of respect for her elders whose permission had not been obtained. अनपेक्षित...प्रतिगतः Chandrapida also, who felt no concern at the pain caused to others, is the same who came here twice (वारद्वयम्) and went back (home). अन्पेक्षिता परिपीडा येन. चन्द्रपीड first saw कादम्बरी in the company of महाश्वेता. After staying for some time he returned to his camp. Then केयूरक came to inform चo of कादम्बरी's state, on hearing which he again returned to काo; he again came back to his camp where he received a letter from his father and started for 5 ^ Ri .fr. I Q tne preceding sentences «BT5^rd blames her heart, body, eyes and other organs for not being able to hold fast wsj° by ner side. In this sentence she blames ^30 him- self for coming to him twice and not whispering to her any words of love for her. jf^fa....^ That Cupid who has only five arrows is the same who has exhausted all his arrows and there- fore who is powerless against others ( -H.rfjifte ), an d of whom (cupid) you spoke to me (before). 3qgfr°TT.* WFV*V- ( ^FTT : ) TO TO

• TR: ^TSffaTPFRTT m. Cupid is represented as having five

arrows. She says that cupid has only five arrows, which have been exhausted in striking me and so no arrow is left with which to strike =^^rft^j ^0 being a man, would require more arrows than a feeble woman like me. In this sentence she lays the blame at the door of cupid, instead of on =et5T^^ as in tte former sentence; -^nft g is not to blame, as cupid did not strike and so =^o went back. Towards the end of the "jj^TTT, 'RK'^T requested if ^^ - n to tell her what forms cupid has ( p. 235 of P. ) 'qtSq- EfiW ^Sft ETT 3W ^Rlft ^RFTO Wftft' and then ^^ des " cribes cupid and his exploits Jjffag.giRiTJi'fiT «t^l'cWfM f^rfsl' & c KADAMBARl. 131 P. 3. l. 23— p. 4. I. 18. irf^rm^..-^f>. L 23 sr&cra =3 — cM<H<i sent a message -with ^jjer to ^t%tt to this effect ( pp. 180—181 of P ). ^{q- g:R=|<iwi as long as you ( jt^i%T ) are distressed. H^^TT tad lost her lover jju^fft; but was promised by a super-human voice his return. She remained as an ascetic awaiting that happy re-union. ^7 = ^y%rfr ) the friend of errFW- n$ — Thus ; this refers to c^hO ' 8 resolve not to marry until JT^T^TT's sorrow ends. ^■HidR^ This is a bad idea { refers to 3733TfEri^rr). ITtRiKt one who works evil, jpf^g: = jr^:. ^Rfa— IXf^ ma y even deprive (a person) of life by reason of producing love in the mind (sn^f: 2j: <£c$- stg^pj: a<m ^). p. 4. I. 2. i^ft *TR^ ^ Even this does not exist in my case. This refers to the words 3?^zpn% f^rsr^ siifi^R STqirffl' in the preceding sentence. I do see him ( ^^Ttffe ) and so there is no danger of 41Rdm£K> as suggested by J^^T- H- 2—5 JT^h... ■ j JH *i The prince presented to the mind by my imagination always shows himself to me, not being observed ( by others ), even in the presence of men, like one possessed of miraculous powers, he ( prince ) being handed over to me either by cupid or by fate &c. She means that although the prince is physically- absent, her imagination is so much heated by thoughts of him, that he seems to her to be bodily present near her ; just as a f^g- may come to any person unobserved on account of his powers of jJjTt, so =sF^T<ft3 though seen ( mentally ) by her, is not observed by others. sift =3reft"-l£3?T : — ^ n this and the following five clauses up to epfzrf^ ( p. 4. 1. 8 ) she contrasts the gn^qqzr =5f^iqts with the real -^r^nfl^. 3^ %$ like him ( the real =3^f<fte ). 3PPVT=S!5Wi:fiTrc:. 3TW% ( all of a sudden) vfc&VT- ifc ftgt WiA TPT- ^F5J t fT2' receiving a letter from his father left jrxo all of a sudden ; but the prince as pictured in her imagination never leaves her. 3{jf ifa = ^fqyjWf: 1WK ^. The real =3^0 does not care for me and went away. But this one ( the ^ng^tppT ) is himself afraid of being separated from me. 11. 6 — 8 Jfi4 s^ift... €r4q% This means — the real =q?5jqte is day and night surrounded ( lit. crowded ) by ^sift, he is the lord ( husband ) of the earth, he cares for learning and adds to his fame i. e. the real -^r^nfa has as his favourites si^ft, "jssfr, sft^ft and jjftf£ ( which may be 2»etically represented as co-wives of n,i^ r ); while the ^rpwr gr^T< cares only for JfiT^o. 11. 8 — 12 q=^|p|...jprr construe jprj (l. 11) a— f*nt sri^r 3TTtftoi 3f?i^rT...<FprTft <t*tt &*?;ft?r^rw. I have already told you bow I see the prince &c. srra'tol 132 NOTES ON sitting down. अशजन॥।हेतुम् who is simply a cause of mocking ignorant people (like myself). विप्रलम्भकं deceiver, तदलमनया... कथया enough of this talk of bringing him back. This is said in extreme dejection and despair. इति अभिदधाना &c. पयत्रलेखा so far repeated to चद्रापीड what कादम्बरी said to her. अतर्कि...ताक्षी who closed her eyes as if she fainted all of a sudden. अतर्कितं आगता मूर्छा यस्याः सा. पक्ष्माग्र...लीयमानेव who, showering tears accumulated (सम्पिण्डित ) on the ends of her eyelashes, as if melted away. Tears that rose in her eyes are represented as if due to her melting away ( by the fire of grief). उत्पीड्य... वेगेन who was as if squeezed by the force of the sorrow that swelled within her.Ar. 'कदलीकाण्डमृणालिकादीनि कोमलसरसानि वस्तूनि बलवतोत्पीड्यमानानि द्रवं विमुञ्चन्ति तद्वद्रृवतीति भावः'. H. 15—17 तथैव...उपावेश्य placing upon her creeper-like arm, that rested upon the cloth hanging down from the rope attached to the centre ( नाभि ) of the canopy (वितानं) over the raised platform (वेदिका ), her face as if it (face) > were a red lotus a little darkened by tying struck with water on a lotus plant that sprang from a stream of clear water. The white cloth on which her arm rested is compared to a Stream of clear water. Her slender arm is like a lotus stalk. Her rosy face darkened by sorrow is compared to a red lotus darkened by being struck by water, उत्कीर्णेव like one engraved. P. 4. 1. 19 — p. 5. 1. 17 अहं तु ... मपृच्छत्. — this refers to पत्रलेखा herself who is talking to चन्द्रपीड. गरीयः ( comparative of गुरु ) very important. आलन्बनं support. विनोदः diversion, means of solace. यदुत namely. नितरां ver y much, तथाहि to explain. अनेन refers to संकल्पमयः प्रियः-'. H- 22—24 अनेन... सुरतानि In this sentence she contrasts the union with a सङ्कल्पमयप्रिय lover with the union of a real lover. To win over a real lover, a woman has to send दूतीs, she has to appoint a time when only she can meet him, the union takes place only for a time and violates chastity. But in the case of union with सङ्कल्पमयप्रिय, there is nothing of this. अकृतं दूतिकायाः पादपतनमेव दैन्यं येषु in which there is no (necessity for) incurring the humility of falling at the feet (of the lover) on the part of the go-between. अकामलरमणीयानि charming on account of their being had at any time. स्वेच्छया यदभिसरणं (approaching a lover) तस्य सौख्यं येषु. आदिपितः कन्यकाभावः येषु in which maidenly purity is not violated, p. 4. 1. 24. — p. 5. 1. 2. सुरतेषु...विलसितानि. अकृतं स्तनव्यवधान दुःखं येषु. Ar. comments 'प्रायः कवयो हारचन्दनकुङ्कुमा-दीन्यालिङ्गनव्यव-धायकानि वर्णयन्ति ।... अत्र स्तनावेव स्वयधायकावुक्तौ । अस्या-यमभिप्रायः-गाढालिङ्गनावसरे दम्पत्योः परस्परमन्तरात्मन्यनुप्रवेशाभिनिवेशो भवति KADAMBAR. 13B तद्विघातकौ स्तनाविति । ? अजनिता व्रणस्य दर्शनेन त्रीडा (लजा) येषु. अनाकुलितः () केशपाशbeautiful bair) येषु-गुरुजनेन निभावितं (निरूपितं 4 not dishevelled marked) क्षतं तेन वैलक्ष्यं अनुत्पादितं गुरु..वैलक्ष्यं येषु. p. 5. 1. 2.-4. न एनम् ( सङ्कल्पमयं प्रियं) अन्धकारराशिः अन्तरयति तिरोदधाति. अन्तरयति screens. थगयति conceals or covers. इत्येवं... मे while I was thus thinking. न्तयन्त्याः मे geni. absolutel4 अनुराग --दिवसः The day became red (. ३. sunset drew near) as if fooded by the liquid (रस) in the form of the story of the अनुराग (love; redness) of कादम्बरी. तत्क्षणं मण्डलम् at that moment the disc of the sun that looked red was seen to hit a way through shame as if it were the heart of का० that had manifested its love (for च० ). प्रकटितरागं ( प्रकटितः रागः अनुरागः पक्षे रक्तता येन ) applies both to कादम्बरीहृदय and रविमण्डल. The dise of the sun becomes red at Sunset and dips down below the horizon. It is represented as if it were the loving heart (which is also रक्त) running away through maidenly shame. पल्लव वामिनी . the night brought about (prepared) the redness of the vening as if it were a bed of tender leaves. New and tender leaves are redish and so are compared to सन्ध्याराग. परिचारक प्रदोष evening prepared a bed of moon-stone in the form of the noon, as if it (evening) were a servant. The idea is:--the moon rose in the evening; it is represented as a bed of (moon1) stones prepared by a servant (प्रदोष ). चन्द्रः मणिशिलातलतल्पम् इव. . 8–10 अत्रान्तरे...पर्यवारयन्-स्वं कुर्वाणा executing their respective duties ( नियोग ). गन्धयुक्तं तैलं गन्धतैलं तेन अवसिक्ताः अत एव सुरभि गन्धं उद्भिरन्ति इति . विरचितचक्रवालिकाः that formed into circles.ll. 10-13 निर्मल. लतामिव her (का०) who bore refections of the torches observed on her pure complexion ( लावण्य ) as if they (refections) were the blazing tips of the arrows of cupid fixed in her limbs and who looked like a चम्पक creeper covered with fresh and thickly spread (निरन्तर) budsShe was stricken with love and had a fair com . lexion. The reflections of the tapering fames on her body looked like the darts of cupid and also like चम्पक buds; her fair body looked like चम्पकलता. 1. 15-16 अथ...नयने having quickly opened her eyes at these my words which contained the name of the prince (चन्द्रा०) like a woman fainting through (the effect poison (who opens her eyes) by (repetition of the incantation that removes poison. देवस्य (चन्द्रापीडस्य) नाम तस्य ग्रहणं गमें यस्य. P. 5 1. 18–p. 8 1. 4 अथ धवल..व्यसर्जयत् II. 18-24 The nominatives from यष्टयः up to व्याहरन्त्यः (l. 24) qualify कन्यका धवल•••झ्य -धवलवसनैः उलूसिताः गात्रयष्टयः यासाम् - द्वारप्रदेशे सम्पिण्डितानि 12 184 NOTES ON सङ्कचितानि अङ्गानि यासाम्: As the women were clad in Wite robes and as they jostled against one another when at the doorthey are compared to rows of कलहंसऽ issuing from the hole made by bhe arrow of परशराम The हंसऽ are white, परशुराम being jealous of the reputation of कार्तिकेय as having pierced the ौध mountain once sent his arrow through it and made a hole from which Swans are said to issue forbh. Compare मेघदूत ‘हंसद्वारं भृगुपतियशोवर्म यत्क्रौञ्चरन्ध्रम्. Bana alludes to this in another place ‘सकलराजन्यवंशवन दावानलस्य परशुरामस्येवास्य नाराचाः शिखरिशिलातलभिदो वभूवुः (p. 76 of P.). कलहंस--नूपुरै—The instru, is used in the sense of उपलक्षण—with anklets whose sound was as sweet as the cackling of कलहंसऽ and which (anklets) therefore as if gave a reply. पता...श्रवणैः—This instru. also is used in the sense of उपलक्षणे-with ears that were s brightened by ear-ornaments (कर्णपूरः) made of tender leaves that fell down from them and which (ears) therefore appeared as i running to hear the command (of का०). मौक्तिक..वहन्त्यः bearing multitudes of rays issuing from the pearl earrings, as if they were chowries placed upon their shoulders. Chowries are white and the rays from pearl earrings must be white. समाहत..वाह्यमानाः who were driven forward as if forcibly by their earrings that struck their cheeks. 1. 24-26. आशाप्रतीक्षासु who awaited lber commands. Her glances are compared to a garland of इन्दीवर5 (blue lotuses). P. 6. 1. 1. न खलु...ब्रवीमि I do not speak this because would please you, K. e. I speak the truth. त्वामेव..व्यसर्जयत्-Ar comments ‘त्वद्दर्शनमपि मज्जीवितधारणहेतुः, तथापि प्रेषयामीति वाक्यशेषः. ग्रहः persistence. अङ्गस्पृष्टया -अङ्गस्पृष्टानि निवसनाभरणताम्बूलानि तेषां प्रदानेन प्रदर्शितः प्रसादातिशयः यस्याः P. 6 7 5-17इत्यावेद्य..पर्याकुलोऽभवत् इत्यावेद्य having nar rated this to चन्द्रा०. प्रत्यग्रः (नवः) देवीप्रसादातिशयः तेन आहितं प्रागल्भ्यं यस्याः—in whom boldness is engendered by the great favour shown afresh by the princess (काद० ). आपन्नवत्सलायाः affectionate to those that are distressed. I. 8-17 चन्द्रापीडस्तु ..पर्याकुलोऽभवत्- The principal sentence is चन्द्रापीडः..तथा विशप्तः पत्रलेखया, तं च कादम्ब यः...प्रौढमालापमाकर्य, (1, 15.) उत्प्रेक्ष्य..च तन्मुखं--नितरां पर्याकुलोऽभवत्. उपालम्भः गर्भ यथा स्यात्तथा full of taunt or censure. All the accusa- tives from ०पुरः सरं (1. 9.) to प्रौढम् (1. 15.) qualify आलापम् (1. 15)- सपरिहासं full of jokes. सावहेलम् full of disdain or contempt (for herself). सार्तिविशेषं full of special distress. सावष्टम्भं dignified. सात्मार्पणं-which resigned herself (to चन्द्रापीडs mercy). सोत्प्रासम् ironical. सानुक्रोशः full of tenderness. : सावधारणम् emphatic , मधुरमपिदुश्रवम् thought it was sweet (on account of the love it KADAMBARl. 135 breathed) yet it pained when heard (as it disclosed her pangs). In this and the following we have the figure called f^ttrFrffi. H UWf q 3Tfat3^ though it was ^r (full of juice; sentimental), yet it caused ^Jfa (dryness, emaciation). ERtntf^ft *hiR^ though it was c ftmK^ ft--- 'fr^l<al'MRl Rr- 3T^ ...UcJjcjH supply =EF^T<frs:. thKH#— ■H^«il' who (^^T°) wa s simul- / taneously ( ^IH^ ) seized by sorrow J jjgr ) in the heart which P" » (q^r)_as 'f came from the body of Efrr<.H<i together with the ' woras of her conversation. The idea is: — i^e^-H repeated to ^FZjo what ^o said to her. The poet says that the words thus came from ^o and brought with them the jjrqj, %q^, -^%ct etc. p . C which efii^snQ- herself suffered from i. e. on hearing them ^;^r° simultaneously experienced sorrow, tremor etc. Efiu% 3ftf%^T JJsfi'cT- his life came to his throat i. e. he became as helpless as grfo herself. 3TWTe5^ Jfa^TT ( *Jlfa : ) hi s tender lip began to quiver. g ^tRl^ j M I «hKH^l ' : — ne experienced the same mental state (ff%) as that of sfn^PCT. J" s t as ^o had jpg, %qsj &c. so on hearing of her state, =sp^rfrs felt all these. ^...8j^— ^g. ^M ^T $(§V ^T q ql<frtf|[ ?T Sfg^rfot zr'47 ^j: ^sq-p — in such a manner that the words came out falteringly on account of the distraction ( T^gq) due to the flow of tears. 3T^-...;#^)'sfijT construe sfitf £<k*HI—^i<S4<$*l erq^ ( 1. 24 ) qffito^ *ngf^r IXVl -Wlttil^ flrfcf— W( HI^- %^.3i^n: ?1g-"Hf mi?mr...^n' 53^ a? ^Ti^rer tarn ^fratsfw I was made the source of the sorrow of the princess (jftfo ) and of the blame you give me by my wicked heart, which made me think that whatever the maiden ( effjo) was made to exhibit by cnpid with reference to me was simply natural to her. At the sight of ^fo, c(i|rfH{l manifested ^q^,*rRftT and various gestures peculiar to love-stricken maidens. ^v^o understood them to be natural to the ipq^f princess. He blames his heart for this mistake of his. g:fgf%^T badly taught, qf&sa STTWffi' JF3% ffit-qftecWFfr. One who is ignorant generally does not know it and affects to be wise, jf^^ not well educated. ^T...*tft^q' full of hun1

NOTES ON 

dreds of thousands of false notions entertained by it. 3jfT^j- xiHlffui 'who is the teacher of dancing exhibiting the feelings of love. Women being influenced by love make various gestures. These are called here ±£^K«iTl and as it is cupid that makes them manifest such gestures, he is called sa^K'ItIHTC'. 3J-tl J ki '"-^??re in order to convey ( to me ) her internal agitation. 3T^g...g %iN^^| — M^ l 'ft g gives three reasons why he thought that the various acts and gestures of Efrro were natural to her and not influenced by love — becauso he had never before seen heavenly damsels, because he looked upon them ( the gestures ) as graceful acts quite in keeping with her ( wonderful ) charms and becauso he thought it impossible that such longing with reference to him- self could exist ( in her ). Ar. explains the last as 'srep^g^ERT JFWMJi""^ *TT3> "4I<hRm *&% W& P3T ^'. fofi5T...^£ I who was placed on the swing of doubt (that is, whose mind was in sus- pense ) on account of the various possibilities (f^stf) it con- templated. TRt ^nTl ' ^h lfl causing the mind to be infatuated. In this sentence the poet anticipates what he will tell us later on. : ^r^r l fte 'as really under a curse. 3Fqin if it were otherwise ( if there were no grTI ). srsifSgi/ of one whose intelligence is not developed. 3qq?j% is not proper, spsj tftoqrjjifa how should my mind have been misled, f^is^fa fliqg, let alone. 3?f?f...f^ftfo whose operation cannot be easily marked on account of their being very subtle. JfrfiftT = ^flq^.^p, 'jtnffiT^ H ^ Wlfaqx ^1# ft: era.' ^^.^^gTjffaTjp^i #r<?r *ig<itf R^fel- - ' wi- ^TRW'TTSft ?f*T^{^T 'which may be due to other causes (than love). f^l H; ... ^l^B, t tH. what indeed did she not convey in at once plac- ing round my neck who am unlucky ( sj^j (rcrcj ifcj ) this necklace which is fortunate in enjoying for a long time the contact of her neck? Pk*^^: 3TRJTq;os^r twt'- ^T I^T. 1^**1^ l^ ; what took place in the snow — house. For this see pp. 217-221 of P. ^ifq refers to 4^5i<;-IT- 5t n PPfit t rrf|TH j n' who was distracted by her feigned anger. 3^zprr «!H&i this refers to ^^ tK H qH'h - sprf above (p. 41. 13 ). R ' W ra, through my comprehending things wrongly, ajsrffo^ without being announced ( to =g^ro ). f^rSTRi; who were talking (^: 3Rq: 3r). ^j: p?rar— m^m uad been kept with gjT^T^CT by ^PSJ". cRTfa'-'fE^T for a long time you have not been seen by me. P. 7 1. 22— p. 8 1. 10 ^Jrpfr^"-^^^^. H%>* W ^tex ^p^ 3?fv)^<i4^ fluctuating or uncertain on account of the doubt ( as to what should be done ). From ^qjp«rT & c - to o^^?KADAMBAR. 187 विन्ध्याचलयोः (p. 8 1. 7 ) there are pairs of sentences, giving expression to चन्द्रापीडs aftection for his mother and his father's court and on the other hand to his love for . आजन्मक्रमाहितः जननवर्धनलालनादिभिराहितः दृढीकृतः वाञ्छाकुलं agitated by desire (for का०s hand. प्रमाथी tormenting. हारिणी...लालना the caresses of my alders draw me. अनुबन्धिनी closely adhering. कुतूहलिनी-.प्रार्थना my h•8 longing (of love) that is fresh is full of curiosity ४. ४. draws me towards का०. परिग्राह्य who alhould be accepted (8. e. married). कालातिपातासहं not able to brook delay (कालस्य अतिपातः तस्य असहम् ). विप्रकृष्ट very remote. विन्ध्याचल-उज्जयिनी was near विन्ध्य mountain. अनेक-.हृदयोत्कण्ठं (अनेकप्रकाराणि जनन्याः लालनानि तेषां सुखं तेन अचिन्तिता दुर्विषहा हृदयस्य उत्कण्ठा यस्मिन् ) in whicl the unbearable yearnings of his heart were not thought of by him on account of the happi ness due to the various Borts of careasing treatment he received om his mother. P. 8. 1. 11-26. उपनतायां--कादम्बरीरूपस्य. The principal sentence is उपनतायां•••शवयाम् ..वातुमारब्धे प्रदोषानिले च (1. 15) शयन बत...मनसा सस्मार..कीदम्बरीरूपस्य. उपनतायां...शर्वर्याम् when night that darkened the ten quarters approached, as if it were the anxiety of his own heart. The dark night is poetically identified with the dark anxiety of his heart. अनिवार्य ...कुलेषु that were distract ed as their minds were tomented by the pangs of separation against which there was no remedy (अनिवार्या विरहस्य वेदना तया उन्मथ्यमानं मानसं तेन आकुलेषु). कलकरुण...युगलेपु The चक्रवाक male is separated from its mate at the advent of nightउत्तेजितस्मरशरम् is an अव्ययीभाव and modifies समुत्सर्पमाणेषु. Tt means in such a manner as to sharpen the arrows of love (उत्तेजिताः स्मरशराः यथा स्युस्तथा). At the rise of the moon, the power of Love increases. ममुत्सर्प...मयूखेपु when the first rays of the moon, whose light as as pale (धूसर) as the pollen of the अझल tree, began to ap proach. विजुम्भ...प्रदोपानिले च when the evening breeze, wafting the fragrance of the breath of expanding night lotuses, began to blow very mildly. कुमुदिनी is compared to a beautiful woman whose breath the poets describe as fragrant, शयनव qualifies चन्द्रापीडः understood. निमीलित...विनोद: although he closed his eyes, he could not secure the diversion due to sleep. हेमटागमन छायायाम् In this and the following clauses up to लावण्यपूरप्लवे (. 25) the poet describes how चन्द्रा°s mind travelled to हेमकूट where कादम्बरी was and pictured to itself the various features of का० from the feet to the head. The instrumentals विश्रान्तेनेव, ०रोहिणा etc. in each of the following clauses qualify मनसा (1. 25 ). 188 NOTES ONG हेमकूटा-छायायाम् which (mind) fell in the shade of her tender feet as if for rast after the fatigue of the journey to हेमकूट. His mind travelled from उज्जयिनी to हेमकूट and first blought of her tender feet, . The poet represents that the mind as if wanted rest in the shade of bhe feet of का० १fter its long journey to हेमकूट. From the feet, his mind passes, up to the bbigls, to the नितम्ब and so on. जह्नु ऊवः that (mind) travelling up along the line of the shank, became fixed upon her well formed thighs. लिखितेन...फलके that was as if engraved. on her broad board-like hips. मझे ...मुद्रायाम् that as if plunged in her round navel (नाभिः मुद्रा इव). उल्लसिते..राज्याम् %hat was as if delighted when it settled on the line of hair (round and above the नाभि ). आरूढेने मध्यभागे that mounted her waist which was charming on account of staircase (सोपानम् ) in the form of the three wrinkles on the the stomach. Three folds of skin on the belly were looked upon as a mark of beauty in women. कृत...तटे that as it were rested upon her breasts that were raised up and expansive. मुक्तात्मनेव बाह्वोः that as it were threw itself upon her arms. कृता हस्तयोः that as it were supported itself on her bands. उत्कीर्णानेवाध रपुटे that as if was carved on her lip. समुन्मीलितेन expanded with joy, enraptured. ललाटशालायाम् on the broad forehead. अन्वितेन कारे 6bat was seized in the darkness of her plentiful tresses. प्लवमानेन...प्लवे floating in the food of her great beauty that swept over all the quarters. आयतनं abodeसस्मार ..रूपस्य-स्मृ in the sense of to remember with regret, to yearn after' governs geni. P. 9 1. 1-p. 10 1 . 2 उत्पन्नात्मीय..चरणाददापयत् उत्पन्ना आत्मीया (कादम्बरी) इति बुद्धिः यस्य who looked upon का० as his (from that moment). निर्भरेण (full, excessive) लेहेन आईं चेतः यस्य तां प्रति...परिकर इव who had as if girded up his loins for protecting her. रक्षायै परिकरः येन यतो यतः...fर्पतवान् In whatever direction he saw cupid with his flowery bow bent ( मण्डलितं कुसुमकार्मुकं येन ) striking her (०), he interposed himself between (lner and the arrows of मदन ). This means—seeing her in his imagination tormented by lovehe himself became love-sick. एवं...मारुतान् as if censuring cupid with his eye that had unsteady pupils (उत्तरला तारा यस्याः and that was wet with tears are you not ashamed to strike mercilessly the whole day her (काद०) whose frame is as delicate as a fresh Malatf flower, he bore on his limbs particles of perspiration and heaved very deep signs (निश्वसमारुत ), as if to bring here to consciousness who had fainted on account of the wounds of cupid's darts. अम्लानमालतीकुसुमवत् कोमला तनूः यस्याः काम KADAMBAR . 139 is censured because he shoots- a woman, which is against all canons of warfare. दिवस is accusative of time. One who faints is brought back to consciousness by the sprinkling of water and My tanning. Here चन्द्रा० had the water of perspiration and fanned her with deep signs. तच्चेतना..रोमाञ्चम् he was not free

• ven for a moment from horripilation over the whole body as if

he were delighted at ther regaining her consciousness. He had रोमाघ due to love. The poet represents it as due to his delight at the regaining of consciousness on J•s part. सद्यते अधाथी his mind was vacant as if he had it appointed to the task of asking the news whether her heart was able to bear the totment {of love. Being lovesick his mind was naturally vacant; it is re presented as vacant because it was sent to perform an errand.तत्प्रति अतिष्ठत् he always remained silent as if for hearing the news brought the mind sent as said in the preceding sentence). तदानना...नाद्राक्षीत् he observed no object, as if all objects were screened from his view as he saw everywhere her face. चन्द्र अरमत—it is well-known that the moon causes tornment to love sick persons. तस्याः आलापः तेन परिपूरितं श्रोत्रेन्द्रियं यस्य बहिरेवासन् hey were outside ४. e. they did not reach his heart; he did not derive any pleasure from them. असुखायन्त did not give pleasure (मुखायते denominative from सुख). भावाब..अदात् he showed himself to none, as he was wont to do, as if afraid that his thought (of love) may be discovered. भावः अभिप्रायः तस्य अवगमः तस्मात् भीतिः तया. अनवरत...अभजत although tormented in wardly by the fire of love thab sent up fames unceasingly (अनवरतं मुक्ता ज्वाला येन, he did nob resort to a bed of wet lotuses that had been plucked recently for shame that his elders (may know his love). In this and the following sentences to the end of the paragraph, the poet tells us that चन्द्रापीड did not resort to the ordinary means of allaying the fever of love, such as a bed of lotuses, sandal paste &c. for fear that his clders may detect his condition. जललव-..पत्राणि the delicate (अजरठ) leaves of lotus plants that were bespangled with the particles of water that looked like pearls. जललवाः एव मौक्तिकानि तेषां क्षोदः तेन तारकितानि. तारकित तारकाः सञ्जाताः अस्य ) literally covered with stars' ४. ४. spotted. नानवरत..धारागृहम् he did not even look at the showcr-room which rendered the sky cloudy by cool spray that yose up by the constant fall of jets. अनवरतः धारानिपातः तेन उल्लसिताः शिशिराः सीकराः नैः आबढं दुर्दिनं (‘मेघच्छन्नेऽह्नि दुर्दिनम्' इत्यमरः) येन न मकरन्द...असेवत he did not resort even to the arbonrs in the mansion-gardens, 140 NOTES OBy the inside of which was cool by the constant fall of honey. न इच्छया he did not rol at will on the jewelled pavements the surface of which was covered (lit. touched) with sandal paste. मलयजं चन्दनं तस्य जलेन लुलितं पृष्ठं यस्य न तुहिन-..संपातम् he did not transfer his reflection even in the mirrors of moonstones held by the hands of young women, bhat (mirrors ) were charming on account of the falling on them of the rays of the moon. तुहिनकरः चन्द्रः तस्यः कराः तेषां संक्रान्तिः तया हृद्येषु (रमणीयेषु). ललनाकरैः कलिताः चन्द्रकान्तमणिदर्पणाः. नायान..अदापयत् he did not make (his servants) pply (to his body) from the feet upwards the unguent of partially dried हरिचन्दन paste. आश्यान from श्यै 1 A with आ. P. 10 1. 3–p. 11 1. 4 एवमैच..प्रतिपालयन्नतिष्टत् अकृतनि नृतिना...शोषमगात् he became dry (B. e. emaciated ), his body being boiled outside and inside by the fire of lovethat allowed him no happiness (अकृता निधृतिः येन ), that though it heated him was not of the essence of fire (physically) which though it burnt did not exhaust the fuel of लेह (oil, affection ), which did not reduce him to ashes as if to give him a taste of sorrow. आर्द्रतां..नात्याक्षीत् [ere bhere is विरोधाभासIn the preceding sentence we are told that he became शुष्क and here that he never gave up आर्द्रता. The apparent विरोध is to be removed by taking आर्द्रता in the sense of tenderness, affection'. प्रतिक्षणं आधीयमाना वृद्धि यस्याः सा. निष्प्रति...जीवितम् albhough he was attended by bhe very unsteady संष्ठल ) cupid, he guarded his external features from the eyes of the people (e. e. did not allow his features to betray his inner feelings ) but did not guard his life against the arrows of cupid because there was no remedy against them or because it was very hard to avoid him. तनोरेव...लज्जायाः this means that his body alone became slender and not his sense of shame. His sense of shame remained as before and did not allow him to betray his passion to his elders. शरीरस्थितिः this word occurs very frequently in the उत्तरभाग and means < taking meals (lit. subsistence of the body ). कुलक्रमस्थितिः the rules of conduct hand ed down in his family from generation to generation. मन्मथोत्कलि- का: the yearnings of love fउत्कण्ठोत्कलिके समे’ इत्यमरः. एवं चास्य..बभ्राम- The principal sentence is एवं च । अस्य (चन्द्रापीडस्य) पुरः..अनुरागे णाकृष्यमाणस्य ... पश्चात् .. . वार्यमाणस्य .. कतिपयेष्वपि ... अतिक्रान्तेषु वासरेषु निर्गत्य वहिर्नगर्याः ... सिप्रातटान्यनुसरन् नातिदूरमेव चरणाभ्यामेव बभ्राम. पुरस्.आकृष्यमाणस्य who was drawn forward by strong love that drew its power from the support given by the beauty and merits of H०. कादम्बर्याः रूपं गुणाश्च तेषां अवष्टम्भेन अवलम्बेन आहिंताः प्राणाः (शक्तिरिति KADAMBAR. 141 यावत्) यस्य पश्चात्...वार्यमाणस्य who was drawn back by his great affection that was strong on account of its being ixed on his parents, गम्भीरप्रकृतेः..कथं कथमपि--Being drawn in two ways by love for का० and affection for parents, he is compared to the sea. गम्भीरप्रकृतेः and मर्यादावशात् स्तम्भयतः apply both to the sea and चन्द्रापीड. गम्भीरप्रकृतेः (1) naturally deep (2) of a steady dispositon. मर्यादा...कथं कथमपि who somehow steadied himself out of regard for the rules of propriety (in the case of चन्द्रा० ); who somehow kept himself within bounds (as regards the sea). कतिपये...वासरेषु when a few days passed away which appeared to him as if they were thousands in number . रणरणक...स्थानः who obtained no rest with in on account of anxiety (रणरणक ). तरङ्ग...अनुसरन् following the banks of the सिप्रा on which were breezes that wafted the showers of spray rendered cool by contact with the ripples and the glossy सरस ) and soft sandy banks of which were covered with multi tudes of कलहंस and चक्रवाक birds that cooed sweetly. तरङ्गाणां सङ्कन शीतः शीकरासारः येषु एतादृशाः मरुतः येपु तानि. कलं कणितं येषां तानि कलहं सचक्रवाकानां चक्रवालानि मण्डलानि तैः आक्रान्तानि सरसानि सुकुमाराणि सैकतानि येषाम्. रुद्रतनयायतनं the temple of the son of रुद्र है. e. of कार्तिकेय. रयेण with speed. सावष्टम्भया गत्या with a dignified gait. The words आगच्छतः०सधारान् , युज्यमानान् etc. up to अतिबहून् qualify तुरङ्गमान् युज्यमानान् that formed together. विरलीभवतः that separated. सङ्घट्टमानांश्च...आवेदयतः that closed together and separated, that went forward in high spirit, that lagged behind and again came together, that marched in broken lines, that were urged on by the riders though they stumbled, fell and sank, that intinated the fatigue of a long journey by their weakness aud the impor: tance of the business on which they came by their great speed. । ऊरुदन्न knee-deep. ‘प्रमाणे द्वयसज्दनञ्मात्रचःपा. V. 2. By ऊरू प्रमाणमस्य इतेि ऊरुदघ्नं पयः . 11. 1. 5-26 तत्रस्थ-सन्देशः अर्ककिरण-अश्ववार he%/ horseman whose faco it is difficult to observe on account of an ambrella made of peacock's tail, which was expanded for ward. ing of the sns rays and the tremulous ( आलोल ) long ends of which moved to and fro. अर्ककिरणनिवारणाय उल्लासितया. प्रेङ्गन्त्यः आलोलाः लम्बाश्च शिखाः यस्याः. अर्थ वारयतीति अश्ववारः तस्मा ...स्थानं who (केयूरक-) learnt from the person sent (by चन्द्रापीड) about his (चन्द्रापीडsbeing there. उपलब्धं आत्मनः (चन्द्रापीडस्य ) अवस्थानं येन. दृष्टि...दूरात् who got down from his horse within sight of च० and came towards him (on foot) from a distance. टुता ,कारेण whose body looked dark, being dusky with the dust due to a long 142 N(TES ON journey and who therefore looked as if changed into the features of another person (B. e. who appeared quite a different person). उज्झित..वपुषा with his body that was dirty because he had given up the applicatian of unguents and the performance of purifica. tion to it. उज्झितः त्यक्त अङ्गरागः संस्कारश्च यस्य अत एव मलिनं. संस्कारः may mean decoration’ or ‘purification.' अन्त...पिशुनया that in dicated the great inner grief. ‘पिशुनौ खलसूचकौइत्यमरः सम्भारः heap अपृष्टामूपि...वेदयन्तं who conveyed without being asked the pitiable condition of का० without the use of words (by his dirty body, by his vacant face and his sad look ). अनक्षरम् (अव्ययीभाव) अविद्यमानानि अक्षराणि यथा स्युस्तथा. आदौ ससंभ्रमं प्रणतः पश्चात् उपसृतः तम् who first bowed hurriedly and then came near. अनामय...सहायान् having honoured all his companions with inquiries about their health (अनामयम् ). संभ्रान्तागत... ढौकितां brought near by the driver who approached lhastily. Bौकयति causal of ढौ I A to approach. निषिद्ध. प्रवेशः who forbade the entrance of all princes (निषिद्धः अशेषराज लोकस्य प्रवेशः येन). उत्ताम्यता ...निर्वर्तयामास with an uneasy heart the performed the duties of the day mechanically. P. 12 1. 1–p. 15 1. 16 इत्यभिहितवति ..परिणाममुपैति द्-ि वसःसप्रश्रयम् with modesty or respect, पत्रलेखां मेघनादाय समष्यै–after seeing का० for a second time, चन्द्रापीड at का०'s request kept पत्रलेखा with her and himself started for उज्जयिनी. चन्द्रा० had ordered मेघनाद to bring back पत्रलेखाः see p. 222 of P ‘‘समीपे स्थितं मेघनादनाम नमादिदेश ‘भवता पत्रलेखया सहागन्तव्यम् । नियतं च केयूरकस्तामादायैतावतीं

• ॐ and on p. 230 of P We are told that मेघनाद

brought पत्रलेखा back. सनिर्वेदम् with dejection. देव्यपि कादम्बरी . दिवसमस्थात् (ll. 7–17). The principal sentence is देव्यपि कादम्बरी...सकलमेव तं दिवसमस्थात्. The princess का० remained the whole day. दिवसं is accusative of time. टुघणेन by a mallet, a Wooden hammer. अतर्किता...ताडिता struck on the head by the thunderbolt that fell down all of a sudden. अन्तःपीडाकरणेन with her eyes closed on account of their being contracted (नं) by inner torment, who looked as if fainted, like one robbed, lik one overwhelmed, like one deceived, like one bereft of mind व as if she had forgotten everything. विस्मयेन स्तब्धा दृष्टि: यस्याः whose eye was motionless through bewilderment, महाश्वेतायाः.दिश्य as if angrily ordering me (केयूरक ) tell this (चन्द्रापीडगमनवृत्तान्त ) to महाश्वेता? There is a point in कादम्बरी’ s words; it was महाश्वेता who brought the prince to कादम्बरी and therefore महाश्वेता must be informed how unworthy च० was of her regard, as he cared nought for का०, महाश्वेता's dear friend. मदलेखायां..मुखी who again KADAMBAR. 143 turned her face towards मदलेखा (the most intimate friend of का०. सविलक्षस्मित with a smile of bewilderment. उत्तर...गुण्ठ्य having covered her head with her upper garment. निर्विशेष..लपन्ती not talking even to मदलेखा whose heart suffered the same torment (as का०s for her sake) १. e. who was समानदुखा. निर्गतः विशेषः यस्याः सा निर्विशेषा हृदयवेदना यस्याः माम् (1. 1.) is the object of आलोकितवती (l. 21). एवं दृढ..लभमानेव as if censuring me I experience this plight when you in spite of your strong bodies are as persons in a ibund state. She means that her friends, hale and hearty in body, are powerless to do anything for her, as if they were all dying. न मे...कार्यम् I have no use of you standing by my side. तर्जयन्ती upbraiding. बाष्प..दृष्टया with a glance that was troubled by the agitation due to the excess of the food of tears. उद्रेकः तेन उकम्पः तेन पर्याकुला तया. तत् (1. 23) therefore. देवैक..देवः the prince will be pleased to favour ' केयूरक, whose mind is anxious to save the life of a person (कादम्बरी) who is solely dependent on your majesty, by giving an attentive ear to his request. देव (चन्द्रापीडः) एव एकं शरणं यस्य स देवैकशरणः जनः (कादम्बरी) तस्य जीवितस्य परित्राणं तदर्थं आकुला मतिः यस्य विज्ञापनस्य आकर्णनं तस्मिन् अवधानं तस्य दानेन. P. 13. सकल ..रामं charming to the minds of all the worldsवसन्तमिव is to be connected with भवन्तमालोक्य मकरकेतनः The red अशोक blossoms in spring; hence फा० is compared to रक्ताशोकलता, चन्द्रापीड being compared to वसन्त. Ar . reads रक्तामशो कलताम् which is better. तस्या हि ...प्रशमः (l. 4–10). In these lines the poet describes how the fire of love is raging in her and how she experionces great trouble for चन्द्रा०. दिवसकर ...प्रसरभङ्गः In her the fire of love like the fire emitted by bhe sunstone is not ex• inguished by the graceful Waving (lit. dance लास्य ) of the tender leaves held in the lobuslike hands of her servants, the fire ( of love as well as of the sunstone) which makes no sound, which is nob fanned (न पवनेन वायुना ईरितस्य), which is smokeless, which leaves no ashes, which is blazing. When faggots burn, they produce a sound. But the fire of love and the fire of the sun stone emit none The word मकरध्वजहुतभुजः (1. 6) is also connected with निवृत्तिः (1, 8), छेदः, व्युपरमः (1, 2) and प्रशमः (1. 10). नानुत्ताल. the fire of love is not put out by the sprinkling of the shower (आसारः) of the cold (जड) particles of water emitted ( वान्त ) by the small ( अनुत्ताल) fan. अनुत्तालं तालवृन्तं तेन वान्ताः जलस्य जडाः कणिकाः तासां आसारस्य सेकेन. न...छेदः (the fire of love) is not re- moved by the smering (Jरणं ) of masses (छटा ) of wet (सरस ) Harichandana pasteन विदलित-व्युपरमः (the fire of ) lovedoes 144 NOTES ON not cease by the sprinking over (उद्धलनं ) of masses of particles of broken pearls. नोकीलितप्रशमः ( the fre of love) is not extin guished by ahe shower-bath in which jets of water are discharged by rows of machines shaped like कलहंसऽ that were nailed up (उत्कीलित ) उत्कीलिताः यत्रमयाः कलहंसाः तेषां पक्षिभिः मुक्ताः अम्बुधाराः यस्मिन् यथा यथा...मदनपावक--supply कादम्बरी as the subject of आहन्यते. चलित ...धाराभिः with streams of water dropped down by moving water-machines and that look like the starry heaven with the masses of very cool spray. तथा तथा वैद्युतानल••.मदनपावकः (the more is she struck with jets of water ) the more does the fire of Lo Blaza forth as if it were a brother of the lightning fire. वैद्युतानल is said to be अबिन्धन ( fed by water ) and so here the fire of Love which blazes more when sprinkled with water is said to be the brother of ( ३. e. like ) वैद्युतानल. सुतरां च ...उपचारः A very cooling treatment puts fortlh a continuous line of the drops of perspira tion as if it (line ) were a garland of many कुन्द buds. Cooling उपचार in the case of lovesick कादम्बरी produces the effect of he is. drops of perspiration, which are represented as if they were कुन्द buds ( that are white ). चित्रं चेदम् and this is wonderful. मकर..लावण्यम् her complexion becomes purer even though it is being burnt by the fire of Love, like a piece of cloth (which becomes white ' ) when purified by heat ( at a washerman's अग्निना शौचं यस्य मन्ये च...न विलीयते and I think that the heart ot women, though by nature tender, becomes hard when full of longings (of love) like water turned into a pearl, since it (heart does not melt away even by such (a great) heat (of love) It is supposed that the water from the clouds falling in shells when the sun is in the स्वाति constellation is turned into pearls; compare भर्तृहरि ‘स्वात्यां सागरशुक्तिमध्यपतितं सन्मौक्तिकं जायते’Water thus becomes hard in the form of pearls. बलवती ..प्राण्यते very strong indeed is the hope of being united with ones lover, since she (कादम्बरी) lives in that great distress in which her life is tornment ed by the anguish she experiences. अनुभवस्य वेदना तेन विह्वलिताः यथा स्युस्तथा (अव्ययीभाव ). कया वृत्या वण्र्यते in what style of composi tion can it be described ? भरत in his नाट्यशास्त्र speake of four' वृत्तिः कैशिकी, भारती, सात्वती and आरभटी. तदुत्कण्ठा (1. 22)= तस्याः (कादम्बर्याः) उत्कण्ठा (विरहवेदना ). स्वप्नेषु...अवस्थाम् human beings are clearly un. conscious dreams of is passing around them, since you in what who are seen by her every night, do not observe that state of hers (which I find it impossible to describe. केयूरक means 'you are KADAMBAR. 145 In seen in dreams by her, so you also must see her. But as you do not seem to know her state, it follows that those who are seen in dreams have no power of observing.' If we take वेदना the gense of पीडा, the sentence will mean all signs of sorrow leave mortals when they are dreamingsince you who are seen by her daily at night (and who therefore must be supposed to see her) are ignorant of her condition. कादम्बरी when dreaming loses |l signs of her sorrow and so even though she were observed by the चन्द्रा० whom she sees in her dreams, he sces her as सुखित and not दुखित. प्रचण्ड.निजोष्मणा chewho, by the heat of her body, causes the lotuses to fade that are made into a bed and that •e able to bear the heat of the fierce tblousand rays (of the sun), has humbled (lit. conquerel) even the sun , ArEays ‘केचिच्छयनीकृतानि कमलानीति पठन्ति तथा चेद्दिनकरमूर्तिविजयो न सिध्यति । छिन्नानि कमलान्यातपे लायन्ति तस्मात्सन्तापसहानीति वक्तुं न शक्यते. gives the He then meaning of his reading wlich omits शयनीकृतानि a8 तापप्रतीकारार्थं सुशीतलं कमल मरोऽपि गाहमानया स्वोष्मणा कथितसरोजलसन्तप्तानि कमलानि म्लायन्तीति भावः ।। P. 14. अकारणवामेन who is unfavourable without any cause. सोढा मदनवेदना यया सोढमदनवेदना. ०वेदने IS a vocative. अतिकठिने मनसि refers to the heart of चन्द्रापीडAr . explains ‘अस्यायमभिप्रायः चन्द्रापीडोऽपि त्वय्यनुरक्त एव तथापि धीरतया न शीघ्रमायातीति’. मृदुनि brings out the contrast with अतिकठिने Though placed on a soft bed you are really dependent upon a very hard mind. Or सोढमदन चेदने may he looked upon as an adjective of मनसि and then मनसि will refer to the neart of . In that case का० refused to lie on a soft bed when चन्द्रy lay on (6. e. in) her hard mind. सन्ताप जनयति she produces fear (in her friends) by the flowers on her hed that are reddened by the drops of अलक्तक (red paint6) of her feet bhay drops down on account of the heat (of love ) and which (flowers) are used as his arrows by cupid as if and which appear fallen from her heart tinged with her blood. The flowers coloured with अलक्तक appear as if dyed in blood and produce fear suggest ing that her heart is bleeding and that she may bherefore die any moment, सर्वाङ्गीण...उद्वहति she bears horripilation over the whole body due to her evct remembering you as if it were an armour to ard of the arrows of cupid. In the preceding sentence the poet speaks of the arrows of cupid. Here he speaks of the coat of mail that would protect against the arrows of cupid. रोमाचिनि...भावयति putting the garment displaced by her breathing on her breast6s that had horripilation she makes her lotus-like right hand exper ence the v6w of lying on a bed of thorns out of her eager desire 13 146 NOTES ON for your (चन्द्रा०'s) hand (in marriage). Her breasts had रोमात्र which looked liko कण्टक- Her hand was engaged in adjusting her garment on her breasts. The hand naturally came in contact with bhe रोमाञ्चित breasts. The poet represents this as a व्रत for securing चन्द्रापीडs hand. It was believed that for securing worthy husband, the observance of व्रतs on the part of women was necessary. Compare कुमारसंभव V. 2 इयेष सा कर्तुमवन्ध्यरूपतां समाधिमास्थाय तपोभिरात्मनः । अवाप्यते वा कथमन्यथा द्वयं तथाविधं प्रेम पतिश्च तादृशः . वामं..विधुनोति she shakes her left hand the fingers of which have becomo benumbed by the weight of the left cheek and which (hand) was tinged by the ray ef> light of the bri ruby bracelet and which therefore looks as if it were being scorched by the blazing fire of love. She shakes the left hand to remove its numbness. The redness of the land due to the red ruby bracelets is represented as due to the fire of नलिनी...बिभर्ति she has a face the (blue) lotus leaves on the of which are tossed about by the brdeze of bbe fan (made) of lotus leaves and which (face) looks as if its tremulous eyes wer Seeing from fear of constantly falling tears. अजस्रस्रवदश्वभयेन पलायमाने लोललोचने यस्य (वदनम्). नलिनी..विक्षिप्यमाणं कर्णयोः कुवलयदलं यस्य (वदनम्). She was fanned by her frionds with lotus leaves to remove her torment. The bluo lotus petals on her ear look like her eyes (the pupils of which are dark-blue). क्षामता emaciation. न केवलं...रुणद्धिshe holds fast again and again with her tender hand not only her bracelet worn as an auspicious mark for fear of its falling down but also her heart which is in suspense (lit. swing inc). She lays her hand on her hoart to steady its inner burmoil. The poet represents that this is done out of fear that her swinging heart may fall down, just as her bracelets may come of on account of emaciation. दोलायमानं and पतनभयेन am both to be connected with वलयं and हृदयम्, शिशिर...छाम्यति She was distressed by the series of the hands of her friends that droppd down cool drops of water (on her body) which (series of hands) looked as if they (lands) were a garland of grace lotuses placed on her body (to cool her). This shows her great anguish due to love. Even tle cool water and the cool hands of her friends caused more heat, The eight sentences from सा सोढमदनवेदने ’ (1. 2 ) up to परिक्राम्यति ( 1. 16 ) bre closely connected together. They describe her state as she lay on her bed. तथा...धारयति-Each of the accusativus ०कलापं मध्यं &c. is to be connected with धारयति and together with KADAMBARI. 14// bhe preceeding instrumental constitutos a distinct clause. Here 3ain bhe poet begins with bhe feet, चरणयुगलेन रसनाकलापं she bears her girdle by the pair of her feet ४. e. she has grown so bhin that the girdle slips down from her hips to her feet नितम्व...मध्यंAr. explains ‘पूर्वं कृशं वलनं ( ४. e. मध्यं) स्तनभारावभुम्नमपि स्वशक्त्या धारयति इदानीं तु नितम्बविस्तारेण धारयति? सङ्गमाशया हृदयं she supports her heart with the hope of being united (with you). उरसा ...प्रावरणं (she bears) the covering of the leaves of the lotus plant on her breast (as renoving the heat due to विरह ). कण्ठेन जीवितं (धारयति ) she is in a precarious condition. त्वदालापेन पातं she sheda tears in conversation about you . The idea is त्वदृणान् अनवरतं आलपन्ती अनवरतं रोदिति’. K explains when the conversation turns upon you, she ceases to shed tears. But this does not sound well. Her conversation is all the time about च० and it would follow that she never sheds tears. ललाटः.लेखिकाम् shie on her broad forehead a streak of sandal paste ( as a cooling ingredient). अंसेन वेणीम् she has her hair hanging down on her shoulders. Youen do not braid their hair when their husbands are absent, Ar explains ‘वेणीं असंस्कृतकेशपाशाम्. N. explains ‘एतेन केशानामनियत्रितत्वमाविष्कृतम्’ - अधुना (त्वद्विरहे ) is to be connected with each of the preceding clauses. विघटमानं being oken. If her heart broke, she fancies she would be able to see you who are enshrined there. गोत्र...लज्जते She is ashamed of life as she is ashamed of a mistake in name. If she calls her female friend चन्द्रापीड she feels ashamed; similarly she feels ashamed that loving as she is, she should continue to live in the absence of च०. परिचारिकयेव ...सधार्यते she wise limbs are drooping is made to nove about by her distress as if it (distress) were a servant waiting upon her. She moves about in her bed through pain. A nurse also moves about her patient is bed. मुहुः पवनवसति-Ar. explains ‘मुहुः शब्देन कदाचिदधिवसति कदाचिदवरु सञ्चरति कदाचिपुनरपि अधिवसति’. Sometimes she resorts to a bower of creepers which is tossed about by the wind, as if power) were trembling through fear of its tender leaves being plucked for making a fan ( to remove ) her tornment. उत्कण्ठया व्यजनार्थं पञ्चवभङ्गः तस्मात् भयं तेन कम्पितम्. सत्कोश-.-शेते she sleeps in a grove of land lotuses with buds having beautiful cups, as if it grove) had folded its hands for saving its stalks (that are used as) bracelets (to remove the thrment of विरहिजन). The cups of the buds look like folded hands. उद्वन्धन...सेवते she resorts to her gardlen the nooselike creepers of which are concealed by the bhick 148 NOTES ON ly growing foliage, as if out of fear that she might hang herself up with creepers them (). P. 15. निपतदविरत...गाहते she plunges in the water of the pond in the garden, in which (water) fall the reflections of her eyes that are reddish on account of incessant weeping, which (water) looks as if the lotuses plunge deep int it out of the fear (त्रासः) of being on bed (that is spread the being prepared for lovesick का०). The reflections eyes of red in water look like red lotuses. तस्यां..त्पादयन्ती In that (तमालनीथी ) with her face, ple eyes of which are closed, placed on her creeper ike arm that was raised up in supporting itself on the branches she produces the fear that she hanged her body (e. e. her neck) by the garlaned of champaka petals. Her fair arm resembled a चम्पकमालिका in colour and when she placed her neck upon her arm, it looked as if she werehanging herself by a चम्पकमा शाखावलम्बेन ऊध्र्वा भुजलता तस्यां निहितं निमीलितलोचनं (निमीलिते लोचने यस्य) वदनं..यस्याः . मधुर...पतति from that ( सङ्गीतगृह) she, being tired of the sportive. dance charming on account of the ha mony (लयः) of the sweet sound of the tabor (मुरज) with it (dance, ), turns like a pea-hen towards the shower-bath which emits jets of water. मधुरः मुरजरवः तस्य लयः तेन ललिता लास्यलीला. Peacocks dance at the Bound of the cloud (here of ahe मुरज the sound of which is like.घुनगर्जित ). and after dancing are said to drink water. Compare ‘बिन्दूत्क्षेपान् पिपासुः परिपतति शिखी भ्रान्तिम वारयत्रम्’ मालविका II. Ar. explains ‘सङ्गीतगृहे कादम्बरीविरहावस्थावेदिताः सर्वदा न गायन्ति न नृत्यन्ति च । सीतगृहाभिज्ञानमात्राय केवलं मुरजान्वादयन्ति । तदीयरवलयानुरूपं गर्जितश्रवणशङ्किनः शिखण्डिनो लास्यमाचरन्ति’. घनजल . कम्पमाना rembling with her body full of horripilation due the thick spray of the jets of water (in the धारागृह ) like the bud of a कदम्ब tree. The adj घन...काया applies to कादम्बरी and also to कलिका With the latter it means ‘which blossoms in the spray of the streams of water from clouds. ' घनानां मेघानां जलधाराः तासां सीकरः तेन पुलकितः विकसितः कायः यस्याःwith कादम्बरी ahe compound is to be dissolved as घनः (निबिड) जलधाराप्तकरः तेन etc. By the sprinkling of water from a cloud it was said that the कदम्ब bree puts forth buds. Compare उत्तरराम० ‘मरुनवाम्भःप्रविधूतसिक्ता कदम्बयष्टिः स्फुटकोरकेट तस्माच्च...नन्दति In this and the following sentences the poet describes the various spots to which का० resort in order to allay her fever of love but turns away from them owing to their increasing her excitement. तत्काल...युगला ahe took of the anklets from her feet at that very moment. The कलहंसऽ ran after her following the sound of her नूपुरG. As their KADAMBAR. 149 cackling excited ther the more, she book of her anklets, which she did easily as she was extremely emaciated. निपुण..नन्दति she welcomed her emaciation as if it (क्षमता ) had a fine forethought. निपुणा प्रेक्षा यस्याः. क्षामता, as if foreseeing that if नूपुरs were to remain on her anklets, she would be pained by the notes of the rs who would follow her, allowed her to take of the anklets. वलयकुपितैरिव as if they (चक्रवाक) were angry with her because she exhausted the lotusstalks which were used in mak ing bracelets for her. शय्या...मर्पितैरिव who (bees) were as if angered by the fact that heaps of flowers were crushed by her sportive movements on her beds. निर्भरो..क्रियते she was excited with their coolings by swarms of cuckoos ( पिक) on the mango trees in the courtyard that (पिक ) were as if enraged by the fact that their note (रव ) was surpassed (it conquered) by her song full of excessive passion. निर्भरया उत्कण्ठया गीतं तेन निर्जितः रवः तेन रोषितैः मदन...भवति Her anguish was revived she being as if rced by the needle-like केतकी flowers in the garden, the com. plexion of the inner leaves of which (केतकी flowers) was surpass- ed by the cheek pale bhrough Loveएवं ..दिवसः the day draws to a close by the torments due to such evil workings of Love. P. 15. 1. 17–p. 161. 11. चन्द्रोदये...सन्दिशति. Now केयूरक proceeds to describe the more helpless condition of का० at night चन्द्रोदये...धृतिः (her stcadines vanishes) (at the rise of the moon) as if it (धृतिः) were made up of darkness. Darkness vanishes at moonrise. The exciting influence of the moon makes her lose what steadiness she possessed and so श्रुति is said to be तिमिरमयी. कमल ..हृदयम्--चन्द्रोदये is to be connected with this and the following four sentences. At the rise of the moon, कमल (day lotuses) fade and hence her heart whose anguish is increased at moon-rise is said to be कमलमय. कुमुदs hloom at moon-rise. चन्द्र.-युगलम् The moon stone emits water when touched by the moon's rays. On account of he great excitement produced by the moon, she sheds tears. चक्र-.-मनोरथाः her hopes crumble away as the pairs of चक्रवाक birds ( separate at night ). शीत..कथयति she, stretching over the orb of the moon (तुषारकिरण) reflected in the jewelled foor her lands the fingers of which are shaking being overpowered (लुलित) by tremor, as if she was affilicted with ague, conveys the heat aused by the moon (to her) without words (a. e, silently, tacitly One who has शीतज्वर has his hands trembling, का०s hands also trembled through the passion of love. To her excited by love, the moon appeared hot and therefore she placed both her hands 150 OTES ON on the image of the moon. सीत्कारेषु..द्रिति in making hissing sound (due to love longing and consequent shivering) she under the guise of the ways of her teoth as if emits the rays of tho moom that had entered her heart that was shattered by the arrows cupid. वेपथुपु...गृह्वाति In her tremors she as if receives from the movements of the plantain leaves used as fans. चिम्भिका ..दिशति In n her yawns (due to the intense working of love) she as if points out the way for going out (of her body) to her life which is lingering in her throat (e.e. She is in a precarious condition ). गोत्र-वमति in her smiles of embarrassment due to her mistakes in names ( e. calling her maids by the name चन्द्रापीड) she seems to emit the pollen of the flowery arrows of cupid that fall on her heart, The pollen of fowers is white smiles also are said by poets to be white. When she smiles, the poet says that it is rather the pollen of the flowers used by cupid as his arrows to shcot at her. बाष्प..लीयत इख When she sheds tears, she bearing (e. e. sending forth) streams of continuous larg drops of tears, seems to melt P. 16. शशि...दलति she as if i 5plit up in a hundred parts under the guise ( निभः) of the numer- ous reflections that appear in mirrors made of moonstones, कुसुम...धूमायत इव On her fowery beds, she looks covered with smokebeing surrounded ( आकुलित ) by rows of bees that came near by the longing for the perfume (of the flowers. The rows of dark bees look like smoke. अमल..ज्वलतीव On the seats of pure lotuses, she being coloured yellow by the masses of pollen and flaments, seems ablaze. The yelloyish pollen with which she is covered looks like fames of fire. स्वेद ...भस्मीभवतीव' In stopping her perspiration, shewhitened by the dust of pure (विशद) cam phor powder, seems as if reduced to ashes. The application powdered camphor to the body is a means of stopping perspiration and has a cooling effect. न विशायते...स्थगयति when the sound of blhe drum (मृदङ्गः) is heard in a musical concert, she covers the mouth of the peacocks made of emerald in the shower house fearing lest (the peacocks) may produce their notes (that excite her the more); it is not known (by me) whether this is due to he ignorance, whether to sportiveness, whether to mental aberrathi The peacocks dance when a मृदङ्ग is beaten thinking that it is the thundering of clouds. She is afraid bhat the peacocks emerald may be excited by the मृदङ्गध्वनि and may produce their excitin notes; so ahe shuts their mouths though they are not endowed with life. दिवसा .घट्टयति In the evenings of (many days she KADAMBAR. 15. binds the pairs ofचक्रवाकऽ drawn on the painted wall with threads lotus fibres, being afraid that they (चक्रवाक pairs ) may be separated (at right). चिंतारता...ताडयति--सङ्कल्पमात्रेण यत् मैथुनं तस्य आरम्भेषु ताडयति-she struck them , with the lotuses used as ear ornaments in order to put the lamps out: उत्कण्ठा-..लिखति In. fove letters; Blie write signs that would put her lover in mind o: ther unions (with him) in her thoughts. दूती.दिशति when go- betweens are sent by her, she sends blame for faults committed (by her lover) in her dreams P.16. 1. 12–p. 17. 1. 19. अपि च तस्या:...परिसमाप्तिः. तस्याः चन्दन-..मोहः With the southern breeze (from bhe मलयपर्वत) comes intatuation over her like the fragrance of sandal. The मलयमारुत is an excitant of love and hence causes मोह मलयमारुत also brings चन्दनपरिमल. चक्राह् ...त्रासः , The fear . of keeping awake comes to her with the night like the curse,of the चक्रवाक birds (by राम ). ight increases the tornment of love and so would keep her wake. The चक्रवाक male is separated from its mate at night, When राम was lamenting for सीता, the चक्रवाक birds laughed at him, upon which राम cursed them saying that they would suffer the grief of separation from their beloved. Bjna refers to this in the पूर्वभाग ‘यत्र च-.अद्यापि ‘मूर्तिमद्रामशापग्रस्तानीव मध्यचारिणालोक्यन्ते चक्रनाम्ना (न?) मिथुनानि’ p. 28 of .P; compare वासवदत्ता कालपाशेनेव मूर्तरामशापेनाकृष्यमाणं चक्रवाकमिथुनं विजघटे (p. 185, Halls ed.). प्रतिरुता. खानि tornments appear together with the cooings of pigeons on the roof (वलभी) as if they were the echoes (of the cooings). मधुकर लाप the longing for death comes upon her with the perfume of the garden fowers, as if it were a bee. The perfume of flowers draws boes; the perfume of flowers also excites her most and makes her long for death rather than live a life of torment जलकणिकेव...कम्पते She lying on the leaves of lotuses (to remove ber love toment) trembles like a drop of water (which is also पद्मिनीपलाशस्थिता). A drop on the leaf of a lotus plant is an emblem of unsteadiness “ नलिनीदलगतजलमतितरलम् । तद्वळजीवितमतिशयचपलम् मोहमुद्र. In this and the following clauses up to अतिक्षामा भवति (p. 17 1. 6.) we have in each sentence one adjective that applies to ० on the one hand and to some other object on the other to which का० is compared on account of this common qualhi प्रतिच्छायेव..दृश्यते ।ike one's shadowshe is seen (by her friends ) on crystal slabs, water, jewelled mirrors, jewelled pavements. Ones shadow is seen in crystal, water, Inirror atc. She lies on Crystals, in water, on floors &c. to produce a cooling 752 NOTES ON effect. नलिनीव..म्लायति ike the day lotus, she fades at the touch of blhe moon's rays. The moon excites her and also causes bhe day lotuses to fadeहंसीव...जीवति like a female goose lives by सरस.. व्यतिकर. This means with हंसी by the fact of feeding on juicy lotusstalks’ (सरसाः मृणालिकाः तासां आहारः तस्य व्यतिकरेण संबन्धेन ); with फा० it means by her contact with the garlands of lotus fibres" (सरसः मृणालिकाः तासां हारः तस्य व्यतिकरेण ). शरदिव विजुम्भते-कुमुद..वहां-the शरद् season has charming breezes coming in contact with कुमुदcc;का० also has their perfume, as she lies on a bed made of these flowers. सकुसुमबाणा-सकुसुमः बाणःa kind of plantयस्याम् (with शरद्र ); कुसुमबाणेन मदनेन सह सकुसुमबाणा (with का°. चन्द्र...नयति निशां नयति-का० passes the night; the moon's orb leads the night (६. . rises in the beginning of night). कमल...पंचवा whose tender feet stumble on the heaps of day lotus (with का० ); whose soft rays (पादाःfall on heaps of daylotuses. सञ्चरन्ती when she (का० ) moves about; when she (moon) moves in the sky. कुमुदिनीव..वाहयति she, like moon-lotus, passes the day in false sleepboth beingरजनि जागरा. का० merely closes her eyes; she is really awake; hence her sleep is false. Similary the कुमुदिनी is shut, but is ready to open at the advent of the moon. रजनिकर चन्द्रः तस्य किरणैः कृतः प्रजागरः (जा- विकासश्च ) यस्याः. का० is kept awake by the exciting influence of the moon's rays and the कुमुद fower is opened by the moon's rays. मुर...चिन्तयति. मुररिपुः कृष्णः, मन्दो-..शेषा (मन्दोच्छंसितं शेषः पक्षे मन्दं उच्छसितः शेषः नागराजः यस्याम् ) the only remaining sign ( of life) in which is her slow breathing (with का० ); in which the serpent शेष breathes gently (with°शयनलीला," lcst hi lord विष्णु may be roused from sleep).. निमीलितलोचना-का० keeps her eyes closed, being tormented by love-anguish; विष्णु closes his eyes in योगनिद्रा मलय...पतति. निम्नगा =नदी. The best Sandal grows on the नलय mountain. का० lies down of slabs of stone that are covered with sandal (to cool her ). कुन्द...यास्यते. तुषार..वर्तिनी (the कुन्द bud) lies on the leaves of a tree sprinkled with dew; का० lay upon bhe leaves of trees sprinkled with snow (to produce a cooling effect). वन in the case of ० may stand for उपवनः भुजीव ताम्यति-असथेन सन्तापेन (by heat) आलिङ्गितः चन्दनः यया (with भुज ); असन सन्तापेन (love-torment) आलिङ्गितं (applied to the body) चन्दनं यस्याम् (with का०). शिखि...ताम्यति|-का० was pained by the exciting note of peacocks; the female serpent was afraid of the note of the peacock (that ould devour her ). केसरिकानुनम् (1) ? forest where lions reside; (2) a forest full of बकुल trees (केसरः बकुल). The बकुल las an exciting influence on lovesick persons. कुसुममनोहरात् KADAMBAR 15B Applies both to प्रमदवन and मदनचापकुसुमैः घटिताः शिलीमुखाः बाणाः यस्य अत एव मनोहरं (cupids bow charming on account of the arrows formed of flowers); कुसुमेपु घटिताः शिलीमुखाः भ्रमरा तेन मनोहरम् ( the pleasure garden charming on account of the bees that stick to its fowers) जानकीव...बिभेति she is afraid of the चम्पक and अशोक brees like सीता who was afraid of demonsपीतरक्तेभ्यः applies both to demons and चम्पकाशोक. The चम्पक and अशोक have respectively yellow and red flowers; the demons drank blood (पीतं रक्तं यैः); compare for a similar लेख गाथासप्तशती TV. 11. उपेव...मेति--उषा was the daughter of the demon बाण. She beheld अनिरुद्ध in a dream and fell in love with him. Her friend चित्रलेखा brought him to ber city by her योगविद्या and उषा secretly married him. See विष्णुपुराण V. 32 and 33. ग्रीष्म---भवति. he reading ग्रीष्मनि शालक्ष्मीः of the Calcutta editions is better and should have been kopt in the text, as the nights in summer become short. सर्वथा क्षीणानि-क्षीणानि is to be connected with अङ्गानि, वस्तूनि, मृणालानि etc. दिक्सैः..वस्तूनि Alm bhe things bhat would support her life are ex hausted in the course of days. संप्रति...महावेगाः. नन्नामान्-सखीजनः She calls all her friends by your name (e. by the name चन्द्रापीड. त्वं नाम यस्य सः त्वन्नमा त्वत्समासमवायाः all combinations of men seek means of her union with you. त्वदालाप..विनोदाः All her diversion is produced by talk about you. त्वदुपालम्भ.गीतयः %he auspicious songs of female bards ( मागधी ) contain taunts directed to you. त्वद्दर्शन...स्वग्नाः all her dreams (in which she saw you ) were superfluous as regards seeing you (as she saw you all round at all times ). त्यत्परिहास-..प्रलापाः her ravings in the burning fever of love mostly consisted of jokes about youत्वन्नाम..महावेगाः bhe powerful its of fainting allowed consciousness (प्रबोधः) to be restored solely by means of repeating your name. When she fainted, the mention of your name brought her back to consci ousness. लन्नाम्नः ग्रहणमेव एक उपायः तेन गम्यः प्रबोधः येषु इति परिसमाप्ति -the principal sentence is इत्यावेदयन्तं केयूरकं..मूच्र्यो न्यवारयत् न तु पुनः..परिसमाप्तिःआमीलना...मूच्र्छ awoon that came over चन्द्रापीड as if through compassion for the production (in चं० of sorrow at hearing the anguish of का० and thato (मूच्र्छ ) as if gave a signal (to केयूरक) by closing (his eyes). कादम्वरीव्यथाश्रवणेन वेदनायाः सम्भवः तेन अनुकम्पा तयाः मूच् as if pitied the torment चं० felt on hearing का०'s condition and so to relieve him overtook him. P. 1. 1. 20–p. 19. 1. 20. तथा मूर्छनिमीलितश्च...प्रयतामहे. ससंभ्रम...संशां लम्भितः (चन्द्रापीड) who was brought back to conscious. ness by केयूरक who held his body in haste, by पत्रलेखा who took 154 NOTES ON n her hand ( it. honoured) the fan and by fate that was ready to subject (च०) to the lot he was destined to experience. ससंभ्रमं प्रतिपन्नं शरीरं येन. अनुभाव्यः यः अर्थः तत्र सर्जया. चन्द्रापीड would have perhaps lost his life by the torment he suffered on hearing का०s state;but fate wanted to give him a taste of further brouble and so brought him to consciousness. स्वकृता (चन्द्रापीडस्य) पीडा स एव अपराधः तेन लजितमिव विलक्षमिव—Ar. explains the difference between लज्जा andवैलक्ष्य as स्वकीयदोषं परो शस्यतीति वदनावनतिी । स्वकीयदोषं परो शास्यतीति स्वकीयदोषे परेण शते सति तस्याभिमुखावस्थानाशक्त्या स्वाकारगोपनं वैलक्ष्यम्. निभृतस्थितं who remained silent or motionless. अन्तबाष्पंग उपरुध्यमानः कण्ठः यस्य whose throat was choked by the tears that were suppressed within. स्खलितानि अक्षराणि यथा स्युस्तथा in a faltering voice. एकान्त-हृदयम् whose heart is excessively cruel. P. 18. दूरीकृत•••भावनया (दूरीकृता पुनर्मदागमनस्य संभावना यया ) who (का० ) never contemplated (lit. laid aside) the possibility of rmy again coming (to her). Connect सन्दिष्टं with महाश्वेतया समुप...वन्धया (समुपहृतः अनुबन्धः यया ) who (महाश्वेता) withdrew (from me चन्द्रापीडall her affection. अभिजात ...कादम्बरी prince85 का० does not know herself does not apprehend her real worth) on account of her noble birth, her majesty, her generosity, her even disposition ( in happiness and distress), her courtesy, and the extreme tenderness (पेशलता ) of her nature: Ar. explains ‘महानुभावता गन्धर्वराजकुलोद्भवत्वेन संभूता तेजस्विता ..समानशीलता सुखदुखयोरेकप्रकारता. It further explains एतद्रणषट्कर्मालम्ब्य विरहानलदह्यमान आत्मा न गणितः । कथमाभिजात्यं तेजस्वितां चावलम्ब्य । त्वामहमनुरक्ता दुखं जीवामीत्येतद्वचो नो (क्त?)...महामनस्वं समानशीलतां चावलम्ब्य दुःखानुभवनमङ्गीकृतम्? चन्द्रमूर्ते...कराकर्षणम् In this and the following sentences up to किं करोतु पादपः (, 13) चन्द्रापीड wants to illustrate the position that it was for him, a perfect stranger, only to love का० and not to secure her hand; that latter event should have been brought about by का० herself or her friends. चन्द्रमूर्ते...कर्षणम् the elab of stone called चन्द्रकान्त, void of life, has it in its power (आयत्त ) only to melt at the sight of the moon; but it has not bhe power to draw the rays of the moon. Some of the words in this sentence have double meanings and ply to चन्द्रापीड. चंद्रमूर्ते (चंद्रस्य इव मूर्ति यस्याः तस्याः कादम्बर्या) आलोकेन दर्शनेन. आर्द्रभावः (love) तस्य उपगमनं. तस्याः कादम्बर्याः करस्याकर्षणम्. At the sight of का०, चन्द्रा० could only fall in love with her and not make bold to take her hand also. Ar explains ‘वैदेशिकस्य मम तदानीं देव्याः सन्निधौ आर्द्धभावोपगमनमेवाधीनं न पुनस्तकराकर्षणम् । तदा मामनुकूलमवेक्ष्य स्वयमेव देव्या देवीपरिजनेन वा देव्याः परिग्रहः करणीयः इति वक्तव्यम् नितरां...प्रभवति The bee though it fies on its wings has KADAKHBAR. 155 the power only to approach (the flower), but as for its securing honey, it is the expanding (lit. yawn) of the bud that has (the sole) powerHere again पक्षपातिनः may apply to चंद्रापीड and mean 'extremely partial (to का० ): कलिकाश्रयिणी जुम्मैव suggests कादम्बरीसमाश्रितः मदनविकास. दिवस..रजन्येव the bed of कुमुद ( night. lotuges ) oppressed by the heat of the day can only be ready (to expand), but it is the night alone charming on account of the moon-light that can cause it to expand. निर्भर...पादपः even lhough it (tree) is full of fluid inside, what can a tree do for howing the redness of its leaves in the absence of the receipt (परिग्रहः) of the glorious spring ? अन्तः सरसतायां सत्यामपि event though there was extreme afection (in चन्द्र० for का०). What can चन्द्रा० do without being accepted (परिग्रहः) by का० तत्र देव्याः समवस्था Having shown that it was not his fault that का० experi. 2ed the anguish of unsatisfied love, the now shows that the fault rather lies the other way. He means that having regard काks semi-divine birth, he could not make the first advance of love, though his passion was as strong as hers and that a mere word from her would have sufficed for him. It was her command (which she did not give at the time to make advances to her as a lover) that was at fault. यया ..लपेक्षिता which (आशा ) did not cruelly send itself to her (का०s) slave ( ४. e. myself, चन्द्रा० ) who As only waiting for the throbbing of her lip (to issue commands) and who stood in front of her; which ( आशा ) paid heed to the sense of shame that is an obstacle to happiness, that is simply clever in causing pain and that cares not for the distress of others. व्यामोह: infatuation. कीदृशी...मनोरथः what shame (need she feel) as regards a slave (me, चन्द्रापीड ) who is completely under her control (lit. fied to her feet), what regard (need she show), what sort of entreaty (need she have addressed to me ), what means this want of confidence 11 me ), that she accepted such terrible pain for herself who is as delicate as the शिरीष tower; but did not fulfil my longing (by acknowledging to me her love). क्रमागतं...लोचनानाम् to conceal (one's feelings) is natural (lit. handed down regularly from generation to generation) in the case of women. वामे सुन्दरे लोचने यासाम् अपरि ...कन्यकानाम् spe cially (this is so) in tho case of maidens who have not yet gven up all their characteristics of childhood and in whom the senti ment of love (मनसिशय) is not yet fully developed and is therefore not mature. लज्जा...देव्या granted that it was not possible for the princess to shake of herself the sense of shame towards this 156 NOTES ON person ( ४. e. myself). तया...उपेक्षितम्—The principal sentence is तंया मदलेखया किम् एवं...कामेन (p. 19. 1. 4.)..आयास्यमानं देवीशरीरमुपेक्षितम् why did she ( मदलेखा ) not care for the body of the princess that was being thus toymented by love. The instrumentals singular ) from ot पहारेण ( p. 18. 1. 26. ) to स्वयोनिना (p. 19. 1. 4.) qualify कामेन. अहार्यं-..हारेण against whom (काम) even sages, whose wealth of asceticism cannot be pilfered, cannot guard their hearts. अहार्यं संयम एव धनं येषाम्. अरक्षितः हृदयस्य अपहारः यस्मात् काम influences even the minds of great sages like विश्वमित्र. अनिग्राडचौ रेण who is a bhief (of hearts) that cannot be punished. शुचि. स्पगैन whose contact cannot be avoided even by those who are pure. अबहिष्कार्यचण्डालेन who is a चण्डाल (who is so relentless) that le cannot be exclded (lit, placed ontside the community). The स्पर्श of a चण्डाल is avoided by all pure persons and he is also कार्य. भस्मी ...सहत्रेण who reduces to ashes persons in endless (अपर्य वसान, ४. ८. countless) thousandsभस्मीकृतानि अपर्यवसानानि (अविद्यमानं पर्यवसानं अन्तः येषाम् ) अनन्तानि प्राणिसहस्राणि येन. अनिर्वाप्य.झिना who is a cemetery fire that can never be extinguished. काम can never be destroyed and like श्मशानाम्नि it destroys all. अशरीरव्याधिना which is a disease without a body. Diseases attack bodies. But काम is a disease that exists without any bodily substratum ७ मानसो व्याधिः. रूपापहारिणा that lessens a person's beanty (when makes one love-sick) or that draws (the minds of persons) by the beanty (of other persons). अकाण्डव्याधेन who is a hunter that shoots unexpectedly. It may also mean who hits without a iron ) dard. सद्यः-क्षमेण who is able to deprivo a person of life at once. अनिरूपित-..वर्तिना which inftences (men's mindswith but stopping to observe whether bhe object (of love) is suitable or unsuitable. परापकारकृतार्थेन who is pleased by doing lharm to others . अपरप्रत्ययेन who cannot be understood from (the experience of ) nother ६.e. whose nature and working is only (स्वसंवेद्य) known from ones own experience. न परस्मात्प्रत्ययः (शनं ) यस्य. Ar. ex plains ‘अन्यथारूपशपथेनेत्यर्थः । अत्र प्रत्ययशब्दस्य शपथ एवार्थ. १ But this does not yield a good mening. स्वयोनिना vlo springs from him . self 8. e. who (Iove ) is self born, has no producer. One of the names of काम is अनन्यंज. “शम्बरारिर्मनसिजः कुसुमेषुरनन्यजः इत्यमर तत्रस्थस्यैव when I was there (when च० had been to see का० ). दिवस...किं करोमि what shall I do when ple journey (lit. road) can be accomplished only after a series of days. मलया...शरीरम् The body of the princess cannot endure even the fall of the lower of a creeper struck by bhe Malays breeze. वङ्गसारवत् कठिनं हृदयं येषां KADAMBAR. 15 प्रायेण...मर्थः probably the princess also must experience these feelings ( or thoughts ). यथा चास्य.स्थास्यतीति as I see that wretched (destiny) has begun to act perversely, (destiny) that is solely bent upon causing pain, that is clewer in bring ing about strange (दुर्घट difficult to bring about ) combinations, that does any thoughtless act, that is provoked without a cause, I think tlhat it (destiny) will not stop with this much (that has happenedbut will produce far more evil. तस्य (अमा तध्वनेः) जिज्ञासा तया आगतस्य. तरलिका was bhe friend of महाश्वेता who ended upon her. तव refers to केयूरकः तवाभि...प्रस्ताव your coming introduced ( paved the way for ) my going ( to see H०). When केयूरक told message of to about the formers the का० महाश्वेता not marrying as long as महा० was in grief, महाश्वेता wanted to go to ० to dissuade her from her resolve and asked च० to accom pany her ८० हेमकूट. Separate अलङ्घनीया आगमनाश. Connect पितुः with आशा. तत्सुदूरमारोप्य...वेधसा Accursed fate having first raised ne very high (b. ७. having produced high hopes in me) has again thrown me down, fate that does what is improper and that is prompt in performing the task (नियोग ) appointed by the force of my actions (accnmulated in former lives ). अस्माकं कर्मणां बलात् यः नियोगः तस्मिन् दक्षीण. He is afraid that before he reaches का०, she may die by the torment of love. संभावयितुं to honour, to serve. P. 19 1. 21-p. 20 1. 18. इत्यभदधत्येव•••मुखमिति अपरम् besides, in addition. तिग्मदीधितिः whose rays are sharp (the sun). तिग्म...करसहस्रम् the sun withdrew ( set ) his thousand rays the justre of which was as yellowish as the sparks of heated and (therefore) molten gold and that (करसहस्र ) 1resembled the matted bair of शिव spread in all directions ( at the time of his ताण्डव dance ). उत्तप्तं कनकं तस्य द्वः तस्य स्फुलिङ्गवत् पिङ्गला धृतिः यस्य दिक्षु विकीर्णं धूर्जटिजटामण्डलं तदनुकरोतीति. अस्तानु..ससार as the sun started to set, the sunlight also withdrew drawing with it the patches (छेदाः) of reddish light that lingered on the top of trees accord. ing to their respective heights. क्रमेणैव..पटले gradually when the evening spread over (चन्द्रा० ) its circle of red as if it were a piece of cloth wet with water, out of the appearance of compossion (for चन्द्रापीड who was tormented by the heat of love ). निशा लेखायाम् when darkness was rolled about, hanging above (चन्द्रा०) like indigo, by the advent of night as if it (निशागम ) were a wellwisher (आप्त ) with bhe thought-flet no one see him (च० ) who is overpowered by vacancy of mind' Connect with भ्राम्यमाणायां कमलेष्वपि.संकुचत्सु when the daylobuscs were 14 158 NOTES ON contracting on account of the heat that dried up everything being unbearable, as if they were afraid of being spread over the bed (to remove च०'s torment). The natural सङ्कोच of कमलऽ towards the close of the day is represented. as due to their fear of being used on the bed of च०. कुमुदेष्वपि-द्वलत्सु when the night-lotuses were expanding with emulation as if for making ready the bed ( for च० ), lotuses (कुमुदS ) that were very juicy (also affec. tionate) on account of their being pure ( also white ) by nature, The कुमुद were white and juicy or wet. One who is ( of pure heart) is आर्द्र ( affectionate). चक्र.व्याहरत्सु when the चक्रवाक hirdsthat were helpless through separation from their mates, uttered loudly again and again sweet and piteous notes as if for advising him (चन्द्रा० ) to go near का०. चन्द्रमसि---connect this with उदयगिरिशिखरमारूढेसमस्त..पत्रे who is the only umbrella in all the three worlds. आतपत्रम् lit, ‘that which protects from heat. It is the moon alone that cools the world. सुधा...कलशे which is the silvery pot of nectar. The moon and silver are both white. पूर्व..तिलके which is the sandal mark on the forelead of the woman in the form of the eastern quarter. गगन ..हदे the great lake of the beauties of the glorious sky. सुधा...रूढ when the moon) had risen on the rising mountain as if to touch him with his hands (rays ) that were neared with nectar and to spurinkle lim with the water in the form of moonlight, that (water) is the cause of reviving (the spirits ). चन्द्रातप-..विमुच्याङ्गानि throwing his limbs on a slab of moon-stone charming on account of theappearance of bright drops of wnter that were shown at the touch of the moon's rays. चन्द्रातपस्य स्परेन दर्शिताः विशदाः जललवाः तेषां उर्दूदेन हारिणि. चरण...सृतं who approached for shambooing his feet. किमाकलयसि what do you think ? to divert (her thoughts ). मत्परिचय...भ्यर्थनाम् will she ( ०) being. distressed by my acquaintance (e. e. my acquaintance with her having brought her to this plight) act according to their request that she (का० ) should take her meals. तयोः refers to मदलेखा and महाश्वेता. स्मर...सुखम्-read रमेर० for स्मर० which latter is a mis. print.-Her face the corners of wilose nmoubh are smiling, the pupils of which are a little unsteady and the eyes of which are long like those of a terrified fawn. रमेरः सुकोपान्तः यस्य, आलोले तारके यस्य. उस्रस्तहरिणशावकवत् आयते अक्षिणी यस्य इति—marks the olose of चन्द्रापीडs speech. P. 20 l. 19-26. स तु...नापसरति. सः refers to केयूरक, tblhe ttendants of का० that had come to inform चन्द्रापीड of her love KADAMBAR . 159 sick condition. देव refers to चन्द्रापीडतिष्ठतु...परिजनो व let alone ( never mind) her friends that are near her or her servants. This means that they can do nothing to relieve her torment. T is you alone who can do something. तस्या हि...ददाति her longing to see you does not allow her to shot her eyes at her will, 2, e. she does not even wink, desiring to see you. Ar. explains ‘अस्यास्त्वदालोकनेच्छया निद्रा नायातीत्यर्थः समागमा-..हृदयम् Her heart is supported only by the hope of being united with you. But for the hope of union, her hearb would have given way . Compare ‘आशाबन्धः कुसुमसदृशं प्रायशो ह्यङ्गनानां सद्यःपाति प्रणयिहृदयं विप्रयोगे रुणद्धि मेधदूत 10 or ‘गुर्वपि विरहदुःखमाशाबन्धः साहयति’ शाकुन्तल 4. श्वसित...वहितम् deep sigls are carried in her month &, e, she heaves deep sighs. We may also read मुखेऽवहितम् which would mean •heavy breath ing is attentive to her mouth ' (as a servant is). रोमाञ्च..मुञ्चति this means that she has always the सात्विकभाव ( an external in dication of internal feeling) called रोमाञ्चदिवानिशं ..स्थायी –this means that she weeps day and night, लोचनयोः पन्थाः लोचनपथः तस्मिन् तिष्ठतीति. प्रजागर-..दृष्टि: wakefulness keeps its eye upon her even at night i. e. she gets no sleep even at night. अरति..स्थानम् Agitation does not bean that she should remain alone . e. अरति always accompanies her . This means that her mind finds delight nowhere. अरति is one of the ten states of love (अनङ्गदशा ) defined as “स्वाभीष्टवस्त्वलाभेन चेतसो याऽनवस्थितिः। अरतिः सा ; it is the agitation of the heart due to the fact of not securing the object of love. Arexplains “ अरतिरनवस्थितिः स्थानासनशयनेष्विति लाक्षणिकैरुक्ता जीवित...सर्पति—this means that her life is in a precarious condition, as N. explains “ प्राणाः कण्ठगता एव वर्तन्ते इति भावःIn this passage the poet describes how प्रजागर, बाष्प, अरति &c. are ever in attendance upon her like friends and servants P. 21 1. 1–p. 22 1. 25 एवं वदन्तं-..नेतुं समर्थः. तमादिदेशे विश्रान्तये he ordered him to take rest. आत्मनापि...प्राविशत् he him self dwelt upon how he should depart (to see का० ). यदि तावत् from this to the end the poet describes the thoughts that crowd ed upon चन्द्रापीडयदि...गच्छामि If, without telling ( my parents ), without falling at the feet { of my parents), without being smelt on the head (by them ). without receiving their benedictions I were to leave (the palace) and go without beiug permitted by my father or nother. अगृहीता आशीः येन. Ar . reads अनुच्छुकूलित and explains as ‘अविसर्जितः’ ततो गतस्यापि मम then even if I go, whence can I get happiness &c. निर्युतिः happiness. तिष्ठतु...चिन्त 160 NOTES ON never mind this thought which has reference to the futureचिन्त। refers to कुतः सुखं किं श्रेयः &c. He says that it is only in the future that he may not be happy if he goes without his parents' per mission and that he need not mind what happens in the future as there is a dificulty in the present. अपक्रन्य-..अहम् lhaving left (the palace ), how can I go (unobserved ) ? तातेन...समारोपितः the principal sentence is तातेन...स्वभुजादवारोप्य मय्येव राज्यभारः समारोपितः my father has placed the responsibility of the kingdom on me alomehaving taken it of from his own sloulders (lit, arm दुस्तराहवा...स्तम्भात्--these are four adjectives qualifing स्वभुजात् which (भुज) is a great bridge ( सेतुबन्धः ) for crossing the ocean of Lattle which is difficult to cross, which is a desire-yielding tree in yielding desired objects which thus became fruitful, that is a bolt (अर्गलदण्डः) for the door in the form of the departure f£ame that he ( father ) secured by conquering his onemies, that is a pillar that supports the house in the form of all the worlds दुस्तरः आहवः (संग्राम) एव अर्णवः तस्य उत्तरणे महासेतुबन्धः तस्मात्. His arm brought success, अवन्ध्यं वाञ्छितफलप्रदानं तस्मिन् कल्पवृक्षः तस्मात् b• 2- कल्पवृक्ष is one of the five trees of heaven that yield all desired ojects ‘पचैते देवतरवो मन्दारः पारिजातकः। सन्तानः कल्पवृक्षश्च पुंसि वा हरिचन्दनम्' इत्यमरःअहितान (शश्रेण) विक्रान्तिः (पराजय) तया यशः तस्य निष्क्रान्तिः सा एव द्वारं तस्य अर्गलदण्डः तस्मात्. When once he conquered his enemies he never allowed them to recover their position. तदनाख्याय...धावितव्यम्—-the principal sentence is तदनाख्याय पदमपि निर्याते मयि अवश्यं-..आ पयोधेः अष्टाभ्योऽपि दिग्भ्यो राजभिरनुधावितव्यम् %h/ fore when I, without telling (my parents) go out (of the palace even a step, surely the (tributary) kings will run after me (in search of me) from the eight quarters up to the ocean. Al the instrumentals from ०धरातलैः up to ०विलम्बैः qualify राजभिः अपरि...धरातलैः (अपरिमिताः करितुरगरथाः तेषां गमनेन संक्षोभितं धरातलं यैरे) bhat disturbed the earth by the march of innumerable elephants, horses and chariots. आलोल.गभस्तिभिः (आलोलानां कदलिकानां पताकानां काननं तेन आकुलीकृताः भास्वतः सूर्यस्य गभस्तयः किरणाः यैः) who obscur the rays of the sun by the forest (number) of waving banners. ऊध्र्व...व्यतिकरैः ( ऊर्वं म्रियमाणानि धवलागि आतपत्रमण्डलानि तेषां छायया अन्तरितः वासरेण स्र्यातपेन व्यतिकरः सम्पर्कः येषाम्) whose contact with sunlight was prevented (lit, screened) by the shade of lite umbrellas that were held over ( the heads of the kings). A white umbrella is a symbol of royalty. अति...कुहरैः (अतिबहलस्य रेणूनां उद्मस्य अविच्छेदेन सन्तानेन आपूरितानि भुवनकुहरणि यैरे) who filled the cavities of the worlds by the continuous line of thick dust (raised by KADAMBAR. 16 the march of elephants etc.)- पुरः..वाजिभिः whose swift horses march in front. अनु-..साधनैः (अनुसन्तानेन लग्नं वेतण्डप्रायं गजबहुलं साधनं सैन्यं येषाम् ) whose army consisted mostly of elephants following in unbroken lines, आन्तैरपि..विलम्बैः who though exhausted and hungry would not slacken their speed (in my pursuit). तिष्ठन्तु चेतसि let alone the kings who are devoted to my service (they will surely follow in pursuit); it occurs to me that even my subjects who have enjoyed happiness will run after me, leaving their sons and wives through their affection for my father. is rather awkward; we expect उपभुक्तसुखाःas it is, we may dissolve ‘सुखे परिभुक्ताः तातस्य राज्ये सुखं परिभुक्तवत्यः or ‘सुखस्य रिभुक्तं भोगो यासाम् तातस्यापि कोऽपरोऽस्ति–चन्द्रापीड refers to the t that he was the only son of his father. मदीयं नेह %he afection be feels for me. यातु---गतेन वा let him go; what is the use of lim whether he goes or comes. Separate गतेन आगतेन वा. If we separate as गतेन अगतेन वा it will mean * whether he goes or not.’ अविनयकोपित angered by my immodesty (in going without his permission ). अवष्टम्भं कृत्वा supporting his heart, consoling himself. कस्य ...हृदया looking at the face of whom else (other than myself) would (my mother) derive comfort of heart? ताते. भवति when nuy father follows after me (in pursuit) the whole earth itself together with its eighteen continents (द्वीप) will be following me. The number of द्वीपऽ is usually given as seven (compare महाभाध्य vol... p. 2. ‘सप्तद्वीपा वसुमती श्रयो लोका...एतावान् शब्दस्य प्रयोगविषय); but eighteen are also spoken of e. g• रघुवंश VI ‘सङ्गामनिर्दिष्टसहस्रबाहुरष्टादशद्वीपनिखातयूपः। ... बभूव योगी किल कार्तवीर्यः । तदा then (d. e. when my father and the kings of the earth will follow in pursuit of me. समासादितेन when I am reached (¢. e. found out). p. 22. दैवनियोगात् through the decree of fate . e. good fortune. तथाप्यनायास..पुण्यवता still what shall I, an unfor tunate man, have accomplished by throwing in great worry my father who should not be put into trouble by me and in the ocean of sorrow due to my departure my mother who has known no sorrow through my father's favour. वहु...तप्तः troubled by journey for many days. स्कन्धावारः मे my army. चन्द्रापीड when he hurried back from the अच्छोद lake in accordance with his father's message had left his army belind under the command of वैशम्पायन, his friend, with order to follow him leisurely. परापतति arrives, returns. तेन...धावितव्यंम् that (army) will have to turn back before they have reached their homes (. fronm half the way) and Ahurry on another mission (ifलthat of finding me out. संविधानेन 162 NOTES ON by arranging a . plan ( with my parents). मम तेहेन••आगत इति In these four sentences चन्द्रापीड puts forward four reasons that alone could be told to his parents, if he were to speak the truth about his departureBut these he dismissed as they were such as a modest young man could never tell his parents. इति at bhe end of each sentence is to be connected with कथयामि (l. ). जीवित...भूतया who has become the cause of the support (निबन्धनं) of the lives of us both. तदुखम् कादम्बर्याः दुखं व्यपदेशः pretext संप्रत्येव...प्रत्यागतोऽस्मि I, after subduing the earth, have just now returned after more than three years ( and therefore I cannot depart on the pretext of the conquest of some country ). अद्यपि पतति my army itself has not yet returned. मोचयामि how sball I free myself? सुहृत्साध्येऽस्मिन्नर्थे this object ( my going to का०) being one which is to be accomplished only with (the advice of) a friend. केन सह निरूपयामि with whom shall I consider (what steps to take). को वापरो...करोतु who else (other than वैशम्पायन) will produce determination in me (will enable me to resolve defini bely on any particular course of action ). निश्चयस्य आधानं उपतिं. विवेकिनी प्रश an intelligence that is able to discriminate ( between what is good and bad, proper and improper). कस्य ...श्रोतव्यम् the learning (श्रुतं) of whom else is to be followed (lit. listened). bhe burden of doing what is proper to be done. निर्दूतात्मा =सुखितात्मा. मत्कार्यं पर्याकुलताbeing absorbed in what I desire to do. को...समर्थः who else (other than वैश०) will be able after reconciling my mother and father angered by me (by departure), to take me (to them P. 28. 1. 1-. इत्येवं चिन्तयतः...वैशम्पायन इति किंवदन्ती rum. our. यथा that, दशपुरं यावत् as far as दशपुर, दशपुर was an ancient city, situated on the चर्मण्वती river, to the north of the country of अवन्ती. It was the capital of रन्तिदेव and probably corresponds with modern Dholpur समुच्छसितं चेतः यस्य whose heart was relieved or . comforted. अनुध्यानानन्तरमेव immediately after I thought of him (वैश०). प्रहर्षेण परवशः who was beside himself with great joy. करतल..धारय know that the accomplishment of our o¢ject (y: finding out some pretext to go to का० ) is now sure and certain (lit, on the palm of the hand ). He means that वैशम्पायन will find out some excuse for my departure. P. 28 1. 8–p. 24 1, 7 स तु तदाकण्य्---इदानीमेव गमन. शुन्य एव who ८केयूरक) was vacant in mind (although outwardly be was talking composedly) account anxiety (for का० on of the KADAMBAR. 16B state ) caused by the delay in (चन्द्रापीडs ) going भद्रकमापततम् 8 lucky thing has happened. वैशम्पायना...वध्य having continued the talk about the arrival of वै० . संशया उत्सारित समस्त परिजनः येन who dismissed all his servants with a sign. देव-देवस्य मनन्-–the principal sentence is अवस्थैव इयमावेदयति निस्संशयं देवस्य गमनम् and the clauses from सर्वतो विस्फुरन्ती ...to शरदारम्भम् contain various similes illustrating the principal sentence. Understand आवेदयति after each .accusative from बलाहकोन्नाहम् सर्वतो -.गमनम् just as lightning fashing all round ( indicates ) the protuberance or rise ) of cloudsjust as the line of clouds that are dark (indicates) the approach of water. Some of the words in this and ८he following clauses are applicable to कादम्बरी also. उपारूढश्यामिका 3 (with का०) means उपारूढवैवण्य बलाहकस्य उन्नाहः तम् उन्नाहः 'swolle condition, protnberance. ' बलाहकः is derived by क्षीरस्वामी as “बलाका भिर्हीयते वलाहकः, वारिवाहको वः उपारूढा श्यामिका (darkness) यस्याः. उपदर्शित तार, just as the east that has exhibited pale lustre (indicates) (approaching) rise of the moon, just as the conding of the breeze from the मलय mountain charged (lit. taking) with per fume ( indicates) the advent of pring. उपदर्शिता पाण्डुः छविः श्रुतिः यया. applies to H९ also, as she had grown pale. अभ्युच्छेित-.-शरदारम्भम् just as the beauty of the spring , that brightens (lit. raises up) ove, (tells) the appearance of tender sprouts; just as the appearance of tender leaves with their shin ing brightnese (indicates ) the budding forth of fowers; just as Bhe bunch of blooming काश fowers (indicates) the beginning of the sarad season. अभ्युच्छूितः मकरध्वज यस्याम् अभ्युच्छूितमकरध्वजा ncans with का० ‘अतिस्पष्टमदनविकारा ' and as to its application to मधुमासलक्ष्मी Arexplains ‘मकरकेतनोत्सवार्थं मकराकध्वजमुत्थापयन्ति मधुमासे इति प्रसिद्धिः. उऋसितः रागः येषां ते उसितरागाः पल्वा तेषां उद्वतिः. Ar, reads with N ‘उरसितरागा’ and explains ‘प्रकाशितानुरागा प्रकाशितरक्तिमा च अत्रस्थैव इयम् %his condition itself (of का० as described by me अवश्यं...भवितव्यम् your Majesty will surely secure the princess. Mark the construction-the impersonal use of with the instrumental ०प्राया. फेयूरक supports his prediction by quoting in stances from actual life. कमलाकरः (कमलानां आकरः) a lake, pond. अपि च...पतेः and moreover the spring (lit. month of flowers ) though pleasing (सुभगः) to all people, yet does not look well without the possession ( परिग्रहः) of the mango blossom, nor does the face of the lord of the herd (of elephants ) look well if it does not secure the beauty of the streak of ichor (दनं, the juice bhat issues from the temples of elephants in rut). "असंभाविता 184, NOTES ON दानलेखायाः लक्ष्मीः यस्मिन् तत् वदनम् ). क is added to बहुनीहि compounds when the last member is a femininenoun ending in ई or ऊ or a noun in ऊ, according to ‘नवृतश्च’ V. 4. 153. गमनसंविधानं...भाष्यम् while you are considering with im (वै० ) the plan for your going (what plan to adopt to enable you to go, surely time must be lost. मया I have already informed you how the state of the princess' body would not brook delay. सवों-..धार्यते every one is sup ported by hope. देव्यास्तु-..वर्तताम् But on what consolation (आधासनं) can the heart of the princess rely that has up til now been with out any hope of secing the prince again. मद्वातोंपलम्भात् on receiving news ( about चe) from me. अस्ति ...जीवितेन my life is useful to me has a purpose. अग्रत in front. शरीरेणापि...चलित एव you will after wards-start in body also (towards का). अनुपदम् (an समास ) पदस्य क्रमस्य पश्चादनुपदं, पश्चदर्थे अव्ययीभावः प्रणय...र्ललितम् that has become naughty by (your) avour of love प्रणयस्य प्रसादेन , 2. P.24 1. 8-p. 25 1. 12. इति विज्ञापिते..अभाषत. अन्तः प्रसादः who showed his favour (to केयूरक) with his eye ( glances ) that was dilated through the pleasure he felt at heart and which (glances) appeared as if they were a garland of a bunch (पुत्र) of expanded blue lotuses. The pupils of his eyes were नील and he cask many glances at के०; therefore they are compared to नीलोत्पलमालिकाः कस्यापर..त्साह: who else (other than you, के० ) can have such enthusiasm (to help me) which cannot bear (to see ) my sorrrw and which is regardless of your personal capacity (i. e. your enthusiasm leads you to undertake tasks beyond your plysical strength ). अनपेक्षिता स्वशरीरस्य शक्ति येन. देशकालशता power to know the proper time and place ( to do a bhing ). निर्याजभक्तिः one whose devotion is faithful or sincere. निर्योजा (निर्दम्भा ) भक्तिः यस्य प्राणसन्धारणाय for supporting life. मदागमनप्रत्ययार्थ for assuring her as to my coming. प्रत्ययः confidence, conviction. ‘प्रत्ययोऽधीनशपथज्ञानविधासहेतुषु' इत्यमरः कियत्यपि...चेतसि ib occurs to me that a certain amount of comfidence will aurely ariae (in का० ). धृतिः firmness, Batisfaction. अस्या अपि of पत्रलेखा also. एंवं नेति whether it was not 50. अब with her face bent. कृत...तस्यां when she had made up her mind to start (with कृतः प्रस्थितेः प्रस्थानस्य निश्चयः यया. मेघनाद %bhe son of बलाहक was the commander-inchief of चन्द्रापीड (see p. 222 of P ). He had been entrusted with the task of bringing पत्रलेखा from the अच्छोद lake (when she returned from कादम्बरी) to उज्जयिनी. He brought back"पत्रलेखा (p. 230 of P. ) when she told चन्द्रापीड of the love. KADAMBAR 165 sick condition of n०. चन्द्रापीड now determines upon sending her again with मेघनाद and केयूरक7आज्ञाप्रतीक्षम् who waited for (च०'s ) command. सोपग्रह with come tesy. भूमिं यावत् as far as that spot. यावत् governs the accusative in the sense of ‘as far as, up to. अनुपदमेव ते immediately after you. तुरङ्गमैः परागतः I shall arrive on horseback. कृता नमस्कृतिः नमस्कारः येन ( qualifies मेघनादे ). त्वरित विधानाय to make arrangements for a quick march. गमन...मोत्थितं who rose to make his obeisance at the time of departing. परिष्वज्य-..दोभ्यम् ving embraced him with arms the hair on which stood on end. आत्म-..कृत्वा taking off from his own ear his earornament that was charming on account of (the jewels of) many colours and which (ear-ornament) looked like a message and having placed it (कर्णाभरणं) on his (क०) ear. अनेकवर्णरुचिरं (अनेकैः वर्णाः रुचिरं मनोहरं ) applies both to कर्णाभरणं and सन्देशं (which also contains many वर्णs letters. कण्ठागत....क्षरम् (अव्ययीभाव) in such a way that the words 2ame out faltering on account of his throat being choked by the (efusion of) tears. कण्ठागता वाष्पैः गङ्गदिका तया मृद्यमाणानि अक्षराणि यथा स्युस्तथा. तत्क-पूर्वम् therefore what reply shall I send with you that will be worthy (of का°) and new (अपूर्व). तत्रापि-.यासयामि even as to bhat (request), why should I trouble you with bearing the burden of false shameMy request to का० will contain words ex. pressive of the great pain I feel for having shamelessly left. her without having even seen her' again. When repeating bhose words of self-condemnation, you will feel ashamed. I wish to spare you that and therefore will ask पत्रलेख IT to deliver my request. अतार्क.पत्रलेखाम्पत्रलेखा who all of a Budden had to experience the pang of separation from him (च० ), who was not able to check the flow of tears though she made efforts (to check it) with the fear of (crying) being inauspicions (at the time of starting on such an important mission ), whose eyes rolled about over whelmed with tears, and were without fixity and therefore vacant. अतर्कितं उपनता आत्मनः (चन्द्रापीडस्य ) विरहेण पीडा यस्याः. उत्प्लुता अवद्धलक्षा (अवङ् लकं ‘aim' यस्याः) अत एव न्या दृष्टिः तस्याः सधारणं यस्याःShe could not fix her eye upon anything on account of her grief and consequent tears P. 25 1. 18-9 26 1. 23. पत्रलेखे...यनः कार्यःसाञ्जलि...कादम्वरी का० should be requested by you after presenting to her • my salutations with my head bent (to her) upon which my hands are, folded. अञ्जलिबन्धेन सह साञ्जलिबन्धं (बहुत्रीहि) शिरः तेन येन..विज्ञापयतु tho principal sentence is येन सर्वखलानां धुरि लेखनीयेन..देवीं प्रणामेनाऽपि असंभाव्य गच्छता... सर्वगुणा एव दोपैः परिवर्तिताः स कथामिवापरं गुणमवलम्ब्य 166 NOTES ON पुनः परिग्रहाय विज्ञापयतु how can he (चन्द्रा० ), who is to be placed ( 484. written ) at the lead of all villains, who went away without honouring the princess even with a boy and who per verted all qualities into blemishes, request the princess to accept him having regard to another quality (of his, other than those that were perverted). He means that there is no merit left in him on the strength of which sho can offer him her hand. After seeing का० a second time, चन्द्रापीड returned to his camp on the अच्छोद lakewhere a messenger from his father awaited him. His father had sent lim YOrd to set out for उजयिनी without delay. चन्द्रापीड charged मेघनाद with a message for का which he was to deliver to केयूरक and started for उज्जयिनी without even beeing का०. To this reference is made in the words देवीं प्रणामेनाप्यसंभाव्य गच्छता '. तथा...तिशय (का० ) who, on account of the kindness of her disposition, showed me (च०) great favour in that way even on my first visit. तथा this refers to the fact bhav कादम्बरी gave him ताम्बूल on his arrival, sent a हार called शेप as a present to चन्द्रापीडcame to visit चन्द्रापीड at the rise of the moon and sat down upon bare ground before him. प्रशाः जडतया supply परिवर्तिता after this and in each of the following clauses (or परिवर्तितः, परिवर्तितं as the gender of the word in the nom. may require. प्रज्ञाः जडतया I was looked upon as an intelligent man by का० and hel' friends on my first visib. But one who is gi with intelligence reads correctly the thoughts and feelings of others and acts accordingly. I failed to read the heart of का० properly and went away without showing her the regard of calling upon her before goingSo she and her friends must now understand that I was a block-head; and I am afraid the are right. Explain the following clauses similarly. मौढ्यम् fooli shness. धीरता firmness. तारल्य unsteadiness (तरलस्य भावः तारल्यम्). by harshness (रूक्षस्य भावः रौक्ष्यम् ). गौरवं respect. लघुता levity. पारुध्य lharshness (of speech)निस्त्रिंशत्वम् cruelty. निस्त्रिशी means 'a sword ; hence ‘cruel'. तूण्यां खङ्गं तु निस्त्रिंशचन्द्रहासासिष्टयः इत्यमरः (निष्क्रान्तः त्रिंशतोऽङ्गुलिभ्यः निस्त्रिशः a sword more than 30 in length). आर्जवं ( अजोर्भावः ) straightforwardness. मायाजालेन by deceitful tricks. सत्य...पादनेन truthfulness (was transformed into) the presentation of an affected ( अलीक) tone of the voice. काकुः स्त्रियां विकारो यः शोकभीत्यादिभिर्वनेरेइत्यमरः. काकु () is a change of the voice due to different feelings such as sorrow, fear , love &c. कादम्बरी and her friends understood that चन्द्रापीड spoke the truth on bis first visit; but he says that his subsequent conduct KADAMBAR] 167 must now lead them to think that he was clever in the art of suiting his voice to the sentiment he wanted to express and that by a trick in the voice he lent an appearance of bruth fulness to his words though at heart he meant to deceive. Com pare a similar expression at p. 222. (of P.) ‘एवं गच्छता मया ...प्रापिता शक्तिरलीककाकुकरणकुशलताम् दृढभक्तिता firm devotion. अवशान disre. spect. पेशलता tenderness (of feeling. कौटिल्यम् crookednes5. दाक्षिण्यम् courtesy. अमहानुभावता want of magnanimity. प्रश्रयः humility. अभिमानः egotism. पौरोभाग्यं £ault-finding भागी निकृतस्व- P. 2 नृजुः शठ इत्यमरः. सर्वं...परिवर्तिता–A गुणा दोषात्मकतया कल्पिता इत्यर्थः. on account of what quality is the princess to accept (me) ? किमुप...हृदयमिति-In this and the following four sentences, चन्द्रापीड notice8 some of his bad actions and asks whether the are tle reasons why का० shonld accept him. The answer of nrse is that they can never induce फा० to accept him. हृदयमिति (was she to accept me) because I did not deceive the heart of the princess by pretending to make a false but complete urrender of myself (to her ). उपदर्शितं अलीकं आत्मनः अर्पणं येन. He ally means by my sweet words and modesty I pretended that I loved her and thus deceived her; knowing me thns to be a deceiver, she will never accept me. ” Ar. explains ‘अत्यन्तवि नयमधुरभाषणादिभिरात्मार्पणं नाटयता मया देवीहृदयं प्रतारितमिति किमङ्गीकरोतु । मया प्रतारितहृद्यत्नादसौ प्रतारक एवेति नाङ्गीकरोतीति भावः । एष प्रतारणदोषः प्रथमदर्शन एव कृतः । . किं प्रकृति...क्रान्तोऽस्मीति (is she to accept) because after having stolen her heart that is naturally tenderdid not away (from her to my country) ? He means that hy his false show of love he induced her to sincerely love him and then he wont to his country without even condescending to see her and give her a personal explanation of his departure. किमियं. नोपेक्षितेति (is she to accept me ) because I, a cruel man, did not disregardl bhis (as told hy केयूरक) state of her body which puts life in danger. He means that he really did not show any concern for her state which was caused by himself and so slhe would not accept him. अस्याः प्राणसन्देहकारिण्याः शरीरावस्थायाः एतत्सर्व..राधिताविति वा (is she to accept me ) because I worshipped her feet with devotion (अनुवृत्तिः) although I was the abode of all hose faults. He means that he never eared to honour her and therefore she will not accept him who is 80 full of Faults and so cardless of her तदेव...लम्बनम् therefore though I am myself (आत्मना) devoid of all qualities, bhe qualities of the princess alone are the support (of my hope of being accepted by her ). Ar. cx. 168 NOTES ON plains ‘तदेवमीकारानर्हत्वान्निर्गुणस्यापि मे देवीगुणा एवावलम्बनं पुनरागमनदर्श नाङ्गीकरणविषये. इयमेव..रक्षत्येव सरलता ते refers to का० as this speech is addressed to का० through the medium of पत्रलेखा ( see p. 25 1. 13-1 of text ). स्वभावसरसा naturally affectionate: it also mean8, naturally full of water and thus agrees well with ‘हुतभुजा दद्यमानं रक्षति’. Supply माम् after दूरस्थमपि. सरलता—Arex plains ‘अपराधनभिशता’. स्थिरप्रतिशता स्थिरा प्रतिश यस्याः तस्याः भावः her constancy of promiseabiding by what one declared. ढौकय- येब दक्षिणता your kindness causes me to approach you. ढौकट causal of ढौ I Aः अभिपद्यते वत्सलता your afectionate nature would accept me. उत्थाप्य...भावत your magmanimity honours me by raising me up (when I fall at your feet ). ददात्येव...उदारता your extreie generosity allows me room in your heart. तथापि गत्या (1. 8) although I went away in that way (without even coming to see you before returning to उज्जयिनी ). Ardraws the follow ing fine distinction between नेह and वात्सल्य नेहः आभिरूप्यगुणपक्षपातः वात्सल्यं परिचयजातः पक्षपातः। यथा जनन्याः पुत्रं प्रसवपोषणधारणादिपरिचयजः पक्षपातो वात्सल्यमित्युच्यते । सत्ग्नकृतयः देवीप्रसादाः }he favours of the princess that are good by nature (that procccd from good motives). The plural is used because the favours which का० showed to चन्द्रा० on his first visit were many, such as the giving of ताम्बूल, the present of the हार called शेष etc. An explains ‘देव्याः पू (वे?) स्वस्मिन् कृताः सम्भाषणावलोकनसंमानदानादयः प्रसादा उच्यन्ते' एते...कारयन्ति for these (favours ), though enjoyed (lit. familiar, known ) only for a short timehaving produced in me the hope of (encouraging me in the belief bhat you would continue to live for my Bake in spite of love-torment ) cause me to do anything on account of their purity, on account of the great liberality (from which they spring ) and on account of their being shown together ( at the same time ). समारोपिता जीवितस्य प्रत्याशा यैः. N. explains “सङ्गतत्वात् ' as मिलितत्वात् ९. Ar. explains ‘सङ्गतत्वं नाम वैषम्यराहित्यम् । खलमैत्रीवत्कदाचिदत्युन्नता कदाचिदवनता यथा न भवन्ति तथाभूताः सङ्गताः १. न किंचिन्न कारयन्ति not that they do not cause me to do any thing e. e. they cause me to doevery thing; in accordance with the rule ‘द्वौ नसौ प्रकृतार्थं गमयतः (two negatives make one positive asser- ion) or according to वामन’5 सूत्र सम्भाव्यनिषेधनिवर्तने द्वौ प्रतिषेधे’ काव्यालं कारसूत्र V. 1. 9. (two negatives are employed for precluding a possible negation) . स्मारयन्ति...देव्याः—In these and bhe following clauses चन्द्रापीड describes what का०५s favours cause him to do. स्मारयन्ति.पायान् they remind me of the fact that the princess deserves service (from me, they encourage (me) to serve her feet, KADAMBAR. 169 they teach me cleverness in serving, they instruct (mein the means of wooing (the princess)परिचर्या = पूजा. चाटुकारो be one भव who speaks what is agreeable. चाट is generally used in a bad sense meaning 'flattery. क्षीरस्वामिन् अनी चाटु चटु लाघा प्रेम्णा मिथ्या विक थनम्'. Acsays ‘सर्वं खलु स्वामिनः सेवकानां चाटुकारेण प्रीता भवन्ति ’. Here it seems to be used in a good sense. एवं स्थीयता...स्थातुम् thley indicate to those who look at her face 'stay as you are tay looking at her face, they mollify (the princess) when she is angered by being approached at an improper time (as a servant like me in over-confidence is likely to do, they oblige (us) by the repetitien (अनुवादः) of our qualitics at the time when (€he) is pleased, they having seized in forcibly who moves away through bashfulness make him approach (her ), they do llow (us ) to stay elsewhere ( than with the princess ) even a nonent. Ar. Tremarks ‘प्रसादव्याजेन देवीं निर्दिशति देवी चाटुकृति प्रीता प्रत्यासन्नं स्थापयतीति भावः' चन्द्रापीड speaks of the प्रसादs of the prinoe88 as causing him to do all these things; but it is only a thin vil; what he means is that it is the princess herself who would allow lin to stay near her &c. अपि चैते...परिहार्याः and more over these (favours ) are such that they cannot be given up for the very fact that they oblige ( me ), they cause firmness (of 1ny heart) on acceunt of their very गुरुत्व (1 importance; weight) 2 they cannot be transgressed on account of their being extensive, they cannot be avoided on account of their very multiplidity The words such as अनुग्राहकत्वात् are शिष्ट (double-meaning अनुग्राहकत्वात् may also nmean on account of their laying hold of ue firmly, as Ar. explains ‘अनुबन्धेन ग्रहणपराश्चेति ध्वनिः । अनुबन्धेन गृहतां परित्यागो न शक्यः A thing that is heavy (गुरु) stands firm, does not lose its equilibrium easily. The favours beiog गुरु (great or important ), they cause my mind to support itself ( कृतावष्टम्भाः कृतमच्चित्तस्थेय). What is विस्तीर्ण, such as the sea, cannot be crossed. ne can avoid a single person or object; but the favours (of का० ) being many, there is no lhelp but to accept them. Ar ura ys a subtle distinction between स्वीकृतस्य आनीय enerator विमोक्षः परिहरणं प्रथममेवास्वीकारले. तदेभिरहं... though gone away a leg distance without an order from the princess) to go, and brought (again ) to tho feet of the princess, being forcibly drawn by these (favours of का० ). इति is to be counected with सैव वाणी विशापयति in the following sentence. यया विशापयति that very.speech of minewhich not caring for your per mission to go (formerly) requested you because there was no check 15 नदि र पहिला 170 onES ON (uywon speech ) ‘I am going, ' that very speech now requests you bhus. अनपेक्षिता गमनाश यया. निर्गतो यत्रणा यस्याः सा नियंत्रणा, तस्याः भावः नियंत्रणत्वं तस्मात् गतोहमिति विज्ञाप्तं—This refers to the fact that on receiving a letter from his father started for उजयिनी withoit seeing का० and only left a message for her निष्फलमागमनं if the princess were to give way to her love torment, his coming would be fruitles5. जगद् वा यं—का० was a jewel among women in the world; if she were to succumb, then the world would be a mere void P. 26 1. 24-p. 27 1. 8. इति सन्दिश्य --.व्यसर्जयत् न भावनीया should not consider, should not mind. न शरीर...क्रमणीया you should not be careless in decorating your bodynor should you be irregular in taking your meals. न यत्र...उषितव्यं वा you should not stop in any place you like without carefully observing it nor should you dwell there. न यस्य..दातव्यं you should not admit to your presence any person who is not knowm well. अप्रमादिनी not careless, vigilant. किं कें करोमि—A question would be asked *why do you send her at all, if you are so very anxious for her safety '; to bhis he replies किं करोमि त्वत्तोऽपि etc. तवैव हस्ते वर्तते–पत्रलेखा by going before च० is to support का०s life. If का० lives then it will be well with च०. So चन्द्रपीड's life is in पत्रलेखा's hands. तदवधान दानाय संविधाय directing (him केयूरक) to give attention to her " ( पत्रलेखा). The meaning of K in order to cheer her up, in order to offer her consolation ‘ seems to be without warrant P. 27. 1. 9–17. निर्गतायां च...प्रणाममकरोत्. अन्तरा on the way in the middle. परिलम्बः delay. शून्यहृदयः whose mind was vacant, being engrossed in such thoughts. धरापतिष्यन्ति will return. स्कन्धावार-..करणाय for ascertaining the news about his army. वातहरः a messenger. बहु-प्रत्युद्गमनाय in order to welcome वैश नwho had not been seen (by him ) for many days (lit, whose sight was screened by many a , day, बहुदिवसैः अन्तरितं दर्शनं यस्य). उभयतः..कलाषः (चन्द्रापीडः ) to whom was given a broad way (for approaching) to see ( his father ) by the doorkeepers that stood away hastdily on both sides (of the way ), whose image was re fected in the bright jewelled pavement on which he rested with his right (अपमध्य ) knce and his hand (in the act of saluting •even at a distance (from his father ), with the long curls of this hair doubled (owing to their reflection ). ससंभ्रमं अपसृतं प्रतीहार मण्डलं तेन वितीर्णः (दत्तः) विस्तीर्णः आलोकनाय मार्गः यस्य, अपसव्यजानुकरत लाभ्यां अवलम्बितं यत् विमलं मणिकुट्टिमं (‘कुट्टिमोऽस्त्री निबद्धा भूः' इत्यमरः) तस्य KADAMBAR. 17 on 8 उदरे संक्रान्ता प्रांतमा यस्य, द्विगुणायमानः आयतः कुन्तलकलापः (केशकलापः) यस्य द्विगुणायमान is pr. p. of द्विगुणायते, a denominative verb from द्वगुण, इव meaning द्विगुणः आचरति P. 27 1. 17-p. 28 1. 2. अथ तारापीडः प्रत्युवाचनिर्भर..स्वरेण with a voice full of great affection, that resembled the bhunder of a cloud that was deep (or low मन्थर) on account of the weight of water. जलधरस्य इव ध्वनिर्यस्य सम्भावित •.प्रणामम् who made a bow to शुकनास ( संभावित शुकनासाय प्रणामः येन ) हठात् forcibly• पादपीठे footstool. अपरिस..स्पृहेण whose longing to see (laim) did not come to an end ( was not satisfied). अपरिसमाप्ता अवलोकने स्पृहा यस्य उपारूढं प्राप्तं यद् यौवनं तस्य भर संपत्तिः तेन अभिरामतराणि मनोहरतराणि. अङ्गप्रत्यङ्गानि limbs, great and small (lit. organs and suborgans). पश्येय...समुद्भिन्ना the principal sentence is पश्य, इयम् आयुष्मतश् चन्द्रापीडस्य...श्मश्रुराजिलेखा -see, here is the line of the beard (श्मश्रु) of चन्द्रापीड appearing all round (on his face). उत्सर्पिणी ..शिखरिणः as if it were the spreading (उत्सर्पिणी ) lustre of the large Sapphires on a moun tain of gold. चन्द्रापीडs complexion was bright like gold and his dark beard appeared like the lustre of sapphires. उत्सर्पिणी applies to इमझुराजिलेख alsoगण्ड..द्विपस्य as if it were the streak of the ichor of an excellent elephant, that ( मदलेखा ) brightens his temः ples. गण्ड० with इमझु...लेखा means that appears brightly on his broad cheeks.’ गण्डमण्डलं उद्भासयतीति. A गन्धद्विप is an elephant whose possession ensures victory by putting to fight the clephants of the enemy. ‘यस्य गन्धं समाघ्राय न तिष्ठन्ति प्रतिद्विपाः। स वै गन्धगजो नाम नृपतेर्विजयावहः'. उपहित...चन्द्रमसः that is as it were the beauty । (छाया) of the spot (लक्ष्मन्) on the moon, that (छाया ) bring about the excellence (परभागः) of the moon. उपहितः (जनितः कान्तिपतेः चन्द्रमसः परभागः (गुणोत्कर्षः) यया ‘परभागो गुणोत्कर्षः. Nex. plains ‘उपहितः आच्छादितः कान्तिपतिना सूर्येण परभागो गुणोत्कषों यस्या'. But bhis does not yield a good sense. लक्ष्मणः छाया (कान्ति) छाया सूर्यप्रभा कान्तिः प्रतिबिम्बमनातपः’ इत्यमरः. Compare for the idea ‘मलिनमपि हिमांशोर्लक्ष्म लक्ष्मीं तनोति’ शाकुन्तल I. चन्द्रापीडs face was fair like the moon and his beard was like the spot on the moon. विकास as if it were a line of bees (hovering ) over a bed of lobuses, that (line) is waiting for the beauty of the expanding (of the lotuscs ) . His face was like a कमल and the dark beard look ed like a row of bees. रूपा...वर्तिका a pendil (वर्तिका) of black paint for unfolding the picture of his (handsome) form. आलेख्यं (चित्रं ) तस्य उन्मीलने (उदासने ) कालाञ्जनस्य वर्तिका. तारुण्य श्यामिका which was the deep (उत्तान ) blue colour of the cloud in the form of vigorous youth. तारुण्यस्य भरः एव जलधरः तस्य उत्ताना , 12 NOTES ON (स्पष्टा) श्यामिका. A cloud is dark like the beard. उज्ज्वलत्..शिखा hat was as if the end of the lamp-black (कज़ल ) of the faming lamp of love. स्फुरत्-.राजी the line of smoke from the blazing (स्फुरत् ) fire of his prowess. स्फुरन् प्रतापः एव अनलः तस्य धूमराजी. मकर-~वी that was the तमाल plant in the garden of cupid. चन्द्रा० was hand some like cupid and the beard was like तमाल (the leaves of which are dark). मनोभवदतिः the appearance of the freelh (not deep, not pitchy) darkness of the beginning of the night (दोषा ) in the form of the excitement of love मनोभवविकारः एव दोषा तस्याः आरम्भस्य बालतिमिरं तस्य उन्नतिः. दोषो वातादिके दोषा रात्रौ दक्षोऽपि कुकुटे" The word मनो..हूतिः is capable of another sense also मनोभवविकारेण दोषः ( vice ) तस्य आरम्भः तेन वालतिमिरं ( the inability to distinguish between what is good and evil). उद्वाह..संज्ञा a sign made with the brow for (celebrating ) the auspicious ceremony of the marriage ( of चन्द्रापीड). One makes a sign by the movements of his eyebrows, that are dark. The dark beard was भ्रसंशा indicat ing that the time for celebrating the princes marriage had arrive ed. संमब्रय taking counsel with, consulting. अभिजनरूपा (अभिजन- <noble descentरूपं यस्याः) whose beauty consists in her noble birth. तारापीड means that the greatest regard was to be paid to noble descent in choosing a bride for च०. वधूः daughter-in-law. P. 28 1. 10–p. 29 1. 11. साधु•.दिवसमनयत् अनेन refers to चन्द्रापीडेन. सहृदयः a man of taste, a man of critical faculty. हृदये पिता: has placed in the heart (studied). सर्वविद्य–the विद्यऽ were fourteen in ancient India ‘पुराणन्यायमीमांसा धर्मशास्त्राङ्गमिश्रिताः। वेदाः स्थानानि विद्यानां धर्मस्य च चतुर्दश ' (quoted in the प्रस्थानभेद of मधुसूदनसरस्वती ). They were the 4 Vedas, 6 अङ्गs (auxiliary lores of the Vedas), मीमांसा (of जैमिनि and वादरायण), न्याय (of गौतम ), धर्मशास्त्र (such as मनुस्मृति, महाभारत &&c) and पुराण. Some enumer ated 18adding to the above the 4 उपवेद ३ ८i>. आयुर्वेद, धनुर्वेद, गान्धर्ववेद and अर्थशास्त्र, सम्भाविताः honoured (४. ea. nmastered). कलाः —They were 64 in ancient India, such as गीतवाद्यनृत्य &c. They are enn- merated in वात्स्यायन कामसूत्र (I. 3.). स्वीकृताः accepted B. e. attracted. गृहीता...कराः he has taken the hands ( as if in marriage ) of the women in the form of all the quarters. The word कराः neans also tribute, taxes' and so the clause means he has brought under his sway all the quarters.' स्थापितैव...लक्ष्मीः he has established kingly splendour (sovereignty) that is (now) steady in the position of a (chaste) house-wife. When राजलक्ष्मी was shared by numerous kings . she was not like a कुटुम्बिनी; she was common to many. ut now KADAMBAR 173 he (चन्द्रापीड ) is the sole ruler of the world and therefore राजल has now been made by him a कुटुम्बिनी (of his own). लक्ष्मी is spoken of a5 चञ्चल, especially by postsयेन श्रियः संश्रयदोषरूढं

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स्वभावलोलेत्ययशः प्रमृष्टम्’ रघु० VI. 41. or ‘शरदभ्रचलाश्चलेन्द्रियैरसुरक्षा हि बहुच्छलाः श्रियः ’ किराता० II. 39. But in the case of चन्द्रा, लक्ष्मी has become निश्चल. ऊठेव... he adorned has already married the earth by the girdle in the form of the four oceans. चत्वारः उदधयः एव मेख लाकलापभूषणं यस्याः. Kings are spoken of as the husbands of the earth. Compare for a similar expression ‘चतुरुदधिमालामेखलाया भुवो भर्ता p. 5 of Peterson's ed. of कादम्बरी. किम...णीयते what more renmains to be done (by च०) that he is net married. अहो संवादः what a wonderful co-incidence! कादम्बरी...कालमेव just at the same time when I was thinking of the means of union with कादम्बरी. तद्यदुच्यते...मयि the principal sentence is तद्यदुच्यते--तदेतदापतितं मयि therefore what is said (by the people that &c.) has befallen me आलोकः light. वन-दर्शनम् the sight of a guide (देशिक) by one who has entered into a thick ferest. देशिकः <a guide01 'one who is familiar with the locality ' ( and can thus find out ८he way ). यानपात्रं a boat. वैशम्पायन...न्तरिता merely awaiting Miz. screened by ) the sight of वै०. क्षितिपतिः = तारापीडः तमेव चन्द्रापीडमेव. विनयेन अवनम्रः (अवनतः) पूर्वकायः यस्य whose upper part of the body was bent through modesty. समवलम्ब्य-..दोर्दण्डेन supporting (imself) on the shoulder (of चन्द्रा०) with his stout arm that was heavy by bearing the burden of the whole earth. ससंभ्रमं कृतं अभ्युत्थानं यया who rose hastily to welcome ( तारापीड). इन्दूदया..वेलाम् who (विलासवती) was like the tide of the sea tab becomes unsteady at the sight of the moon. विलासवती WES Bhe queen of तारापीड, mother of च०. ऊर्ध्वस्थितः एव while standing (without sitting down). एषा is to be connected with मधुराजिशोभा (p. 29. 1. 3). वत्सस्य =चन्द्रापीडस्य. यौव...रेखा as if it (श्मश्रुराजिशोभा ) were a line made with the measure-thread to indicate the advent of youtln. It is well-known that lines are nmarked with colourod throad on the ground and on timber to be swed in constructing a house. N remarks ‘नवीनप्रारम्भे शिल्पिभिः सूत्रपात रेखा क्रियते इति सर्वसंमतम् ’ आवयोः..नाशा that is our command (to him) to desis from any longing for the vices ( दुर्विलसितं ) of youth आवयोः refers to तारापीड and विलासवती. तारुण्यस्य दुर्विलसितानि तेषां इच्छा तस्याः विनिवर्तनं तस्य आश. N. explains आवयोः 83 विनृम्भमाणा growing. कथ्यमानेऽपि although I tell you. वरमातासि संवृत्ता you have now bocome the mother of a bridegroon (indicating thereby the importance of the वरमाता). एतत्कार्यं...धीरणा च want 174 OTES ON of concern in these things and also contempt (for them). एतत्का येषु may also meam < %hese things to be done for this (चन्द्रापीड ). नर्मप्रायैः नर्मन् ,१. a joke‘क्रीडा खेला च नर्म च' इत्यमरःशरीर full•of jokes. यादनाय for taking his meals &c. (8%. in order to effect the subsi stence of this body). प्रत्युद्गमनाय to receive or welcome.मोचयित्वा having set himself free ४. १. having obtained his father's per mission. निवर्तिता (सम्पादिता ) शरीरस्थितिः येन संविधानम् arrangements . विनोदेन by the diversion. P. 29. 1. 12-p. 80.1 8. अवतीर्णायां.दिदेश. यामिनी a night. सुहृद्-.जाग्रदेव although he lay on his bed, yet he was awake account of his longing to see his frieud. जाग्रत् pr. p. (of जागृ) nonm. sing. masसमधिकमिव यामद्वयं for the period of something like or more than two यामऽ. ‘दौ यामप्रहरौ समौ' इत्यमरः. याम is a period of bhree hours. The principal sentence is अवतीर्णाय...यामिन्यां ..जाग्रदेव समधिमिव यामद्वयं स्थित्वा..चन्द्रपादैः (p. 30. 1. P.) द्विगुणीकृतोत्साहः गमन संशशब्दनादयादिदेश. The instrumentals (plural) from परिवर्तयद्भिः (p. 29. 1. 18) to कुर्वद्भिः (p. 30. L. P.) qualify चन्द्रपादैः परिवर्त. छायाम् that (rays of the moon ) as if transformed the blue colour of the sky by their brilliance, that as if removed the greenness (हरितता) of the thickets of treesthat as if entered below (the leaves of treesby making holes (through the foliage ) and thus banished the dark shade at the root of trees. The blue colour of the sky was turned into white as the sky was steeped in the moon's rays. दरी..-रब्धैः that entered and dispelled as if through anger (अक्षान्ति intolerance ) the darkness hidden (निलीन) even inside the arbours (कुछ) in the hollows (कुहरं) of caves, and that seemed as if entering the nether regions (रसातलं = पातालेunder the diaguise (व्याजः) of entering crevices of the earth. The rays of the moon fall on crevices; the poet represents that they try to penetrate to पाताल through these holes. अन्यथा यामिनीम् %hat whitened again in a different way the whiteness of mansionsthat as if sprinkled over the faces of the qnarters the dust of camphor. that as if smeared the night with thick (सान्द्र) sandal paste. The mansions were already white with column, but the white rays of the moon illumined them in such a beautiful way that they presented a different appearance altogether in moon light. Camphor dust and sandal are white. उन्नामयद्भिरिव -.पुलिनानि that as if raised the earth up (towards the sky), that as if brought into close proximity the sky (with the earth ), that as if con• tracted (the bounds) of stars, planets and the lunar iansions, bhat as if extended the sandy banks of rivers. When the KADAMBAR 75 light of the moon fell upon the earth, it seemed as if it wero drawn up by the rays. As the moonlight made many of the stars and planets invisiblo and of faded light, it seemed as if blhere were few of them. वारका means star in general; ग्रहs are planets that wore 9 according to ancient Indian Astronomy ४i. blhe Moon, Mercury, Venusthe Snn, Mars, Jupiter, Saturn Rahu and Ketu. नक्षत्र are the 27 constellations अश्विनी, भरणी etc. पृथक्---कुमुदाकरान् that held the beds of day lotuses apart having as if sqneezed them and that as if combined together the beds of night lotuses the blooming of the petals of which was expanded. उद्दलितः दलानां विकासः येषाम्. एकीकुर्वद्भिः is used opposition in to पृथक् पृथक् in the preceding clause. कमलs (day-lotuses) fade in moonlight and hence their con tracted forms are said to be dne to their squeezing by the चन्द्रपाद:, which after squeezing them placed them apart each by itself. The कुमुदs are white and expand at night. Their white less mingling with the white moonlight, all the fowers appeared as one expanded sheet of whiteness (and hence the word एकीकुर्व झिरिव). ‘इन्दीवरं च नीलेऽस्मिन् सिते कुमुदकैरवे’ इत्यमरः. अपि च-सैकतस्थलेषु and moreover that were as if scattered over the peaks of mont tains, that poured over the top of mansionsthat collecting into mass as if fowed through the entrances of streets, that as if foated on the waves, that were as if spread on sandy tracts. मैक adj°Sandy' according to the सूत्र ‘सिकताशर्कराभ्यां च ' पा. V. 2. [0£ ( सैकतो घटः। सि. को). But in the sense of a Sandy tract we have सिकता, सिकतिलःसैकतः, सिकतावान्’ according to the Satra ‘देशे इबिलचौ च' पा. V. १. 105 (चादण् मतुप् च सिकताः सन्त्यस्मिन्देशे इति सिकताः etc. सि. क.. हंस-सहनैः that as if mingled with the Brahms of हंस७that wero as if shared by the beanty of the cheeks of the women that had slept in the room on the top of a house (चन्द्राश्रयः, that were as if washed by the thousands of streams of water issing from moon-stones. हंसs are whito and hence became undistinguishable from moonlight. ‘हंसास्तु श्वेतगरुतश्चक्राङ्गा मानसौ कस' इत्यमरः ( चन्द्रशालायां प्रसुप्ताः कामिन्यः तासां कपोलयोः लावण्येन. The cheeks of tho women were fair and seemed to have appropriated the pure rayB of the moon. The moon-stone oozes at the rise of the moon and the poet represents that the rays were white because they were washed by the water oozing from the moon-stones. तथा च..पादयद्भिः whose entrance even into the inner apartments (गर्भगृहं ) was not prevented, whose lustre was height encod even by the ivory roofs, whose whiteness was not impair 176 NOTES ON ed even on the pieces of the leaves of lotus-plants, and that pro- duced the idea of day ( even though it was night ) even in gardens ( that were full of trees and so were expected to be . 3 C dark). 3Tf^?r: ST%5T : ^"n^. <'d4<*4t is thatch or roof made of ivory. 'sfrrRtft g ^wftsJT^ T*<y£PV smv. wt'- w?m'- (go?tare:) %:. For q^^rpT in this sense, see notes on 'gq l^HlPd Hk ^ ^ErpTT &c. (p. 27. I. 26 text). 3 HsiPted : q^^TT SftP^. It is difficult to point out what the poet exactly means in trfiFf|;...tH&Hpfr : . Probably the only point lies in the words ?jprs and 3H si Pted ' even on the sjpj^s, the whiteness of the rays was a^pted ' ( *• «• it was continu- ous, there was no break ). MU l 4<)rfC^ --- M' : IK^ that as if vomited on all sides a stream of moonlight by their mutual combination, as if poured out, as if threw about, as if spread about, as if they started streams of moonlight on all sides, as if they shower- ed ( them ). M<^0[^i,^t=h*l u l as eacU rav me t another and pierced it. Ar. explains some of the words ' vj fc<u'i g^^ts^R f^fiW ^: % E lldi'W'd?r.' «hKH0 '-" S'^Fk * *bat as ^ discharged all the missiles of Love in order to hurry him for the union of Efije. fi^rpft?^: (doubled) jprrsJtc^Ti;-* (ardour of. Love) zr$. ?m^- ^hTTCTitMKH f° r the sounding of the conch that was to be the signal for the march. P. 30 1. 9— p. 31 1. 11. 3t«r nrpT— H Hdtf iTJjJU. 5Ttf 'TTJT.-.T^B?!; (p- 30 1. 18) — the principal sentence is sp? (then) qJHd^<*-»t|R«K:...^n^RKIdBd l . n T PTcI^ S*>T-* ftmir- ^T that spread through the sky. {cUtnmi oT...«Fa^ expanding (like a flower ) in the bowers of the quarters, revolving ( like a whirl- pool ) inside the walls of the city that touched the sky. g;st also means ' a cave.' Then f^qivrTTiT would mean ' developing, 7 .$0 spreading.' .3Tg§*f is an adj. arff %{s ^^ 5T3 1 according to 'snr% &s : ' it. in. 2. 32 ( cjsRijj) ifh, amfsft ^3: ). 'srrarct *m : m®? ^UR-— WC- a rampart. ^Sl^city-gate. aj£r^: (arg:^ ' %$ ai^fft qjflHt *Rt% ) an apartment on the roof, upper story ; or ' a palace.' r .'|p^# ifwsfc ^%li 3 *ftg*< SmT-— SjfrtfTTW^ explains ar^r^ as "3?gf% arg!f|s?r *TT 3?£rsgT555p, arg ar fd ^ H^ OTt-, 'sTRTO^ CT*ff£ *t% $rfz&C- ". R+Ofil^.-^^S a s if developing in the quadrangular court-yards ( =3gRfi) and roads. =^tc^t is a place L • where four roads meet (j^nft '^TST'). H'Htlj^ ' u, ' n *k° crowd-' ed passages ( ^f^s ) of houses. g^rpT.-lf^H in the caves of the pleasure-hills made in gardens. ^tejW gaining strength, ^gui... ^fSftR as if pursued by the very acute and prolonged notes of the KADAMBAR 177 Yere cranes (सामरसः) of the lotus pond in the house that (cranes aroused just at the moment (of blowing the conch ). विच्छिद्यमानः interrupted. कलरवेण by the sweet tones, श्रोत्रप्रवेशिनां is a mis print for श्रोत्रप्रवेशिना (adj. of ०कलकलेन). निर्धायें...कलकलेन that was as if determined by the sound of the moving braceletsthe anklets and the girdle of the nantchgirls that were furried in their Salutations at bhe time of departing, the sound having entered the ear. अनन्तरं चोत्थाप्यमानै-.रश्मयः The principal sentence is अनन्तरं च...तुरङ्गमसहमैः तत्क्षणं कुन्तवनमयमिवान्तरीसँ...अश्वलङ्काररलप्रभामया वञ्छशाङ्करश्मयः. All the instrumentals (plural) from उत्थाप्यमानैः to ०विस्तरैः qualify तुरङ्गमसहमैः When the signal for starting was given preparations such as getting the horses ready were made. उत्थाप्यमानैः that were made to rise. आरोप्यमाणपर्यायैः on whose back the saddle (पर्याएं) was being placed. पर्याणित saddled. खिलभ्यमानैः that were being offered (to others). आच्छिद्यमानैः that were being seized, (from others)Ar. explains “विलभनं दानमिष्टेभ्यः केभ्योऽपि आच्छिद्यमानैश्च आनीयमानैश्च केषांचित्प्रभूणां गृहान्प्रति राजाशया नीयमानैः केषांचिद्रहादानीयमानैश्च’ पङ्किस्थितैः that stood in a line. वाह्यमानैः that were being diven or urged. पूज्यमानैः being honoured = e. decked, अपर्याप्त ..ङ्गणैः for whom the courtyard near the door of the palace was not sufficient. to whom the quadrangular courtyards (चत्वरं) were not many (were not spacioms). अप्रभूतानि चत्वराणि yयेषाम् निस्तु च्छित. विस्तारैः by whom the whole expanse of the city was overcrowded inside and outside as they completely covered all the roads. निस्तुच्छितं (निश्शेपं व्याप्तं Arsays ‘पूरितं') सकलं रथ्यान्तरं यैः तेषां भावः नितुच्छित..न्तरता तया कुन्तवनमय...रीक्षम्—supply अभवत् after this and the following clauses (or अभवन् as the case may be) up to दशदिशः. कुन्तवन ...श्रोत्रविवराणि the sky became as if made up of a forest of lances, the earth became as if full of the sound of hoofs, the ears became full of neighing. The horsemen had lances in their hands and hence the sky became कुन्तवनमय. The affix मय is here used in the sense of प्राचुर्य (abundance according to the सूत्र तप्रकृतवचने मयट् ’ पा. V. 4. 21. (प्राचुर्येण प्रस्तुतं प्रकृतं तस्य वचनं प्रतिपादनम् । सि. कौ.). फेनपिण्ड...रश्मयः the courtyard at the door of the princes palace became as if full of masses of foam, the ten quarters became full of the rustling of bridle-bits (खलीनं), the rays of the moon became full of the lustre of the jewels that ecked horses. खलीनम् खलति चलति, खे तालुनि वा लीनं गृहीत समायोगः येन ( चन्द्रापीड) who took all lis equipments, समायोगः equipment, preparation. पुरस्ता...निर्गमः whose departure was announced by the auspicious nmbrella that was moved in front as if it were 3 178 NOTES ON second moon for the purpose of shedding light (on च०s way ) and that (umbrella) was of the brilliance of Hansas. हंसस्य इव धाम (कान्तिः) यस्य गृहदेहत्विदप्रभाव धामान्यथ चतुष्पथे' इत्यमरः. The umbrella was white like a हंस and being carried in front is spoken of as a second moon may also mean for the purpose that men may be enabled to aee चन्द्रापीड. यथादर्शन•••सहत्रैः who was saluted by thousands of princes though on horse-back on all sides in the order in which they saw him. प्रसुप्त..सधारः who moved with dificulty in the royal road on account of the large number of cavalry, albhough it { royal road) was not crowded because the citizens were at the time asleep. We know from समधिकमिव यामद्वयं स्थित्वा &c. (p. 29.1. 13) that च० started some time after midnight. प्रसुप्तः पुरजनः यस्मिन् तस्य भावः तया कृच्छेण लब्धः सधारः येन निर्गत्य-..गन्तुम्-—the principal sentence is निर्गत्य च अदूरत -उत्तीर्य सिप्राम्...दशपुरगामिना मार्गेण प्रावर्तत गन्तुम्. Hehaving gone out of the city and having crossed the river Sipre not far from it, began to proceed by the way that led to दशपुर, निर्भर अच्छपानीयाम् on account of the excess of the food of moonlight and its purity (अच्छता ), the waters of which were difficult to distinguish. दुर्विभाव्यं पानीयं यस्याः The clear water of the सिप्रा could not be distinguished from the” clear moonlight. उपरि संनिधिम् the fact of the fying up of frightened swarms of swans over which (सिप्रा ) was to be inferred by their sweet (कल ) notes ( कूजित ), that (सिप्रा ) looked as if it were a sandy plain, the proximity of the waters of which (सिप्रा ) was indicated only by the contact of heavy (heavily ladem with spray) breezes from the ripples (of सिप्रा ). कलकूजितेन अनुमीयमानः उस्रस्तहंससाथiत्पतनस्य व्यतिकरः (सम्बन्धः) यस्याः उपरि means over (the waters of the Br ). The हंसऽ being white could not be distinctly marked in the food of moonlight and their existence was only inferred from their notes. The हंसऽ were frightened by the marching army. पुलिनमिव आचरति पुलिनायते The bed of the river, when lbeing crossed by च०'s army. presented the appearance of a sandy plain. जडतरः तरङ्गभ्यः अनिलः तस्य स्पर्शमात्रेण उपलक्ष्यः सलिलस्य संनिधि यस्याः. अति.त्साहम् that (way) as if increased his ardiour for going by the fact of its being sumooth (lit. extremely trodden ) and not crowded. As to दशपुर see above (notes p. 162). P. 31 1. 12-p. 38 1. 8. अथोद्यमानैः..अद्राक्षीत्, अथोह्यमानैः अलङ्कयः उद्यमानैः and आकृष्यमाणैः qualify वाजिभिः Connect ०स्रोतसा with उद्यमानैःवहतः qualifies इन्द्रायुधस्य दिक्षुख° is a misprint for KADAMBAR. 179 दिङ्ख०. अथोह्यमानैः...अलङ्कयत् he braversed three yojanas (12 क्रोशS) by that time of the latter part of the night on horses that were as if carried on by the current of the water in the form of moon ht, that fowed with speed (रयः ) and that was spread in all irectionsthat ( horses) were dragged as if by the wind of the thighs of इन्द्रायुध who galloped as swiftbly as the mind itself of चन्द्रापीड that was in a hurry to seeदै०. इन्द्रायुध was the horse of चन्द्र डgiven to him by his father. कपिञ्जल became इन्द्रायुध on account of curse as we shall learn later on. The extreme swiftness of इन्द्रायुध produced a strong current blowing in the same direction which as if dragged the other horses onwards after him. अपररात्रवेलया--we saw that चन्द्रापीड started sometime after midnight and we are told here that before morning he traversed 12 क्रोशडे ( 24 miles). रात्रेः अपरभागः अपररात्र The maE. gender is taken in accordance with the सूत्र रात्रोद्वाहाः पुंसि’ पा. . 4. 29 एतदन्तौ द्वन्द्वतत्पुरुषौ पुंस्येव '( । सि. क.). अथाध्व..स्कन्धावारमद्राक्षीत्—the principal sentence is अथ प्रवृत्ते वातुम्...मातरिश्वनि..सहसैव अग्रतो अर्धगव्यूतिमात्रे इव (p. 32 1, 21 ) रात्रिप्रयाणकायातम्...निविशमानं स्कन्धावारमद्राक्षीत्. All the locatives from प्रवृत्ते to ०पिशुने qualify मातरिश्वनि. अध्व..हरणायेव as if for removing the fatigue of the journey. Separate ०वगाहात् आहुँदैस्परें. निर्भर मातरिश्वनि when the wind (मातरिश्वन् m) (began to blow), the touch of which was extremely wet on account of its (of blhe wind ) plunging (अवगाह ) in the water of tho abundant moonlight, bhat wind ) drew with it the spray ( सीकरः ) of the nightly dew (अवश्यायः), that was urged (lit. fanned) by ble breez®s from the various kinds of forcst leaves that were smeared (लुलित ) with the pollen of fowers, that was charged with fragranc3 due to rubbing against bloorning कुमुद plants, that6 (wind) was heavy with bhe perfume (of lotuses) and bhat was indicative ( पिशुन adj) of the cessation ( विराम ) of night. रजसा लुलिताः विविधवनपल्लवाः तप। अनिलेन वीजिते. विनिद्रा विकसितकुसुमा ( विगता निद्रा यस्याः) कुमुदिनी तस्याः परिमलनं (परिमर्दनं ) तेन लग्नः परिमलः यस्य परिमलेन आहितः जडिमा यस्य . रजन्याः विरामस्य पिशुने पिनौ खलसूचक’ इत्यमरः. मातरिश्वन् wind is derived as ‘मातरि अंतरिक्षे श्वसिति मातरिं आशु अनिति वा’ in यास्क': निरुक्त while क्षीरस्वामी derives it as ‘मातरि वे धयति’. क्रमेण...पा ण्डुतामुपगतवति चन्द्रबिम्बे when the moon gradually became pale ( on account of the morning light. अपरदिग्व-.-चुम्बिनि The moon was seen (in the morning) on the western horizon and the poet represents him as kissing his wife (the अपरदि). कल्पकाले seems to mean j in the morning', literally the time for कल्प’ ( sacrificial rites, which were to be commenced in the early morning )—It is possible 180 NOTES.ON events that कल्प may be a mistake in the mSS. for कल्य (0, ). dawn दुर्विषह•..घातेनेव In these words the poet assigns four (fanciful) reasons why the moon became pale. दुर्विषह-..घातेनेव as if through anxiety on account of the unbearable separation from night (the moon's beloved), as if through dejection (विषादः) at the approaching (आसन्न ) rise of the sun (the rival of the moon as if through the exhaustion of the brillianco (धामन् ) that was drunk by the masses of कुमुदछ ( night lotuses ) that had uplifted (उत्तानित, or fexpanded') their facts (to drink ज्योत्स्ना ) from the (प्रदोषः), as if through being covered over with the masses (सङ्घातः) of dust raised by the horses resembling the clouds that drank the water of the lake in the form of the whole sky. सर्वं यत् अम्बरम् (नभने) एव सरः तस्य पयः, तत् पिबन्ति इति पयः पायिनः पयोदाः (मेघाः) तेषामिव विभ्रमः (लीला, शोभा ) येषां ते ०विभ्रमाः अश्वः तेभ्यः रजः तस्य संघातः तस्य उपघातेन. The horses gallop very high in space); they therefore look like wandering clouds. The noon was as if covered with the dust raised by the horses of चन्द्रापीड and looked pale. चन्द्रिका (ज्योत्स्ना ) तस्याः आलोके गलति सति. प्रत्यग्र-शुके इव as if it (चन्द्रिकालोक) were like a white upper gatment laid asido (उज्झित by the moon ) through the heat causod by the fresh (प्रत्यग्र) separation of the glorious sky. प्रत्यग्रः या गगनलक्ष्म्याः वियोगः तेन सन्तापः तेन उज्झिते (त्यक्ते ). p. 32 अपर..पहिषु when the rows of stars suddenly disappeared as if they were lines of foam and bubbles on account of the current of the water in the form of moon-light falling on the western अपर) ocean. The moon was on the western horizon and henc its light can be said to be अपर...पातिन्. The stars vanished on account of the approaching dawn. They are represented as vanisling on account of the current of the water of ज्योत्न. The stars look pale and round points and are fancied as if they were foamy bubbles (that are white and rounded). गलदव...आशासु when the quartors (आश) gradually loft of the splondour (अनुभावःof the moonlight that was as bright (गैौर or white) as powdered (दलित ) pearls, as if bhrough being washed by the water of the droppi 5-31-dew (अवश्यायः ). गलितमुक्ता is a misprint for दलितमुक्ताः The ligh the moon disappeared gradually as the dawn broko into dayThe poet fancies that the disappearance was due to the fact of moon light being washed by dew. दलितमुक्ताः इव गौरा ज्योत्स्ना तस्याः अनुभावः तम्. दिशस्तु ककुभः काष्ठा आशाश्च हरितश्च ताः' इत्यमरः. पुनर्वि भाव्य...विटपेषु when the branches of trees and creepers whose naturally dark green colour was again marked seemed as KADAMBAR. 18 energing out of water. When the moon shone brightly, the branches appeared as if submerged in water ( which is bright like moon-light). When the day brokethe branches appeared in their natural darkgreen colour (of the leaves ). समुद्रसति-.रागे when the red hue of the (morming) twilight appeared, which was the red leaves of the Asoka tree used as the ear-ornament by the |armsel in the form of the East, that was the (red) lotus (तामरसं ) in the lake of the sky, that was the powder of read lead (सिन्दूरं ) on the temple of the elephant in the form of morn, bhat was the red cloth of the banner of the chariot of the sun ( तरणिः). दिवसस्य मुखं (प्रभातं) एव करिणः कुम्भः तस्मिन् सिन्दूररेणुः तस्मिन्: of The temples lephants are smeared with red lead (मराठी गेंदूर). The eastern quarter is compared to a lady. | सन्ध्यातप--पादपेषु when the tress on which (the birds) dwe!t were left aid their chirping by swarnus of birds (वयः 4. ), tie trees the tops of which were cover (चरित ) by the morning light and which (therefore) looked as if they were on fire. सन्ध्यातपेन चरिताः (व्याप्ताः ) अन्ताः येषाम् आलम्नः 5-दावानलः ( forest confiagration ) येपु जनितः आरावः यथा स्यात्तथा भाव ). The reddish light of the morning fell on the tops of the threes. The fammos of fire are also reddish.] सशेष...शय्यासु when herds (कदम्बकं ) of deer left their beds on barren spots (ऊपररम्), the deer that were slow because they wanted to sleep longer, whose thighs and toes were not at ease on account of their being stretched out for a long time (in sleep), that nmoved with long steps that they had to take with force (because their fect had not yet been free from stiffiness ). सशेषा सावशेषा (शेषेण सह सशेपा बहुनीहिः) निद्रा तया अलसैः चिरप्रसारणेन अविशदाः अङ्गयश्च जयः 32 येषां तैः. ऊपर--y barren and saline spot. स्यादूषः क्षारमृत्तिका T । इत्यमरःइच्छाव-.-यूथेषु when the herds of boars that broke into pieces and dug up the knods of मुस्ता growing on the skirts (उपान्तः) turned (at the of puddles approach of day) towards the caves of the forests. इच्छया अवख- ‘ण्डिताः उत्खाताः पल्वलानाम् उपान्तेषु प्ररूढाः मुस्ताग्रन्थयः यैः The boars are always represented as fond of मुस्ता ( म. नागरमोथा ). Compare शाकुन्तल II ‘विश्रब्धं क्रियतां बराहततिभिः सुस्ताक्षतिः पल्वले '. The des- cription in the text seems to be an echo of कालिदासs words निशा-..स्थलीषु when tho sylvan spots on the confines of the villages were whitened on all sides by the herds of cows that were going out for grazing (प्रचारः) in the morning. निशायाः अवसाने (विरामे ) प्रचाराय निर्गतैः गावः एव धनानि तैः. रथली is a natural plot of round, while स्थला is an artificial one, ‘ स्थल्यकृत्रिमा चेत् जनपदकुण्ड 16 182 NOTES ON गोणस्थलेति ङी, कृत्रिमा तु स्थला' क्षीरस्वामी. आलोक्य..ग्रामेषु when the villages appeared as if they were in labour, as the foot-prints (of persons ) going out (of the village ) were being seen. जनपदविनिर्गमः येषु- In labour, bhe feet of the child come out of the mother's womb. N. Oxplains ‘पदविनिर्गमसाम्यादुत्प्रेक्षते. वपि प्रथमे ” पदविनिर्गम एव भवतीति भावः N. seems to be wrong. In normal labour, the head of the child comes out first in most cases. यथाक..भागे when the East seomed as if being raised up as the rays of the sun made their appearance. Compare abore ‘उन्नमयद्भिरिव मेदिनीम्' p. 29. 1. 20. ( of text ). अर्ककिरणानामवलोकस्य उद्ममनतिक्रम्य (अव्ययीभाव). समुत्सार्य..सीमासु when the quarters appear ed as if they were stretched far (on account of the rays of tho sun), when the forests seemed to recede, when the confines of the villages seemed to be expanding, when lakes seemed to become ]arger in extentIn the night even a few trees looked like forest. In the clear light of day, the big proportions of the forest dwindled down. In the clear light of day the expanse of villages and lakes were clearly noticed. अवच्छिद्य.कुमुदिनीपु when mountains were distinguished (one from the other), when the earth appeared as if being raised up, when the night lotuses ( plants ) seemed to be invisible. In the night, each mountain peak is not clearly defind in size &c. to the eye. तिरोधान..सप्तवाहे when the sun, the eye of the seven worldsrose on op o] bhe rising mountain as if to see the (day ) lotus plant helpless (विधुरा) through separation (in tho night from the sun), having with his करड ( rays, hands) removed the line of darkness as if it 3-31( darkness ) were a blue veil (तिरस्करिणी ) that screened (कमलिनी from him ). तिरोधानं (concealment) करोतीति ०कारिणी ताम्. The सप्तलोकॐ areभूः, भुवः स्वः, महः, जन, तपः, सत्यम्. सप्त वाहाः (अश्व) यस्य. Seven horses are said to be yoked to the sun's chariot. One of the names of the sun is सप्ताश्च‘भास्वद्विवस्वरसप्ताश्वहरिदधोष्ण- रश्मय' इत्यमरः विहा यस्तलं = नभस्तलं the skyउद्भस्य having illu mined. दिवस.दीधितिषु = सूर्यकिरणेषु दृष्टि..वेलायां at a time when the eye was able to . discern (objects). दृष्टेः प्रसरः ( unimpeded motion, operation ) तस्मिन् क्षमा (it, able ). अग्रतः in front (of च). अर्चगव्यूतिमात्रे इव as if only at the distance of half a two miles. गव्यूतिedistance of two कोश गव्यूतिः स्त्री क्रोशयुगम् इत्यमर. The word is derived from गो+यूति, according to the वार्तिक (on पा० VI. 1, 79. ‘वान्तो यि प्रत्यये) गोर्चेतौ छन्दस्युपसंख्यानम्' and 'अध्वपरि माणे च'. त्रिप्रयाणकायात (that had come by a night march)—thi and bhe following accusatives up to निविशमानं (p. 33. 1, 8) qualif;

KADAMBAR

183 स्कन्धावारम्. प्रयाणकमू march, journey. अन्तः...गीर्यमाणम् that (army ):- was as if emited by the nether regions ( रसातलं) being afraid of the inner agitation. If the army had been inside रसातल, it would have caused great agitation in रसातल by their numbers and heavy matching; so the poet fancies that the रसातल sent it up to the earth. Ar, explains ‘पाताले अतिशयेन किमपि केवलं संभूय अन्योन्यं कलहायमानचित्तेन अन्तः क्षोभभीतेन पातालेन तद्वलमुदीर्यते तथा प्रतिभा तीति उत्प्रेक्षा'. असोड..हियमाणम् that (army) was as if tossed about by the earth that could not bear the burden of the nmass of troops (संघतः ); that was as if collected (into a ma5B ) by the quarters whose expanse was not sufficient (to contain them ). असोढः संघातस्य (सैन्यसमूहस्य ) भरः यया. अपर्याप्तं (not enough) प्रमाणे यासाम् One who is pressed under a burden throws it about. For अपर्याप्तं &c. compare + अपर्याप्तराजद्वाराङ्गणैः १ above ( p. 30. 1. 22. text ). The army had so filled all spaces that they seemed to contract upon it and mass it together . I अपरिमाण..पर्यन्तम् that was as if thrown away ( collected together on the earth ) by the sky that was afraid of being blocked (निरोधः ) by the immeasurable dust (raised by the army that as if expanded with the light of the sun the end (पर्यन्त of which could not be seen even by those who strained bheir eyes and cast a distant gaze. न विद्यते परिमाणं यस्य तत् अपरिमाणं (अपरिमितं) रजः तेन निरोधः तस्मात् आशङ्कितेन गीर्वाणाः देवाः ( वर्हिर्मुखाः ऋतुभुजो गीर्वाणा दानवारयः' इत्यमरः) तेषां वर्मना मार्गेण (४. a. गगनेन ). अदृष्टः पर्यन्तः यस्य. If the army had marched bhrough the skyit would have been blocked by dust; so it threw the army as if on the earth. . P..33 ,/अनुजीविनिवेशम् that (army) was as if it were a second noving position of the earth, thab ( army ) was supported by hundreds of thousands.of kings that were dependants (of च० ). अनुजीविनां भूभृतां राशां शतसह त्रेण कृतः अवष्टम्भः यस्य तं स्कन्धावारम्. The word अनुजीविन्.ष्टम्भं applies to मेदिनीसंनिवेश also and then means that was made firm by hun dreds of thousands of mountains ( भूभृत् ) that depended upon (the earth). Formerly the earth was not steadybut was moving; the mountains made her steady. As the army was movingit is said to be सधारिणं द्वितीयं मेदिनीसंनिवेशम्. The army was commanded by that was deep by the entrance nob of a river (but of the ranks of an army) and that therefore seemed as if it were an oighth boundless ocean made up of (human) beings. जलवाहिनी means a river. T; an army. The army was गभीर like the pcean but not with rivers (which fill the ). It was गभीर only with वाहिनी ( an army and not with Oce80 184, NOTES ONY जलवाहिनी a river). The amry being vast is fancied as a महासमुद्र. There are seven well-known oceans according to the Purpas. They are ‘एते द्वीपा समुद्भस्तु सप्त सप्तभिरावृताः । लवणेक्षुसुरासर्पिर्दधिदुग्धजलैः समम् । विष्णुपुराण II-2-6. अमरकोश also seems to speak of seven ‘तस्य प्रभेदाः क्षीरोदो लवणोदस्तथाऽपरे.' Sometimes they are said to be four as in ‘चतुरुदधिमालामेखलाया भुवो भर्ता’ (p. 5. of P.); or ‘ऊठेव चतुरुदधिमालामेखलाकलापभूषणा भूरे (p. 28 ]. 13 text ). As the oceans. are seven and as the army is गभीर like an_ocean it is said to be the 8th one. An ocean is full of water. This was full of bein अविद्यमानः परः पारः यस्य हैं. e. boundless. उद्रिक्त-..समयारम्भ that, though all its actions could not be cleafy seen on account of the food of the excessive and continuous dust, was full ( सङ्कल) of the thousands of the arrays (घटा ) of elephants that were bright ened by the white banners (कदलिका ) that were turned in this direction and that, and that (army ) therefore looked like the advent of the rainy season incarnate, in which the multitudes of clouds are adorned by thick rows of cranes. {उद्रिक्तं (अतिमात्रं ) रजः तस्य सन्ततिः, अपरिस्फुटं विभाव्यः सर्ववृत्तान्तः यस्य अविरलानां बलाकानां आवली तया विभ्राजितः अम्भोदान संघातः यस्मिन्. The white banners look like the cranes (that are white ) and the dark elephants look like clouds in the rains (that are also dark ). Poets supposo that बलाकाऽ wait upon the clouds in the beginning of the rainy season and conceive thereby. Compare मेघदूत ‘गर्भाधानक्षणपरिचयान्नू नमाबद्धमालाः सेविष्यन्ते नयनसुभगं खे भवन्तं बलाकाः । आवास...निविशमानं that encamped with the movement of the ocean that was full ( आकुल ) of many billows (कलोलः) that were disturbed ( लुलित ) by the hard shriking (आस्फालनं ) of the मन्दर mountain on account of the fact that innumerable elephants, horses and men dashed against one another like waves when they ran hastily for secur ing land for their albodcs (to pitch their tents on ). आवासभूमेः ग्रहणाय संभ्रमेण प्रधाविताः असंख्यकरितुरगनराः तेपां परस्परैः ऊर्मिवत् संबाधः यस्मिन् तस्य भावः संबधता तया अमन्दं यत् मन्दरस्य आस्फालनं तेन कुलितं कल्लोलजालं तेन आकुलस्य. The army was in great agitation on ac count of their running and resembled the ocean that was agitat ed by the मन्दर at the time of churning it for the fourteen jewels. विश with नि takes आत्मनेपद necessarily. When the gods and demons churned the ocean for the 14 jewels (especially for अमृत), they made the मन्दर mountain the churning handle and serpent वासुकि was made the rope. See रामायण -44 and विष्णुपुराण T. 9 for सागरमन्थन. ‘मन्थानं मन्दरं कृत्वा नेत्रं कृत्वा तु वासुकिम् । मथ्यताममृतं देवा साहाय्ये मय्यवस्थिते । विष्णुपुराण T-9-76, KADAMBAR. 785 P. 83. 1, 9-26. दृष्ट्वा वेगेनावहृत् अचिन्तितं आगमनं यस्य सः hose arrival is unexpected. छत्र ..पुत्रलोकः who left behind (/%. forbad) all the princes together with his symbols (of royalty) such as the umbrella and the chowries. चामरम्"चमयोः इदम् chowrie made of the tail of the चमरी ( deer ). स्वचित्रैः is to be connected with निवारित in the compound निवारिताशेष९. जवविशेषणा- हिभिः that ran with special Speed (जवः). त्रिचतुरैः–श्रयो वा चत्वारो वा त्रिचतुराः ( बहुव्रीहि ). मूर्धान..तरीयेण having covered his head with bia upper germent. रयविशेषग्राहिणा = जवविशेषग्राहिण IT. नाना-..लोकम् qualifies स्कन्धावारम्-नानाव्यापारेषु (in various actions) व्यग्राः (occupied) नकललोकाः यस्मिन् अचिन्तितः एव quite unexpectedly. प्रत्यावासकम् at every tent (y abode. आवासके आवासके इति प्रत्यावासकम् (अव्ययीभावः वहन्नेव while riding (without getting down from his horse ). तस्य (आवासकस्य) संनिहिताभिःइतरत्वात् अप्रत्यभिज्ञाय bhey (the women ) did not recognize him because he seened to them a stranger (इतरः) or because he looked a common person on account of his coming with a very small escort and having covered his head ith his upper garment. For the use of इतर in the sense of 'common, vulgar, compare ‘अद्य तु इतर इव परिभूय शानं..मन्मथेन जडीकृत' p. 154. of P ‘यदि तावत्---इतरकन्यकेव विहाय लज्जाम् are. (p. 160 of P.). यथारब्ध...वदनाभिः who remained occupied in such actions as they had begun and whose faces were full of tears and of vacant aspect. असंबद्धम् absurd, impossible. When the army, that च० had placed undor वैशम्पायन8 command, had come it seemed absurd to च० that वैशम्पायन should not have come, as said by the women. ताः प्रतारयन् not minding them (& . deceiv bhem ). अन्तभिन्न ..पृच्छन् not asking other women as his heart had been pierced inside (by sorrow). एवमेव as he was the same condition in which he was. उऽस्तः frightened. यूथात्परि भृशः तेन विलोलः agitated because he strayed from the herd. 'कलभः करिशावकः' इत्यमरः so करि in करिकलभक is redundant. उत्कर्ण इव तर्णकः like a calf with its ears erect. उदूतौ कण यस्य स उत्कर्णः ‘सद्यो जातस्तु तर्णकःइत्यमरः. क्षीरस्वामी derives it as * तृणोति अत्ति केवलं तर्णकः अचेत- यमानः not conscious of. आविष्ट: इव like one possessed (by a ghost). कटकं 3rmy. यावत् governs accusative, तादृशेनैव...वहत् he rode s swiftly as before. 10 P. 34. 1. 1–p. 35. 1. 19. अथेन्द्रायुध-.-वृत्तः प्रत्यभिज्ञानं recognition यातयेय at the mere news (that च० with a very small escort had left for the camp where वै ० was supposed to be). राजपुत्र–the princes that accompanied चन्द्रापीड when he set वै०. The soldiers of the army that came from out to welcome NOTES ON दशपुर towards चन्द्रापीड recognized him ( as he had covered his head) only when they saw इन्द्रायुध and the princes who usually attended upon him and who came galloping after him when they heard that च० had left. अचेतितं उत्तरीयस्य स्खलनं यैः who were not conscious of the dropping away ( through haste) of their upper garument, लज्जया...नमतां who bent down at the same time in shame (at their inability to bring back वै०, as we shall see later on) and iu the act of saluting (च० ). राजन्यः 'a royal personage' मूर्धाभिषिक्तो राजन्यः' इत्यमरः These were the princes whom चन्द्रापीड bad left behind under the command of वैशम्पायन and who were ordered to come back leisurely to उज्जयिनी. सममेव विचार्य holding a consultation together. यथावस्थितं = यथाभूतं everything as it hap pened. स्फुटा...कष्टतरेण more painful than even if they had men tioned (the truth ) in clear termsअन्तः.. गर्भ pierced inside by a dart, तत्कालप्रणयिनी that showed affection (for च० ) at the moment. सा wellknown. The Calcutta editions and Ar. read साधारणम् , - which An explains as ‘साधारणमकरोत् हृदयम् । स्फुटनास्फुटनमध्यवर्यकरोत् धारणम् €upport (of his life). कुथायामुपविष्टं who sat on a carpet (कुथा). कुथः or कुथा a carpet८ पितुः..वयोभिः who were as old as his father (समं वयः येषाम्. अनतिक्रमणीयैः= (अलह्यवचनै२) whose words could not be disobeyed. मूर्धाभिषिक्तपार्थिवैः (the same as राजन्यैः) by crowned kings. आत्मतत्त्वदर्शनात् (आत्मनः तत्त्वं स्वरूपं तस्य दर्शनात् ) becoming conscious of his own existence. भ्रमारूढ..प्रेक्षमाणः like one confused in mind. he perceived nothing on account of his senses that had lost all their powerकेवलं ..भावयन् simply from the arrival of the army alone (without वै० ) he could think of nothing else but his ( वै०5 non-existence.' किमात्मान..योजयामि whether I should kill myself and deprive (myself) of my life from the heart (which was supposed to be the seat of प्राणs ). प्रव्रजामि whether I should go into exile ( renounce all worldly attachments ) . कर्तव्य...गच्छत् he did not know what he should do. वसन्त्यपि...पृथिवी the earth though inhabited has become शून्य ( tenantless, void ) to me. There is विरोधाभास in this aud the three following sentences. the was inhabited it could not be शून्य ( tenantless ). It earth became however शून्य in the sense that it was vacant to im on account of his dejection. सचक्षुषो.जाताः the quarters (ककुभू£) bave become dark to me, though I have eyCSसचक्षुपः qualifies मे understood. But as the sentence stands ‘सचक्षुपोऽपि’ may qualify ककुभः also; and then the विरोध 18 more prominent, Though the quarters aro सचक्षुः ( with an eye ), they have become blind.' Ar. explains ‘सचक्षुपोऽपि चक्षुष्मत्योऽपि सूर्यवत्योऽपि दिशोऽन्धा KADAMBAR 187 जाता इति योज्यम् । कर्मसाक्षी जगच्चक्षुरित्यमरः।’ सुनिष्पन्नमपि-..जन्म my birth, though well sprung (though I was born of noble parents), is ( now ) accursed. सुरक्षित...फलम् the fruit of my life, bhough well. guarded, is stolen ४. e. I am deprived of वैशम्पायन and have lost all joys and ambitions of the world. Arexplains स्थावरतिर्यज्ञप क्षिकीटजन्मनोऽपि मनुष्यजन्म तत्रापि भारतवर्षाधिपतेर्महाराजस्योदराज्जन्म दुर्लभम् ईदृशं शोधनीयं जन्म सुष्टु निष्पन्नमपि हतम् विश्रम्भः confidence, confidential matter. किमद्यपि...कादम्बर्यापि what have I ne to do with my life or even with का०तनय...स्थापयितव्या (by saying what) am J to compose my mother ( विलासवती) overwhelmed with grief for her son or मनोरमा (the mother of वै० ). विलासवती looked upon वैशम्पायन also as her son; to intimate this the poet puts तनय...विह्वला as an adj common to both वि० and मनोरमा. असिद्ध unconquered. त not allied ४. e. assuming a hostile attitude. तत्सङ्घटनाय for 1aking an alliance with him. परिलम्बितः delayed. कच्चित्सङ्कलित is it that I permitted him to study somo learning that he had not yet learnt. The answer is no, I have not permitted him, nor is blhere any विद्या which he has to learn. Compare for उत्सङ् लित सहसाऽनुत्सङ्कलित एव तातेनाम्बया वा' p. 21 ]. 3 ( text.). अन्तरात्मना in his heart. विकल्प्य supposing, raising (these various ) theories. हृद्या..विलक्षमेव as if embarrassed because his heart did not break He expected that his heart would break at such a news. महाप नमिव as if he were one who has committed a great sin. The five महापातकऽ according to ancient Indian ideas were ब्रह्महत्या सुरापानं स्तेयं गुर्वङ्गनागमः। महान्ति पातकान्याहुः संसर्गश्चापि तैः सह ? मनुस्मृति XI. 54. कृच्छात् with difficulty. व्याधिवी...जातः or did any diseaso arise { attack वै०), which was of an incurable nature and which was rapid (आशु) in its effects. आशु करोतीति आशुकारी. असाध्यं रूपं यस्य सः एत...नतम् (by which has befallen me this great fall of a thunderbolt. चन्द्रापीड refers to the death of वै० (as he supposes it to have occurred) in the words महावङ्गपतनम् Ar. remarks ‘जीवतो वैशम्पायनस्यान्यत्रावस्थानमविश्वस्य मृत एवेति मन्यमानः एवं वक्ति । सममेव...श्रुतयः who (all the princes ) simultaneously covered (अपिहित ) their ears with their hands. It is usual to close the ears when anything inauspicious is being said. Here चन्द्रापीड referred to वैशम्पायन’s death in the words महावङ्गपतनं and therefore the kings placed bheir hands on their ears. शान्तं पापम् ( may ) evil be averted !! साग्रं वर्षशतं ध्रियते lives more than a hundred years. उज्जीवित इव as if brought back to life. आनन्द-..ग्रहेण he being full of tears of joy, honoured them all by clasping their necks (e. e. by embracing then). असंभाव्यता (by mo) not think 188 NOTES ON me ing it possible. कर्णी...क्षराणि these words (that वैo ives) have fallen on my ears (but I am not satisfied with them, I want to know more). Ar. explains “यतो मयैवमुग्रं पृष्टास्तस्मायूयं भीतास्सन्तो जीवतीति मधुराक्षराणि कथितवन्तः । . किं वृत्तमस्य what has become of him ( वै० )? केन प्रसजेन on what occasion (with what object ). P. 85. 1. 20–p. 86. 1. 13पृष्ठतः..मण्डपमद्राक्षीत् पृष्ठतः after taking care, looking after. पृष्ठत...देवे (चन्द्रापीडे this refers to the words of चन्द्रापीड ‘‘ एवमादिश्य तं (मेघनादं) ‘सुहृदादिसा धनमक्लेशयता शनैः शनैर्गन्तव्यम्’ इत्युक्त्वा वैशम्पायनं स्कन्धावारभरे न्ययुङ्ग' 223 of P). सुगृहीत...जातस्य because means (of subsistence) such as food (घासः), fuel (इन्धनं ) &c. had been well stored. आहताय ...साधने when the kettledrum (भेरी) ( indicating starting) was struck and when the army was being made ready (for start ). पुराणे–In the पुराण. It should be noted that, although the Puranas are 18, बाण's son uses the singular. It is probable that in his day there was only a single पुराण, or that the singular is used for the whole species, as सिंहः stands for the whole species. वाण mentions the वायुपुराण by name in the कादम्बरी and हर्षचरित. ‘पुराणे वायुप्रलपितम्’ (p. 4 of P ); गीत्या पवमानप्रोक्तं पुराणं पपाठ हर्षचरित (p. 95 of निर्णयe ed). He refers to पुराण simply (without specifying any name) पुराणमिव यथविभागावस्थापितसकलभुवनकोशम् ’ (p. 90. 1, 14. of P) In another passage, बाण seems to refer a work of नारद (probably the नारदपुराण) ‘नारदीयमिवावर्यमानराजधर्मम् (p. 91. 1. 18. of P). अस्यैव..यतने in the holy (सिद्ध) temple on the bank of it (of the lake). तीरं भजतीति तीरभाक् तस्मिन् शशाङ्कस्य शकलः शेखरः (head ornment) यस्य. For सिद्धायतनं note the words fभगवतः शूलपाणेः शून्यं सिद्धयतनमपश्यत्' (p. 128 1. 3 of P). K's explanation that सिद्धयतन was the name of the temple of शिव seems to us to be wrong. तत्र...मण्डपमद्राक्षीत्–the principal sentence is तत्र च अतिरम्यतयैव सर्वतो दत्तदृष्टिः सधरन्-..अन्यतमं लतामण्डपमद्राक्षीत्, अमर-..हयन्तमिव–this (आहूयन्तम्) and the following accusatives (singular) up to (l. p.) qualify लतामण्डपं. अमर...हयन्तमिव that (bower) as if called (him वै०) from a distance by the sweet (मञ्जु) jingling (सिञ्जितं).tones of intoxicated bees that were collected together through the greed of the honey in the thick (अविरल) foyers (of the bower) and by its (of the bower) tender shoots that were accustomed (उचित ) to the favour (प्रणय) of being placed on the tops of the bars of celestial damsels, that (ehoots) were unsteady in their move ments on account of their being struck by the breezes from the ripples (of the lake). अमरकामिनीनां श्रोत्रशिखरेषु आरोहणं एव प्रणयः तस्य उचितैः तरङ्गानिलैः आहृतिः तेन विलोला वृत्तिः येषाम्. मधु लेढि इति मधुलिट् तेषां KADAMBAR 189 It is usual with poets to represent women as wearing tendler leaves and howers as ear-ornaments. सिञ्जितरव generallay applies to the jingling of ornaments. Here it is applied to the hum of bees that is like it./मरकत..दिग्भागान् that as if besoleared at the same time the ten quarters by its lustre that was darkgreen ike emerald (मरकतमणि). The green bower made all the quarters green. The quarters are said to be eight (पूर्व, दक्षिण, पश्चिम, उत्तर and the four intermediate points. आग्नेयी, नैऋती, वायवी, ऐशानी); and also ten (by adding ऊध्र्वेabove and अधरbelow to the above eight). अदत्त..बिभ्राणम् that (bower) had night (निशीथिनी ) even by day inside it because it allowed no entrance to the rays of the sun. अदत्तः दिवसकरस्य (सूर्यस्य ) किरणानां प्रवेशः येन सः अदत्त प्रवेशः तस्य भावः ०प्रवेशता तया चिर...लोक्यमनम् that (bower) was looked at again and again by forest peacocks with raised up necks, that (peacocks) thhough familiar (with the bower) for a long time emited sweet notes, thinking of the appearnce of clouds. उन्मुक्ताः मधुराः केकारवाः यैः. उर्दूता कन्धरा येषाम्. When clouds appear, peacocks dance and emit notes. The darkgreen bower appeared to the peacocks to be a cloud, that is also dark. पदमिव. सर्वरमणीयानाम्-all the accusatives are here in apposition witl लतामण्डपम्--as if it (bower) were the abode of the rainy season, as if it were the enemy of all torments (heat); as if it were the home (ones own house) of coolness (जडिमन्), as if it were the way by which the month of spring went out (सुरभिमासः=चैत्रः ), as if it were the resort of cupid, as if it were Rati's place for removing her excitement, as if it were bhe abode of everything charming. The bower was cool and so full of foliage that it seemed as if Spring first started out of it. रति is the wife of मदन. She lamented deeply when मदन was burnt to ashes by शिव. The author says that the bower was 80 charming that it might have served to divert रति even in her heavy sorrow ‘वसन्ते पुष्पसमयः सुरभिर्गीष्म ऊष्मक ' इत्यमरः. अनवरत..शिलातलम् that (bower) had the slabs of stone inside it fanned by the swect and cool breezes from the ripples of the अच्छोद lake, bhat (breezes) were constantly blowing. अनवरतं वलिताः सुरभयः शीतलाः अच्छोदसरस्तरत्रेभ्यः मारुताः तैः अभियोजितानि अभ्यन्तरे शिलातलानि यस्य P. 36. 1. 14.-p. 37.1. 6. दृष्ट्वा च..लोकितवान् तम् = लतामण्ड पम्. अतिचिरं अन्तरितं दर्शनं यस्य–this qualifies भ्रातरम् , तनयम्, सुहृदम् whose sight was not had for a long timeअनन्यदृष्टिः fixing his eye on bhat (bower ) aloneन अन्यस्मिन् दृष्टिः यस्य . विस्मृत-..लोकयन् looking ( at the bover ) with an eye that forgot to wink (i. e. with a 10 NOTES ON fixed gnzo ). विस्मृतः निमेषः येन. स्तम्भितः इव as if he were paralyz ed. लिखितः drawn. उत्कीर्णाः इव as if he were engraved. पुस्तमयः इव as if he were made of clay, or fas if he were made of a book ‘पुस्तं लेप्यादिकर्मणि' इत्यमरः , ऊध्र्वः एव standing. अपारय...मुक्ताङ्गः being as if unable to support his limbsas if overwhelmed by a swoon, as if he were left by his sense, with his limbs drooping all of a sudden, किमपि something indescribable. अनुध्यायन् contemplat ing. निर्वकारवदनः with his face showing no emotion. लोचनाभ्यां पयोधरासन्तान यस्य from whose eyes continuous drops of ars fell down. येन केन...वर्तमानाः men of an appreciative heart are drawn away by anything whatever, even though their intel lects are steady on account of advanced age (परिणामः ); what of those ( like वै० ) who are in fresh youth that is fall u curiosity परिणामे धीरा मति’ येषाम्. Yonth is a period of life when a person is full of curiosity for everything. नियतं surely. इयम् refers to हृदयविकृतिः (excitement of the heart ). भावयत-qualifies अस्य (वैशम्पायनस्य )—of him who reflected over it. दर्शनीयानामवधिः The highest limit of ovorything that is worth seeing. Compare the words of चन्द्रापीड On seeing अच्छोद ‘दृष्ट आहूदनीयानामवधि' (p. 124 1. 9 of P. ). निर्वर्तयामः we shall perform. प्रयाणाभिमुखः ready to start. प्रतिपालयन् waiting. अश्रुतास्मदीयालाप इव as if he had not heard our words. अशिक्षित इव वक्तुम् as if not tauglht to speak . अनिमेष-..चक्षुषा with an eye the eyelashes of which did not wink, the pupils of which were motionless and paralysed, from which a stream of tears fell continuously, that was as if drawn (in a picture). अनिमेषं (अविद्यमानः निमेषः. यस्य ) पक्ष्म यस्य निश्चला स्तब्धा तारका यस्य सन्ततं अश्रुस्रोतः यस्य. P. 37 1, 7–p. 38 1. 18. पुनः पुनः••तूष्णीमभूत्- अनुरुध्यमानः urged, pressed . तस्मिन् (लतामण्डपे ) ग्रथिता (fixed) दृष्टिः यस्य परिच्छेदेन निष्टरं यथा स्यात् तथा hard on account of decision (of the decisive tone ). रक्षितं qualifies महासाधनं, which is the object of गृहीत्वा वैराग्य...शक्य suspecting that some cause for his dissatisfaction ( वैराग्यं, or asceticism') must have arisen. सानुनयम्--अनुनयेन सह यथा स्यात्तथा soothingly. प्रतिबोध्य having roused him (from his वैराग्य), तादृशा ...पीडा we who were pained by his doing such an absurd act. तादृशं असम्बद्धं अनुष्ठानं कर्म तेन जाता पीडा येषाम्. एवं...स्थातुम् (yoi say) thus it is not proper for us to stay here. This is said ironically and is repeated from वैशम्पायन's words ‘न युक्तं भवतीetc. (. 9 above ) The meaning is: -if it is not proper for us to stay here, it is also not‘proper for you to stay here. If you want to stay bere, you cannot then advise us as you do. भवतः is to be connectKADAMBAR 191 ed with युक्तमिदम् (1. 17 ). तारापीडस्य अनन्तरात् who is not different from (the emperor) तारापीड 2. e. who is as great as तारापीड; or it may also mean who is next (only) to तारापीड. The first is preferablo. न विद्यन्ते अन्तरं यस्य स लब्धजन्मनो ( येन )h• अनन्तर. लब्धं जन्म qualifies भवतः above caressed on her lap. चन्द्रापीडेन शिक्षितस्य–चन्द्रापीड and वैशम्पायन were placed under the same butors. See ‘तत्रस्थं च तं...अखिलविद्योपादानार्थमाचार्येभ्यश्चन्द्रापीडं शोभने दिवसे वैशम्पायनद्वितीयमर्पयांबभूव ’ (p. 5 t. 4-y of P.); also ‘अते च {ः सव। भिरन्याभिः कलाभिरनुचकार तं वैशम्पायन (p. 76 1. 8 of P). भवतः पुनः...युक्तमिदम् Is it proper for you that &c. ( the meaning is that it is not proper for you ) . ज्येष्ठे...जगन्नाथे-All these refer to चन्द्रापीड who was like an elder brother to वै०, who an affectionate masterand the lord of the world. Accord. ing to ancient Indian ideas the elder brother was to be obeyed ithout question like the father. Compare यो ज्येष्ठो ज्येष्ठवृत्तिः स्यान्मातेव स पितेव सः मनुस्मृति X. 110. The meaning is that in चन्द्रापीड are centred all the relationships for you wis. those of eldest brother, friend, master, and lord of the world. गुणवति {ualifies भवति तत्परित्यगेन–तस्य (सर्वस्य ) परित्यागेन कस्यापरस्ये-..च्छेदः who else (but you ) possesses such a discrimination (परिच्छेदः) between what is proper and improper ? चन्द्रस्येव शीतला प्रकृतिः स्वभावः यस्य चन्द्रापीडेनैव...वयम् what will prince चन्द्रापीड himself say to us? They mean that they will be severely blamed by च० if they were to leave him alone in the forest. किमन्यो ...भवान् Are you and चद्रापीड different (to us) ? ४. e. we know that you and च० are to us one and to be equally obeyed. संमोह: delusion, infntuation. गमनाय ...धीयताम् make up your mind for going. ईप a little. विलक्ष...वचनेन in words full of smiles and em- barrassmont. विलक्षः विस्मयान्वितः हासः यस्मिन्. The reading वदनेन

• वचनेन of the Calcutta editions is hetter. किमह ...बोधयन्ति do I

not understand even so much that you advise me to go? पारयामि I am able. प्यैव ..बोधना this (the fact that I cannot stay even for a moment without च०) is the greatest ( गरीयसी ) means of rousing me (from my वैराग्य ). He means--your words are but a feeble means of inducing me to follow you. The fact that I cannot stay without च० is more powerful for inducing me to go with you. अनेनैव-.प्रभुत्वम् at this very moment my power every where (over all my organs) has vanished. तथाहि to illustrate. नरदिवं...प्रवर्तते my mind, as if remembering something (that I cannot describe, does not proceed (address itself) to anything else. चलति turns. निगडितैौ chained. पदमपि..सहेते my feet are 192 NOTES ON not able to move even a step. कीलितेव ---तनुः my body is as if ३४ nailed (कीलिता) in bhis very place. तदात्मना..यातुम् therefore I am unable to proceed by myself e with my own efforts ). अथ-..निनीषवः if (अथ) you wish to take me from this place by force. जीवित ...भावयामि I do not think it possible that my life will continux. यदेत ...धृतोऽसि which, being indescribable and not determined (as to what it is ); revolves in my heart, and by which I have been supported (so far ). अनवसीयमान (न+अवसीयमान pr• p. passive of सो with अव 4 P ) which is not determined, which I do not know what it is. तदलं निर्बन्धेन therefore enough of importunity (i. e. do not press me further). आ तृतेः till you are satisfied. तत् = चन्द्रापीडदर्शनसुखम्. कर...नीतम् (phough I had obtained it ) it was thus snatched from any hands by fate. कौतुकात् ( to be connected with पृष्टः) bhrough curiosity शपामि जीवितेन I swear by the life of my friend चन्द्रापीड. श in the sense of ‘to swear, to promise on oathi' governs the dative of the person to whom a promise is made and instru. of the object by which the oath is taken. P. 38. 1. 13–p. 39 1. 8. मुहूर्तादिव ..केशो भूदिति. किमपि अन्विष्यन् as if searching for something lost. सुनिर्वेदम् (निर्वेदेन सह यथा स्यात् तथा) with despondency कृतं वीरुधां (ल्तानां) संनिधानं यैः who stood near the crcepcrs. ‘लता प्रतानिनी वीरुद्र गुल्मिन्युलप इत्यपि' इत्यमरः वीरुध् £. a creeper ( from रुहृ with वि ). तत्प्रति...प्रत्याशया from the hope of rousing him (वै० ). अमी...प्राणाः this life (of वै० ). चन्द्रापीड•• मृत्युना I am desirous of the sight of च० himself and not of death. झुर्थितू in the sense of desirons of' is used with the instrumental. तदभ्य...निष्फला therefore to request me in this case ( e. for supporting my life ) is unnecessary. निर्वर्तिता (निष्पादिता, कृता) शरीरस्थितिः येन कृतवन्तः-understand शरीरस्थितिं after this. अनुभावयन्तः reflecting over. निष्प्रत्याशा..नयनयोः having no hope of his coming or being brought. सुकृत...स्थापियत्वा having placed his servants with proper arrangements for their provisionsसुकृतं शम्बलस्य (शम्बलः पथिव्ययः पाथेयम्) संविधानं (arrangement ) यस्य (quali fies तत्परिकरं). शम्बलः-लम् provisions for a journey. Ar. remarks तण्डुलोपदंशादिद्रव्यम्. तस्य (वैशम्पायनस्य) परिकरः (rctinue, attendants ) तम्, यच्चाग्रतो..छेशो भूदिति that we did not send a messenger in front (of us ), one reason for it was that he would not have reached your majesty on the way (अन्तरा) while bravelling could not have overtaken you who were bravelling fast) and the other reason was that you might not be put to the trouble of re turning again the momend you entered (उज्जयिनी) after a long time, KADAMBAR. 19B । The meaning of this latter is: the messenger would have reached उज्जयिनी just after' चन्द्रापीड, who would in that case have had to resume his journey again back to अच्छोदAr. ‘संवादकः वृत्तान्तकथक सन्देशहरः। तदेकं तावत् तस्य कारणमेकं तावत् । यत्तच्छब्दयोरव्ययरूपम् । तदिति पटी । गच्छतो देवस्य अन्तरा मार्गमध्ये न परापतत्येव त्वया न सङ्गच्छते इत्यर्थः। अपरमपि अन्यत् कारण तु उज्जयिनीं चिरात् प्रविष्टस्य पुनरागमनक्लेशो मा भूदिति'. छेशोऽभूत् is a misprint for चेशो भूत् . The augment of the imperfect and aorist is dropped with the particle मा according पा. VT. 4. 14 “न माङ्योगे'. P. 89 1. 10–p. 40 1. 18. चन्द्रापीडस्य तु•••तेन कृतम् अनुप्रेक्ष णीयम् not to be thought of. युगपत् qc. at one and the same time ‘तदा तदानीं युगपदेकदा सर्वदा सदा' इत्यमरः, उद्ग...हृदयस्य whose heart was overwhelmed (आक्रान्त ) by dधुjection (उद्वेग ) and amaze ment८ वनवासः एव एकं शरणं यस्मिन् in which a forest residence is ४. e. appears to him to be ) the sole refuge. mistake. तातप्रसादात् =तारापीडस्य प्रसादात्. तमपि = वैशम्पायनमपि. चरणतले लुठिताः चूडामणयः येषाम् whose crestjewels roll on his (वै०१३) feet. This means—the princes who wait upon me must not be the cause of his वैराग्यas they honour him as much as myself. ममेव हीयते nothing is vanting to him also as to me as regards all sorts of enjoyments (that he obtains ) even more than he can desire. इच्छायाः अधिकेषु that exceed oven desiro. हीयते pos8¢ve pr. of हा to abandon, 3rd cornj. P. विहन्यते is disobeyed. सोऽपि...करोत्येव he also shows favours (to servants and dependants). स्पृहा strong desire, envy, covetousness (for the luxurics he possesses). अपि आगच्छन् तनयनेहो...भावितः was he not, when coming, honoured with kindness ( सौहार्द ) worthy of the affection for a son. अपि intro. duces a question here. ‘गर्हासमुच्चयप्रश्नशङ्कासम्भावनास्वपि' इत्यमरः सुहृदो भावः सौहार्दम्. विनया -च्छुना desirous of (seeing) more modesty ( on वैशम्पायन’s part ) तातेन refers to तारापीड. Ar . reads ‘तात- शुकनासेन'. तत्रापि विरमेहा—the principal clause ends with ०दुर्ललितो वा and the relative clanse begins with यो जन्मनः प्रभृति etc, even if that were the case (४. e. if something painful was said by शुकनास or even if he were bcaten). अलेहलः without affection. पिशुनस्वभाव= खलस्वभावः of wicked disposition. ‘पिशुनौ खलसूचकौ ’ इत्यमर. गुरुजनाभक्तः not devoted to his clders. गुणानाम् उपादानं ( ग्रहणं ) तस्मिन् विमुखः (पराङ्युखः. तरलचित्तः चथलहृदयः यकिचनकारी doing anything whatever; hence, doing a rash act, यः कश्चिदिव प्रकृतिः of a mean naturc like some ordinary personआढ्य..र्वतः vain by the fact of this being the son of a riah man आद्यस्य पुत्र 17 194 NOTES ON १८ तस्य भावः ०पुत्रता तया गर्वितः. दुःशिक्षित ...दुर्ललितः badly taught, or impudent, or nanghty on account of his being an only son. एकता तेन दुर्ललितः. सर्वप्रकारैः उपकारिणः. खेदमेवं कुर्यात् he wond thus show disgust with. अनुबन्धाद्रिमेद्वा or would cease in his attacb. ment (to his elders ). रम्, though आत्मनेपदिन्, takes परस्मैपद necessarily when preceded by वि, आ and परि, according to <व्याङ्प रिभ्यो रमः ' पा° I. B. 88. रम् with वि (to stop, desist) goverms the ablative according to bhe वार्तिक ‘जुगुप्साविरामप्रमादार्थानामुपसंख्यानम्’ on ‘अपादाने पञ्चमी’ पू० II. 3. 28( verbs having the sense of

• disgust cessation' and 'mistake' govern the ablative ). प्रशम

कालः this is not (the proper ) time for such a calmness (of mind, as he is striving for ). प्रशमः means वैराग्यम्. According to ancient Indian ideasthere were four आश्रम s (stages of life } through which a man was to pass. The first was ब्रह्मचर्य (the period of studentship), then came गार्हस्थ्य ( the life of a house- holder ), then वानप्रस्थ्य and then the last stage, j४. Bhe life of a यति called (संन्यास or प्रव्रज्या). Note the following from जाबालोप निषत् ‘ब्रह्मचर्यं परिसमाप्य गृही भवेत् गृही भूत्वा वनी भवेत् । वनी भूत्वा प्रव्रजेत्’ Of course in rare cases a person became a यति just after ब्रह्मचर्य as said जाबालोपनिषत् also ‘यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजंद्रहाद्वा is by the वनाद्वा ।. The मनुस्मृति 5ays ‘वेदानधीत्य वेदौ वा वेदं वाऽपि यथाक्रमम् । अविप्लुतब्रह्मचर्यो गृहस्थाश्रममावसेत् |P III. 2. प्रशम was a quality that slonld be characteristic of a वानप्रस्थ or यति and the time when a man should become a वानप्रस्थ is indicated in the following verse ‘गृहस्थस्तु यदा पश्येद्वलीपलितमात्मनः। अपत्यस्यैव चापत्यं तदरण्यं समाश्रयेत्।। मनुस्मृति VI2 ( when a householder saw wrinklos on his body; had grey hair and grandchildren, then he may resort to a forest). वै० was barely out of his teens and so a life of was, as shown above, most unsuited to him. विद्वज्ज-..निवेशितःe has not yet been placed in the order of a householder which is fit for learned men. As वैe was not married, he was not then a गृहस्थ. The मनुस्मृति praises the गृहस्थाश्रम highly in chaptar III verses 77-80. ‘यस्मात्रयो ऽप्याश्रमिणो शानेनानेन चान्वहम् । गृहस्थेनैव धार्यन्ते तस्माज्येष्ठाश्रमो गृही ।। मनु II78. देव ...गतः he has not yet paid of the debb due to gods Manes and men. आनृण्यम् freedom from debt. अविद्यमानं ऋणं यस्य सः अनृणः तस्य भावः आनृण्यम् Even from the most ancient times it was believed that a man had to discharge three debts, vis, to gods, Manes and sages, which he discharged espectively by sacrifices, by producing children and by the study of the Vedas. Note the श्रुति text ‘जायमानो वै ब्रह्मणस्त्रिभिर्हणवाआयते ब्रह्मचर्येण ऋषिभ्यो यज्ञेन KADAMBARM. 19B देवेभ्यः प्रजया पितृभ्यः एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारी वाऽस्ति’ तैत्तिरीयसंहिता VI. 3. 10. 5. Similarly the ऐतरेयब्राह्मण says that the father discharges a debt by producing a son ‘कणमस्मिन् संनयति--पिता पुत्रस्य जातस्य पश्येच्चेज्जीवतो मुखम् ॥ The मनुस्मृति also says ऋणानि त्रीण्यपाकृत्य मनो मोक्षे निवेशयेत् । अनपाकृत्य मोक्ष तु सेवमानो व्रजत्यधः । अधीत्य विधिवद्वेदान् पुत्रांश्चोत्पाद्य धर्मतः। इष्ट्वा च शक्तितो यशैर्मनो मोक्षे निवेशयेत्।’ मनु० VI35-36. ऋणत्रयेण वद्धः--See the verses quoted aboveThe text speaks of the debt of मनुष्य, while the quotations given above speak of ऋषिऋण. वैशम्पायन had clearly not discharged his debt to gods and Manes. चन्द्रापीड points this out in the following clauses. प्रतिष्ठा stability, permanenceThis sentence shows that वै० had not discharged his debt to पितृs. अनन्त...इष्टम् he has not performed the great sacri fices (such as ज्योतिष्टोम etc.) in which very large fees are to be paid (to the त्विs ). अनन्ता दक्षिणा येषु. This shows that he had not discharged his debt to the gods. सत्र...मेदिनी he has not decked the earth with works such as a place of refugewells, SeenS प्रासादः), lakes, gardens (आरामः) etc. to be used in its etymological sense, that which commemorates or glorifies' ( from the root ऋत् 10th cony. is a place where houseless people are housed and fed. सत्रमाच्छा सदादाने वने ऽपि च' इत्यमरः ‘प्रपा पानीयशालिका' इत्यमरः. ‘हम्नॅदि धनिनां वासः प्रासादो देवभूभुजाम्' इत्यमरः. ‘आरामः स्यादुपवनं कृत्रिमं वनमेव यत्’ In सत्रकूप-.रामादिभिः the author refers to what is called पूर्तकर्म, the other closely associated with it being इष्ट. ‘वापीकूपतडागादि देवतायतनानि च । अन्नप्रदानमारामाः पूर्तमार्याः प्रचक्षते । '. न आकल्प-..कीर्णम्, he has not spread his fame lasting till the end of a कल्प and going in all the quarters. आकल्पं तिष्ठतीति. दिंशो याति इति दिशोयायि A कल्प is a day of ब्रह्म and is equal to 1000 times of the period of four युगs ( कृत, त्रेता, द्वापर and कलि ) ४. e. to a period of 4320000,000 human years. At the end of a कल्प the whole universe is destroyed and remains there for one कल्प and is again produced. Compare भगवद्भीता ‘सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः । रात्रि युगसहस्रान्तां तेऽहोरात्रविदो जनाः ? VIII. 17. See विष्णुपुराण VIL. 3 and 4 for a description of कल्प- अनुवृत्त्या | by obedience. न प्रणयिनः..नीतः ho has not made his friends as rich as himself. निर्विशेषः ( निर्गतः विशेषः difference ' यस्मात् ) विभवः यस्य स निर्विशेषविभवः तस्य भावः ०विंभवता. संविभक्ताः endowed with a gift. नाभ्याग...निस्तृपः he has not made the guests free from desire ( for money ). निर्गता तृट् येषां ते निस्तृपः. जातेन by one who is born. पुरुषार्थसाधनानां that are the means of obtaining the goals of man (the goals of human existence). 196 NOTES ON Generally four पुरुषार्थs( called चतुर्वर्ग ) are enumerated wi: (performance of religions duties), अर्थ (acquisition of wealth ), काम ( satisfaction of all legitimate desires) and मोक्ष (freedom from birth and death ). The latter is called परमपुरुषार्थ. The first three . were called त्रिवर्ग. ‘ त्रिवगों धर्मकामार्थांश्चतुर्वर्गः समोक्षकैः इत्यमरः. The following verse briefly shows how the four पुरुषार्थः to be secured ‘अर्थस्य मूलं निकृतिः क्षमा च कामस्य रूपं च वपुर्वयश्च । धर्मस्य यागादि दया दमश्च मोक्षश्च सवपरमः क्रियाभ्यः । संक्षेपशारीरक III. 366. It was believed that a man must secure at least one of these four goals of human life. ‘धर्मार्थकाममोक्षाणां यस्यैकोऽपि न विद्यते । अजागलस्तनस्येव तस्य जन्म निरर्थकम् । were P. 40 1. 14–p. 41 1. 4 इत्याक्षिप्त...अविशत्- The principal 8entence is इत्याक्षिप्तचेताः.. विसथं सकलमेव राजकम् (1. 16) उत्थाय कायमानमविशत्. आक्षिप्तं (perplexed) चेतः यस्य स आक्षिप्तचेताःयथा honoured with respect and with favours shown to them as was proper. राजकम् collection of kings. ‘अथ राजकम् । राजन्यकं च नृपतिक्षत्रियाणां गणे क्रमात् । इत्यमरः he accusatives front तत्क्षणकृतम् up to अनन्तभोगपरिकरं qualify कायमानम्. उत्तंभित ...कलशम् on the high and propped-up (उत्तम्भित ) gate-way of which was tied a garlaud of sandal, on both sides of which (कायमान) was placed a jar of gold full ( with water ) and having tender leaves placed on its top. उत्तम्भितं यत् तुङ्गतरं तोरणं ( gate-way, ‘ तोरणोऽस्त्री बहिङ्करं इत्यमरः) तस्मिन् आबद्धा चन्दनमाला यस्य. It is hard to understand what meansIt seems likely that चन्दनमाला is a mistake of the Mss. for वन्दनमाला (च and व being written very like each other ). क्षीरस्वामी explains वन्दनमालिका मङ्गलद्रक्तोरणोध्र्वे भवेद्वन्दनमालिका'. उभयपा- र्श्वयोः स्थापित उत्पलवमुखः (उद्गताः पछवाः यस्मिन् तत् उत्पलवं सुखं यस्य स उत्पछ वमुखः) पूर्णः हेमकलशः यस्मिन् पूर्णकलश with tender leaves on it is sign of auspiciousness. द्वारा प्रकरम् the ground of which was moistend with water and well swept from the door ( to the in side) and inside and outside of which masses (प्रकरः) of fragrant flowers were strewn about. इतस्ततः ..कीर्णम् in which the servants moving about here and there had taken golden pitchers of vari ous shapes in their hands, and that was crowded ( आकीर्ण ) with courtezans (वारवनिता ) carrying in their hands such materials (उपकरणं) as jewelled chowriesfans (तालवृन्तं) jewelled sandals and (रलपादुका). कर्मान्तिकम् a । servant (lit. one who carries a work to. an end). वितान-.बाणाङ्गणम् one side of which was occupied by गन्धमादन, the elephant of the kingthat (हस्ति ) stood underneath a canopy ( वितानं ) and that perfumed all the quarters by the KADAMBAR. 197 fragrance of its ichor, on the other side of which was prepared a place (stable) for इन्द्रायुधof the outer court which was occupied by famale elephants meant for riding मदस्य आमोदेन अधिवासितानि दिगाननानि (दिङ्खनि) येन सनाथीकृतः एकपार्श्वः यस्य कल्पितं इन्द्रायुधस्य अवस्थानं यस्मिन् उपवाह्यः -' orह्या a kings riding elephant (male or female). गन्धमादन was the name of the elephant that accom. panied चन्द्रापीड when he set out for दिग्विजय. See p. 112 of P मेरुगिरिणेव गन्धमादनेनानुगम्यमानः..प्रथममेव शातक्रतवीमाशामभिप्रतस्थे’ अशेष...कुर्वाणम् in which there were any stafbearers vigilant ut all the doors (to prevent persons from entering unobserved), which resembled an ocean by its vast proportions, by its depth and by its being the refuge (शरणं) of many beings (सत्वं ). अशेषद्वारेषु अवहिताः बहवः वेत्रिलोकाः (persons with canes in bheir hands) यस्मिन् In the tent, there were many (human) beingsas Bhere are many animals in the sea. अनेकसवानां शरणं तस्य भावः ०शरणता तया. तथाहि for example, सवेला ...कुसुमप्रकरैः in these words, the poet shows the various ways in which the tent of चन्द्रापीड resem bled महाजलनिधि. सवेला ...परिकरेण which seemed as if possessing a ferest on its shores with the cloths (परिकरः) on the numerous arrays (घ) of elephants that were kept dnring the period of a watch यामन्. Tho tall elephants resembled the trees and thecloths with which the elephants were covered resembled the shining shore of the sea. अन्तः...मादनेन that seemed as if a big mountain had entered into it on account of the elephant गन्धमादन. The dark elephant looked like a mountain that appears dark-blue from a distance. There is a mythological story that the moun tainsthat were once winged and caused great trouble thereby, being afraid of the thunderbolt of इन्द्र took shelter in the sea. बाण refers to this story in another place उदधिमिव भयान्तःप्रविष्ट सपक्षभूमिभृत्सहस्रसंकुलम्’ (p. 90 1. 21 of P.). Similarly कालिदास says ‘पक्षच्छिदा गोत्रभिदात्तगन्धाः शरण्यमेनं शतशो महीध्राः । नृपा इवोपप्लविनः परेभ्यो धर्मोत्तरं मध्यममाश्रयन्ते । रघु. 13. 7. Compare 'इतश्च शरणार्थिनः शिखरिणां गणाः शेरते...अहो विततमूर्जितं भरसहं च सिन्धोर्वपुः' नीतिशतक सकल्लोल...परम्पराभिः which seems as if full of billows (कचोल ) by the series of the waves (ऊर्मिः . e. crowds) of hurrying°servants moving to and fro. सावर्त...पुर्पैः which seems as if full of whirl | pools (आवर्तः) by the positions of its watchmen (प्राहरिकजन) in a circle, which seems to be possessed of लक्ष्मी on account of its charming ladies, which seems to be full of jewels on account of the great men (it contains ). प्राहरिकजनानां मण्डलेन 198 NOTES ON अवस्थानं तैः प्रहरः अस्य (रक्षणार्थं) अस्तीति प्राहरिकः or प्रहरे भवः प्राहरिकः लक्ष्म्या सह सलक्ष्मीकम् (बहुनीहि ). The watchmen stood roun। the tent in a circle which thus resembled the whirlpool in a sea. The tent was full of majesty (लक्ष्मी ) and great men. At the churning of the ocean लक्ष्मी and other jewels (in all 14 ) were churned out of it. See above (p. 184 for सागरमन्थन). वाण limself mentions लक्ष्मी as arising out of क्षीरसागर together with other jewels ‘इयं...लक्ष्मीः क्षीरसागरात्पारिजातपलवेभ्यो रागमिन्दुश कलात् एकान्तवक्रतामुच्चैःश्रवसश्चञ्चलतां कालकूटान्मोहनशक्तिं मदिराया मदं कौस्तुभ णेनैऋर्यमित्येतानि...गृहीत्वैवोद्भता’ (p. 104 1. P-11 of P). It is usual to speak of an excellent man as रन- मल्लिनाथ says ‘जातौ जातौ यदुत्कृष्टं तंद्रत्नमभिधीयते. Compare भर्तृहरिं सृजति तावदशेषगुणाकरं पुरुपरत्र मलंकरणं भुवने सहंस...प्रकरैः which seems to be full of rows of swana with the white banners, and full of lines of foam with the masses of flowers. हंसऽ are white and hence the banners are compared to them. Howers most of them white ) that were spread in side and outside the tenth looked ike foamwhich is seen on the shore of a sea. Here end the details of the comparison of the tent with the sea. हरि...करं attended with various kinds of enjoyment, like विष्णुः अनन्त ..करम् applies to हरि also (meaning whose attendants were the hoods of the serpent शेष' ). अनन्ताः भोगाः (objects of enjoyment ) परिकरः यस्य ( with कायमान ). अनन्तस्य (शेषस्य) भोगाः (फणाः, कायाः) परिकरः ( परिवारः) यस्य ( with हारि ). ‘भोगः सुखे ख्यादिश्रुतौ अहेश्व फणकाययोःइत्यमरः शेषोऽनन्तो वासुकिस्तु सर्पराजोऽथ गोनसे' इत्यमरः. शेष is supposed to have one thousand heads and as forming the couch of विष्णु or as supporting the entire world on his head. Compare कुमारसंभव III. 13 ‘व्यादिश्यते भूधरतामवेक्ष्य कृष्णेन देहोद्वहनाय शेपः. Compare वासवदत्ता ‘सागरशायीव अनन्तभोगिचूडामणि 3 , प्रतूितिपाद्यैR';a१ कार्यालय हn be कायमान as कायस्य इव मानं यस्य (which is as high as the human body) P. 41 ll. 4-24. प्रविश्य...उदतिष्ठत्. अगृहीत...वेषाभिः whose dress was dirty because they had not decorated bheir bodyअगृ हीतं प्रतिकर्म ( decoration, toilet) याभिः तासां भावः अगृहीतकर्मता तया ‘आकल्पवेषौ नेपथ्यं प्रतिकर्म प्रसाधनम्' इत्यमरः. प्रत्यकं कर्म प्रतिकर्म. क्षीरस्वामी distinguishes between वेष and प्रसाधन (the meaning of प्रतिकर्म ) follows ‘वेषो हि वस्त्रालंकारमाल्यप्रसाधनैरङ्गशोभा, प्रसाधनं तु समालम्भनं तिलक पत्रभङ्गादिना. यामिकः a_watchman (from याम m ); compare the formation of प्राहरिक explained above. आलोक..दृष्टिः casting a vacant eye on गन्धमादन who (whose presence) was told to hin by 88 , RADAMBAR. 12 शिक यं येन the fragrance of its ichorwhicld ( आमोद) seemed as if it were an attendant bhat keeps back the crowd of people, N explains -J आलोककारकैण as ‘जनोत्सारकवेत्रिण: The मदामोद of गन्धमादन drew the attention of च० who was engrossed in other thoughts, just as bhe cries of प्रतीहारीs draw the attention of the king to the person who is being brought into the royal presence or just as they lielp in checking the crowds of people by crying ‘आलोकयत आलोकयत’ from obstructing the kings path. Hence the word आलोककारकेण. Note the following passage from कादम्बरी itself प्रतीहारिणां च पुरः ससंभ्रमं समुत्सारितजनानां दण्डिनां समारब्धहेलमुच्चैरुच्चारयतामालोकयतालो कयतेति तारतरदीर्येण...आलोकशब्देन’ (p. 14 . 11-14 of P ). अपनीतः ः यस्य from whom were removed all his equipments (such as costly dress &c. ) or as N explains who sent away all people, remained alone'. अङ्ग...कारिभिः who shamponed his limbs. अप्राप्त bbrongh sharp pain (दुःखं असिका इव he again plunged in thought that was bhe cause (हेतु) of other pain, अन्यत् दुःखं दुःखान्तरं तस्य हेतुः (कारणं ) तम् . अप्रतिमुक्तः not permitted, तौ is the object of निक्षिप्य विछव distressed . शुकनासं and मनोरमां are the objects of अनाश्वस्य. अमुक्ति ...हृदयम् my hearb suspects the other alternativey; not being permit ted (to go in search of वै०) . अस्थाने ( used as an adverb ) impro per. प्रियसुहृ..त्पादयता by my dear friend (वै०) who though the abandoned himself ( to sudden emotion ) and me, las in another way led to my going out (in search of him ). कादम्बरी...चिन्तया पर्याकुला (troubled ) मतिः यस्य तेनैव पार्थेन by that very side &. . ८ continuing the same way. वैशम्पायन was on the way leading to कादम्बरी. Or तेनैव पार्थेन may mean by that very expedient'. Ar explains ‘तेन पार्येण(न) सहायभूतेन’ and thus connects the words with वैशम्पायन. पुरस्तात् £urther on (to कादम्बरी ). परिणामे सुखं that gives happiness in the end, that is wholesome in the result. आपूरिते. शत्रे when the conch indicating the third half of a watch was illed (e. e. hown ). It seems that the conch was blown at each half of a यामः So चन्द्रापीड got up, it seema, after one याम and a half from sunrise (४. e. 4 hours and a half after sunrise ). P. 41 1. 25–p. 43 1. 7. उत्थाय च...अयासीत् स्वधैर्या... हृदयं baving steadied his heart by the support of his own firmness alone ( ३. e. he did not need the आश्वसन of any one else ). संवर्गित called together. कृताहारश्च ( p. 42 1, 1)....अयासीत् (P. 43 1. .)–bhe principal sentence is कृताहारश्च...उत्थाय (1. IT ) सरस्तीरकल्पितं ...जलम- Connect साहायकमिव कर्तृ with गगनतलमारूढेः अन्त कर्तुम् 200 NOTES ON S as if in order to give help in causing tornment (heat ) outwardly to the fire of love that burnt inside (his heart} and to the fire of sorrow due to separation from वै०. उपरिस्थितः remaining above (in Bhe sky ). अतिकष्टं qualifies सन्तापम्. इति आकलय्य इव as if thus thinking. उपरि ...सन्तापम् is the object of आकलय्य . आकलय्य is the absolutive of कल 10th conj. with आ. The natural pheno menon of the sun occupying the middle of the sky in the noon is poetically fancied as due to the sun's desire to cause more सन्ताप to च० by standing above him etc. आतप...दृष्टिषु when the mass of the sun's rays emitted under the disguise of sun. shine (आतपः) as if heated and therefore liquid silver, when the sunlight as if entered the body after piercing it, when the shades of trees ( ४. e. the shady places of threes) had collections of ani- mals forming into crowds under them and which therefore were ०vercrowded (सङ्कटायमान ) on account of the entrance ( of beings under them, when the eyes (of men) were unable even to look out side ( on account of the dazzling heat). तलप्रवेशात् may be con. strued with the sun also. Then तल•••सङ्कटायमानासु would mean ‘which (छाया) became narrow on account of the sun's rays entering the root of the threes (e. e. on account of the rays falling perpendicularly ). दुःस्पर्शासु ..पथिषु when the ground could not be touched ( being heated by the Sun's rays ) and when the roads were not frequented by anybody. निर्गतः सञ्चरः येषाम्. सङ्कट...पत्ररथेषु when travellers had crowded for drinking the water inside the cottage (कुटीरं) of the narrow (सङ्कट), place for distributing water, when birds (पत्ररथः) distressed by their breath that caused bhe movement of their tubular organs stayed in their nests (नीडःडम् ). सङ्कटा (सङ्कचिता) प्रपा तस्याः कुटीरं तस्य उदरे उदपीतिः उदकपानं तदर्थं पुजितेपु. अध्यन्यः अध्वनीनोऽध्वगोऽध्वन्यः पान्थः पथिक इत्यपि' इत्यमरः . अध्वन्य is formed from अध्वन् by the affix य according to ‘अध्वनो यत्खौ पा० V. 2. 16 (अध्वानमलं गच्छति अध्वन्यः । अध्वनीनः। सि. कौ.). नाडिंधमः श्वसः तेन आतुरेषु नाडिन्धम-नाडीं धमति इति according to the सूत्र ‘नाडीमुष्टयोश्च पा. III. 2. 30 (एतयोरुपपदयोः कर्मणोर्माधेटोः खश स्यात् । सि. की. । नाडिन्धमः, मुष्टिंधयः &c). Ar proper ly romarks ‘अत्र नाडीशब्देन कण्ठनाड्यो विवक्षिताः. The ई of नाडी is short ened in नाडिन्धम in accordance with the सूत्र ‘खित्यनव्ययस्य VI. 3. 66 (खिदन्ते परे पूर्वपदस्य हस्खः स्यात् । ततो मुम् । सि. कौ.). पत्ररथः a bird (पत्राणि पक्षाः रथः अस्य ) ‘पतत्रिपत्रिपतगपतत्पत्ररथाण्डजाः' इत्यमरः पल्वलान्त करियूथेषु when herds of buffaloas had entered inside the water of puddles and when herds of elephants plunged into the mud of lakes where they drank water, that ( mud ) was inlaid ( विच्छुरित) KADAMBAR. 201 with filaments (किञ्जल्कः) and pieces of lotus leaves, and that !{mud) was bristling (दन्तुर) with pieces (च्छेदः) of lotus stalks that were cut (उखुटित) by the stirring up (विलोडितं, of the lake) at their will ( by the elephants). We should read विलोडितोऽटित०. किञ्जल्कः केसरोऽस्त्रियाम्' इत्यमरः. अरविन्ददलानां शकलैः किञ्जल्कैश्च विच्छुरितम्. इच्छया विलोडितं (मथनं ) तेन उक्षुटितानि विसकाण्डानि तेषां छेदाः तैः दन्तुरम्. ‘दन्तुरस्तून्नतरदे तथोन्नतनते त्रिपु' मेदिनी. दन्तुर uneven, undulated. रक्त वलीषु when the borders (उपान्तः) of the cheeks of young women bore the appearance (कान्ति ) of red lotuses, when rows of the drops of perspiration (घर्मजलं ) were shining resembling the powder of crushed pearls . रक्ततामरसस्य इव कान्तिः येषाम्. दलितानां मुक्तानां क्षोदः तं अनुकरोतीति. घर्मः heat. The cheeks became flushed on account of the heat. स्मर्यं...हृदयेषु when the moonlight was re . membered (on account of its cooling effect ), when the (cooling) properties of snow (तुपा) were being praisd (lit. taken ), when the advent (अभ्यागमः) of the rainy season was longed for, when the close ( परिणामः ) of the day was desired, when the hearts (of men ) were eager to see the evening (प्रदोपः). ‘तुषारस्तुहिनं हिमम्' इत्यमरः, पयोदाः मेघाः तेपां कालः (वर्षाकालः ) तस्य अभ्यागमः सरस्तीरकल्पितम् (prepared on the bank of the lake )--this and the following accusatives ( singular ) up to उपेतम् (p. 43 1. 3) qualify जलमण्डपम् (p. 1, 1)अनवरता...परिक्षिप्तम् where the heat of the 43. suns rays was awarded off by the drizzling of constantly falling showers of water, that (जळमण्डप ) was encircled (परिक्षिप्त) by a conal (कुल्या ) as if it were a stream fowing with rapidity of the fall of showers in unbroken lineअनवरतं आपतन्तः जलस्य आसाराः (shower ) तेपां सेकेन निवारितः उष्णकरस्य (सूर्यस्य ) किरणानां सन्तापः यस्मिन् एकसन्तानस्य आवली तया धारावर्षः तस्य वेगं वहतीति. अन्तरालम्बित काण्डम् where darkness was produced by the tender leaves (प्रवालः लम्) of water-canes that hung down from the middle (of the जलमण्डप ), all the pillars of which were covered with creepers that put on ( ४. e. were full of ) flowers and tender leaves, that yas wet with the anointing of thick हरिचन्दन paste, all the ground of which was covered with lotus leaves ( पलाशं ) as dark green as emerald, on which were scattered leaps of lotuses that spread their perfume all round that were juicy (सरस ) and fully expanded, where were spread juicy lotus -stalks, अन्तरा (मध्ये ) आलम्बितानि जलजम्बूप्रवालानि (वतसकिसलयानि ) तैः आहितः अन्धकारः यस्मिन् आमुक्ताः कुसुमपछुवा यासु ताः आमुक्त..पह्वाः लताः ताभिः आवृतः अखिलस्त भानों सञ्जयः यस्मिन्. आमुक्त put on, worn. अतनु not small &. 202 NOTES ON thick, हरिचन्दन 8 kind of yellow sandal. मरकतवत् श्यामानि पझिनी पलाशानि तैः आस्तीर्ण ( covered ) समस्तं भूतलं यस्मिन्. आमोदमानानि विदूरग गन्धवन्ति) सरसानि स्फुटितानि (विकसितानि ) अरविन्दानि तेषां राशिः तस्य दत्तः प्रकरः यस्मिन्ः आकीर्णानि सरसानि बिसकाण्डानि यस्मिन्. The sandal, tho lotusstalks, lotus leaves etc, were placed there to produce a cooling effect on च० who was agitated by the sorrow for वै०. अकाण्ड •..मञ्जरीभिः which, with tho tender sprouts of nmoss (शैवलं) that dropped down water here and there, seemed as if to have produced the raiuy season all of a sudden. अकाण्डे (अनवसरे ) कल्पितः प्रावृट्कालः येन. ‘जलनीली तु शेवाळे शेवलोऽथ कुमुद्वती’. क्षीरस्वामी says that the proper word is शेवल or शैवालbut that the द्रविडs employ. शैवाल and शैवल. ‘शैवलं शैवालमिति तु द्रविडाः ९. जलदेवता उपेतम् that was possessed of a few courtezans ( वाराङ्गना) that seemed as if they were water-nymphs ( जलदेवता ), because thei beautiful hair was yet with the bath they had just taken, that (वाराङ्गना ) had put on fragrant and delicate robes wetted with water, that were charming on account of the wet unguent (अङ्गरागः) of sandal, that had necklaces and bracelets alone as their ornaments, that had turned young spronts of moss into their car ornaments, that had in their hands such materials as lotus-ibres (मृणालं ), fans, camphorperfumed powder (पटवास), yellow sandal moon-stones and mirrors. जलदेवता would have had yet hair and also wet clothes; the वाराङ्गना had just bathed and wore wet gar ments in order that their touch might be cool and might not increase the सन्ताप of च०. स्नानेन आईं: चिकुरहस्तः (केशकलापः) यासाम्.} ‘पाशः पक्षश्च हस्तश्च कलापार्थाः कचात्परे’ इत्यमरः. 'The words पाश, पक्ष, and हस्त are used after words meaning 'hair' (कच) in the sensBoी कलाप ( collection ). उपगृहीताः सुरभयः कोमलाश्च जलार्दिकाः याभि. कुलाद्रिका explained by Apte as fans wetted with water.' N explains it as छिन्नवासस्' and quotes अभिधानचिन्तामणि in support‘जलाद् लिन्नवाससि' इत्यभिधानचिन्तामणिः.ॐ Arexplains जलार्दिकाः as जलार्द्रप्रावरणम्. अना यानं ( अशुष्कं, आर्द्र) चन्दनं तस्य अङ्गरागः (विलेपनं ) तेन हारिणीभिः (मनोहरा भिः). अवतंसितानि बालशैवलप्रवालानि याभिः ‘पिष्टातः पटवासकः इत्यमरः पटवासः is fragrant powder mixed with musk (used for perfuming garments) पटः वास्यते अनेन मृणाल...दर्पणादीनि उपकरणानि पाणौ यासाम्, अबीभिः who were not many. बही is the feminine of बहु. Adjec Gives of quality ending in उ optionally form thoir fominine by adding ई. ‘बोतो गुणवचनात्पा. Iv. 1. 44. Arhas a long com- ment on this clause aud remarks in the end ‘जलदेवता..तत्र तत्र नदी जलाशयेष्वाधिपत्यमधिगम्य स्थिता वरुणवाराङ्गना दृश्यन्ते। ताश्च तद्वरुणपरिचरणार्थं मृणालतालवृन्ताद्युपकरणवाहिन्यो भवन्ति । एताश्चन्द्रापीडस्य शिशिरोपचारपरिचरणार्थं IS KADAMBAR, 20B तथा लक्ष्यन्ते । ताभिवराङ्गनाभिरुपेतम् । १. परिभवस्थानमिव —This and the following accusatives up to are in apposition with जलमण्डपम्. Compare p. 36 ll. 9—11 (of text) for a similar description. परिभवस्थानम् = पराभवस्थानम्. निदाघसमयः summer. निदानम् source. निवेशः abode. वारिवाहः= मेघः. तिरस्कारमिव रविकराणाम् that as if treated with contempt i. e. defied the rays of the sun. तिरस्कारः also means concealment, veil and so the clause would mean ‘ that as if veiled the place against the suns raysहृदयमिव सरसः as if it were the heart (middle ) of the lake (it was SO cool and full of water). स्वरूपमिव जडिम्नः as if it were the very nature of coolness ४. . as if it were coolness incarnate. आवासः house. विभावरी night, The sun's rays could not penetrate inside the bower. प्रत्याघातः repulso, repelling. प्रत्याघातमिव दिवसस्य as if it repulsed sunlight. जलमण्डपः = जलपरिक्षिप्तः 1S P. 48 1. 8–27. तत्र चाति ...उज्जयिनीम् अतिरम्यतया..दिवस the day that was deep (d. e. that seemed endless to him on account of his distraction) like the ocean, that (day) was unbearable ( विषम ) on account of thousands of longings due to excited love and which enkindled (संधुक्षित ) his firo of separation from is friend by the coolness of the showers of water (in the जल मण्डपे. क्षुभितः मकरध्वजः (मदनः) तस्य उत्कलिकासुहतं (उत्कण्ठासहN ) तेन विषमं (दुसहम् ). The adjectives क्षुभित...विषमं and संधुक्षित ...नलं are capable of application to महासमुद्र also. क्षुभिताः मकराः येन एतादृशं यत् ध्वजोत्कलिकासहस्त्रं (ध्वजसदृशा उत्कलिकाः ऊर्मयः ध्वजोत्कलिकाः तासां सहस्र) तेन विषमं (नतोन्नतम् ). संधुक्षितः सुहृद्वियोगसदृशः अनलः (वडवानलः Tho meaning of the two adjectives ( with महासमुद्र ) that was uneven with thousands of itg waves that disturb the sharks and that emkindle the sub-marine fire resembling the separation from one's friends ". Charming things excite a person in love or sorrow ; homce the very charming मण्डप excited च० the moresimilarly even cooling substances appear hot to a man in separation; therefore the showers of water kindled the firo of separation. The fire inside the ocean called वडवानल is said to foed on water and hence it is said to be enkindled by showers of water; as Ar. properly remarks fऔर्वानलस्यापि अबिन्धनतया शिशिरत्वमेव प्रज्वलनहेतुर्भवति. The sons of कार्तवीर्य with the desire of destroying the race of भृशं killed even the children in the womb. One of the women of the family secreted her foetus in her thigh to preserve it and hence the child at its birth was called और्वBe holding him the sons of कार्तवीर्यं became blind and his wrath was 204 NOTES OMY about to consume the whole world in its fames, when at the desire of his पितृs he cast the fames into the ocean where they remain concealed. Compare शाकुन्तल III ‘त्वयि ज्वलत्यौर्व इवाम्बुराशौ. स्वधैर्ययान त्रेण by the boat in the form of his own steadiness. (becoming red) आतपः ( sunlight) यस्य (adj. of सायाहे ). ०हरिते and ०शोभिनि qualify वासभवनाङ्गणे •and mean green with the plaster (उपलेपः) of thick (बहुल) cowdung; and clharming on account of the heaps of white flowers that were gently shaken being struck with very light breezes. ' मन्दमन्दमारुतेन आहतः अत एव उत्तरलायमानः धवलकुसुमानां प्रकरः तेन शोभते इति. उत्तरलाय मान 07• • of उत्तरलायते denominative verb from उत्तरल. वासः भवनाङ्गणे क्षणमिवास्थाने स्थित्वा remaining for a moment in the audience-hall (आस्थानं ) in the courtyard of his (temporary ) lodging. समासन्न attending near. वैशम्पायनालापेनैव in talks about वै०साधनं =सैन्यम्. बलाध्यक्ष commander-in-chief. ऋक्षोदये एव at the very appearance of stars (कक्षी). नक्षत्रमृक्ष भं तारा तारकाप्युडु वा स्त्रि याम्' इत्यमरः. अतिचिरं अन्तरितं उज्जयिनीदर्शनम् तस्मिन् उत्सुक: anxious to see उज्जयिनी which had not been seen by them for a long time. कटक लोकः—this refers to the army which च० had left behind near the अच्छोद lake and which had then come after being more than three years on their tour of conquest. विनापि..नान्य—N. 5ays विनाऽपि यात्रापटहवादनम्. विना governs the instrumental (नान्द्य ) here. also governs accou. or ablativeसंवृत्य lhaving arranged them selves, being ready. आत्मना...विनोदः who had limself had no diversion due to sleep. अलब्धः निद्राया विनोदः येन सः (चन्द्रापीडः ). अवतरत्येव...यामे just when the third watch (of the night ) began. तुरग..वाहनेन that rode mostly on horses and elephants. विरल. वहत् he rode by a way where there was no crowding of soldiers. विरलः कटकस्य (सैन्यस्य) संमर्दः यस्मिन् अध्वनैव -..वत्याम् when the night (यामवती ) had come to an end together with the journey. रसात. भावेषु when all objects seemed as if emerging from the nether regions. In the night no object was visible on account of the darkness. Whem day brokeall objects were clearly seen objects began to appear where there was nothing visible at night, 'his the poeb represents as emerging from पातालउन्मील निम्नोन्नतेषु when eyesight seemed to expand, when the world of beings seemed to be created again in a different form, when low ( निम्न ) and high (उन्नत ) spots were clearly distinguished ( on ac. count of daylight ). At night the eye was as if contracted, because it could not penetrate darkness. In daylight it could see distant objects and hence it is said to expand, The world, KADAMBAR. 205 being steeped in darkness, wore a different aspect at night; but in the morning, it looked quite a new one in the fresh light of the sun. विरला..गुल्मेषु when the thickest part of forests began to appear less dense (on account of sunlight penetrating into them); and when the thickets (गुरुम) of trees and creepers seemed to he. k• ! come tarrow (on account of their being clearly marked in the daylight ). ‘गुल्मा रुक्स्तम्बसेनाश्च' इत्यमरः . गगन ...दिवसकरविम्ये when the disc of the sun, that appeared like the footprint of the Beauty of the day mounting the sky that (पद) was reddened with the thick la dye (of her feet), that (disc) seemed to be the fresh sprout of the creeper in the form of the East arising through its ( creeper ) being sprinkled with dew (अवश्यायः), imparted राग ( red colour passion ) to the lotus plants. The red disc of the snn in the morning is first compared to the foot-print of a lady ( vie. the Beauty of the day ) that applies lac to her feet and then to fresh sponts ( that are red ) of the creeper (the east ). पदे oc. Biry- वहुलेन प्रभूतेन लाक्षारसेन आलोहिते ईषत् लोहिते. The कम लिनी blooms at the rise of the sun and hence the latter is called Compare with this description of the morning that on p. 32. P. 44 1.1-8. अथ दूरत••श्रव. The principal sentence is अथ दूरत एव-वैशम्पायनवृत्तान्तमेव समन्ताच्छुश्राव• प्रसृति...संस्थितैः who stood with joined hands. प्रसुति–the palm of the hand stretched out and hollowed (मराठी पसा) पाणिनिकुब्जः प्रसृतिस्तौ युतावञ्जलिः पुमान् wond mean the same thing as अञ्जलि as the above quotation from अमर shows. The fact of persons standing with folded hands shows their deliberation. The reading of the Calcutta editions and of Ar. wi८. दूरत एव प्रभृति द्वन्द्वसंस्थितेः is how ever better. दूरत एव प्रभृति (HIe heard ) from a distance. द्वन्द- संस्थितैः who stood in pairs, as Arexplains ‘द्वन्द्वशः स्थितैः द्वौ द्वौ समेत्य स्थितैरे. पुञ्जित collected together. All the adjectives up to ०मौनैश्च fualify मुनिभिः...दुर्जनैःआबद्धं मण्डलं यैः who formed a cirole . वलितैः talhat turned round. दत्त...पदैः who took a few steps with a vacant mind (that was engrossed in thoughts about वैश०). दत्तानि कतिपयानि शून्यानि पदानि यैः, विवर्ण pale. महा-मुखरैः who were garrulous with crying aloud the words a great misfortune has hefallen . दुखा मौनेः who were kept silent by the exce58 of sorrow. दुःखाधिक्येन आ हितं मौनं येषाम् मुमुक्षुone who is desirousof मोक्ष, of being free from the round of births and deaths and the effects of कर्म. Notc कुमा रसंभव II. 31. ‘तदिच्छामो विभो स्रष्टुं सेनान्यं तस्य शान्तये । कर्मबन्धच्छिदं धर्म मुमुक्षवः. मुमुक्षुis formed with the affix उ from the desider 18 206 NOTES ON 8S , ative base of according to the सूत्र ‘सनाशंसभिक्ष उः पा० II. 2. 168 (the affix उ is applied to desiderative bases, to the root शंस with आ and to भिक्षeg• चिकीर्पःआशंसुःभिक्षुः. वीत (विगतः) रागः येषाम् whose passions are gone. उदासीनैः who are indifferent to worldly ties. मुमुक्षुभि...उदासीनैरपि —this shows that all sorts of peopleeven those who had given up the ties of the world were concerned for वै०. Ar. construes मुनिभिः विशेषण of मुमुक्षुभिः and वीतरागैः of योगिभिः (which our text has not got) and remarks f: मुनि भिरपि इति मुनिशब्दो मुमुक्षुशब्दस्य विशेषणतया निर्दिष्टः । पूर्वत्रापिशब्दो विरोधद्यो तकः । उत्तरत्र अपिशब्दस्समुच्चयद्योतकः । गृहीतमौनव्रता अपि मुमुक्षवश्च तेहपरवशा एव वैशम्पायनवृत्तान्तमात्र्यां पृच्छन्ति’लेहपरवशैः overwhelmed by their afiection (for वै०). नगरनिर्गतैः who came out of the city (to learn the real news from the army, as if they were his fatherfriends आर्या in great distress. अनुभाव्यमानं being revolved in the mind. P. 4419-p. 45 M. 10. शुण्वंश्च -अश्रौषीत् वायस्य जनस्य of persons who are outsiders strangers. not related (to ०). बालचाटवः his sweet and endearing words when a child. नासा...दृष्टिः who fixed his eye full of tears on his nose निहिता उद्धष्पा (उद्गतम् बाष्पम् यस्या) दृष्टिः यस्य गच्छंश्च (p. 44 1. 16). अश्रौषीत्–-the principal sentence is गच्छंश्च समीपवर्ती...मनोरमां विप्रलपन्तीमश्रौषीत् (चन्द्रापीड). मदक.वाल एवासि you are still a boy ht to be fondled on my lap. व्याल..मानुषे terrible on account of hundreds of thousands of wild beasts ( or serpents) aud unin- habited. ‘भेद्यलिङ्गः शठे व्यालः पुंसि श्वापदसर्पयोःइत्यमरः सर्व..कारिणी bringing about the destruction of all animals. ‘द्रव्यासुव्यवसायेऽपि सत्वमस्त्रं तु जन्तुषु' इत्यमरः . याघातः means 'striking, obstacle . रक्षा protection. वैषम्यपरिपन्थिनी that would come iu the way (that would resist ) of misery (or harshness of nature ). बुभुक्षिते 4५ ( hungry ) and सुषुप्सति (desirous of sleeping) are the loc. sing. of the pa8%. p. p. and pr. p. respectively of the desideratives of भुज and स्वप् respectively. समाने सुखदुखे यस्याः who shared your happiness aud sorrow. उपात्ता obtained (p»8¢ . p. of दा with उप and आ ). अनुज्ञाप्य having made him to give permission (abso ]utive of the causal of श with अनु). संपन्नम् not accomplished. परं But, on the other hand, यत्र...रुचितं where it has pleased you to 2-46tay. तात--is a term of endearment addressed even to children, to friends aud relatives. श्रीकृष्ण addresses अर्जुन ‘ न हि कल्याणकृत्क दुिर्गतिं तात गच्छति ’ भगवद्गीता VI. 40 Here मनोरमा addresses her Son वै० as तात. एकपदे all of a suddeu. आ जन्मनः and जन्मन प्रभृति would KADAMBAR 207 both mean from birth' and therefore in आ जन्मनः प्रभृति one word is redundant. मयि कोपर--words (not verbs) having the sense of love ' * hatred' anger' govern the locof the person against whom the feeling is shown. Note also अस्मासु लेहः below. अनन्तरितं दर्शनं यस्य whom you never failed to see. सर्व you have placed in sorrow all your elders who deserve to be placed in happiness (by you ). प्रत्यग्र..विह्वलां who was over whelmed with the fresh (प्रत्यग्र) sorrow of separation from her son. संस्थाप्यमाना who was being comforted, P. 45 1. 11–25. तेन चाति-शुकनासोऽब्रवीत्. तत्प्रलाप-.विह्वल इव as if paralysed by the poison of her lamentations. तस्याः ( मनो रमायाः) प्रलापाः एव विपं. निद्रा-.घूर्णमानः as if reeling on account of the approach of sleep. निश्चेतनता loss of consciousness. सहजा...त्मा who steadied himself by resorting to his natural firmness (सत्वं). निस्पन्दानि ( निश्चलानि ) सर्वाणि अङ्गानि यस्य–this qualifies शुकनासेन, who is compared to mountain मन्दर, मन्दर was used as a churn ing handle at the time of सागरमथन When the churning stop ed, the ocean as well as मन्दर would be motionless. See above (p. 184) for सागरमथन and मन्दर, मथना•••महाण र्णवं like the great ocean motionless at the end (अवसानम् ) of the churning. तारापीड father of च०, is compared to the ocean. अन्त...ध्वनिना with a voice that was choked by the food of tears inside (his eye ). तारापीड i8 compared to a clond (hat also thunders before it rains). अभ्यवर्षः (अभ्यर्णः संनिहितः वर्षः यस्य ) that is aboub to shower down ter ). ‘उपकण्ठान्तिकाभ्यर्णभ्यग्रा अप्यभितोऽव्ययम्' इत्यमरः जानामि प्रीतिम्—compare जानामि ते गरीयसीं प्रीतिम्’ (p. 237 1. 7 of P ). It would be better to read with the Calcutta editions, with K and Ar. तथैव for तथैव. The meanig of पीडा च..समुत्पद्यते तथैव-..क्रियते is (I also know ) that pain, which is never expected from a person doar to (a man ) who (person ) should be the source of happiness alone. arises (sometimes from such a man ) and is able to do anything (to produce any effect on the mind). He means: A man oxpects from his friend nothing but happiness; but if the friend falsifies these expectations and canses pain, then may give a shock to the man and induce him to do anything. Here वै ० never expected from you (च०) anything but happiness; you gave him pain for one reason or other; this caused a shock to वै०s feelings; and thus made him stay near the अच्छोद lake alone. Supply इत्येतदपि जानामि after क्रियते, न किंचिन्न क्रियते—two negatives" make a positive assertion. See above (p. 168 ). If we read तथैव as in the text, bhe passage cannot be well-con 208 NOTES ON strued. Ar explains ‘किं च वलभजनादेव मित्रपीडा असंभाव्य तथापि दैववशाद्य पीडा समुत्पद्यते तथैव सर्वं क्रियते इति च जानामि’. जन्मनः अनुचितम् un worthy of his birth (from a devoted minister like शुकनास ). लेहस्य-understand पित्रोरुपरि after it. अनुशासनं precepts, advice. विनयाधानस्य production of modosty. त्वदोष...हृदयम् my heart sus pects bhat you are at fault, वचनमाक्षिप्य cutting short this words. युगपच्छोका-शुकनासोऽब्रवीत्-शुकनास whose face was darkened by sorrow and impatience (अमर्पः) at the same time spoke with a lin quivcring ( through emotion ), as if he were the beginning of the rains which is hard to look at on account of the fashes of lightn. ing ( and which is characterised) by thunder (विस्फूर्जतं ). Ar. explains the शोक and अमर्ष of शुकनास ‘चन्द्रापीडस्योपरि दोषारोपणादर्षः स्वपुत्रस्य अविनयस्मरणाच्छोकामऍपलक्षितः शुकनास. His face was dark with शोक and अमर्प; his lips were trembling; therefore he resembled प्रावृडारम्भ which has dark clouds and in which there are fashes of विद्युत्. His loud speech resembled thunder. Rcad विस्फूर्जितेनेव for ०नैव to complete the simile. P. 46 1. 1 p. 48 1. 14 देव यदि.अवतस्थे. यदि चन्द्रमस्यूध्मा understand संभाव्यते in each of the clauses from चन्द्रमस्यूमा 2 to परार्थानुद्यमो वा साधोःअंशुमालिनि=सूर्यं तमस्विन्यां = रजन्यां शोषः dryness. क्षितेरधारणं शेपे (if ) ple non-supporting of the earth be possible in शेष. See notes above (p. 198 ) on हरिमिवानन्तभोगपरिकरम् (p. 41 1, 4 ). बाण elsewhere refers to this ‘शेषतनुरेव सदासन्नवसु धाधरा’ (p. 52 1. 3 of P) and ६ भुजगराज इव क्षमाभरगुरुः (p. 54 1. 9 of P). परार्थानुद्यमो वा साधोः (if it be possible ) for a good man to be inactive in another's interest. It is said that a good man is always active in doing good to others. Compara ‘एते सत्पुरुषाः परार्थघटकाः स्वार्थे परित्यज्य ये' नीतिशतक or 'स्वार्थो यस्य परार्थ एव स पुमानेक सतामग्री:. युवराजेऽपि दोषः (संभाव्येत) ( ;lhen it would be possible) that the prince may commit a fault. शुकनास means that a fault on the part of चन्द्रापीड ( as inducing वै०'s conduct ) is im• possible as heat in the moon etc. एवमेवानिरूप्य In this way only without closely considering (the matter ). कृते ( for the sake of ) governs each of the genitives from अनात्मज्ञस्य to महापातकिनःअना त्मशस्य (of) one who does not know himself ४. e. who does not know how to ach in conformity with his rank. आत्मानं जानाति इति आत्मज्ञः न आत्मशुः अनात्मज्ञः. दुर्जातस्य bad, wicked. राज्ञः अपथ्यं करोतीति who does what is harmful to the king. मित्राय द्रुह्यति मित्रध्रुक् तस्य who is false to his friend . कर्मणा चण्डालस्य who is a चण्डाल ( wicked) in actions. कृतः ..योग्यं who is it for being born in the कृतयुग (the golden age, the first युग of the four). कृतयुगे अवतारः KADAMBAR. 209 , e. तस्य योग्यः . It was believed that in the कृतयुग धर्म stood in its entirety and that there was no trace of अधर्म at all and that in each succeeding युग, धर्म decreased by one पाद ( 4). ‘चतुष्पात्सकलो धर्मः सत्यं चैव कृते युगे । नाधर्मेणागमः कश्चिन्मनुष्यान्प्रति वर्तते ।। इतरेष्वागमाद्धर्मः दशस्ववरोपेतः । चौ रिकानृतमायाभिर्धर्मश्चापैति पादशः ॥' मनुस्मृति I. 81-82. आत्मनोऽपि गुणवन्तं who is (nore ) meritorions than yourself (तारापीड). अत्युदारं ( very noble) चरितं यस्य न ह्यतः परं गुरुजनेन There is no other cause of pain more distressing bhan this that one practising good qualities should be supposed even by strangers to be following evil courses; what (need I say ) when the supposition is made by elders यो गुणी..राधनीयः he who is virtuous ought to be propitiated by virtues alone must be breated in a gentle manner). कस्यापरस्य...ज्ञापनीयः to whom else (but you who, being yourself a most virtuous king re more likely to appreciate च० properly) is he to show himself as possessed of virtues? यो न गृहीतः (४. ७. वशीकृतः) won who was not over (at. taken). तस्य..करोतु What can even च० do for him who is by nature as difficult to be won over (८%t. to be seized) as the wind. Compare भगवीता VI34 'चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ’ . स्वयमेवोत्पद्यन्ते—i. e. they are born though not wanted by anybody; or they become such through nobodys fault or efforts. Arrightly explains त्वादृशां महानुभावत्वात् कथमेवंविधा उत्पद्यन्ते इत्याशङ्कायां एवंविधा पूर्वोक्तानात्मशमूढदुष्प्रकृ तयो दुर्जना मादृशेभ्योऽपि स्वयमेव स्वकर्मवशादेवोत्पद्यन्ते ’. एवंविधाः ikeवैशम्पायन. शरीर-कृमयः who are big worms born of the body (they shough born of men. are really insignificant and useless like worms AFexplains ‘किं चैते शरीरसम्भवा महाकृमयः स्वशरीरसम्भवाः पुत्राख्यमहाकृमयः। शरीरसम्भवा महाकाराः केचन यूकादिकृमिमात्रा इति च ध्वनिः सर्व•••व्याधयः they are great diseases arising from all the humours of the body In ancient Indian medicine, all the diseases were regarded to be due to the disordered condition of the three humours . वात, पित्त and फफ. With वैशम्पायन and others like him, सर्वदोषाश्रयाः means 'who are the abodes of all vices' (सर्वदोषाणाम् आश्रयाः). Thus the epithet सर्वदोपाश्रयाः being common (though in different senses ), एवंविधाः are identified with महाव्याधयःExplain the following similarly. अन्त..व्यालाः %hey are great serpents (व्यालः that have their poison concealed (in their hood). With वै० अन्तर्विपाः may mean ‘whose evil intentions are concealed.' विनाश महोत्पाताः they are great (evil) portents that are the causes of destruction. उत्पात: a portent (such as showers of blood, k = spots on the sun, comets, earthquakes, which were supposed to 20 NOTES ON न सी ) इति येणार आ foreshadow great calamities and sometimes the destruction of the world). उत्पततिं अकस्मादायाति इति उत्पातः‘प्राणिनां शुभाशुभसूचकः भूतविकारः उत्पातः’ तत्वबोधिनी on the वार्तिक ‘उत्पातेन शापिते च' on पा० I. 4. 44 विनाशहेतवः महोत्पाताः may apply to वै० literally ‘who has run away far from us which would be the cause of his own destruction. ' महान् उत्पात( उत्पतनं दूरगमनं) यस्य (in this latter case ) भुजङ्ग-..वातिकाः who are great winds that move in a crooked वातिकाः has another Bense also whose actions are like those dissolute of persons.’ भुजङ्गः means a paramour, a dissolute person.भुजङ्गस्येव वृत्तिः वर्तन येषाम्. वातिकः a delirious person. Ar, reads ‘महावादकाःand explains औपधवादिनो मत्रवादिनो धातुवादिनो निधिवादिनो वादका इत्युच्यन्ते । भुजद्धेः सपैजवनानि येषां ते भुजङ्गवृत्तयः भुजङ्ग जीविनः औषधवादिनो मश्रवादिनश्च भवन्ति । एता दुष्पुत्रा भुजङ्गवृत्तयो धूर्तचेष्टा महावादकाः महाजल्पकाश्च ।. वक्र..ग्रहाः bhey are big planets moving in a retrograde direction. Planets like Mars and Jupiter sometimes appear to go backwards among the stars. Then they are said to be वक्र. वक्र..ग्रहाः may also mean who follow the wrong path and are stubborn in what they undertake.' Ar‘अशास्त्रोक्तवर्मचारिणः महाग्रहाः महान् आग्रह कार्यनिर्वन्धो येषां ते महाग्रहाः : तमो...दोषाः who are evenings full of darkness, तमोमयाः 'full of ignorance also. प्रदोषाः-प्रकृष्टाः दोषाः येषाम् whose vices are great. मलिना...पांशवः who are the dust of the family, which (dust) is dirty by nature. कुलपांशवः also means 'stain on the family. whose inds are sinfulनिदेहाः(1) without affection; ( 2) without oil. खलाः । (1) wicked persons: (2) rough, harsh to the touch. The second meaning of खल is obtained by substituting र for ल (खराः hard ). An oily substance is smooth to the touchIn हेष, certain letters such as ब and व, ड and ल, र and ल are looked upon as identical वल्लभ commenting upon वक्रोक्तिपधाशिका verse 1 quotes ‘यमकश्लेष चित्रेषु दन्त्योष्ठवबकारयोः। न भेदो रलयोश्चैव न नकारमकारयोः ।।'. निर्लज्जाः क्षपणकाः they are shameless क्षपणक (naked Jaina mendicanta ). Arremarks ‘क्षपणकाः दिगम्बरसिद्धान्तिनः क्षपणक may also mean who destroy (their family )'कुलं क्षपयन्तीति. निसंशः not pos. 5essing the power of comprehension. अपि च after this follow ex• amples of tBbe figure of speech called विरोध (or विरोधाभास ). अकाष्ठा दहनाः they are fires without fuel . अकाष्ठाः also means without limit' and दहनाः that cause pain. There is an apparent contradio hiort in saying that they are fres without fucl; that conthradiction is removed if we take दहन to mean * what causes pain' and अकाष्ठ to mean s limitless. Bxplain the following विरोधs similarly. KADAMBAR. 21] L 2. e. अविद्यमानं काष्ठं (इन्धनं) येषां ते अकाष्ठाः ( with fires ); अविद्यमाना काष्ठा ( स्थितिः, मर्यादा) येषाम् ते अकाष्ठाः काष्ठोत्कर्षे स्थितौ दिशि’ इत्यमरः. निर्गुणाः (1) without threads; (2) without good qualities. जालिनः ( 1 ). having nets (that are made with threads ); (2) deceitful. A निर्गुणा जालिनः । जालवन्तो मत्स्यग्रहणसाधनवन्तः सगुणाः तन्तुयुक्ताः । एते तु जालिनः जालं कैतवं तद्वन्तः तथापि निर्गुणाः दयादिगुणविहीना. अतीर्थः (76) having no fight of steps (मराठी घांट ); (2) that have studied no -८ शास्त्र or having no teacher. अविद्यमाने तीर्थं येषाम् (senses in both | जलाशयाः (1) reservoirs of water () du-headed (डलयोड्या जडः आशयः बुद्धिः येषाम्)निपानागमयोस्तीर्थमृषिजुष्टे जले गुरौ' इत्यमरःHere जल is looked upon as identical with जड according to the observa tion of वाग्भटालंकार . 20. ‘यमकश्लेषचित्रेषु बवयोर्डलयोर्न भित् । नानुस्वार विसर्गे च चित्रभङ्गाय संमतैौ ।P. See also above notes on खलाः (p.210). निरवाः (1) without heaviness. ४. १. not fat; (2) without respect. खरप्रकृतयः (1) (खरस्येव प्रकृतिः येषाम् ) asses by nature; (2) (खरा प्रकृतिः येषाम्) hard by nature. Assess have generally big belies. अशिव मूर्तयः (1) who have not the form of शिव (न शिवस्य मूर्तिः येषाम् ); (3) whose forms are inauspicious (अशिवा अमङ्गला मूर्तिः येषाम्). महा ष्ठिताः (1) who have गणपति) sitting (on the lap); (2) overcome by gread obstacles or calamities. Pictures of शिव are often represented as having गणपति on the lap. There is there- £ore contradiction in saying विनायकाधिष्ठिताः and अशिवमूर्तयः if we take the apparent meanings. But if we take the second meaning assigned to each word there is no विरोध. अशिवमूर्तयः may also mean ‘who do not possess idols of शिव' (अविद्यमानाः शिवस्य मूर्तयः is explained by N as विन ( calamity ). Similarly Ar. says 'महार्तियुक्ता भवन्ति ’ Argives another meaning ‘महाविनायकाः अधिकं विगतनायकाः अतिस्वतत्रा इत्यर्थः ये...भजन्ते who, being सकलङ्क (disgraced; marked with Trust) like swordsbecome परुष (cruel; sharp) even with लेह (affection; oil). Just as swords become sharper when their rust is removed by rubbing oil, so persons like वैशम्पायन become more cruel ble more aftection is shewn to them. Ar. explains ‘ते च यथा यथा मित्राणि लिन्ति तथा तथा तेषु क्रौर्यमाचरन्तीत्यर्थः ? In this and the following sentences up to कृष्यमुपयान्ति (p. 42 1. 27 ), the poet gives a number of similes bhat are based upon paronomastic words occurring in them. There is nothing common between persons ( like वै० ) and कृपाण except that to both the same words are applicable (though in different senses). In the above sentence, three words–सकलङ्क लेह and पारुष्य are झि. Explain the following clauses as we have done this above, मलिनस्वभावाः (1) who are sinful by nature; (2 ) 212 NOTES ON naturally dirty. दानं (1) gift; (2) ichor. The dark temples of elephants look darker by the ichor. Ar remarks upon the application ‘यथा यथा एतेभ्यः प्रीत्यर्थं बन्धवो ददति तथा तथा तेभ्यः toवै० पापमाचरन्ति इत्यर्थः. निर्वर्तयः (1) without unguents (to cool the body or eyes ); (2) without wick. प्रसादेन (1) by favours 2) by lustre or brilliance. ज्वलन्ति (1) glow with anger (2) cast light, orches of jewels emit light without wicks on account of the very brilliance of the jewels; the more favours are shewm to persons like वै०, the more they glow with anger and they have no cooling unguents to remove their glow. Ar re marks ‘परे यथा यथा प्रसीदन्ति तेभ्यः एते तथा तथा ज्वलन्ति क्रुध्यन्तिः ‘गात्रानु लेपनी वर्ति' इत्यमरः. अङ्गलग्नाः (1) coming in close contact with the body; (2) attached to the body. दाक्षिण्यपरिग्रहेणैव (1) by the very fact of their being received with courtesy; or by the very fact of showing courtesy (outwardly) to others; (2) by the very fact of the right hand being (first) accepted. इतरे ( 1) strangers; (2) others (others than the right hands ). वामा unfavourable, wicked; (2) left. Just as when we take up the right handsall the others that remain become left ones (all of them being attached to the body ); so when people like वैश० come very near and are treated with courtesy by us (or when they show outward courtesy to us ) °bhey become strangers to us and unfavourable to us. N and Ar read भुजङ्गाः for भुजाः, which is noth bad. भुजङ्ग would mean (1) dissolute person; (2) a serpent. गुण-क्षिप्यन्ते गुणमुक्ताः (1) devoid of good qualities; (2) discharged from the bow-string. सपक्षाश्रयेण (1) that depend upon their partisans (समानः पक्षः येषां ते सपक्षाः स्वजनाः आश्रयः येषाम् ); (2) whost Bupport has feathers (पदैः सह सपक्षः आश्रयः येषाम् ). फलेन ( the result to be_accomplished; (2) by the pointed head (of a arrow ). दूरं विक्षिप्यन्ते (1) are puffed up; (2) are sent to a distance. Ar. reads स्वपक्षाश्रयेण (which seems much better than सपक्षा० and comments ज्यामुक्ताः स्वपक्षाश्रयेण फलेन स्वकीयपक्षावाश्रित्य धावता फलेनैव शल्येनैव दूरं विक्षिप्यन्ते प्रेर्यन्ते । सायकशब्देन शरकाण्डा लक्ष्यन्ते । एते दुर्जाता गुणरहिताः स्वपक्षाश्रयेण फलेनैव स्वाभिमतावलम्बिनाऽर्थसंग्रहेणैव दूरं प्रेर्यन्ते । एते. स्वामिनं मुक्त्वा दूरं गच्छन्तीत्यर्थः . ‘मौढ्यं द्रव्याश्रिते सर्वशौर्यसन्ध्यादिके गुण इत्यमरः सरागाः (I) full of affection or passions or desires; (2) full of redness, दिवसारूढ्यैव (I) by the mere passing of days (दिवसानां आरूढिः तया )(2) by the advance of the day (दिवसस्य आरूढः वृद्धिः तया ). अपरज्यन्ते (1) become disaffected or disconteuted; (2) fadeTender leaves that are red when fresh in the morning fade as the day advances. People like वै७, though originally ) KADAMBAR 21B 1 affectionate (or being full of passions ) become cold to their parents etc. by the lapse of days. भूतिपरामृष्टा (1) touched by riches; (2) rubbed with ashes. आभिमुख्येन (1) on account of the favourableness (of others); (2) when others stand in front of it. प्रतीपं गृहन्ति (1) understand topsy-tury, take a wrong view(2) refect in the opposite order. It is well-known that the right hand of an image reflected in a mirror corresponds to bhe left band (of the original) and vice versa. Compare मृच्छकटिक I. ‘मम पुनः ब्राह्मणस्य सर्वमेव विपरीतं परिणमति । आदर्शगता इव च्छाया वामतो दक्षिणा , दक्षिणतो वामा । ‘भूतिर्भस्सनि सम्पदि' इत्यमरः. अन्तर...वृत्तयः (!) whose minds are sinfu (अन्त अस्वच्छा मलिना वृत्तयः येषाम् ); (2) which are transparent in the middle ( अन्तरे मध्ये स्वच्छा वृत्तिः येषा). गाढावगाह नेनैव (1) by diving deep into their thoughts and feelings(2) by plunging deep (into the water ). का लुष्यमुपयान्ति (1) they become more sinful or more irritated; (2) they become muddy. The waters of lakes are free from mud in the middle; but if we plunge deep cnough, we shall raise up the mud lying at the bottom and render all the water turbid. Similarly says Ar ‘एते अनिर्मलचित्ता गाढसौहार्देन क्रोधमुपयान्ति. P. 47 निग्धेष्वपि रूक्षाः who are harsh (hard, not smooth ) even to those who are निग्ध ( affectionate; oily). कज़ straight; straightforward. वक्र crooked (both literally and metaphorically). भर्तर्येपि अभृत्यात्मानः who do not conduct themBelves as servants towards even those who are their masters. Ar, says ‘भर्तरि पोपितरि अभृत्यात्मानः वयमनेन पोषिता इति अमन्वानाः रागिष्वपि.आदित्सवः who are angry with even those who have affection for them who desire to size (wealth or objects) cven from those who are free from desires. ईहा wish. आदित्यु is formed from the desiderative base of दा witl आ by the affix उ—See note above on मुमुक्षु ( p. 206). भीते..अँपिणः who strike even those that are afraid, who hate even those that are full of affection for them. To strike one who runs in fear was looked upon as an act of cowardice. उद्धत impu• dent, नाम्-N explains as Ar explains as सर्वप्रतिकूलानाम् सर्वजगद् विपरीतमालक्षितं भवति । ’. गुरवोऽपि लघवः even गुरुङ (heavy things ; elders ) are लघु (light; not worthy of respect). Explain the following similarly, Ar comments ‘कथं गुरव एव लघवः । भारयुक्ताः पदाथो: लाघवयुक्ता न भवन्ति । येषां गुरव एव लघवो भवन्ति पित्रादयोऽपि लङ्घनीया भवन्तीत्यर्थः ।’. नीचाः (1) lying low; ( 2 } villainslow person5. उच्चैः (1) standing on high; (2) noble. अगम्याः not fit to be approached. Ar explains *एषामगम्याः स्त्रिय एव गम्या भवन्ति कुदृष्टिः (1) bad sight; (2) false doctrineS. 214 NOTES ON सुदर्शनम् (I) good sight; (2) good doctrine or philosophyAr explains “ एषामवैदिकसिद्धान्त एव हितः अस्थितिरेव स्थितिः Ar explains ‘अशनवसनादिक्रमरूपा लोकयात्राविषया या मर्यादा पूर्वेरनुष्ठीयते सा स्थितिः तद्विरुद्धा अस्थितिः सैव स्थितिविषयो येषां, तस्यां तिष्ठन्तीत्यर्थः आचारः धर्मशास्त्रविहितमनुष्ठानम्. अविचैव विद्या—Ar comments ‘एषामविद्या संसार बन्धनकारणमज्ञानं विधेति प्रतिभाति मोक्षकरं शनमिति भाति.’ दौशील्यम् दुःशीलस्य भावः येषां च—blis is to be connected with स्वयमेवोत्पद्यन्ते एवंविधाः &c. (p. 46 1. 13 text ) above. क्षुद्र mean. Supply भवति after सन्धानाय and other datives up to गुणाय (p. 4 1, 5 ). प्रशा...शानाय whose intellect is used for decciving (अभिसन्धानं ) others and not for gaining knowledge. श्रुतमाल...शमाय whose learning has for its object the practising of numerous bricks and not branquility of mind. आल adj large; आल-लम्-trick; so आलजालmy mean numerous tricks' or collection of ricks. उपघातः Injury. उत्साहः energy, enthusiasm. स्थैर्यं...सङ्गताय their firmness produces attachment (आसङ्गः) to vices (व्यसनं ) and not long-standing friendship- धनपरित्यागः bestowal of money or ex penditure of money. सर्वमेव...गुणाय everything belonging to whom gives rise to faults and not to merits. तद् therefore ( because such worms are born through the force of their own कर्म). असौ = वैशम्पायनः कोऽप्यपुण्यवानुत्पन्नः—here there is a hint of the fact that वै० was really पुण्डरीक who was born as शुकनासs so through a curse. चलितवृत्तानां शासिता who punishes those that wander from correct conduct, चलितं वृत्तं येषाम् निबन्धनं support. will continue life. पिण्डप्रदः who is to give the funeral cake. A man had to offer a funeral cake to three of his deceased paternal ancestors (father, grandfather, greatgrandfather ). त्रयाणामुदकं कार्यं त्रिषु पिण्डः प्रवर्तते । चतुर्थः सम्प्रदातैषां पञ्चमो नोपपद्यते ।। मनुस्मृति X, 186. It was believed that deceased ancestors stood in need of the पिण्ड offered by their descendants and that when there was failure of issne, the ancestors were unable to go to heaven. Compare शाकुन्तल VI ‘अहो दुष्यन्तस्य संशयमारूढा पिण्डभाजः । वंशसन्तानार्थम् for the continuity of the family. यथाजात one who is what he was when just borm & e. a fool. अलं मूढयथाजातखेंवैधेय- बालिशाःइत्यमरः, यथैव जातः तथैव स्थितः असंस्कृतत्वात् . असत्पथ..द्धान्तेन who followed a wrong pathwhose mind is depraved, and who has gone astbray a long way. दुर्दर्श...क्रियताम् granted that he whose vision is wrong did not perceive the unseen (results of his acts ) that are difficult to observe; but what is to be done to him blinded by the disease (तिमिरं an eye-disease) of ignorance, who did not mark even the perceptible results (of his actions ). कुत्सिता KADAMBAR. 215 दृष्टि: यस्य तेन अदृष्टं is a technical word used in the sense of ‘धर्म and अधर्मःmeans 'destinyधर्माधर्मावदृष्टं स्यात् धर्मः स्वर्गादिसाधनम् It also .' अधम नरकादीनां हेतुर्नन्दितकर्मजः The reading दुर्दशम् for दुर्दर्शम् would mean ‘which gives rise to a 5ad condition' (दुर्गता दशा यस्मिन्) and is not good. What शुकनास means is:- वैशम्पायन had not deep penetration. Therefore he could not see that he would lose स्वर्ग etc. by disobeying his parents; but he could have seen the tang ble results, the enjoyment of worldly objects, if he had acted according to the orders of चन्द्रापीड to return to उज्जयिनी. Ar somments पुण्यलोकप्राप्यादिसुखं अदृष्टं नाम अज्ञातं भवताम् । दृष्टमपि न दृष्टं येन दृष्टं सर्वैः प्रत्यक्षितं राज्यसुखादि भोग्यमपि येन न दृष्टम्’. अपरम्besidos. तियें. nom. sin. mas. of तिर्यच्-a lower animal. विनोददानात् by causing amusement. शुक इव पाठित-पाठमात्रश एव नार्थविचारक्षमः, स्नेहमाबभन्ति they fix their attachment. ते..जानन्ति the birds are grateful. तेऽपि...वर्तन्ते they too continue the familiarity. नर्थोभयलोकस्य who has lost heth the words—the enjoyment of the pleasures of this world by taking to the life of a यति in a forest and the next by disobeying his parents and by causing them pain. अधस्ताद्तम् gone below ४. e. completely lost. तिर्यग्योनौ in some beastly form. This is an anticipation of what we shall know later on. वै० be came a parrot an accout of the curse of महाश्वेता. जातेन...निपातिताः not only has heby being born, not placed us in happiness but has noreover thrown us into the ocean of sorrowसर्व...हिताय च everyone whose mind is not distracted ( or perverted ) acts to secure his own good or bat of others. अनाक्षिप्तं चेत यस्य. Com. pare for a similar idea ‘न हि प्रयोजनमनुद्दिश्य मन्दोऽपि प्रवर्तते’. वै० has either benefited himself nor others किमनेन ...वतरति my under standing does not grasp this, i; what object had he, who ruined himself, in doing this. The reading of the Calcutta editions व तावत् for मतिः एतावत् should have been kept in the text one who is under (the evil) influence of planets. हेमन्त...उद्वहन् bearing an eye full of tears like the lotus-plants in हेमन्त ( मार्गशीर्ष and पौष that are cold). उद्वाष्प may be connected with उत्पलिनी and means full of dew उद्देपितः अधरः यस्य whose lower lip was quiver- ing. वहि..पूरेण who as if was about to break by the excess of inner sorrow that had no outlet. अलब्धः निर्गमः येन. P. 48 1. 15–p. 49 1. 8. तदवस्थं च तं ...आसङ्गःतदवस्थं-सा अवस्था यस्य स तदवस्थः तम्. एतत् ...आर्यस्य–the principal sentence is एतत्खलु प्रदीपेन अनेः प्रकाशनं ..यदस्मद्विधैः परिबोधनमार्यस्य—That persons like us should instruct your honour. (शुक० ) is indeed like the illumina ion of fire by a lamp etc . वासरालोक daylight. भास्वत् w, the Sun, 216 NOTES ON rendering brilliant. अवश्यायलेशैः by particles of dev प्रभञ्जनः wind. बहु श्रुतं यस्य (‘श्रुतं शास्त्रावधूतयोःइत्यमरः) one who is very learned. विवेकिन् one who discriminates (between what is good and bad ). सत्त्ववत् possessed of spirit. दुखातिपातेन विशुद्धमपि मानसं कलुषीक्रियते the mind, though pure, is excited by the occur- reuce (lit. fall) of sorrow. वर्षसलिलेन सर इव as a lake though clear (विशुद्ध) becomes trbid by the showers of rain. दर्शनं per ception, comprehension. न चित्त.विनक्ति the mind does not re- fect, the understanding does not comprehend, nor does the power of discrimination distinguish (between good and चित्त and बुद्धि, seem to be distinguished here. According to Vedantin5, the अन्तकरण is fourfold i. e. discharges four functions, ४i८, मनम् (संकल्पविकल्पात्मक, that which raises various ideas and doubts), बुद्धि ( tbat which setbles ), अहंकार (bhe principle of egoism ) and चित्त ( retentive faculty ). The following verse enumerates the four divisions of अन्तकरण and points out the peculiar function of each. ‘मनो बुद्धिरहंकारश्चित्तं करणमान्तरम् । संशयो निश्चयो गर्वः स्मरणं विपया इमे । येन ब्रवीमि it is on account of this that I speak. अन्य...वेत्ति Besides your honour knows the ways of the world better than I do. इयति लोके in this vast world. इयत् is much. यस्य...क्रान्तम् whose youth passed without any excite ment. यौवनावतारे at the advent of youth. शैशवेनैव...लेह: affection for elders vanishes together with childhood. वयसैव..प्रीतिः sentiment of) love mounts up ( gets ascendancy ) together with age. As the years roll on (on the approach of youth ), so the sentiment of love also occupies the heart, यौवनावतारे S to be connected with each of the clauses in this peragraph. वक्षसैव..वाच्छा as the chest expands in youth, so also the longings (of love ) are on the increase. उपचीयते is increased. मदः in fatuation, ardent passion, pride. दोर्दूयम् = भुजद्वयम्. स्थूलतामापद्यते becomes thick. The intellect becomes thick ४. e. dull in youth (as compared with its suppleness in howhood); bhe arms also become tlick (strong) by exercise, मध्य waist (which becomes slender by exercise ). कार्यं कृशस्य भावः. श्मश्रु...मोह: infatuation (the inability to think properly) which is the cause of sinfulness ( darkness ) makes its appearance together with the heard. In youth the dark beard first appears . आकारः splendid form. Ar. आकारशब्देन वपुषो गाम्भीर्यम्’. विकाराः passions, changes of mind. तद्यथा-it is as follows. Here follow instances of विकार. धवलमपि चक्षुः the eye, though white yet full of राग (redness, passion and though expanding, does not see far. There is apparent KADAMBAR . 21] विरोध between धवल and सराग and दीघभवत् and दीर्घ न पश्यति. The idea is that in youth the eyes naturally become larger than in borhood, as the whole body becomes larger; yet the ( mental) eye is not able to see far 8. e. to consider the remote consequences of ones acts. The cause of this is that the person is full of passions in youth. अनुपहते...श्रोत्रे the instruction imparted by elders does not enter the ear though it is nninjured t. e. young men do not mind the advice of elder. नीरागि..हृदये-learning_ finds no room in the heart, though it loves woman. स्त्रीषु रागः स्त्रीरागः सः अस्यास्तीति स्त्रीरागिन् तस्मिन् स्त्री रागिणि हृदये. The heart of young men loves women. विद्य (being in the feminine gender ) is a woman. Therefore they should ind room in their hearta for her. But that is not so youug men do not care for विद्य ). स्थैर्य-..तरलतायाम् ( In youth ) here is firmness of mind as regards fickleness which is unsteady by natureThe idea is:-young men are constant in nothing except in one case. They are constant only in their inconstanncy i. e. they are always fickle-minded. Supply विद्यते after स्थैर्यम् and आसङ्गः in the next clause. The reading of N ‘न थैर्यम्’ does not yield a satisfactory sense. N explains ‘अस्थिरप्रकृतौ चलस्वभावायां तरलतायां चञ्चलतायां सत्यां न स्थैर्यं स्थिरता'. परि...सङ्गः ( in youth ) there is strong attachment to vices that should be given up. व्यसन8 are said to be seven in the case of princes. ‘वाग्दण्डयोश्च पारुष्यमर्थदूषणमेव च। पानं स्त्री मृगया दूतं व्यसनानि महीपते॥ कामन्दकीयनीतिसार XIII. 61. The first three, वाक्पारुष्य ( harsh words ), दण्डपारुष्य ( severity in punishment) and अर्थदूषण (unjust Beizure of property or unjust withholding of what is due ), are said to be कोधज (due to anger ) व्यसन; and मृगया, अक्षाः (gambling ), पानं ( drink ing ) and स्त्री are said to be कामज (due to desires ). The मनुस्मृति ( chapter 7 verses 45–51 ) mentions many व्यसनऽ but says that the above seven are the most prominent. From धवलमपि• &c. up to आसङ्ग the author dvolt upon the विकारऽ of youth. In the next paragraph, the author speaks of the causes of the चिफार of youth. P. 49 1. 9–p. 50 1. 18. विकाराणां च..विधास्यामः सरसता. moisture (being full of रस . e. juice ); (2 ) being full of love or passion. जलप्रायं ( 1) full of water; (2) almost dull. जलप्राय may be looked upon as जडप्राय, in accordance with the remark above (p. 211) on अतीर्थं जलाशयाः (p. 46 1. 19 text ). वर्षातिवृद्धया एव (1) by the excess of rains (वर्ष rains ); (2) by the great number of years (वर्षाणाम् अतवृद्धया ). He means:-सरसता 19 28 MYOTES ON (being full of water ) is produced by the rainy season; similarly सरसता (being full of love) is produced by years ( ४. e. by youth ). अपि च—The author further points out the effects of youth ii double-meaning words. Ar remarks +अपि च यूनामेव स्वभावमधिकृत्य उक्तार्थमन्यप्रकारेण व्यक्त्यर्थं पुनरपि वक्ष्यामः? दिवसो दोपागमाय he days (of young men ) give rise to nights (also faults ). दोषागमः ( 1) (दोषायाः आगमः) coming of night; (2 ) ( दोषाणां आगमः) appearance of faults. दोष is defined by Ar as ‘यथोक्तानामाचाराणां व्यतिक्रमणेन यः प्रत्यवायः स दोषः अनालोक (1) absence of light; (2) not seeing (the true state of things ). असद्दर्शनार्थम् (1) for incorrect perception; (2) for false knowledge. Darkness does not allow us to see bhings properly. When in youth we do not see the true state of things, false knowledge arises. अविवेकः ( 1 ) distinguishing one object from another; (2) want of discrimination (between what is good and bad). going away on a wrong path ( both literally and metaphorically). When a man does not distinguish between objects on account of darkness, he may miss his way. One who has no discrimination (between good and evil ) goes astray. भ्राम्यत् (1) wandering ; (2) going astray• स्खलति (1) stumbles; (2) commits mistakes. Ar. comments अशानजाविवेकेन असन्मार्गारब्धं चेतो भ्राम्यदवश्यमेव स्खलति । भ्रमु अनवस्थाने इति धातुः। एकत्रासन्मार्गे अवस्थानमकुर्वाणं बहुष्वसन्मार्गेषु प्रवृतिं कुर्वदवश्यमेव रखलति यथोक्तमार्गादवश्यमेव भ्रश्यति तद्वग्ना = चेतसि लग्ना. When once the mind has erred and gone astray, the sense of shame vanishesShame is felt only so long as one has not taken the first decisive step towards a vicious course. त्रपावरणशन्य when destitute of the cover of shame ( त्रपायाः आवरणं तेन शून्यम्). पदं कुर्वन् placing his step ( making an impression )• कुसुमधन्वा = मदनः (कुसुमानि धनुः यस्य ). धनुः becomes धन्वन् when it is the final member ofa बहुत्रीहि. ‘अरविन्दमशोकं च चूतं च नवमलिका । नीलोत्पलं च पचैते पञ्चबाणस्य सायका ।. विलसति...मार्गणे when cupid is working (on bhe mind). कुसुमानि मार्गणाः ( बाणाः) यस्य केन...व्रजति what is there to prevent the appearance of thousands of छिद्र ( holes; weak points or faults ) through which many strength (सत्त्वं ) drops down. When a receptacle is littered with holes, what is contained in it easily drops down. So here, when cupid takes hold of a youth, the latter presents many छिद्र (weak points) which thus cause his सव to disappearArhas the following note ‘कुसुममार्गणे विलसति सति छिद्रसहस्राणि भवन्ति । अनाचाररू पाणि छिद्रसहस्राणि भवन्तीति व्यस्तरूपकम् । अस्य रूपकस्य प्रयोजनं वक्ष्यमाणसत्त्वाध पतनयोग्यतायै । सत्वमेवाधस्तात्पतति यैरनाचौरैः शैचास्तिक्यमतिरूपः सत्त्वाख्यो गुणोऽधस्तात्पतति । ‘सात्त्विकं शौचमास्तिक्यं शुक्छुवर्मरुचिर्मतिः इत्यादि सत्चकार्यम् । 2, e. KADAMBAR. 219 अधो गते gone down 8. e. lost. किमाश्रित्य शीलम् what is there rely ing on which character will not drop down. अवलम्बनं support. अनाधारम् (अविद्यमानः आधारः यस्य ) supportless, क...ष्टम्भः where is determination ( or industry ) to find its solace ? In this and the preceding four sentences, the author tells us that when सत्व is lost, शीलविनय, धैर्य, धी and अवष्टम्भ also perish. झेन...मनः by whom win the mind be supported and forcibly. made steady? In this and the following four sentencesthe author asks how the effects ow the steadiness of mind &c. can be produced, when the causes शील, विनय &c. vanish. Ar, explains ‘आश्रयाभावात् शीलादिषु पंचसु नष्टेषु तत्साध्यानि मनःस्थापनेन्द्रियनियमनदुश्चरितनिवारणदोषाभिषङ्गोत्सारण- कार्यदर्शनानि वै सम्भवेयुरिति वक्ति केनावष्टभ्येत्यादिना किंशब्दयुक्तेन वाक्यपंचकेन. विप्रतिपद्यमानानि contending withrebelling against (control). नियत्रि तानि curbed. At remarks विनये नष्टे केनेन्द्रियाणि नियत्रितानि स्युः । विनयेन शिक्षया इन्द्रियाणि विप्रतिपद्यमानानि चेतसा सह कृतविरोधानि नियत्रितानि स्युरित्यर्थः जगन्निन्द्यानि censured by the whole world. कैन...उपहन्ता with what serving as आलोक (enlightenment, light ) can दोषाभिपङ्ग ( he aboachment to vioe; contact of night) be dispelled, which is the cause of the increase of तमस् (illusion; darkness) and which obstructs दृष्टि (knowledge; sight )दोषायाः अभिषङ्गः or दोषेषु अभिषङ्गः as the लेप would require. Arexplains ‘बुद्धथा आलोकभूतया तमोवृद्धिहे तुर्दघाभिषङ्ग उत्सार्यते इत्यर्थः. किं वा...दर्शित्वे what is to be perceived ( what knowledge can a man get) when there is no circumspec- tion (बहुदर्शित्व ). वहु--वयसि How can circumspection be found in youth (प्रथमे वयसि ), since it is impossible to obtain it in that much time? It is only a short time that passes before a person attains youbh; it is not possible in that short time to cultivate the virtue of circumspecticn ( or prudence ). येन...मलिनता by which (by prudence) depravity can be avoided after determining ( bhe right course of conduct) by bhe method of presence (अन्वयः) and absence (व्यतिरेक). अन्वय and व्यतिरेक are technical terms in Sans krit logic. अन्वय is defined as ‘कार्यकारणयोः साध्यसाधनयोर्वा साहचर्यम् अन्वय is the statement of the invariable concomitance of cause and effect or of the middle term (हेतु) with the major term (साध्य) e. ४. in the stock example of inforence पर्वतो वह्निमान् &c, यत्र यत्र धूमः तत्र तत्र वह्निः is called अन्वयव्याप्ति because it expresses positively the presence of fire wherever there is smoke. In the text अन्वय may be illustrated by the following; whenever such. and such a course of conduct is pursued, such a result follows. So अन्वय is briefly an affirmative propositionAr says अस्मिन् कृते एवं भविष्यतीति चिचारो अन्वयः व्यतिरेक is a negative proposition. It is de 220 NOTES ON fined as ‘साध्याभावहेत्वभावयो, कारणाभावकार्याभावैयोर्वा साहचर्यम् । यथा यत्र वह्निर्नास्ति तत्र धूमो नास्तीति । यथा वा चक्रादिघटितदण्डादिसामग्रयभावे घटाभाव It is the invariable concomitance of the absence of cause and absence of effect or of the absence of the major term (साध्य ) and absence of middle term (हेतु ), e.g. यत्र यत्र वहथभावः तत्र तत्र धूमाभावः . In the case in the text, व्यतिरेक may be illustrated as follows: -if I did not do a particular thing that is enjoined by my elders &tc, I shall not reap a particular reward. Atremorks ‘अस्मिन्नकृते एवं प्रत्यवायो भवतीति विचारो व्यतिरेकरे. परिणामेऽपि even in old ago. पुण्य the conduct of only a few fortunate people becomes pure together with their hair ( which become white ). In old age the hair become white. But the deeds of only a few people become as spotdless (white is a symbol of purity ) as their hair. धवलिमन्-m. is derived from धवल by the affix इमन् according to ‘पृथ्वा- दिभ्य इमनिज्वा’ पू० V. 1. 122. तन्मोह...चक्रवर्तिनि all these are in apposition with तारुण्यावतारेतत् therefore. मोह...चक्रवर्तिनि in which the great serpents are infatuation and objects of pleasure, in which the changes due to passion are the elephants, in which bhere is sole sovereignty of evil deedswhich is the abode of sensual enjoyment, sleep and dalliance, which is the sovereign of great misdeeds done towards the close of the appearance of fresh sprout-like love. at the advent of youth. मो विषयाश्च महाहयः यस्मिन् मदस्य विकाराः एव गन्धमातङ्गाः (गन्धद्विपाः) यसिन् For गन्धद्विप see notes above (p. 171 ). दुर्विलसितस्य एकं राज्यं यस्मिन् रतिः, निद्रा, विलासाश्च तेषां वेश्म तस्मिन् नवः रागः पछवः इव तस्य उद्मलीला तस्याः अन्तः तस्मिन् विशेषदुश्चरितानि तेषाम् चक्रवतीं तस्मिन्. सर्वस्यैव...पतति everyone, falling in the very dificult path of sensual objects, is liable to स्खलित ( orror: stumbling). On a very uneven road ( विषममार्ग) we stumble. One who gives himself up to विषयऽ, is liable to deviate from the right path. विषमतराः विषयाः एव मार्गः तस्मिन् पतितस्य आवेशः ange ', vehemence. आक्रोशगर्भम् (आक्रोशः abuse, curse' गरे यस्य ) foll of imprecations. This has particular reference to the words of शुकनास above ‘अपि चेदृशाचरितेन तेनाप्यवश्यमेव कस्यांचित्तिर्यग्योनौ पति तव्यम्’ (p. 481. 6). स्वप्नायमानानां even when speaking in dreams. स्वमायते is a denominative verb. शिशुपु...फलति that surely has effect (bears fruit ) upon their children. वितीर्णाः given. आशिषः वरतामापद्यन्ते blessings become boonsAn आशीः may or may not take place. But a boon is sure to happen. This distinction is drawn in शाकुन्तल IV, where गौतमी says ‘भगवन् वरः खले नाशी. ‘आशीरिष्टजनाशंसा ’. ‘तपोभिरिष्यते यस्त देवेभ्यः स वरो मतः कात्य quoted by क्षीरस्वामिन्ः कोपावेशात् through the influence of anger. KADAMBAR. 221 यावत् is used in the sense of < surely' `यावत्तावच्च साकल्येऽवधौ मानेऽ- वधारणे' इत्यमरः स्वयमारोपितेपु planted by oneself. Compare for the idea “ विषवृक्षोऽपि संवर्यं स्वयं छेत्तुमसांप्रतम्’ कुमारसम्भव II. 55. अमर्षवेगः sudden impulse of wratbh. विरूपकम् anything unworthy; anything condlennable. इत्येतदपि ..क्षिपामः how can we set even blis ( pix. सर्वपरित्यागं &c. ) down as blamable without knowing the cause (of his abandoning everything ). कदाचि...दोष एव perhaps this very fault of his due to his want of modesty (as you think ) may turn out to be praiseworthy. संवेग agitation ‘समौ संवेगसंभ्रमौ इत्यमर; the word seems to be used here in the sense of वैराग्य, as said by A. संवेगो निर्वेदः खेदो वैराग्यं वाः र P. 50 1. 13–p. 51 1.16 इत्युक्तवति...मामार्यःअन्यत् more. Over अतः परं ..विरूपकं भवेत् what would happen to him that would be more unworthy than this (bhat he has already done ), even if it were to take place? कशयेव...पितुः who was struck in the heart as if with a whip by the fact that his father thought it possible that blame ( for वै०s conduct ) was due to him. यद्यपि...इति though I know from what has been said to me (by you ) that it is not brue that वै० did not come for some fault on my part. K understands निरुक्तितः as from what was said to me (by the followers of वै० ); but this is unnecessary. What च० means is: though I know that, if your words were properly inter preted, you attributed the non-ecoming of ० not to me, but to वे० himself. कस्य...त्पन्ना who else has not thought it ( bhat was ab fault) possible ? १. e. every body would believe what my father has suggested. मिथ्या...गुरुणा is false (in the what becomes result) the trnth when it is believed by the people, and especi. ally by One's elders. चन्द्रापीड means--though I know that it is false to say that वै० did not come because of some fault on my part, still as my father has thought it possible that I might be the cause and as people will believe him, the result will be bhe same as it would be if it were the real state of things. Ar 0x plains ‘एषा सम्भावना मिथ्यापि लोकेन गृहीता चेत् सत्यैव भवति । विशेषतो गुरुणा गृहीता चेत् । प्रसिद्धि..फलवती-separate वा अदोषगुणाश्रया—In this world the reports ( about a man ) not necessarily depending upon his faults or merits are able to produce the result, viz. an evil name or a good name. दोषाश्च गुणाश्च दोषगुणाः आश्रयः यस्याः सा दोष . श्रया न दोषा...श्रया अदोप..श्रया. चन्द्रापीड means-One's good or bad reputation depends upon public reports about him. These latter again are not necessarily based upon the merits or demarits of a man. They are often without any foundation. So चन्द्रा० must 252 OTES ON try to remove the public notion about him ( though ho knows to be wrong ). प्रसिद्धिः = प्रवादः If we separate वा दोष० then the meaning will be 'public report, depending on the merits and de. merits of a man, is able to give him a good or a bad name. But in the contextthis is not the meaning that is suitable. चन्द्रापीड says above that people will believe what his father has suggested (though there is no foundation for it in reality). He will receive blame (a bad reputation ) without having doserved it. This particular fact he strengthens by a general proposition . There fore bhe meaning first given by us is the propor one. N. separates वा अफलवती and draws out the following meaning. ‘दोषो वैगुण्यम्, गुणा औदार्यादयः ते एवाश्रयः आधारः यस्या एवंविधा प्रसिद्धिः प्रवादोऽफलवती निष्प्रयोजना अत्र अस्मिंल्लोके अयशसे अकीर्तये स्यात् । न तु दोषाश्रयप्रसिद्धेरयशो- जनकत्वं प्रसिद्धं परं गुणाश्रयप्रसिद्धेः कथं तज्जनकत्वमिति चेन्न । अयं गुणवान् प्रसिद्धः परमनेनेत्थं विहितम्, तर्हि महान्पापिष्ठः इत्याद्यकीर्तिसद्भावात् । १. N means:

• There are reports about a man that he is good or bad. But

such reports are useless for giving him (for ever a good name. For people often say < this man is reported to be good, but he has done this (bad ) act; he must therefore bo a bad man. And bhus even a good man may come to have a bad reputationThis will do; but is not so good as the meaning we have given above. परत्र...परमार्थः-this is an answer to the remark If you know that popular reports are often baseless, why do you care for them. You remain silent in the consciousness that the truth is quite different and that you are not really to blame. परत्र-..परमार्थः of what use (in this world ) is bhe real state of bhings which gives rewards only in the next world. Arexplains — परमाथ न चेत् तूष्णीमास्स्वेत्याशङ्कायां परमार्थोऽस्चेिंलोके कोपयुज्येत स तु परलोकोपयोगी । इह तु निन्दैव गरीयसी' प्रायश्चित्तं is in apposition with गमनाभ्यनुज्ञाम् तदस्या तातेन your honour should cause my father to give me permission to go to bring back वै०. which (अभ्यनुश) would be an expiation (प्रायश्चित्तं) of the fault which has been attributed to me (by my father). ‘प्रायो नाम तपः प्रोक्तं चित्तं निश्चय उच्यते । तपोनिश्चयसंयोगात्प्रायश्चित्त मितीर्यते’ हेमाद्रिः, दोषशुद्धिः-expiation for a fault; or • establishment of innocence.' अनया...गन्तव्यम् this supposition ( about my fault ) will not disappear यद्यसौ...पायत if it were possible for anyone else to bring him back. पायेंत potential of the pass. of पार. तातस्य वचनैः whose word oannot be set at naught even by my father. दृष्टायां भूमौ on ground which I have already seen. that he has already Once been to the अच्छोद lake and it would not be difficult for him to go there again. अवधारयतु understand, तस्य means KADALIBAR. 22B (वैशम्पायनस्य) वियोगः तस्मात् जन्म यस्य–this qualifies अन्तःखेदः अनुपदमेव just after me. यच्च---वमिति-तुल्योऽभूवम् is a misprint for तुल्यो भूवम्—that I did not go (to bring back वै०) from the very spot where I heard (of the account aboub वै० ) was due to my idea that I may not be like him (not because I did not love him). वैo stayed away without his fathers permission. If च० had gone in search of वै० without taking his father's permission, he would have been as guilty of disobedience as वै० wa5. मा भूवम्—the -augment अ (of Imperfect and Aorist ) is dropped when the prohibitive particle मा is used in the sentenceप्रतिगमनदोषात् from the fault of not going back (to bring वै० P. 51 1. 17-9 53 1. 3. इत्यभिहितवति-चन्द्रापीडस्य मुखे on the face (of तारापीड) that was red on account of the उपराग (} redness ; 2 blighting influence, injury ) due to inner pain and which therefore resembled a red lotus. उपराग when appl to lotus means the injurious effect (produced by frost, snow Compare रघुवंश 16. 7. बिभर्षि चाकारमनिर्दूतानां मृणालिनी सपक्ष•.निवेश्यैव having fixed his eye that, like a row of bees, was सपक्षपाता (1 that favoured the proposal ; 2 bhat ifies on wings ). पक्षपातेन सह सपक्षपाता ( with दृष्टि ). पक्षाभ्यां पातः पक्षपातः तेन सह सपक्षपाता (with bees ). शुकनासs eye showed that he approved of च०'s proposal to go for वै०The pupil of the eye was dark-blue and hence is compared to a row of bees. मया ज्ञातम् I thought to myself एतेष्वेव दिवसेषु on (one ) of these days ( in the संपूर्ण-..वषं द्रक्ष्यामि I shall see my daughter-in-law near future ). resting (her hand) on my sons hand as if she were the moonlight depending upon the rays of the full moon. सम्पूर्णं मण्डलं यस्य करं (हस्तं) अवलम्बते इति ( with वधं) and करान् (किरणान् अवलम्बते इति ( with ज्योत्स्नां) . एतेष्वेव...द्रक्ष्यामि is the object of शतम्, अपरो..पातितः this incident about वै० has been thrown in the way by Fate which is by nature perverse ( विलोम ), which (incident ) will cause an obstacle (in the way of fulfilling my desire to get च० married soon ) and which, like the rainy season, is अन्तर्हिताशपथ. अन्तर्हितः आशायाः पन्थाः येन ( with ०वृत्तान्तः) that has destroyed my hopes; अन्तर्हितः आशानां दिशां पन्थाः येन (with जलदकाल ) that covers the quarters. an obstacle. ‘विनोऽन्तरायः प्रत्यूहः' इत्यमरः. विलोमा (विपरीता ) प्रकृतिः यस्य विधात्रा (विधिन) ‘विधाता विश्वसुइ विधिः' इत्यमरः निस्तरितव्यो..पोतेन this ocean of calamity must be crossed by this boat. पोत also means boy' and would apply to च० also. यानपात्रे शिशौ पोतः' इत्यमरः. व्यसनं (च्यसनं विपदि ग्रंशे दोषे कामजकोपजे’ इत्यमरः) एव अर्णवः . गणकैः with astrologers. आदरात् carefully. दिवस...रूपयतु 22A NOTES ON , find out ( an auspicious ) day and sign for his departure. ल is the sign ( such as मेष, वृषभ etc. ) ascending on the eastern horizon at a particular time. There are twelve signs of the zodiac vi>. मेपो वृषोऽथ मिथुनं कर्कटः सिंहकन्यके । तुलाऽथ वृश्चिको धन्वी मकरः कुम्भमीनकौ. राशीनामुदयो लग्नं ते तु मेषवृषादयः इत्यमरः arrangements (for his journey ). शुकनासम् object of अभिधाय, विनयेन अवनत्रं (अवनतं) is bhe object of आहूय. चन्द्रापीडम् is bhe object of आदिश्य आत्मना...दाय he took शुकनास with himself. तामक्लिष्ट...वहन् carrying in his heart (on his chest) the permission for his departure (given by his father ) as if it were the garland put by कादम्बरी ( round his neck at the time of marriage ). अछिष्टवर्णा qualifies both वरणस्रजम् and अभ्यनुशां. अक्लिष्टाः वर्णाः (1 •colours of the fowers ; 2 letters ) यस्याः A garland is made up of fovers the colours of which are not faded. The permission was given in words that were not confused (e. e. it was given in clear terms ). प्रहृष्टा-दृष्टि: bhough this heart was delighted, his eye showed no sign of joy. प्रहृष्टः अन्तरात्मा यस्य. अपगतः हयैः यस्मात् सा अपहर्षां दृष्टिः यस्य. He did not like to show his joy, as he was ostensibly going to bring back वै०, आत्मदर्शनेन द्विगुणीभूतः वैशम्पायनशोकः तेन विह्वलाम् . अम्ब-addressed to मनोरमा कतिपय...न्तरितं who would not be seen for a few days. अविकल्पम् (अव्ययीभाव) without any misgiving. अविद्यमानः विकल्पः यथा स्यात्तथा क...विशेषः what difference is there to me between you and him (वै० ). She means that she looks upon चन्द्रा० as her own son. एकधा In one way, on the one hand. Ar. ‘एकधा एकस्मिन् पक्षे. N. says ‘एकवारम्’ जीवित...भूतं that has become the cause of preventing my life (from passing away ). एकेनापि वत्यौ both of us ( मनोरमा and विलासवती) will be पुत्रवती (having a son ) on account of even one of you (चन्द्रापीड and वै०). अपि निष्ठरात्मा never mind if that cruel (वै० ) has not come. अपि is used in the sense of < censure गर्हासमुच्चयप्रश्नशंकासंभावनास्वपि इत्यमरः and नाम in the sense of fanger नाम प्राकाश्यसम्भाव्यक्रोधो पगमकुत्सने' इत्यमरः , यथा त्वयोक्तम्—this refers to मनोरमा's words ‘एकेनापि युवयोरावां पुत्रवत्यैौ तदास्ताम् let alone ( what you Bay ). किमेतन्निवारयसि–एतत् refers to गमनं. Mark the construction of वरं न (better-than ). The nominative is used with वरम् and न . कतिपयदिवसान् for a few days (accusative of time ) The reading of Pीछेशान् अनुभूतान् is ungrammatical and unidiomatic. अनयोः refers to चन्द्रापीड and वै०. The reading of the Calcutta editions ‘क्षितम्' for ईक्षितुम् is better and should have been kept in the text, as ईक्षितुम् would govern वदनम् in the accusative, while the KADAMBAR. 225 construction of वरं—न requires a nominative after न. ईक्षितम् will be an adj. of वदनम् (nom. P. 58 11:4-p. 54 1. 2 इत्यभिदधयेव...अस्थात्- अभिदधती quali fies विलासवती (understood). अपनीतसमायोगः-see above p. 41 1. 8. गमना...हृदयेन ( characterised ) by a heart that was pining to go. रहसि in private. विना परिलम्बेन without delay. यथा...शस्यते as all the planets stand, the departure of the prince cannot in our opinion be approved of at presentThey mean that the astrolo gical positions of the planets were unfavourable to the princes departure at the timeThis foreshadows the future calamity चन्द्रापीडs death. अपरमपि...कालः But still, the will of the king is the ( auspicious) time (for going ) in conformity ( with the urgency ) of his duties. A says ‘कर्मानुरोधात् कार्याग्रहात् राज्ञः नृपस्य इच्छैव कालो मुहूर्तम्. तत्रापि...रूपणया in that case ( when matters are urgent and the king wishes to go ) there is no use in looking for ( auspicious) day. राजा.-कारणम् A king is the cause of inme. This means that the king regulates everything and therefore whenever he does anything (on account of its urgency ) that is the proper (and most auspicious ) time for it. राजा...कारणम् these words are a quotation from the महाभारत कालो वा कारणं राज्ञो राजा वा कालकारणम् इति ते संशयो मा भूद्राजा कालस्य कारणम् ’ शान्तिपर्व 2674 ( of Calcutta edition). यस्यां कार्येषु that is the proper time to do all actions when the mind is desirous of doing themThis also seems to be a quotation. The astrologers give in this sentence a very sensible piece of advice which should be borne in mind by all. The sage अङ्गिरस् says that the most auspicious time for doing anything is that when the mind feels strongly inclined to do it ‘अङ्गिरा मनउत्साहम्. मौहूर्तिकैः by astrologcrs. मुहूर्त वेद इति मौहूर्तिक तातेनैवमादिष्टम्-this refers to तारापीड8 words above ‘तद्णकैः सहादरात् आर्यो दिवसं च गमनायास्य निरूपयतु’ p. 52 1. 2 (text). He says लम that for himself it is not necessary to look out for an auspicious day. अन्यदा in other cases. At* otherwise 8. e. if my father had not so ordered. ' आत्ययिकेषु...कीदृशी when there are urgent (आ । थिक) works that arise at every moment, what is the use of (lit. what sort of finding out can there be) carefully finding out (an auspicious ) day for those who are very busy. कार्यं परं येषाम् आत्ययिक is derived from अत्यय. ‘अत्ययः प्रयोजनम् अस्य’ इति आत्ययिकः according to ‘प्रयोजनम्’ V. I. 109. ( प्रयोजनं फलं कारणं च । सि. के. ). Arcomments ‘अहमपि एवं जानाम्येव तातादेशाभावे कार्यपराणां राशां आत्य यिकेषु शीघ्रकर्तव्येषु कार्येषु प्रतिक्षणमुत्पद्यमानेषु दिवसनिरूपणैव कीदृशी न कर्तव्येत्यर्थः. निर्वर्तिता (निष्पादिता) शरीरस्थितिः येन तम्. सिद्धश्च---शुकनासस्य 226 NOTES ON and it was successful on account of bhe fact that शुकनास was overwhelmed (with grief) on account of the separation from his son. They mean that शुकनास accepted without question the day which was declared by them to be auspicious for च०'s departure, as his mind was engrossed in sad thoughts. If he had been in his usual state of mind, he would have discussed with bhem the propriety of their decision and being himself learned in astrology would have slown them their error अतिक्रान्ते...हनि when tomorrow passes away• श्वस्तन-The affix तन is applied to सायं, चिरं, प्रालेप्रगे and अव्ययऽ showing time, according to ‘सायंचिरंप्राप्रगेऽव्ययेभ्यष्टयुट्युलौ तुट् च ' पा. TV. 3. 23. अभिष्टयः having praised. दृष्टिं•••वतिनम् as standing within the range of his sight अप्रविष्टा..पतामि I shall reach (का०) before पत्रलेखा enters (का०९s abode ). अग्र-..चेतसा thinking in his mind bhat ran forward (towards का०though he was bodily in उज्जयिनी). चतुःसमुद्र...गणेयान् horses that were as if the essence (सारः) of the four oceans, that followed the speed of इन्द्रायुध and bhat were countbless (अगणेय ). न गणेय (गणनीयः) अगणेयः गणेय is formed from गण् with the (उणादि ) affix एय. गणनीये तु गणेयं संख्याते गणितमथ समं सर्वम् ’ इत्यमरः. अगणित..खेदान् who did not mind the trouble of a journey on horse-back. अवगणितः. तुरङ्गगमनस्य खेदः यैः निरूपयन् finding out. अनन्यकर्मा अन्यत् कर्म यस्य सः अन्यकमी न अन्यकर्मा अनन्यकर्मा engaged in nothing else. P. 54 1l. 3–15 अथानुरक्त-.अवादीत्. The principal sent ence in this paragraph is प्रणामाये उपगतं चन्द्रापीडं (1. 18)..विलासवती अवादीत्. ITFrom पत्यौ (1. 4. ) up to निशीथिन्याम् (1. 12 ) are loca tives (absolute). अनुरक्त-..पत्यैौ r when the sun (lit, the lord of luminaries) vanished (set ) together with the daylight as if through the great distress (heat ) due to not securing union with the lotusplants that were full of love ( for the sun ). The natural setting of the sun is represented as the death of the sun through the torment of his being separated from day lotuses. तेजपति...गगनभागे when the Western portion of the sky entered together with the western quarter the red hue of the evening ( सन्ध्याराग) which looked as if it enterd into the funeral fre on account of the fall of the sun. The western sky and the western quartor both became red in the evening when the sun dipped into the sea. The poet fancies that सन्ध्याराग was चितानल in which the sky and western quarter entered after their lord the sun died (set ). दिवस..दिसुखेषु when the faces of the quarters KADAMBARi 22 were covered with darkness on account of the close of the day, as if it (darkness) were the coming on of a swoon. In a swoon the face becomes dark and hence the darkness of the quarters due to the approach of night is fancied as the swoon due to the death of the day (the sun, bhe lord of the quarters ). निवासा समूहेषु when the swarms of birds, that were garrious (chir . ing) when they burned towards the nest, seemed as if screaming through the grief of separation from the skyनिवासस्य अभिमुखाः अत एव मुखराः तेपुः कृताः आर्ताः प्रलापाः यैः. The birds had during the day been wandering in the sky In the evening they started noisily towards their nests. Their notes the poet represents as lamentations due to separation from the skybecause when in their nests they cannot wander in the sky. जनित...जीवलोके when the world, after seeing 6. e. having passed ) the evening , the advent of night, दोपायाः आगमः) that was lit up with light ( evening twilight ) as if it were life that is full of coscousness, entered darkness as if it (darkness) were the embryo in which there is no light (full consciousness of life जनितप्रकाशं (जनित प्रकाशः यस्मिन् ) qualifios both जन्म and दोषागमं. The world first passed through evening which was it u] with red light, This bhe poet fancies as if it were birth in which consciousness (प्रकाश ) is present Afterwards the world plunged into darkness. This the poet fancies as entering into गर्भावस्था in which condition there is no आलोक ( no light in the womb ). Or निरालोकं गर्भ may moan that in bhe embryoin the first sage of conception there is no sign of life. By these fancies the poet brings in the picturesque and starting idea that be world was first born and then entered गर्भ thus reversing bhe usual order of nature, of conception first and birth after wards ). Arseems to have read ‘जडितप्रकाशं जन्मेव दिवसमालोक्य, but in another place reads झटितिप्रकाशं. निजालो...नक्षत्रनाथे when the lord of नक्षत्रऽ (the moon) had illuminated the face of the woman in the form of the East with is light (or also by he sight of him) as if he had come (to her) from another birth ( ४. e. life ); when he (the moon) was on the rising mountain and was again enjoying the happiness of union with नक्षत्रऽ and when the moon seomed as if spotless on account of the excess (निर्भर ) of his brilliance. विकाशितं पूर्वदिङ्क एव वधूः तस्याः वदनं येन. The moon brightened the east, which the poet fanccis to be a woman. The poet then represents that the face of the woman was bright Bhrough joy at the sight (आलोक ) of hor ord whom she saw as if C 228 NOTES ON in another life (e. e. her lord had died and left her and was again seen revived). The moon had spots, but on account of excessive brilliance, they were not noticed and hence the mon seened निष्कलझ Arhas a very long note on this passage, in which he bries to show how each of the clauses here explained contains suggestions of the lives of bhe characters in the story. It may be admitted that some of the suggestions that he brings cut are very appropriate. We cannct quote the whole of his commentbut shall content ourselves with the following extract अथेत्यादिना भाव्यशुभसूचनमस्तमनमुच्यते । अनुरक्तकमलिनीशब्देन महाश्वेता कादम्बरी च निर्दिश्यते । दिवसशब्देन वैशम्पायनः तेज:पतिशब्देन अपराशब्देन विलासवती पश्चिमगगनभागशब्देन तारापीडः देर्खशब्देन जनः, वयःसमूहशब्देन बन्धुजनः । झटितिप्रकाशं जन्मेव जीवलोके । अनेन प्रबन्धगतं समस्तमर्थं सूचयति । यथाऽऽलोकशब्देन भगवांश्चद्रमा निर्दिश्यते । जीवयतीति जीवः लोकयतीति लोकः अमृतात्मकत्वात् जीवप्रकाशकत्वा जीवलोकः चन्द्रमाः दोषागमाच्चपि । दोपागमाज्जडितप्रकाशमालोक्य निरालोकं गर्भ प्रविशति । अयमभिप्रायः—यदा तावद्विलासवती स्वभे सितप्राकारशिखरस्थिता मुखे विशन्तं चन्द्रमसं दृष्टवती तदा अच्छोदसरस्तीरे पुण्डरीकाख्यमहामुनेर्महाश्वेता विरहदहनतप्तस्य जन्मदोषहेतुभूतेन शापदोषेण ग्रस्तश्चन्द्रमा इति बोद्धव्यम् । जडित प्रकाशं जन्मेति चन्द्रापीडस्यावतारो निर्दिश्यते । अहं चन्द्रमा इति ज्ञानरहितत्वात् जडितप्रकाशमित्युक्तम् । जन्मालोक्य जन्मानुभूयेत्यर्थः।...पुनर्निरालोकं गर्भ प्रविष्टं निरालोकगर्भशब्देन शूद्रकजन्म निर्दिश्यते । देवश्चन्द्रमाः..पुण्डरीकशापदोपागमाच्च द्रोऽहमिति शानविरहितं चन्द्रापीडजन्मानुभूय...निरालोकं चन्द्रापीडोहमिति शान विरहितं शुद्भकजन्म यथा भजते तथास्तमनसमये जीवलोकोऽपि दोषागमाद्रात्र्याग्र गमाद्धेतोः जडितप्रकाशमनुष्णीकृततापं दिवसमालोक्य पुनः पश्चात् निरालोकं तमः अतिबहुलं तमः प्रविष्टोऽभूत् । ..जीवलोकशब्देन पुण्डरीको निर्दिश्यते । पुण्डरीकोऽपि दोपागमा जडितप्रकाशं अहं पुण्डरीकमस्मीति शनविरहितं वैशम्पायनजन्मानुभूय पुनस्तत्रापि जन्मनि जन्मनीति शापदोषवीप्सया निरालोकं वैशम्पायनोऽसीति शान विहीनं शुकगर्भ प्राप्त इत्ययं चार्थः स्फुरति निलोकात्-.निजप्रत्युज्जीवनेनेत्यर्थः महाश्वेताकादम्बयौं विवक्षिते । उदयगिरिवर्तिनि हेमकूटंवर्तिनीति ध्वनिः । नक्षत्रसमागमसुखं तारापीडप्रभृतिबन्धुजन्मागमसुखं भूयोऽनुभवति भूयसः कान्तिनिर्भरान्नक्षत्रनाथे निष्कलङ्क इव.अनेन चन्द्रापीडशरीरोदतप्रभा समुदयस्य स्थिरत्वमुक्तम् । प्रस्थानमङ्गले at the time of performing the uspicious ceremonies of departure. पीडया...शङ्कया she as if melt ing inside through her Enguish ( at च०s departure ) was unable to check the how of her tears even with her very long eyes though she made cffort (to check them ) through her fear of causing an evil omen (at च०s departure). To shed tears when one starts on an important mission would be an evil omen. मन्यु क्षरम् (अव्ययीभाव) in such a way that her words were uttered KADAMBAR . 229 indistinctly by (her throat) being choked through the agitation (आवेग) due to sorrow and affection. मन्युश्च रागश्च तयोः आवेगः तेन गहूदिका तया उपरुध्यमानानि अक्षराणि यथा स्युस्तथा । P. 54 1. 16-p. 55 |. 14. तात युज्यते --माता. तात–ude notes above (p. 206 ). युज्यते..हृदयपीडा it is proper that the heart featly pained at the time of the first departure of (ones child) that is foundled on the lap and that is quite inexperienced. गर्भस्य इव रूपं यस्य—this literally means that is like the foetus; that is, young and inexperienced in the affairs of the world. यस्मिन् प्रथमगमने. समुत्पाद्यन्ते are pluoked out. मर्माणि vital parts of the body. उत्प्लवते foats (e. e. is full of misgivings) . विघटन्ते..:वन्धनानि शhe tures of my joints as if break. न...धीः my understanding Inds no solace. न...धारयितुम् I am not able to support my heart like myself (e. e. like my body, which is going to fall down in a swoon). धृतोऽपि though checked. वाष्पोप्तीडः now or rush of tears. समाहिताः..सम्पादनाय ते although fixed or composed for performing the auspicious ceremonies for you (your departure. उत्पश्यामि expect, fear. किं बहुभ्यो...समुत्प्रेक्ष्येति-In these sentences she puts forward reasons which may be the causes of her हृदयपीडा न पुनः दुस्रिततयेति (I know however that my heart is not afflicted) only because I am pained by the incident about वै०. यथा...स्थात व्यम् you should not, fixing your attachment (आसङ्ग ) on some thing, stay away for a long time as you formerly did. In the words यथा पुरा स्थितं she refers to चन्द्रापीड's stay for more than three years on his दिग्विजय and specially to his passing many days on the lake अच्छोद and its vicinity N reads ‘आसङ्गमावधि' ( up till the moment of union ) which is not good, because we are not told whose सङ्गम is referred toअस्य अर्थस्य कृते for the sake of this object ( that you should not stay long ). अञ्जलिबन्धेन सह ( बहु त्रीहि ) साञ्जलिबन्धं शिरः तेन with the lead (bent ) on which the lands are folded. प्रसारि-..मूर्तिः who bent limself and prostrated his body. दिग्वि---सङ्गात् on the occasion of the conquest of the world. अधुना परापतामि But now the only time that will be spent will be (that required ) till I reach that spot (where वै० was supposed to be). उद्देशः epot, place. भावनीया should be thought of, revolved in the mind. मनातू ind. a little. ing ohecked. संस्तभ्य having composed or comforted. निर्वर्तितं (performed ) गमनमङ्गलं (he auspicious rites to be performed at the time of departure ) यया गलत..सिधन्ती prinking him with milk (प्रस्रवः) issuing (from her breast through intense affection). गार्ड adv closely. 20 C 230 NOTES ON P. 55 1. 15-p. 57 1. 8 मुक्तश्च मात्रा व्यसर्जयत्. पितुः प्रणतये for saluting his father. क्षोणी ..शिरसा with his head that was place on the earth (क्षोणी ). शयनवर्तिनः qualifies पितुः उन्नमितः पूर्वकायः raised the front part येन who (slightly) of his body- पूर्वकायः पूर्वं कायस्य पूर्वकायः according to ‘पूर्वापराधरोत्तरमेकदेशिनैकाधिकरणे'पी० II. 2. 1. (अवयविना सह पूर्वादयः समस्यन्ते एकत्वसंख्याविशिष्टश्चेदवयवी । सि. कौ.). शयनगत एव while lying on the bed. चक्षुषा पिबन्निव who as if drank him with his eye 8. e. who looked at चन्द्रापीड with a fixed and loving eyeप्रेम्णा परिष्वज्य गाढम् having closely embraced him wil aftection. अप्राढ क्षः whose eyes were full of a dense अमोढ: one no full-grown, a child. तारापीड web like a child at the departure of his son. सहसोद्गतानि अविरलानि बाष्पाणि तेषां रयेण पर्याकुले अक्षिणी यस्य स ०पर्याकुलाक्षः अन्तः..क्षरम् (अव्ययीभाव ) अन्तक्षोभस्य आवेगेन विंक्षिप्तानि अक्षराणि यथा स्युस्तथा—in words that came out faltering on account of the excess of inner excitement, दोषेपु संभावितः was supposed to have committed faults. दुःखासिका piercing pain (दुखं असिका इव rapier-like pain ). विनया...अस्माभिः you have been well (सम्यक् ) tested by me ( as to all good qualities) beginning with the rise (or production ) of modesty. He means:-I have tested whether you possess all the qualities ( necessary in a young prince ) of which विनय is the first. Or the sentence may mean < I have ested you well from the time when you began to receive your training (विन्यः). परीक्ष्य-लेहादेव the responsibility of the kingdom. which is to be obtained only by (the possession of) a number of good qualities, was placed on you after testing you andnot merely out of affection for you (who are my son ). पृथ्वी...दुरुद्वहम्-(राज्य) is very difficult to bear on account of the very भार (urden; respon: sibility) of governing of the earthThe burden of the earth is very great and cannot be borne by anybody. The responsibility of governing the world is also very great. The words भार and दुरुद्वs are double-meaningमही...सङ्कटम्-(राज्य) is very full on account of its being crowded with महीभृत्8_ (mountainskings The World is full of mountains and is difficult to wander over on account of them, An empire also is full of many (tributary ) kings and is difficult to manage on account of the various delicate questions that arise from the relationship of the vassal kings to the emperor . कुटिल..सञ्चरम्-(राज्य) in which it is very hard to proceed (to walk about; to take measures on account of the prevalence (प्रचार:) . of crooked policy. कुटिल...चारेण may also uggest the idea on account of the walking by cooked pabhs. KADAMBAR. 281 Tt is difficult to walk about when there are crooked paths by which we have to go. The rulers of empires find it an onerous bask to shape their conduct on account of the Machiavellian policies of other kings. चतुः..महत् (राज्यं ) is very great (causes great trouble) on account of the very fact of its being spread ver the world which is bounded by the four oceans. चत्वारः समुद्राः पर्यन्ताः यस्य तत् चतुःसमुद्रपर्यन्तं भुवनं तस्मिन् व्याप्तिः तयाः The four ceans are those that are in the four principal quarters. The usual mythological number is seven see notes p. 184 ).A. remarks ‘विस्तृतभुवनप्रास्याकारेण अतिमहत् अविरहितायासमित्यभिप्रायः । चतुः समुद्रवेलाव्याप्तस्य महत्त्वं सिद्धमेवः ' P. 56. महा---साधनम् (राज्य) which is very difficult to obtain (and to retain) on account of the very fact of its being obtainable only with a large army (साधनं). Only a ask army can conquer the world and retain it. As a large army can be brought together with difficulty, a kingdom is दुःसाधन. महासाधन suggests also another meaningA kingdom is difficult to secure on account of ite being obtainable only with the aid of reat means ( साधनं means ); what is obtainable with महासाधन is said to be दुसाधन, because such means are available to fewN and A read दुसाध्यम्, which is good; but our reading दुसाधनम् rhyming with महासाधनं is more picturesque and in keeping with the authors style. अपये ...गहन extremel difficult on account of the intricate government in which there are endless duties to perform. अपर्यवसानानि ( अविद्यमानं पर्यवसानं अन्तः येषाम्) अनन्तानि कार्याणि यस्मिन् तत् अपर्यवसानकार्यं तन्त्रं (स्वराष्ट्रमण्डल चिन्ता ) तदेव जालं तेन. These words also convey another meaning: ‘which is very thick on account of the net-work of endless threads: तद्धे means government and also the alreads extended &a lengthwise in a loom.' ‘तन्त्रं प्रधाने सिद्धान्ते सूत्रवाये परिच्छदे' इत्यमरः on which क्षीरस्वामी remarks "परिच्छदे यथा-तत्रपतिः । अत एव स्वमण्डल चिन्ता तन्त्रम् । . Arremarks ‘निबिडतन्तवः कार्यसूत्राणि तेपां जालेनाति- वहुलं निबिडतन्तुजालावृतः प्रदेशो गहन इति प्रसिद्धः उत्तुङ्ग...रोह which is difficult secure (i, difficult of ascent) on acconnt of its being to placed (i, a being ruled by ) in a very exalted family. वंश also means • bomboo. What is placed on a tall bamboo is dificult to be reached. A kingdom which is ruled by a noble family of kings cannot be secured by other kings. A days 'उत्तुङ्गकुलजाते प्रतिष्ठितं भवति नान्यत्र तरसादन्येषां दुरारोहम् । तुङ्गवंशप्रतिष्ठित पदार्थो दुरारोहत्वालब्धुमशक्य इति च स्फुरति । हित...दुर्धरम् which is diffi- cult to be borne on account of the fact of having to uproot thousands enemios. A remarks ‘अहितसहस्रोद्धरणेन हेतुना अति of 232 NOTES ON दुरुद्धरमशक्यरक्षणम्. अपि च दुष्प्रापम्-author In this passage the in dulges in a string of विरोधs based upon लेख. सम...विषमम् (राज्य) is very difficult on account of equal behaviour towards all. A king has to be impartial, to behave equally towards high and low. But to act in such a way is a very dificult thingHere the con bradiction (which is only verbal ) is between सम and विषम. Or समवृत्ति may mean lying level' and विषम ‘uneven This gives rise to विरोध; what is level cannot be uneven; the विरोध is removed by taking the other meanings ( iहैं.equal behaviour' 1nd icult respectively) of समवृत्ति and विषम. समा वृत्तिः ( वर्तनं ) यस्य तस्य भावः समवृत्तिता तया. Ar. Says ‘समा वृत्तिः यस्य स समवृत्तिः, राज्ञा समवर्तिना भवितव्यम् , पक्षपातेन केषांचिदरागो भवति । तच्च समवातंत्वमतिदुष्करम् । तेन अतिविषमं नेतुमशक्यम् । समवृत्तित्वेनैव विषमत्वसंभूतिर्न घटते तस्माद्विरोध ध्वनिश्च । एवशब्दो विरोधसूचकः धर्मपुत्र एवासत्यवादीतिवत् । अनेक...तारम् which is difficult to manage even with the adoption of many remedies (तीर्थ ). Both तीर्थ and अवतारः mean a sacred bathing place' (मराठी घट ), descent into a river. If there are many तीर्थs ( hight of steps ), it cannot be दुरवतार. Therefore the figure is विशेषोक्ति ‘विशेषोक्तिरखण्डेषु कारणेषु फलावच’ (where the result is stated not to follow even when all the causes are present, the figure is विशेषोक्ति). It is here based upon श्लेप. The other meanings of तीर्थ (a remedy) and दुरवतार (दुस्तर) remove the apparent contradiction. ‘तीर्थे शास्त्राध्वरक्षेत्रोपायोपाध्यायमत्रिपु' इति हलायुधः. ‘निपानागमयोस्तीर्थमृषिजुष्टे जले गुरौ' इत्यमरः. For the two meanings of तीर्थ required here, compare किरातार्जुनीय II. 3. ‘विषमोऽपि विगाहते नयः कृततीर्थः पयसामिवाशय. Ar. ‘दुरवतारं प्रवेष्टुमशक्यम् । अनेकतीर्थंकल्पनायुक्तस्य हदय दुरवतारत्वं न घटते इति विरोधध्वनि. कण्टक•••दुर्गेहम् is which hard to hold on account of bhe very removal of कण्टकश्च (enemies; thorns ). If thorns age removed a (thing such as a ) tree possessed of thorns should be easily held by the hand. Therefore there is here also विशेषोक्ति based upon लेप. A kingdom is very hard to manage ( lkz. to hold) because the king has to perform the onerous task of des troying all enemies. ‘सूच्यग्रे क्षुद्रशत्रौ च रोमहर्षे च कण्टकः अज दुष्पारम् which is difficult to manage (}b. to cross ) on account of bhe very business of protecting all the subjects. दुधपारम् may be equal to दुष्पालम् on account of the identity of र and ल in लेप (see notes p. 210 ). दुपालम् -would be difficult to protect, Ar. reada दुष्पालं. सर्वा...दुष्प्रापम्—Ar. reads with us सर्वाशा० etc. and shows that N. is wrong in omitting it. सर्वा...प्रापम् which is hard to obtain on account of the attainment of all आशsIf all आशा KADAMBAR 28B ( desired objects or desires ) are abtained, राज्य cannot be दुष्प्राप. This विरोध is removed by taking आशा in the sense of *|uarter नामहासत्त्वे ...पदमेवादधाति (1l. 5-10 ) --supply राज्यं as the subject of आदधाति. In this passage तारापीड shows that the empire sits firmly in a king who is possessed of many qualities. Ar. proper ]y says ‘एवंविधं राज्यं सर्वप्रकारेणातिविषमत्वादल्पगुणे न तिष्ठति, अत्यन्ताधिकगुणे तिष्ठतीति व्यनक्ति १. न अमहासत्त्वे (राज्यं पदमेवादधाति ) sovereignty does not plant its foot (i. e. does not remain ) in one who is no possessed of great courage ( सत्वं). Connect राज्यं पदमेवादधाति with each of the following locatives, each of which is preceded by न. अस्थिरा (चञ्चला) प्रकृतिः (स्वभावः) यस्य. Ar seems to have read “ न महासत्वे नास्थिरप्रकृतौ” which (not a good reading in our opinion) leads him to make the following remark ‘यथा रज्ज्वा सञ्चरमाणस्य नटस्य दक्षिणतो वामतो वा श्रावण्यं पतनकारणं तथा राज्यमहातन्तुस्थितस्य गुणहानिरप्य(ति ?) गुणवत्ता च द्वयमपि पतनकारणम्: Ar. further remarks that in this passage two words are to be taken together as marking the two tremes between which a good king should follow the golden mean. ‘अनेन क्रमेणोत्तरत्रापि द्वन्द्वशो विभज्य नीतिं दर्शयति-नादातरि नाति स्थूललक्षे । अदातरि राजनि राज्यं न तिष्ठति । प्रत्युत अतिबहुलप्रदेऽपि न तिष्ठति । अदता निन्द्यः स्यात् । अतिबहुप्रदः कोशक्षयी स्यात् । एतद्वन्द्वं याचकविषये’. We must remark that we need not follow Ar. on this point, as the olauses can very well be construed each by itself and as on this explanation we shall have to omit some words such as अशुचौ (which Arseems to omit). स्थूलं लक्ष्यं यस्य स स्थूललक्ष्यः न स्थू' अस्थूल लक्ष्यः--whose aims (e. e. anmbitions ) are not big. अशचि Impure. अविक्रान्त who is not valorous. अमहोत्साह one whose energy is not great (महान् उत्साह यस्य स महोत्साहः न महोत्साहः अमहोत्साहः. Ar reads नातिमहोत्साहे. In fact he introduces अति in nearly one half of the words of this passageउत्साह is one of the three शक्तिऽ of a ruler laid down in works on नीतिशास्त्र (the other two being प्रभुशक्ति and मत्रशक्ति). असत्यसन्ध–असत्या सन्धा (प्रतिशा) यस्य—whose promises are falseAr in accordance with his principle stated in the extract quoted above reads नातिसत्यसन्धे and gives the instance of युधिष्ठिर who said ‘अश्वत्थामा हतः कुञ्जरः . अनुदारा व्यवहृतिः (व्यव हारः) यस्य whose transactions are not liberalL_असंविभागशील who is not disposed to share ( his great wealth ) with others . e. who does not bestow out of his plenty upon others a fair share of objects of enjoyment or spoils taken &c. अधमें रुचिः (liking ) यस्य. अशाप्तव्यवहारिणि who does not act according to the dictates of the sacred books. अरण्यु one who does not protect those who keek shelter. शरणे साधुः (प्रवीणः Im W१ 234, NOTES ON - योग्यः वा) शरण्यः according to ‘तत्र साधु' पा. IV. 4. 98. अब्रह्मण्य not favourable to Brahmanas. ब्रह्मण्यो ब्राह्मणहितः ब्रह्मणि साधुः ब्रह्मण्यः अवश्यात्मनि one who has not controlled his mind (अवश्य आत्मा यस्य ). अनिर्जितानि इन्द्रियाणि येन. असेवक one who has no 5ervants (अविद्यमानाः सेवकाः यस्य ). यः खलु...तत्रास्ते—supply राज्यं as the subject of आस्ते--(राज्यलक्ष्मी ) which is by nature fickle stays in him who draws it by (the possession of ) all qualities and is able to confine it forcibly (in himself ). Arreads for समलैः and comments ‘समैः अभावातिरेकविरहितैर्गुणैराकृष्य etc.’ शुक्रवो. परावराः' Elderly persons alsowho are not afraid of error 01 the part of him whom they choose to be the ruler) and who consider all the points. place this (राज्य) on such a man alone ( as described above). अपगता स्खलितभीति येषाम् एतद् refers to राज्यं and तत्रैव to the person mentioned as ‘यः खलु समगैः गुणैः’. आलोचितं यैः (!h%.) who consider what is far and near K. e. who have considered all the particulars and consequencos of an ac6 or thing. तद् therefore. अनेनैव बोद्धव्यं वत्सेन you (my son ) will understand from this itself ( by considering these proposi pions that I hold and place before y०५) कसिन्–क्षिप्य a whom will you cast the responsibility (of government ) etc. He means that you are now the responsible ruler. You cannot now commit faults, as there will be none to punish you. If you had not been the virtual ruler and had committed some thing wrong. you wonld have been punished by another • e by me, who would then have been ruling). गतः ..स्माकम् my time ( to win popolarity and to rule ) is now gone ( is at an und ). He means that he now desires not to rule, but to go to a forest for तपश्चर्या and further that in lis own yonth he did what the advises चन्द्रापीड to do. अस्माभि...स्थितम् I was for a long time a ruler without deviating from the right path. अख लितैः -अविद्यमानं स्खलितं येषाम् qualifies अस्माभिः. The plural is used because the speaker is a kingपदे = राज्यपदे. In this and the following sentences up to परोऽपि लोकः (1, 4 ) king तारापीड recounts how he governed. The author here draws a very happy picture of what an ideal king should be according to ancient Indian ideas. उद्वेजिताः made disgusted. मानेन by con: ceit, Ar reads अवमानेन. IThis indicates मोह. न...हर्षेण I did not make myself an object of ridiculo by being overjoyous ( at the possession of wealth, which is a sign of meanness Or we may explain हर्ष as feeling delight at the mistakes of others' ( which shows मात्सर्य). न...कामेन I did not lose tho KADAMBAR 235 next World by being addicted to (illegitimate) sensual plea sures. In the six sentences from न पीडिताः etc. up to...कामेन, the king says that he conquered the six शत्र8 viz. कामक्रोध, लोभ, मोहमद and मत्सर, four of which are directly mentioned and the other two (मोह and मसर) are indicated. राजधर्म...रुचिः I followed the duties of kings (as laid down in the शास्त्रऽ ) and not my own वृद्धाः..व्यसनानि I served old men and not vices. See note on व्यसन above (p. 217 and p. 223). अनुवर्तितानि followed. नेन्द्रियाणि I did not do what my senses would have induced me to do, धनु मनः I raised my bow (to fight with my enemies ) and not the mind ३. ३. my mind was never puffed up. वृत्तं...शरीरम् I wrotect ed (४. e, cared for) good conduct and not my bodyवाच्यात्. मरणात् I was afraid of censure and not of death. Compare ‘न भीतो मरणादस्मि केवलं दूषितं यश' मृच्छकटिक IX. उपभुक्तानि...परिहारात् । enjoyed as my youthfull desires would prompt to my hearts content (पर्याप्तम्) all the pleasures derived from objects of enjoy• ment which are rare even in heaven by avoiding (परिहारात् ) what should not be done. अकार्यपरिहारः परदारादिवर्जनम्. He means that he enjoyed only such pleasures as were legitimate, पर्याप्तम् is used as an adverb. It would be better if we take अकार्थपरिहारात् with the next sentence and finish this sentence with पर्याप्तम्. अकार्य...मे. I think that I have secured even the next world (, e. Heaven by avoiding what is improper and by doing what it is my duty to do, त्वजन्मना--स्मि and I am blessed (all my desires are fulfilled) by your birth. तदय ...रथः therefore this is the only desire of mine that remains to be fulilled ). दार..यास्यामीति this is in apposi tion with अयम् and expresses his only remaining desire. दार ष्ठिते who are established in life by marryingजन्म...हृदयेन with a heart that was at ease (लघु) on account of the fulfilling (निर्वाह ) of the purpose of my life. N explains ‘जन्मनो नृभवस्य निर्वाहः आयुः क्षयं यावत्परिपालनं तेन लघुना तुच्छेन हृदयेन । केवलं जन्मपालनप्रवृत्तत्वेन तदितरस- मग्नाशाविमुक्तत्वेन च चेतसो लघुत्वमिति भावः । This is not satisfactory. The king was not merely waiting bill death put an end to life. He was rather starting on another mode of life and was about to engage in strenuous efforts for attaining to true knowledge. पूर्व..यास्यामि I shall follow the path pursned by former Sago-like king6राजर्षि-a king who by his pious deeds and austero penance comes to be regarded as a sage e. g• जनक. It was nsual with kings in anoient India to betake themselves to a forest life in their old ageafter placing their sons on the throneCompare रघु० VIII. 11. ‘गुणवत्सुतरोपितश्रियः परिणामे हि दिलीपवंशजाः पदवीं 2B6 NOTES ON तरुवल्कवाससां प्रयताः संयमिनां प्रपेदिरे ॥see also रघु० III. 10. मुनिवनतरु च्छायां देव्या तया सह शिश्रिये गलितवयसामिक्ष्वाकूणामिदं हि कुलव्रतम् । refers to मनोरथ. अस्य अग्रतः प्रतिरोधकः %hat opposes the (fullment of) ny desire by standing in front of it, मन्ये..अनेन (मनोरथेन) I am afraid that that desire of mine is not destined to be ful. filled. अन्यथा otherwise (if my desire were destined to be ful filled). क वैशम्पायनः। क...The two s show the extreme incongrui. ty of the two things. The acts of वैशम्पायन ( iu staying away without permission were entirely out of keeping with his nature and habits. ‘दौ क्ौ महदन्तरं सूचयतः . विपरिवर्तते turns or revolves. उत्तानितेनैव मुखेन–-his face was slightly raised in order that he may have a full view of चन्द्रापीड, सम्पीडितं हृदयमिव ताम्बूलम् the ताम्बूल which seemed to be his (तारापीडs) heart squeezed into a mass. P. 57 ॥ 3-18 चन्द्रापीडस्तु-.नगर्याःपितुः संभावनया by the regard shown to him by his father. उन्नमितः raised to a high position. The contrast is between ble literal meaning उन्नमितः raised high) and अवनम्रतरमूर्तिः ( with his body bent in re ( verence before his father ). परीतम्-surrounded by, engrossed in. उन्मुक्त...शरीरम्whose body was void (of action) as if his organs of sanse had left it, अविरत..मुखीं whose face was sullied by the constant shedding of tears. अविरतेन अश्रुपातेन उपहतं मुखं यस्याः. तादृशाभ्याम् who were in that (wretched) condition. संभाव्याशिपा being honoured with a blessing (by them ). समारोप...गतः who was followed by them who as if transferred the burden of their sorrow to him. निवर्तनाय..निर्गतेः who again and again turned round his face in order to induce them to go back till he went out of the gato, शुकनास and मनोरमा followed him a long way. In order to induce them to return to their houses, he turned round his face and told them to go. This continued till he went out of the city-gate. ढौकितमपि this and the following accusatives up to दीनम् qualify इन्द्रायुधम्, अग्रतो..सर्पणम् who moved away though he was brought forward. कृतं अपसर्पणं येन. अप्रकृत रवम् who did not begin to neigh ( with joy, as usual), न प्रकृतः आरब्धः हेषारवः येन. अनुत्कर्ण...दीनम् who did up his ears not raise as horses do when delighted ), whose neighimg was not plea. Eantwho had no mind (to start ), who did not manifest his readiness to g०, and who looked sad. The horse इन्द्रायुध (bhat was the sage कपिञ्जल labouring under a curse as we shall know later on ) manifested in all these ways that चन्द्रापीड shoul not start, as his journey was to end in his (चन्द्रा's ) death. being afraid of being prevented from going (by KADAMBAR. 23 1n his father, if delayed). He thought that his father may change his mind out of love and so he did not like to delay. अकृत। मनागपि e did not delay even a little. अकृतः परिलम्यः येनः रयेण swiftly. P. 57 1. 19–p. 59 1, 21. निर्गत्य च..चावहत् प्रस्थान...कल्पितम् prepared for his stay after the performance of the auspicious rites at the time of चन्द्रापीड's departure. जनितः कलकलः येन who raised the shou+ ( that the prince had gone out etc .). अतर्कित unexpected. संभ्रान्त confused, in a hurry. 8, distance of two क्रोश5. See above notes (p वर which water and fodder were easily obtainable. ‘शष्पं बालतृणं धासो यवसं तृणमर्जुनम्' इत्यमरः . उत्ताम्यता हृदयेन with an anxious heart, अप्रभातायामेव यामिन्याम् beforo the night had turned into day i. e. before day-break. वहश्च...चावहत् ( p. 59 1. 21) The principal sentence is वहंश्च तस्मादेव वासरादारभ्य-..एतानि चान्यानि च चिन्तयन् दिवा रात्रौ चावहत् वहन् while being borne on horseback. एवमचेतित ..नयामि—this and the following sentences up to घटनां कारयामि (p 591 19) contain the thoughts that passed through चन्द्रापीडs mind while he rode fast to meet वैशम्पायन. अचेतित ...पत्य having reached (the place where वै० was) without anybody knowing it. कृतापक्रान्तेस्त्रपया who was running away through shame (qualifies वैशम्पायनस्य ). कृता अपक्रान्तिः येन बलात्-..नयामि I shall, having embraced him forciblyremove his embarrassment saying 'where will you run further . ' P. 58. निष्कारण ...पश्यामि I shall again for the purpose of accomplishing my object of going forward (to meet का० ) see महाश्वेता, who is pleased with me without any cause ( without anything that I might have done to deserve her favour ), who is pure and who would be greatly delighted by seeing me quite unexpectedlyअविद्यमानं अघं (पापं ) यस्याम् अतर्कतोपनतं (brought unexpectedly, brought by chance) मदवलोकनं तेन उपजातः हर्षविशेषः यस्याः. It was महाश्वेता who first took चन्द्रापीड to का०s abode on हेमकूट. महाश्वेता would again have been useful in facilitating चन्द्रापीड 's going to see का० again. स्थापितं अशेषं तुरगसैन्यं (cavalry ) येन. एवं तत्र..कृतार्थतां नयामि ( 1. 20)-—the principal sentence here is एवं तत्र ..कादम्बरी परिजनेन प्रणम्यमानः प्रविश्य ...कादम्बरीमालोकयन् (1. 19 )..चक्षुषी कृतार्थतां नयामि. मत् ...धावितेन running through the furry caused by recogni . पात्रम्—this and the following accusatives singular ) qualify कादम्बरीम् (1. 19 )-—from whom presents were being snatched away by her friends whose eyes were lated (by the joy) of telling her about my arrival. मदागमन Zng me 238 NOTES ON e . निवेदनेन उत्फुठे नयने यस्य अपह्रियमाणं पूर्णपात्रं यस्याः व पर्णपात्रम् a resse or box full of valuable things (such as clothes, ornaments etc. ) and acrambled for by servants or relatives on festive occasionshence it is often used in the sense of f a present made to one who brings happy tidings'; ‘हर्षादुत्सवकाले यदलं कारांशुकादिकम् । आकृष्य गृह्यते पूर्णपात्रं स्यात्पूर्णकं च तत् . Compare 'कदा मे तनयजन्ममहोत्सवानन्दनिर्भरो हरिष्यतेि पूर्णपात्रं परिजनः कादम्बरी (p. 62 of P). The arrival of चन्द्रापीड y&S really a festive occasion for कादम्बरी who was pining away for him and her ser vants would have been justified in claiming prosents from her for bringing the news of his welcome arrival, at what dis tance ? तम्रश्न = मदागमप्रश्न. तत्क्षणो...नयन्तीम् who, having removed al leaf of the lotus plant placed on her breast through shame and through the cessation (उपशान्ति ) of heat that (shame and तापोपशान्ति ) arose together (युगपत् ) at that very moment, made bhe skirts (अंचल: ) of her upper garment serve as the coverin for her breasts. Lovesick का० had laid aside her upper garment and place the lotus-leaf on her breast to cool her torment; but when she heard of चन्द्रापीडs arrival, her tornment at once lessened and she felt also shame; therefore she removed the lotus-leaf and took up her upper garment again. आभरणतां..धारयन्तीम् who, having cast aside bhe lotus fores that were made into ornaments ( 01 the various parts of her body ), showed (lit, held or vore ) in the various places where ornaments are worm, the beauty of her body that exceeded (even the charm of) ornaments. Ordli nary ornaments increased her love-to rment and they were remov ed; instead of them were placed (on her hands, ankles, neck etc. ) ornaments made of the cool fibrcs of lotusWhen on the arrival of च०, she removed the fibres, she was without any orna. ment and yet looked more charming in her unadorned beauty then when she had ornaments on. This is a favourite idea wi all poets when describing a beautiful woman. Compare शाकुन्तल I ‘इयमधिकमनोज्ञा वल्कलेनापि तन्वी किमिव हि मधुराणां मण्डनं नाकृतीनाम्; कुमारसम्भव V. 9 ‘यथा प्रसिद्धेर्मधुरं शिरोरुहैर्जटाभिरप्येवमभूत्तदाननम् : रम्यमाहार्यमपेक्षते गुणम्’ किराता० 4. 23; see also किराता० P. 5. तापोपशमाय अर्पितं हारमात्रं आभरणं यस्याः A necklace of pearls is supposed to have a cooling effect, अत्युल्बण-..नयन्तीम् who made her limbs, the shimmering beauty of which was obscured by the application of very thick हरिचन्दन paste, look more fascinating by her efforts to rub(the paste ) gently with her hand. अत्युल्बणया हरिचन्दनच चैया अन्तरिता लावण्यशोभा येषाम् परामर्शः rubbing gently• राघवभट्ट KADAMBAR, 239 , , " commenting on शकुन्तल I. 21 quotes the following definition of लावण्य मुक्ताफलस्य छायायास्तरलत्वमिवान्तरा । प्रतिभाति यदनेषु तछावण्यमि होच्यते ।’ लावण्य is what is like the parking lustre of pearlE. Her bright complexion was obscured by the sandal paste. She removed it gently in order to conceal from चन्द्रापीड her state. It is well-known that a bright object looks brighter when rubbed. Her complexion looked brighter still when she rubbed her body with her land. अङ्ग-..वेशयन्तीम् who cast aside-by the very appearanco of horripilation the pieces of filaments (किंजल्कः) and leaves of ( various kinds of ) lotuses burned into a bed that stuck to her body and who placed with ther hand her braid, that (कबरी ) 8tuck to her cheek and that was out of place, on her shoulder after looking into a mirror made of jewels. कमल is a day lotus, कुमुद a white night lotuE, कुवलय a blue lotus. The leaves and filaments of lotuses were made into a bed for her in order to remove he torment and stuck to her bodyBut when she heard the bappy news of her overs arrival, her body was bhrilled with joy and the leaves &c. fell down as they no longerstuck fast to her bodybut were placed on the pointed ends of her रोमाञ्च who as if gave lihations of water for the heat (the torment) of the fire of love with her tears that were poured out from her eyes and that were due to her joy (at the arrival of hel: lover ). जलाञ्जलि is a libation of water poured out for the M£anes of deceased persons. Water and sesamum seeds were and are offered to this day after the death of a relative तेषां दत्वा तु हस्तेषु सपवित्रं तिलोदकम् । तत्पिण्ढायं प्रयच्छेत स्खचैषामस्त्विति ब्रुवन्। मनु० 1. 228. Compare शाकुन्तल III अन्यथा सिञ्चतं मे तिलोदकम्; and VI. 25 नूनं प्रसूतिविकलेन मया प्रसिक्तं धौताश्वशेषमुदकं पितरः पिबन्ति ears of joy rose in her eyes when चन्द्रापीड arrived_and they fell down. This the poet fancies as जलाञ्जलि given to मदनसन्ताप. The meaning is that मदनसन्ताप came entirely to an end ( as जलाञ्जलि is offered only to a deceased person ) at the arival of च० उत्सृष्ट...वेदयन्तीम् who intimated with the dried-up Bandal paste that stuck to her body and that let particles (of it) fall down the exingnishment (z¢4. ce38ation ) of the fire of love as if it (paste) were ashes, उत्सृष्टः शेषः (चन्दनचर्चयाः अवशेषः) येन. आश्यान = शुष्क Her body was covered with sandal paste that dried up on account of the सन्ताप of her bodyThe white Bandal looked like the ashes left by fire when it burns out; herefore the poet says भस्मनेव...निवृत्तिं etc. The poet means 240 NOTES ON c that her सन्ताप came to an end and that the particles of the dried Sandal fell down from her body, as ashes are carried away by wind etc. अभ्युत्थान...कुर्वतीम् who thrust aside the flowery bed at the very occasion of rising to welcome ( चन्द्रापीड ). She would no longer suffer fro सन्ताप as च० had arrived an would not require the कुसुमशय्या and therefore she thrust it aside when she rose to welcome . दर्शनीया...नयामि I shall make my eyes blessed by securing the purpose (of cyes ) . seeing an object that is worth seeing (lhere का०. मदलेखां...सम्भाव्य havin; honoured मदलेखा with an embrace accompanied by a salutation with folded hands. साञ्जलिः (अञ्जलिना सह साञ्जलिः बहुत्रीहि ) प्रणामः यस्मिन् पत्रलेखाम् it should be remembered that पत्रलेखा had been sent with केयूरक to का० before चन्द्रापीड started and that she would be with का० when चe arrived. See p. 24 ll. 21-24 above. निर्भरम् excessively. महाश्वे...मङ्गलः I (चन्द्रापीड) whose auspici ceremonies at the time of marriage are performed by महाश्वेता. उद्वाहमङ्गल are those auspicious ceremonies that just precede the actual taking of the bride's hand in marriage./ महा उपपादितं (सम्पादितं ) उद्वाहमङ्गलं यस्य. Before the actual marriage certain introductory ceremonies are performed at the place where the bride-groom puts up and also at the house of the bride. चन्द्रापीड's host would be महाश्वेता and she would arrange for the performance of such ceremonies him while कादम्वरी's friends would arrange for her. Hence blhe reading ० विधेः which qualifies देव्याः is preferable to विधिः , which would qualify चन्द्रापीड. सखीवृन्देन (सखीसमूहेन ) निर्वर्तितः ( सम्पादितः) वैवाहिकः (विवाहसम्बन्धी ) दानमङ्गलविधिः यंस्याः. भुव इव..निर्वर्तयामि I shall finish the करग्रहण ( taking the hand in mar riagelevying of taxes ) of the princess as if she were the eartl bathed in the showers of rain. कादम्बरी bathing for her marriage is compared to the earth bathed in the showers of rain. करग्रहण is common to both (in different senses ). अतिबहल...वासभवने । bhe dwelling house in which ove is excited by the perfume of very thick saffron, flowers, incense, and unguents. अतिबहलानि कुंकुमकुसुमधूपानुलेपनानि तेषाम् आमोदेन उद्दीपितः हृदयजन्मा (हृदये जन्म यस्य सः कामः) यस्मिन्ः कृतः नर्मालापः यया who cracked jokes. मदलेखा the most intimate friend of कादम्बरी would accompany her to चन्द्रापीडs lodgings and after a few jokes would leave the married couple to themselves. त्रपया लज्जया अवननं मुखं यस्याः. P. 59. अनिच्छन्तीं किल–the word किल slows that she would only make. a show of upwillinguag8. शयनीयं--connect it with आरोपयामि. उदाढः (deep ) KADAMBAR. 24 नीवीग्रन्थिः तस्मिन् दृढतरं अर्पितं पाणिद्वयं यया. ‘स्त्रीकटीवस्त्रबन्धेऽपि नीवी’ इत्यमरः-नीविराग्रथनं नार्या जघनस्थस्य वाससः’ इति कात्यः. अवञ्चितः कृतार्थः आत्मा यस्य. आतृप्तेः to my hearts content. सुजीवितं (शोभनं जीवितं यस्य )...करोमि-hy drinking अमृत, one becomes immortal. मकरध्वजः एव अनलः तेन दग्धशेषम् (burnt, yet a part of which is left)- निर्वापयामि शीतलीकरोमि. परवत्याऽपि--the instrumentals from परवत्या to ०दर्शि तभावया qualify कादम्बर्या and should be taken in pairs. परवत्या. ..वृत्तयेव though helpless (on account of her love and sense of bashfulness) yet she acted in accordance with her will. Arexplains परवत्यापि etc. as ‘लज्जाविवशयापि कौतुकानुरागाभ्यां संभोगे स्वेच्छाप्रवृत्तयेच २ इव शब्देन स्वेच्छाप्रवृत्तेरतिप्रकाशतानुमीयते अभियुआना pr. p. of युज with अभि to exert oneself. उपदर्शितः भावः यया who exhibited her inner feelings (her deep affection ) On संगोपित...भावयेव Arremarks पीडया प्रच्छादितपुलकाद्यङ्गविकारयापि उपदर्शितहृदययेव निग्धवीक्षणादिभिरभि प्रायं दर्शयन्त्येव." तत् किमपि—the accusatives from तत् ( 1. 9 ) to ०प्रकारं qualify सुरताख्यं सुखान्तरम् (. 16). सर्वजनसुलभमपि योगैकगम्यम्—it is not possible for us, Or IS it desirable to explain in English the following passage. We shall give in Sanskrit a few remarks on some of the words in the followingArcomments ‘सर्व जनानां यद्वस्तु प्रत्येकं तद्वस्तु द्वयोर्योगमवेक्ष्य प्रवर्तते इति विरुद्धम् । विरोधाभासा लङ्कारार्थमपिशब्दः । एतत्सुरतं सर्वजनसुलभं च स्त्रीपुंसयोर्योगैकगम्यं च भवति । सुरतपक्षे अपिशब्दः समुच्चये । निर्वाणं तु सर्वजनसुलभं न भवति । योगैकगम्यं यमनियमादिभिरष्टाङ्गयोगैरुपलक्षितेन योगेन विना नाधिगम्यमित्यर्थः । तस्मादपरप्रकारं निर्वाणमिवेत्युक्तम् । स्पर्श विपयमपि त्वगिन्द्रियं यद्वस्तु तद्र हृदयग्राहि हृदयस्पर्शाति प्रतीतिमात्रविरोधः । सुरतं स्पर्शविषयं च हृदयाकर्ष च । निर्वाणं तु स्पर्शविषयं न भवति शानगम्यत्वात् हृदयग्राहि हृद्या भवति । मोहनमपि इन्द्रियाणां प्रसादकम् । मोहनं मूछकरं यद्वस्तु तदिन्द्रियप्रसादकमिति विरुद्धम् । एतत्सुरतं इन्द्रियाणां मोहनं सुखातिशयेन मोहकरं प्रसादकं च । निर्वाणं तु मोहनं तु न भवति । इन्द्रियाणां प्रसादकं प्रकर्षेण इन्द्रियाणां सादकं नाशकम् । इन्द्रियाण्यपि ज्ञानविषये मोक्षे लीयन्ते इति तद्विदः कथयन्ति । तस्मादिन्द्रियप्रसादकम् । उद्दीपकमपि मदनहुतभुजो निधृति- करम् । अनेरुद्दीपनं यद्वस्तु तन्निधृतिकरमिति विरुद्धम् । सुरतं मदनाख्यहुतभुजः सन्धुक्षणं च सुखकरं च । मदनहुतभुजः शान्तिकरमुद्दीपनं न भवति । उपाहितसर्वाङ्ग- खेदमपि आहूदकरम् । सर्वाङ्गखेदकारिणो वस्तुन आलादकारित्वं विरुद्धम् । सुरतं सर्वागखेदकरं च हृदयस्यालादकरं च । निर्वाणमाहादकरं सर्वाङ्गानां यमनियमादी- नामष्टांगानां खेदकरं न भवति । अथवा मुक्तानां प्रकृत्यभावादंगखेदो न विद्यते । उपज नितविपमोच्छासश्रमस्वेदमपि ससीत्कारपुलकजननम्। विषमोच्छासश्रमस्वेदाश्च उष्णेन जायन्ते । सीत्कारपुलकादयः शीतेन जायन्ते । तस्माद्विषमोच्छासादिजनकस्य व स्तुनः सीत्कारपुलकजनकत्वं विरुद्धम् । सुरतमुभयविधेच। निर्वाणं चानन्दात्मकत्वात् सी कारपुलकजनकम् । निर्वाणं सर्वजनसुलभत्वस्पर्शविषयत्वादिपूवोंक्तविशेषणवर्जितत्वात् उत्तरोक्तयोगैकगम्यत्वहृदयग्राहित्वादिगुणयुकत्वाच्च अपरप्रकारं निर्वाणमिवेत्युक्तम् । 21 242 NOTES ON एवंविशेषमुक्त्वा सुरतं निर्वाणं च एवंविशेपणविशिष्टत्वादत्यन्तं स्पृहणीयमिति स्पृहणीयतां विशिनष्टि अनुभूयमानेत्यादि विशेषणद्वयेनाभिधेयभद्रथन्तरं च वक्ति। अनुभूयमानमपि उत्पादितानुभवस्पृहम् । अनुभूयमानेत्यादिविशेषणद्वन्द्वत्रयस्य सुरतनिर्वाणयोः समा नार्थकत्वमेव ग्राह्यम् न त्वपरप्रकारत्वम्। अनुभूयमानस्य अनुभवनस्पृहोत्पादकत्वं विरुद्धम्। निर्वाणं सुरतं चोभयप्रकारयुक्तं स्वसंवेद्यत्वात् ।इत्थमेव तयोः स्पृहणीयत्वं निगद्य पूवोंक्त योगैकगम्यत्व-हृदयग्राहकत्व-इन्द्रियप्रसादकत्वनिर्युतिकरत्व -आहूदकरत्व सीत्कारपुलक जनकत्वाख्यानां सुरतनिर्वाणयोः समानतया निर्दिष्टानां षङ्गुणानां कारणतया अचिन्त्य त्वादिगुणषट्समाह ।निर्वाणमचिन्त्यं केवलेन चित्तेन अचिन्त्यम् । अतः कारणात् योगैकगम्यं योगयुक्तेन चित्तेन गम्यम् । असमसधै असमः आसङ्गः आसक्तिर्यत्र, आत्मनः प्रावण्यं यत्र तदसमासंगम् । अतः कारणात् हृदयग्राहि । अतुलस्पर्श अतुलितसम्पर्क निर्वाण- मुखसंपर्कस्य तुला परिमाणं न विद्यते । तस्मादिन्द्रियाणां इन्द्रियसुखानां प्रसादकं नाशनं अधःकृतेन्द्रियसुखमित्यर्थः । अनुपमरसम् अनुपमास्वादनम् । तस्मान्मदनाग्निनिधृति करम् । अनाख्येयप्रीतिपरम्परा प्रीतिसन्ततिर्यत्र तदन्तःकरणाहादकरम् । प्रीतिर्नाम दुःखानुभवमुकुलितस्य हृदयपद्मस्योछासावस्था । तदुत्कर्षजातः परमानन्दः आझादः ध्यानसहस्राधिगतं अविच्छिन्नध्यानपरम्परालब्धं ध्याने प्रवृत्ते ध्यानानुभवनमग्नतया आत्मनः पर्वणि पर्वणि प्रणिधानं विशिष्यते । तस्मिन्विशेषे लभ्यमाने सुखानुभवादुपर्युपरि सीत्कारपुलकाः परमपरिमाणत्वादनाख्येयप्रीतिपरम्परा ज्ञायन्ते । तस्मात्सीत्कारपुलकजन- नमित्युक्तम् । एवंविशिष्टत्वादनुभूयमानमपि उपदितानुभवस्पृहं सहस्रवरनु भूतमपि अभिनवं (अपुनरुक्तं in text, of which अभिनवं is the explanation), अतिस्पष्टमपि अनुभोक्तुः व्यज्यमानमपि परेषां अनिर्देश्यस्वरूपम् । एवंभूतं निर्वाणाख्यं सुखमिव सुरतयं सुखन्तरं विशिष्टमुखं अनुभवन् यौवनं रमणीयतां नये यम् । सुरतं चाचिन्त्यत्वाद्योगैकगम्यं चिन्तयाऽसाध्यत्वात् संयोगगम्यं, असदृशासङ्गत्वात् हृदयग्राहि अतुलस्पर्शित्वात् अतुलस्पर्शसुखत्वात् इन्द्रियप्रसादकरम् अनुपमरसत्वा दात्मनः सुखकरं मदनान्निशान्तिकरं वा, प्रीतिपरम्परायत्तत्वात् आढ्दकरं प्रीत्याहादयोः विशेपः पूर्वमुक्तः । ध्यानसहस्राधिगतत्वात् ध्यानभवेन सुखेन सीत्कारपुलकोपेतम्, एवमेकदेशसाधय् एकदेशवैधयत् अपरप्रकारमिव निर्वाणं सुरतकर्म अनुभवेयम् । स्वरूप यस्य whose real nature cannot be defined or described he word अनिर्देश्य is often used in speaking of ब्रह्म. For example see कठोपनिष v. 14 ‘तदेतदिति मन्यन्तेऽनिंदैश्यं परमं सुखम् ? कथं नु तद्विजानीयां किमु भाति विभाति वा P and भगवद्गीता 12.3‘ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते । असमासङ्गम् ( with निर्वाणम्) may also be explained a5 अविद्यमानः समासङ्गः (attachment% to worldly objects) यस्मिन् अनाख्येय–bhat. cannot be told or described. निर्वाणम् is used here in the sens of मुक्ति, and not in the sense in which it is used in Buddhis writings, ‘मुक्तिः कैवल्यनिर्वाणश्रेयोनिःश्रेयसामृतम् इत्यमरः See for its use भगवद्गीता VI. 15. ‘शति निर्वाणपरमां मत्संस्थामधिगच्छति ।।. निमेषम् accusative of time ) even for a moment (lit. a wink). शः a spot. उत्पन्नः विश्रम्भः यस्याः who has become confidential (with me). ‘समौ विश्रम्भविश्वसौ' इत्यमरः. घटना union. अचेतितव्यथः who did not mind hunger, thirst, heatfatigue, and the trouble of sleepless nesE. अचेतिता भुपिपासातपञ्चमोजागरव्यथा येन KADAMBAR. 248 P. 59 1. 22–p. 60 1, 6. एवं च ..जलदकालः The principal

entence in this paragraph is एवं च वहतोऽप्यस्य ...अधपथ एव•••आशुगमन

विघ्नकारी बभूव जळदकालःदवीयस्तया अध्वनः on account of the distance of the journey. दवीयस्ता is an abstract noun from दवीयस् (which is comparative of दूर). अर्धपथ एव in the middle of the journey कालसंपों वर्मनः which ( rainy season was a black serpent on the road. Just as a, black serpent (which is very poisonous) fright ens one and prevents from proceedingso the rainy season stop ped his march. The clouds are dark like कालसर्प. Ar. explains in another way also ‘कालसप नाम मृत्युकारी अमत्रसाध्यसर्पः कालसर्पदष्टस्य विनाश एव । कस्यचित्पुरुषस्य कालसर्प यथा विनाशको भवति तथा वर्मन विनाशकः जलपझावृतत्वात् वर्मनां विनाशो भवति । प्रबल...ग्रीष्मस्य that was deep mud for summer. The rainy 8eason hrought 8ummer to an end just as deep mud prevents a man that sinks into it from extri cating himself. निशागमः (निशायाः आगमः) गभस्तिमतः (सूर्यस्य) that was (like ) the advent of night for the sun. Just as sunlight comes to an end at the advent of night, go at the advent of the rainy aeason his further progress came to an end. स्वर्भानुः = राहुः अमृतदीधितिः=चन्द्रमाः. तमस्तु राहुः स्वर्भानुः सैंहिकेयो विधुतुदःइत्यमरः. स्वर् ( आकाशे ) भातीति स्वर्भानुःJust as Rahu is supposed to seize the moon, so the rainy season arrested his progress. Ar. has a sug gestive ramark ‘यथा जनस्य राहुग्रहणं स्वेच्छाप्रचारविन्नकारि ग्रहणकाले प्रयाणस्य अप्रशस्तत्वात् । तथा चन्द्रस्य (चन्द्रापीडस्य) स्वेच्छाप्रचारविभकारीत्याभासध्वनिः । धूमोद्गमो...स्फुरितानाम् that was the appearance of smoke of the fash ing of the fire of thunderbolt, This means: -just as smoke is first seen and indicates the existence of fireso the rainy season indicates the fashes of lightning. Both and clouds are dark. Or. we may take धूमोद्मः as meaning the appearance of a comet' (धूमकेतोरुद्मः ). वी means in this latter case 'a destructive weapon. The sense i8:-just as a comet prognosticates the destruction of crops etc. 8o the appearance of rains indicates the ce3sation of the fourishing of weapons (it brings the fighting season to an end). N aaye यथा धूमकेतोरुदयेन सर्वसस्यानां विनाशस्तथैवानेन वजानलस्तं भावः P. मदागमः..कुञ्जरस्य it is the appearance of ichor on the elephant in the form of Love. Atseems to have read मकरध्वज गन्धकुञ्जरस्य ( which is good ) and explains ‘गन्धकुअरस्य यथा मदागमः सूचको भवति तथासौ कालो मकरध्वजविकाराणां सूचकः मकरध्वजविकारोत्पादक इत्यर्थः । The rainy 88ason was said by poets to increase the longings of love. मरणान्ध••तुराणाम् that was like the entrance into le blinling darkness of death for those who are distresed by 8eparation. Just as those who are very ill fall into a delirious 244 NUTES ON state which indicates approaching death, so the rainy season also brings the love-sick persons to bhe brink of death. Compare for the effect of the rainy season on विरहिजन, मेघालोके भवति सुखि नोऽप्यन्यथावृत्ति चेतः । कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे’ मेघदूत vers8 8. मरणमेव अन्धतमसं तस्मिन् प्रवेशः. अन्धयतीति अन्ध; अन्धं तमः अन्धतमसम् । (अ is added to तमस् when it is preceded by अव, सम् and अन्धं according to ‘अवसमन्धेभ्यस्तमसःपा० V. 4. 79 ‘अवतमसं, संतमसं etc. सि. कौ०). अमोघ-..हरिणानाम् that is the never-failing trap (वागुरा) of the snares of death for the deer in the form of loving lovers. just as dear are caught in braps ( made of dark bhreadsकालपाश ), so lovers are brought into the snares of death by the rainy season (which as said above is very dangerous to separated lovers ). Ardraws a hine distinction between उत्कण्ठित and विरहि. उत्कण्ठिता इति अप्राप्ताभिलषितत्वात् वेदनाकुलाःविरहातुरा इति प्राप्तप्रियहितवस्तुविरहितत्वादातुराः अभेद्य..वारणानाम् which is the iron bar that cannot be broken for the elephants of the quarters. जलद काल cannot be removed by the दिग्वारणs tlhough they are powerful. Just as an iron bar Yould prevent; an elephant going further, so the rainy season prevented iurther journey. There are 5aid to be eight दिग्गजs in the eight quarters. ‘ऐरावतः पैण्डरीको. वामनः कुमुदोऽञ्जनः। पुष्पदन्तः सार्वभौमः सुप्रतीकश्च दिग्गजाः’ इत्यमरः. An iron bar is black like A cloud. Oe Ye may explain differently. दिशः एव वारणाः दिग्वारणाः. The rainy season is an iron bolt for the elephants in the form of the quarters & e. all the quarters are blocked up by clouds, just as elephants would be prevented from going by powerful iron bolts. T. explains ‘दिश एव वारणार्थदिग्वारणाः दिक्शब्देन जन्तव उच्यन्ते जगच्छब्दवत्’ हिजीर..वाहानाम्--At be approach of rains fighting is stopped and hoursks (वाहः) are chained in the stables : so is said to be हिजीरशब्दला. Ar. द्विीरः पादबन्धनम्हिजीरो लोहयबलेति वैजयन्ती.’ अनुन्मोच्य-..गानाम् which . T is (like ) the fetters that cannot be removed for travellers. Just as a chain (निगडः) prevents one from going, so the rainy season prevents travellers from proceeding on their journey- अलङ्कय. प्रोषितानाम् which is the line of woods bhat cannot be traversed for those who are absent from home. The rainy season prevents persons who are abroad from coming home, just as a dense forest would prevent one from going further. कालायस ... लोकस्य which blocks up the whole world in an iron cage, कालायसं iron, ‘लोहोऽस्त्री शस्त्रकं तीक्ष्णं पिण्डं कालायसायसी’ इत्यमरः पञ्जरं a cage. Just a cage surrounds a bird on all sides and prevents it from fying so जलदकाल surrounded the World with clouds aud| KADAMBAR. 24B prevented people from travelling. Iron and clouds are both dark. उद्भर्जन् (thundering yelling wildly)<The adjectives from this to अवरुन्धन् (p. 60 1. 4) are plicable both to विरुद्धः (शत्रुः) and जलदकालः अलि...भीषणः %hat (rainy season was terrible on acconnt of the expanse (आभोगः) of the arras ( घटा) of clouds (घनः) that are as dark as a row of bees and wild buffalo. T. quotes हलायुध ‘गद्यलं माहिषं यङ्गमिति हलायुधः मलिना घनानां धटा ( ) तस्याः अ भीषणः With विरुद्ध an enemy) it means 'fierce on account of the vastness of the number (of elephants) that is as dark as etc.अलि कुलगवलव मलिनेन धनेन (thick) घटाभोगेन भीष्णःघट an arryo 2% elephants assembly करिणां घटना घटा' इत्यमरः. विषम-.ध्वनिः lab produces a fearful (विषम्) sound of thunder (or shou'). The enemy shouts fearfully; there is a fearful clap of tbunder in the rany season. विषमः विस्फूर्जितध्वनिः यस्य विषमः..कर्घ that draws the very fearful string of lightning. In the rainy season, ( thread-like ) streaks of lightmiug are seen; the soldiers of the opposing arny also draw the strings (of their bows ) that resem: ble the lightning in their quick movements. विषमतरः ( more fear ful ) यः तडिद्वणः तमाकर्षतीति तडिद्रुणः ( with जलदकाल ) तडित् गुण इव: ( with enemy ) तडित्सदृशः गुणः. मण्डलित...कार्मुकः in which there is tle large (विकट ) circular rain-bowमण्डलितं विकटं ( विपुलं ) शक्रकार्मुकं (इन्द्रधनुः) यस्मिन् मण्डलितकार्मुक ( with enenry ) means whose bow that is strung and terrible is very powerfu'. मण्डलितं विकटं शकू ( शक्तं) कार्मुकं (धनुः) यस्य शक्र inst here be taken in the प्रभवतीति, according to ‘कर्मण उक' पा० v. 1. 103). अनवरत ...प्रहारी that strikes with constantshowers of arrow-like streamns ( with जलदकाल ); that strikes with a sliower of arrows that are discharg ed continuously (with enemy ). अनवरताः धाराः एव शरासारः (शराणां आसरः धारासंपात आसारःइत्यमरः) तस्य वर्षेण प्रहरतीति; अनवरतः धारासदृशः शरासारः तस्य वर्षेण प्रहरतीति पुरो मार्गमवरुन्धन् that obstructs the way in front. The rainy season prevents further journey; the enemy blocks the way by standing in the midst of it. विरुद्ध इव ike one opposed (; & like an enemy ). अन्धकारेतं मुखें -(प्रारम्भः) यस्य ( whose beginning is dark ); or अन्धकारितं (क्रोधेन ) मुखं वदनं यस्य ( whose face is darkened by anger ). निबंश...दुष्प्रेक्ष्यः that was as difficult to look at as the fashing of hundreds of thousands of swords ( with जलदकाल ); that was lard to look at on account of hundreds &c. (with enemy)Taaye ‘विद्युद्वाहुल्यादेवमुक्तम् निस्त्रिंशानां ( खज़ानां) शतसहस्रस्य संपातः तद्वत् दुष्प्रेक्ष्यः’ (पक्षे ) तेन दुष्प्रेक्ष्यः अक्षिणी 248 NOTES ON प्रतिनन्निव that as if prevented the eyesight. The rains dazzle our eyes by lightning; the enemy dazzles our eyes by the flashes of bright swords, or the enemy throws dust in the eyes of their opponents. आशुगमनं going quickly. P. 60 1. 7-p. 61 1. 11 तत्र च..अध्यगच्छत् । तत्र च..जलः In this and the following sentences up to पात्रम् (1. 18 ) the author tells us that certain effects were produced in चन्द्रापीड by the advent of rains and also in outward naturebut that the effects on were seen earlier bban those in the physical world. It is well-known that the rainy season seriously affects love-sick personB. प्रथम...जलधरैः the ten ouarters were made dark for him by the fainting fits that deprived him of consciousness and then by the clouds. चेतोहारिभिः (चेतः हरन्ति अपहरन्ति ) with मूच्छवेगैः and with जलधरैः it nmeans < charming He fainted at bhe approach of the exciting rainy season and the whole world became void to him. I'he clouds also darkenel the whole world. अग्रतः.→→हंसैः first his excited mind wont away sommewhere and afterwards the हंसऽ ( 8W808 ). Ar. remarks ‘समुत्प्लुतेन भ्रान्तेन विभक्तिपरिणामेन समुत्पतितैः हंसैरिति योज्यम्: समुत्प्लुतेन has an applica tion to हंसऽ also; but as हंसैः is in the plural, we must understand समुल्प्लुतैः for समुत्प्लुतेन. The हंसऽ fock to the मानस lake at the ap. proach of the rainy season. Compare मेघदूत verse 11 कर्तुं यच्च प्रभवति महीमुच्छिलीन्ध्रामवन्ध्यां तच्छुत्वा ते श्रवणसुभगं गर्जितं मानसोल्काः । आ कैलासाद्रिसकिसलयच्छेदपाथेयवन्तः संपत्स्यन्ते नभसि भवतो राजहंसाः सहायाः ।'; also मृच्छकटिक V. 6 ‘हंसाः संप्रति पाण्डवा इव वनाद्ज्ञातचर्या गता , परिमलिनः fragrant ( परिमलः अस्य अस्ति इति परिमलिन्). T 8ays ‘परिमलिनः इदं श्वसितकदम्बवातयोः समानम्.He began to leave deep sighs through longing. कदम्बवातः the breezes from the कदम्ब brea. The कदम्ब tree is said to put forth buds in the beginning of the rainy Beason. उत्तररामचरित ITI ‘मरुद्भवाम्भःप्रविधूतसिक्ता कदम्बयष्टिः स्फुटकोरकेव . पूर्वे--वृन्दम् _ first his eyes, that equalled the splendour of a sed of blue lotuses, shed tears and then the clouds (dischar ged water). तुलित...कान्ति applies both to नयनयुगलं and वृन्दम् तुलिता नीलोत्पलवनकान्तिः येन. अम्भोमुच् a cloud (अम्भः मुञ्चतीति ); a cloud is dark like a blue lotus. चरमम् ( an adverb) lastly. आदौ पात्रम् first his mind, that was fled with dejection, becaume dis tressed with thousands longing8 ( of उत्कलिका ) and in the end the bed ( पात्रम् ) rivers. आपूर्यमाणमुद्गेन (उद्धतेन वेगेन ) would mean of ( with the bed of a river) < filled with a powerful current. T. 5ays ‘उद्वेगेन विषादेन उद्धृतेन वेगेनेति च ? उत्कलिका * a wave' ( with KADAMBAR. 24 - river) पात्रम् the bed of a river between its two banks पारावारे परावची तीरे पात्रं तदन्तरम्' इत्यमरः. अपि च दुस्तरैः etc. The author now changes his style of description. In this and the following sentences there are many examples of the figure called सहोक्ति मन्मथोन्माथाः tle afliction of love. मन्मथः मनो मथ्नातीति. दुस्तरैः that cannot be crossed; that cannot be overcome. The rivers rose in food and the excitement of love increased in the rainy season. Explain the following clauses similarly. विलुलित tossed about. कुमुदानां आकरैः with beds of lotuses. मम sank; was lost. unable to bear the force of the shower. कंदलः—लम् ney sloot. that was thrilled, that had horripilation. Compare for the कदम्ब tree budding by the first shower of rain-water and its resemblance to the रोमाञ्च on ble body, उत्तररामचरित III ‘सस्वेदरोमाञ्चितकम्पिताङ्गी जाता प्रियस्पर्शसुखेन चला । मन्नवाम्भःप्रविधूतसिक्ता कदम्बयष्टिः स्फुटकोरकेवः also कादम्बरी ‘अनिलैरपि कदम्वकेसरोत्करवाहिभिः कण्टकितैरिवानुगतम्’ p. 217 1. 9 ( of P). अनवरतं यत् जलपतनं तेन जर्जरितं पक्ष्म यस्य bhe filannents (पक्ष्मन् ) of which were shattered by the constant fall of water (with शिलीन्ध्र); the eyelashes of which were broubled by the con: stant shedding of tears ( with eyes ). पक्ष्मन् e, filaments of a flower : eyelashes ‘पक्ष्माक्षिलोम्नि किञ्जल्के तन्त्वाचूंशेऽप्यणीयसि’ इत्यमरः. शिलीन्ध्रम् mushroom, fungus; or the lower of the plantain tree. the eyes become red by shedding tears. Com- pare शिशुपालवध VI72 (which describes वषर्त ) ‘अलिना रमतालिनी शिलीन्धे सह where also शिलीन्ध्रs are said to become red in the rainy season. उत्कूल..मूलैः उद्गतं कूलात् उत्कूलं सलिलं तेन उत्खन्यमानं मूलं येषाम्-whose bases are excavated by the water that overflows the banks. अजुम्भत expanded ; increased. रणरणकः anxiety. निर्घातः --noise of contending winds in the sky, whirlwind. वायुना निहतो वायुर्गगनाच्च पतत्यधः । प्रचण्डघोर निर्वापो निघत इति कथ्यते ॥ कुछूक on मनु० I. 88 explains निघत as भूम्यन्तरिक्षगत उत्पातध्वनिः अभज्यन्त मनोरथाः his hopes were broken i. e. his hope (of being united with कादम्बरी and वैशम्पायन) seemed to be vain. Arseems to have read गुरुभिर्घनैरेव ( which is good ) and conuments ‘घनैर्भयैः मुद्रैरिति च ध्वनिः, भजनसाधनैर्गुरुभिः मुद्रैः अयो मुसलैर्यथा रथा भज्यन्ते तथास्य मनोरथा वैशम्पायनदर्श नदशेनकादम्बरसमा नहामेवैरभज्यन्त एव । एवशब्देन घना एव मेघा एव घना भूत्वा मुद्रा भूत्वा मनोरथमभक्षन्निति । कोटिः end, edge, सूचिः (1) sharp point; (2) needle. उच्छित्रुः ( उद्ता शिखा येषाम् ) (1) whose crest or comb रुas turned up ; (2) whose fame went up. शिखिभि ( 1) peacocks ;( ) fires. The notes of peacocks excite lovers, अन्धका 248 OTES ON रिताः दिशः येन तेन तिरस्कृतं ध्वान्तं (darkness) येन तडिदातपेन by bhe lustre of lightning. सन्तापः (1) head.of the day; (2) tor ment of the mind. भरेणेव...नवघनैः--this and the following instrumentals (plural) up to पूरैः (p. 61. 3) are to be con- nected with उत्कलिकाकलितः ( p.- 61 1, 8). भरेणेव...नवघनैः with fresh clouds in the sky that shook the earth to its very foundations by their deep and continuous bhunder as if oppressed with Bhe load of water. गम्भीरगर्जितस्य एक: सन्तानः तेन उत्कम्पितः धरायाः पीठबन्धः यैः. The poet -fancies. that the clouds roated because they could not bear the burden of water घन...चातकैः with चातक birds in the abiosphere that had their beaks chirping by the falling of the strearms of water fron clouds. घनानां मेघानां जलधाराः तासां अतिपातेन वाचालिताः चञ्चवः येषाम्. Ar, connects भरेण ( अतिशयेन ) with each of the clauses, Ar. Teads जलधारापातरभसवाचालितचञ्चभिः and explains fधारापातजातहर्षवाचालितचञ्चभिः । ‘रभसो वेगहर्षयोः ' इत्य भिधानात् । हर्षेण किलकिलाशब्दं कुर्वाणश्चातकाः पिबन्ति The चातक bird cannot drink the water found on the earth; it is supposed to depend on the water that falls directly into its mouth from the cloudCompare ‘सूक्ष्मा एव पतन्ति चातकमुखे द्वित्राः पयोबिन्दवः भर्तृहरि; also कादम्बरी ‘चातक इव कृत्वा जलमयमहारम्’ p. 125 1. 16 (of P ). उद्दम...राविभिः that produce a very loud croaking noise. _ &र: a frog (दृणाति शब्दैः कथं इति दर्दूरः ). आशासु in the quarters. अनवरत...म्बुभिः that shattered the water (falling in streams from clouds) by their constant buzzing sound. P. 61 उन्मुक्तः मदेन कलः केकाकोलाहलः यैः, कलापिन् a peacock (कलापः अस्ति अस्य इति कलापिन् ). असम..मुखरैः--असमाः शिखरोपलाः तेषु स्खलनं तेन कलकलः तेन मुखराः तैः-bhat resounded with the noise due to their dash ing against the uneven stones on the tops .of mountains. निझीरः a mountainstream. उपल: a stome. उछोल...झात्कारिभिः --उलोलाः (अतिचञ्चलाः) कल्लोलाः तेषां आस्फालः (परस्पराघातः) तेन विस्फारितः (प्रवृद्धः) विषमः निघषः तेन आत्कारिभि :-that produced a slashing sound with their awful nose deepened (विस्फारित ) by the dashing against one another of violent waves. झात्कारः ( an onomatopoetic word अस्ति अस्य इति झात्कारिन्, सर्वतश्व स्थलीपुthe instrumentals (singular ) from विततेन td ०प्रवेशिना qualify धारारवेण. Each of the instrumentals up to उल्बणेन is to be connected with the following noun in the loc. सर्वतश्च..स्थलीषु that was spread all round on the sylvan spots, स्थली is a natural plot of ground; while स्थला is an artifi- cial one. संहतेन कन्दरेषु that gathered ( ४. e. deepened ) in caverns उच्चण्ड very loud. शिखरिपु on mountains. कलकलेन that was very sweet and very indistinct, Arexplains ‘अम्बुषु प्रतिहतिशयत्वात् रवः . KADAMBAR. 249 कलोऽव्यक्तः प्रतिभाति पङ sharp, shrill. शाद्वलः plots of green grass ‘शाद्वलः शादहरिते’ इत्यमरः शादेन शष्पेण नीलः इति शाद्वलः, उलपःa creep ing plant; soft grass, ‘लता प्रतानिनी वीरुद् गुल्मिन्युलप इत्यपि' इत्यमरः At explains तृणोलप as शुष्कतृणानि. उल्बण chickgreat. a grove of palm-treeB, यथा ...मानेन that was heard according to the fall of the showers (e. e. that was very loud when the sho wers were heavy and that was low when the showers were slight ). धारापतनमनतिक्रम्य यथाधारापतनम् (अव्ययीभाव ). Ac reads in addition मसृणेन सिकतिलेषु. Ar. renuarks on the adjectives विततेन etc.धारापत नस्य सर्वस्य समत्वेऽपि प्रदेशानुरूपतया रयस्य प्रतिभासमानत्वात् भिन्नप्रकारेण सर्व- प्रकारमधुरेण भिन्नसर्वप्रकारत्वेऽपि नयनश्रवणसुखेन'. हृदयप्रवेशिना that entered (e. e. attracted ) the heart (on account of its being charming in various ways). Ar. reads धारारयेण for ०रवेण. उत्कलिका कलित: full of anxiety. अनुध्यानम् thinking over निवृतिः lappi ness, calmness of mind. गम् with अधि to know; to obtain. P. 61 1. 12-p. 62 1. 12 अनधिगतः..केवलमवहत् अतिकष्टतया on account of the extreme painfulness of the fire of love bhat was fed by the rainy season as if it (fire ) were fighting and that was as if ahont to reduce (चन्द्रापीड) to ashes. जलदसमयः इन्धनं (fuel ) यस्य. Lightning is said to be अबिंन्धन (fed on water). Love-excitement becomes greater at the appearance of clouds; is faucied to be वजानलः ( lightning), as both are येन्धन. प्रकृति-ससर्ज ho gave up his natural condition. प्लावितं (food ed ) सकलधरातलं यैः. धारा...शोष्यत he was dried up even by the water (of clouds falling ) in streamsHis love-longing was so intense that even the cool streams could not prevent the effects of it. In this and the following sentences there are many विरोधाभास७. द्योतिताः दश दिशः येन. शत..अक्षिप्यत he was cast into the darkness of a woon even by the light of lightning (शतहदा). Light and darkness are opposed. At the approach of the rainy season, his longing became so intenRe that he fainted. मूच्छं एव अन्धकारः, आह्वादितः जीवलोकः यैः Even the breezes of the rainy season tormented him who was love-sick. पयो भारमेदुर thick (or fat) with the load of water. The contrast here is between the fatness of the clouds (that are ex pected to make other४ fat by showering their water) and the emaciation of चन्द्रापीड. पाटलितं शाद्वलं यैः that reddened the mea dow. शक्रोपकः ( more usually इन्द्रगोपः or ०पकः) is a kind of red insect that is seen in the beginning of the rainy season. धवलः. कुसुम...क्रियत–here the opposition is between the whiteness of the कुटज flowers and the राग ( redness; love ) of चन्द्रापीड. रागपरवशः completely under the influence of love. Ar. readg 250 NOTES ON कुसुमधवलाशैः (कुसुमैः धवलाः आशाः दिशः यैः), which is better कालेन who (चन्द्रापीड ) was placed in danger of life by the rainy season, though it is the source of the life of the whole world. जीवनं means also & water ' . पयः कीलालममृतं जीवनं भुवनं वनम्' इत्यमरः. जीवितस्य सन्देहः एव दोला ( swing ). उत्कूल...प्लवमानः who foated on the fooded rivers and on the workings of fate which were उत्कूलगामि. उत्कूलगाम (1) overflowing the banks (with सरित्पूर); (2) that weap beyond bounds ८. e. perverse, unbridled. In the rainy season च० had to cross fooded rivers. He was also suffering (t. was foeting ) the forments of love and anxiet which were due to fate. अनवरत..निमज्जन् plunging into thick mud and into swoons that were (both ) produced by the constant fall of rain. मूच्छयाः आगमः. The rainy senson is a great excit- aat as often said above and may cause a swoon. जलभरस्खलन् stumbling (committing mistakes ) on the road and in ( the act of) seeing that was covered (interfered witf) with a food of water (tears). His eyes were full of tears and so he could not set objects properly. विकासिनी...मीलयन् being absorbed in thoughts about the securing of कादम्बरी and in the showers of the pollen of कदम्ब howers (that blossomed) in the rainy season, that (thoughts and showers) were growing. His thoughts were multiplying; the कदम्ब trees also were putting forth more and more flower. See for the bodding of कदम्ब fowers, notes (p. 247). अनुबन्धि मुच्यन् he fainted on the ( appearance ) of continuous obstacles to his.journey and on (hearing ) the continuous thunder of clouds. At the sight of clouds love-sick persons become excited and may faint, सुदुर्लङ्धवेगानि (1) whose violence he could not check ( with उत्कण्ठितानि ); (2 ) whose swift ourrent he could cross with difficulty (with स्रोतांसि ). उत्कण्ठितानि longings of love. स्रोतांसि streams. घनैः (मेचैः) उपाहिता (जनिता) वृद्धिः यस्य %hat was increased by (the appearance of ) clouds (applies botbl to ०औत्सुक्येन and ०येण ). पयः...रयेण by the force of the food of water. जीवित परित्यजन् abandoning persons and horses that did not produce in bin the hope that they would coatinue to live ( on the nutried journey). अनिर्वहतः qualifies जनान् and तुरङ्गमान्। He was tra- velling by forced marches in the rainsHe left behind bhose persons and horses that, he thought, would die on the jonrney if they were forced to go along with himतर्यमानः -tbreatened. The streaks of lightning look like a finger raised to chide a person. अवष्टभ्यमानः stopped, arrested. निर्भर्य..स्फूर्जितैः who was as if reproved by thunder. निस्त्रिंश..सरैः by showers of rain that KADAMBAR. 251 behaved like swords & e, that fell as sharply as swords. निस्त्रिंशस्य इव वृत्तिः येषाम् निरुद्धा...आशासु although all the आशा (quarters ) were blocked up by the rainy season and had thus become an obstacle to his proceeding upon the journey. कादम्बरी...तास्य his आशा (hope ) of being united with कादम्बरी was not all blocked at .e. it was as strong as ever The poet here plays upon the two meanings of आशा (quarter; hope ). अस्य =चन्द्रापीडस्य. यया refers to ०ः समागमाशा. तादृशेऽपि even of that sort 2. e. so fierce or terrible. Read यथास्थान etc. as one word, यथास्थानं निगडिताः समस्ताः प्राणिनः येन that clained all beings to their various places ( ९, e. that did not allow them to move about ). कलामपि accusative of time. -even for a कला, a very minute division of time दश चाष्टौ च काष्ठा त्रिंशत्तु ताः कलाः। त्रिंशत्कला मुहूर्तः स्यादहोरात्रं तु तावतः मनुरभृति I. 64, 30 कलाs make a मुहूर्त and 80 मुहूर्त 8 are equal to a day of 24 hours. अकृतः परिलम्बः ( delay) येन. धाराहति...क्षेण is and the following instrumentals qualify वाजिसैन्येन-धाराणां आहत्या (ताडनेन) विकूणिते अक्षिणी यस्य whose eyes were contracted, because they were beaten by the showers, मुहुर्मुहुः वलितं आनमितं च आननं येन that often and often turned aside and bent their faces (on account of the raid ). अयोततः प्रस्वेदस्य)आसक्तिः ( मिश्रणं ) तया 4 2 संपिण्डितानि केसराणां अग्राणि यस्य he ends of whose mane were stuck together by their heing mixed with the perspiration. योतति इति योतत् [u• = स्वंद , एक-.खुरेण–एकः सन्तानः यस्य स एफसन्तानः कर्दमः तरिमन् अनुमन्नाः खुराः यस्य---whose hoofs were sunk deep into the mud that was ( on the roads ) continuously. ‘पङ्कोऽस्त्री शादकर्दमौ' इत्यमरः . अदृश्य••गतना that stumbled as they could not see the ups and downs on the roads. अदृश्यानि निम्नोन्नतानि तेषु स्खलन्ती गतिः यस्य. The heavy rains did not allow them to observe the pits and prominences on the roads. विशीर्यमाणे पर्याणं समायोगश्च येषाम् whose saddle and other equipments were shattered (by the rain). Arsays ‘समायोगः अश्वकवचम् उपर्युपरि वाहिनीतीराणां उत्तारः 2 तस्य सन्तानेन अवानानि पृष्ठानि यस्य whose backs are wet by the series of crossings of the banks of rivers over and over again. वान- dry शुष्के वानमुभे त्रिपु' इत्यमरः—Past part . pass. from वै 1 P to dry. पचीयमानाः वलजवोत्साहाः यस्य whose strength, speed and energy were decreasing. Arexplaius बलं शरीरशक्ति जवो गतिविशेषः उत्साहो मानसी त्वरा यथा तथा ...मात्रकः who somethow only took food. निर्वर्तितं अशनमात्रकं (अशनमेव अशनमात्रकम् ) येन. अभ्यर्हित = पूजित. अप्रति पन्नः शरीरसंस्कारः_ (ज्ञानानुलेपनभूषणादिः) येन who did not perform the decoration of this body. दिवसमेव only by day (as it was not possible to ride by night in the rains ). अवहत् = अधाधिरोहणेनागच्छतू. 252 NOTES ON P. 62 ll. 13-24. वहश्च..तिष्ठतीति त्रिभागमात्रं अवशिष्टं यस्य ४% of which only a third part remained. " त्रिभग is equal to dतीय Compare the use of षड्भाग ( as equal to षष्ठः भागः) in the शाकुन्तल II तपःपङ्भागमक्षय्यं ददत्यारण्यका हि नः' and in मनुस्मृति VIE. 131 ‘आददीताथ ‘पदभागं दुमांसमधुसर्पिषाम् । निवर्तमानं-It will be remembered that मेघनाद had been sent with as an escort, प्रश्नः first let alone the question about the going of पत्रलेखा before me (to का० ). चन्द्रापीड here shows that he was more anxi ous to exechte the errand on which he had come ४८%, the news of his friend वैशम्पायन ) than even for कादम्बरी. See p. 24 1. 21-24 (text) about पत्रलेखा's being sent to का०. अयि nd. expresses gentle addre83.nmeaning dear friend etc.पृष्टो...कारणम् was he asked (by you ) the cause of his staying (on अच्छोद). पश्चात्तापी...त्यागेन does he now uspent of having abandoned me ? स्मरति--verbs meaning to remember with regret govern the genitive of the object, according to ‘अर्थगर्थदयेशां कर्मणि’ पू० E 3. 52. मदीयम् about Ine. उपलब्धो वाभिप्रायः or did you understand his intention? आलापः talk माता... किंचित् did he send any message to this parents. ग्रहीष्यति...नयम् will he accept my reconciliation ? दिवस tive of time. विनोदः pastime, diversion. CC0B8 P. 62 1. 25–p. 68 1. 10. स त्वेवं...हृदयम्. वैशम्पायनमालोक्य एवाहम्—these words are repeated from p. 24 ll. 23-24. चन्द्रापीड sent पत्रलेखा with केयूरक to comfort कादम्बरी til he himself canmo and appointed मेघनाद to escort her as far as Bhe अच्छोद lake and said that he would himself follow after seeing whose army seemed to be approaching at blhe time when he sent पत्रलेखा Ar very properly explains दशपुरमागतः स्कन्धावार इति श्रुत्वा तदानीं वैशम्पायनोऽप्यागत एवेति मन्वानेन चन्द्रापीडेन वैशम्पायनमालोक्य तुरङ्गमैरेवानुपदमागतोऽहमिति मेघनादो विसर्जितः तदद्य ब्रवीति मेघनादः. अच्छोद in the direction opposite from the अच्छोद lake in the direction towards them (चन्द्रापीड and मेघनाद) from the lake. अन्तरा on the way• चिरयति देवे as the prince (चन्द्रापीड) was late ( in coming on account of the main8 ). कदाचित् ...प्रदेशात् bhese are the words (repented by मेघनाद to चन्द्रापीड ) of पत्रलेखा and केयूरक when they induced मेघनाद to start on his return journey to उज्जयिनी before they had reached अच्छोद. एतेषु दिवसेषु in these days (that were rainy ). कृतप्रयतः qualifies देवः चन्द्रापीडः न...गन्तुम् would not be allowed to conne ( so far ). त्वया refers to मेघनाद. अस्यां भूमौ (गन्धर्वभूमौ ). परागतप्रायाश्च वयं we have almost reached ( our destination ). वयम् refers to पत्रलेखा and त्रिचतुरै..यावत् without having reached अच्छोद lake by three or KADAMBAR, 253

four marches x, e. when I had reached a spot from which अच्छोद lake was distant bhree or four marches. त्रीणि वा चत्वारि वा त्रिचतुराणि. विरतं वचनं यस्य किमाकलयसि do you think ? अद्यतनेन...नेति that पत्रलेखा has or has not reached (her destination, palace ) by to-day. यदि...कारी if no impediment causing delay takes place on the way. P. 68 1. 11–p. 64 1. 10. इत्युक्तवति ---आससादः इत्युक्तवति हासैः (1. 19 —the principal sentence is इत्युक्तवति मेघनादे...कादम्बरी मुग्रेक्ष्योत्प्रेक्ष्य विक्लवीभवतः पर्यावर्तन्त इवास्य जलधराः कालपुरुपैः etc. घनसमयन वर्धितः आभोगः (extent, expanse ) यस्य सः मकरध्वजः एव अर्णवः तस्य मध्ये पतति ताम्-bhat fell in the ocean of love that is increased by the season of clouds inferring from his own state. उद्देश्य having pictured or imagined. He inferred that, as he himself suffered fronm increased torment at the approach •of rains, so she also must suffer similarly. विश्वीभवतः (चन्द्रापीडस्य) who was distressed. पर्यावर्तन्त...पुरुपैः %he clouds were transformed for him into the servants of Deabh. The idea is, as explained by Arजलधरादयः कालपुरुपैः सह सदृशा अभवन्. ' Texplains “स्वं रूपं दत्त्वा तद्वपं जगृहुरिव एवमुत्तरत्रापि.' As the servants of Death approach a dying man, so bhe appearance of clouds 20eant, as चe thought, death for कादम्बरी. We have often ex plained that the appearance of clouds was represented by poets to increase the torment of lovesick persons and even to cause their death. जलधर is dark and the कालपुरुषs also are pictured as dark, Understand पर्यावर्तन्त ( or पर्यावर्तत as the case may be ) after each nominative plural (or singular as the case may be ) in the following clauses. Compare bhe use of परिवर्तिताः on p. 25 1. . तडितः..शिखाभिः hashes of lightn ing became the flames of the fire of lova. अवरर्जतस्वनेन hunder became the sound of the drum of यम. A drum is beaten to announce the arrival of great persons. Thunder is called the sound of the drum of death, as it causes the death of love-sick per8onsa8 8aid above the stbreams of showerg. rumbling hunder. Arremarks अवस्फूर्जितमशनिपात निर्षः गर्जितं मेघस्तनितम् मकर...भोगेन ( became like ) the continued ॐwanging of the string of the bow of ove. कलापिकेतः notes of peacocks. कालदूतालापैः (became like ) the talk of the messengers of death. खद्योताः fire-fies. स्फुलिङ्गः spark. प्रलयानलः fire at the time of the destruction of the world. बलकाश्रेणयः rows of cranes. आपगाः rivers, सर्व-..प्रवैः ( became like ) the streams of the great kood that is to destroy all. दुर्दिनं a cloudy day. ‘मेघच्छन्नेऽहि दुर्दिनम्’ 22 254 NOTES ON इत्यमरः कालरात्रि the night of destruction at the end of the world. कुटजतरवः %he कुटज uts forth flowers in the rainy season. The fowers, being white, are said to be the smiles (which are also white according to poetical convention) of death. अपि च-in this sentence also understand पर्यावर्तत with each nominativeसवंबलं &c. In the preceding sentence the poet represented the changes that appeared to be coming over the outer world. In this sentence bhe author shows that shrange changes were taking place even in चन्द्रापीड himself. Ar, explains ‘स्वशरीरेऽपि सत्वादयः सव्रणाः कातर्यादि भिरसारपुरुषगुणैः परिवर्तिता इवासन् सर्वं courage, spirit, कातरता timi. dity. Though चन्द्रापीड was very courageous, he had become timid as regards कादम्बरी. He was afraid of what might have befallen her in his absence, क्षामता emaciation. कान्तिः bright complexion. वैवर्थ Paleness (विवर्णस्य भावः वैवर्यम् ). नयनमथाणा —Ar . explains ‘अश्रुजलमेवालक्ष्यत । तस्य बाहुल्यान्नयनमदृश्यमभूदित्यर्थः. आलपनम् talking. Instead of talking he remained silent revolving in his mind the state of का० . अङ्गानि linmbs. असहत inability to bearकरणानि organs of sense. अपाटवम् incapacity to perform their functions. अरति—want of interest or pleasure. अरति ( which is one of the ten states of love) is defined as ‘स्वाभीष्टवस्त्वलाभेन चेतसो याऽनवस्थितिः । अरतिः सा'. Arexplains ‘अरतिः अनवस्थितिः स्थानासनशयनेषु सर्वमेवारत्या he took interest in nothingदिवसैः...ससाद—thhe principal sentence is दिवसैः..कथंकथमपि जीवितं धारयन् (p. 63 1. 27 )...तदेवाच्छोदमाससाद दिवसैः in (a few days. उलिख्यमानमिव this and the following ac cusatives up to कण्ठलग्नं (1. 27 ) qualify जीवितम् उलिख्यमानमि that ( life ) was as if carved out ( bit by bit). As days passed, his life became more and more precarious. अनवरत...भज्यमानमिव that was as if broken by the food of tears that foved continuously. प्रभञ्जनः wind. उत्खन्यमान dug up, uprooted (like a tree )- मदनदुः खोत्कलिकासहत्रैः with thousands of the longings and troubles of Love. अजस्रपातिभिः that fell continuously . Ar. construes the clauses from उलिख्यमानम् differently. He takes उलिख्यमानम् with अश्रुपूरप्रवाहेण, अवभज्यमानम् with प्रभञ्जनैःउत्खन्यमानम् with ०उत्कलिकास हतैः and so on. This is not bad, but in that case we shall have to omit अपि च (in 1. 25); for otherwise we cannot connect शरासरैः with जर्जरीक्रियमाणम्. सहसैः..स्वल्पावशेषम् of which (जीवित) only a little remained, having been reduced together with the body by tblou sands of the showers of the arrows of Love. खल्पः अवशेषः यस्य. His body and mind were both pierced.by the arrows of cupid and hence were reduced in size, as it were. सङ्कल्प...कण्ठलग्न that (lite) came to his throat together with the body of कादम्बरी bhat KADAMBAR. 255 was presented (to him ) by his imagination and that was in the same condition as himself. His imagination pictured that का० had clasped him by the neck. His life also was ६. e. he was in a precarious condition (it was foared that doath may ensue, if the same circumstances continued). निर्विशेषा वृत्तिः यस्य In his imagination he thought that का० must be suffering in the same way as he waB. धाराधर..तलम्—this and the following accusativus quality अच्छोदम् (1. 10 ). धाराधरः ( मेघः ) तेषां जलेन चिन्नानि (wet) तरुतलानि यस्य आप्लावितानि उपान्ते हरितशाद्वलानि यस्य the green moadows in the vicinity of which were flooded with water. असेव्यं तटे लतावनं यस्य the bower of creepers on the banks of which could not be rosorted to (on account of excossive water ). अनवरत...प्रान्तम् %he borders of which were rendered tur bid by the constant pouring (into it ) of the (muddy ) water on its hanks. अनवरतः रोधसः (तटस्य ) यत् जलं तस्य प्रवेशः तेन कलुषिताः आन्ताः यस्य. अवशीर्यमाणानि उद्दण्डानां ( उद्तः दण्डः येषां ) कुमुदानां दलानि तैः गहनम् (दुरवगाहम् ) bhick with the potals of Kumudas, whose stalks came high out of the water, bbat ( petals ) were scattered about ( by bhe rain ) आमनं ( sunk, suhmerged ) कमलखण्डं (कमलवनं ) यस्मिन् उत्लवमानानि (hoating) आश्यानानि (ईषच्छुष्काणि) किञ्जल्कदलशकलानि यस्मिन् - किक्षल...शकलानि pieces of the filaments and petals of lotuses. आ ईषत् जर्जरितानि (abadtared, loosened ) कहाराणि (white lotuses ) नि (blue lotuses ) च यस्मिन्. ‘सौगन्धिकं तु कहारम्' इत्यमरः, उद्धान्तं भ्रमत् अलिवलयं यस्मिन् in which the rows of wandering bees are frightened (by the heavy showers ). उड्डीनः हंससार्थः यस्मात् from which the swarms of Swans have run away. अनव...करुणम् that was full of pathos with the crios of cranes that were without shelter. ‘पुष्कराहस्तु सारसःइत्यमरः. सरसि भवः सारंसःक्षीरस्वामी calls bhe bird लक्ष्मण. ‘सारस लक्ष्मणाख्यः विलीनाङ्गो दीर्घजङ्घश्च न विद्यते अवस्थानं येषां ते अनवस्थानाः सारसाः तेपां आरसितेन करुणम् अवशिष्ट-युगलम् where pairs of frightened चक्रवाक birds were concealing themselves underneath the petals (of lotuses ) that remained. The heavy showere removed almost all petals . अवशिष्टानि दलानि तेषां तले निलीयमानानि उच्चकितचक्रवाकयुगलानि यस्मिन् उत्कम्पितानि कादम्बकानां, (कलहंसानां कादम्वः कलहंसः स्यात्' इत्यमरः) कदम्वकानि तैः आश्रयमाणानि उपकूलनबलानि यस्य bhe beds of reade on the banks of which were resorted to by the freightened sarms of is a place which is full of roads. ‘त्रिष्वागोष्ठान्नडप्राये नवान्नद्दल इत्यपि इत्यमरः. नवल is formed from नड with the affix वल according to two attras. ‘तदस्मिन्नस्तीति देशे तन्नाम्नि’ IV. and ‘नडशादाड्वलच्' पा० . 267 पा° IV. 2. 88. नडाः सन्ति अस्मिन् देशे इति नवलःलालम्. उत्कल ..पादपंपै-NOTES ON उत्कलं विरुतं येषां ते उत्कलविरुताः कलापिबकवलाकाः तेषां कलापेन अध्यासिताः उपान्तपादपाः यस्य-bhe trees on the borders of which were inhabited by awarms of peacocks and cranes that were crying piteously अमरकोश distinguishes between चक_and बलाका बकः कह' इत्यमरः ‘बलाका बिसकण्ठिका' इत्यमरः ( बिसमिव कण्ठः अस्याः). बक is called बकोट by N. उपहतं =प्रमुषितशोभम् that was affected. अन्यदिव that looked as if it were different (from what was seen before). दृष्ट.पूर्वमिव as the lake had been changed in aspect by excessive rain, it seem ed to be quite a new lake and so never seen before, though it was really seen before by चन्द्रापीड. अदत्तं दृष्टिसुखं येन which did not please the eye. अनुपजनिता मानसे प्रीतिः येन bhat did not produ pleasure in the mind. उपाहितं द्विगुणं दुःखं येन that doubly caused him pain (firstbly because it recalled all his past actions bhere and secondly on account of its condition in the rainy season). P. 64 1. 11–p. 85 1. 15. आसाद्य...अवलोकितवती आसाद्य having reached (the lake ). पार्मेषु sides (of the lake ). अवहिताः watchful (past pass p. of धा with अव). आत्मनाऽपि by himself also. खिन्नोऽप्यखिन्न इव though he was fatigued (by the journey ), still ( he began to search energetically ) like one not fatigued , गहनानि bhickets. लसन्मण्डप shining (४. e. charming) bowers. अवस्थानचिह्नम् sign of human habitation. Arexplains ‘अवस्थानचिह्न नाम पदचिह्नानि परिचारकसधारः पाकवहिधूमादिकम् नियतम् certainly. असौ refers to. वैशम्पायन. पत्रलेखसकाशात् frorn पत्रलेखाः .The student will remember that पत्रलेखा had already been sent forward to का० by चन्द्रापीड and that her route lay along the अच्छोद lake. उपलभ्य having received ६. e. known ). निरुद्धोद्देशं गतः who has gone to a spot that is screened ( from public view ). निरुद्धश्वासौ उद्देशश्च तं गतः. Or it may mean he went away without any particular object in viewनिरुद्धः उद्देशः यथा स्यात्तथा. Arand T ' read निरुद्देशे which conveys the same sense as that given last, कष्ट..पतितम् a very sad bhing has happen- ed. मन्मथ-..प्राणाः Let not my life, that is agitated (विक्षिप्त ) by the arrows of cupid, that is supported only by (the hope of seeing का० and that is unable to brook (अन्तरीकर्तुम् ) a moments delay, pass away.bhrough emaciation. कादम्बरीदर्शनमात्रकं (दर्शनमेव दर्शनमात्रकं ) अवलम्बनं येषाम्मा यासिपुः—he is afraid that he may die if there is delay in seeing का' and expresses a hope in these words. The augment अ of the Imperfect and Aorist is dropped with the particle मा, according to ‘न माङ्योगे’ पू० VI. 4 74. यासिपुः with अ omitted ) is the third person plural Aorist of या to go. अंतरीकृ to allow to come between, to intervene. This is a वि. BADALKBAR. 25 formation from अन्तर. उत्पन्ननिश्चयोऽपि although he thought this to be a certainty. अपरिं..प्रत्याशायाः as it is the nature of hope ot to be definitely fixed ;. e. a person hopes even against hope, it is not possible to lay down bounds beyond which hope ought to cease. अभिशा aware. अस्य वृत्तान्तस्य-about what happened (to वैशम्पायन). प्रतिपत्स्ये I shall do, निवेशितं तुरगसैन्यं येन who encamped his Cavalry- सैन्य...नीय having removed his military apparel. He left his army behind and was dressed plainly because he was going to the holy hermitage of महाश्वेता. Compare the sentiment in शाकुन्तल विनीतवेषेण प्रवेष्टव्यानि तपोवनानि नाम . सर्प...लघुनी–this and the word ०भिरामे qualify वाससी (two garments ). सर्प ..लधुनी as light as the slough (निमकः ) of a serpent. ‘समौ कञ्चुकनिर्मोकौ' इत्यमरः. निर्मुच्यते इति नेिमाकोऽहंत्वङ् ' क्षीरस्खमी. घनैः (मेचैः) उज्झिता (मुक्ता) ज्योत्स्ना तद्वत् अभिरामे मनोहरे that were charming like the moonlight free from clouds. तथास्थितं पर्याणं यस्य who remained addled as he was 8. e. without taking away the saddle from इन्द्रायुध back. प्रविशन्नेवावतीर्यं he dismounted as soon as he entered the heritage. पश्चादाकृष्टेन who (servants) were drawn after him ( towards the आश्रम through curiosity ). असतेन मन्युवेगेन उत्कम्पिताः सर्वावयवाः यस्या: . उच्चण्ड...लतामिव who was like a creeper struck by violent showers and winds. This shows the Extreme teaderness of महाश्वेता's frameHer tears are compared to rain and her heavy sorrow (that shakes her body ) to the wind. उदापा दींना च दृष्टिः यस्याः ( qualifies तरलिकया ) whose eye was full of tears and sad. कथं कथमपि with great difficulty. मा नाम..भवेत् । hope that no harm has befallen का० हर्ष ...गमने at bhe time of my arrival, though it is ( or should be ) the source of joy (to महाश्वेता ). आशया भिन्नं हृदयं यस्य whose heart was broken by the doubt. अयम्=चन्द्रापीडः. उर्छनै रेव प्राणैः with his life that as it were flew ( out of his body ). प्रोद्वार्षपं (प्रोद्तं बाष्पं यस्मात् ) विपण्णं वदनं यस्य whose face was full of tears and sad. सा अवस्था यस्याः सा तदवस्था तस्याः ( of her who was in that condition ). महाश्वेताया...लोकितवती--Arproperly explains “तरलि काया महाश्वेतादर्शनस्यायमभिप्रायः । सुहृद्व्यसननिवेदनचातुरी मम नास्ति त्वयैव यथासौ सद्यः शोकश्रवणेन उद्वेजितो न स्यात् तथा त्वथव बोधनीय इति । P. 85 1. 16-p, 86 1. 26. अथानुप--मलयानिलेन वेतिः अनुपसं हृतः मन्युवेगः यया *ho did not lessen (reduce) the violence of her grief. गहूदिकया अवगृयमाणः कण्ठः यस्याः whose throat was choked by faltering words. महाश्वेतैव-8he understood what तरलिका meant by looking at her face. किमिय...वराकी what can bhis wretched woman (i. e. myself) tell you ? दुःखाभिघातेन एकं (केवलं ) कठिनं 258 NOTES ON हृदयं यस्याः अhose heart is simply hardened by the ( repeated ) blows of sorrow. पुनरपि...अवितम् my sorrow was again told to one (चन्द्रापीड ) who was not fit to hear a tale of sorrowपुनरपि refers to the fact bhav महाश्वेता narrated bhe sad story of her life to when he came to her आश्रम by chance. See p. 136. ll. 2-4 ( of P.). महाभाग ( a vocative ) is addressed to चन्द्रापीड जीवितव्यसनिनी who is fond of life ( who wants to live bhough the direct calamities have befallen her ). Or, we may take महान् व्यसनिनी as one word. महा..व्यसनिनी who brought an evil against the life of that nohle. person. महावेता means that she was the cause of the death of the noble वैशम्पायन. चन्द्रापीडwho does not know the fate of वै० understands her to refer to the death of पुण्डरीक, महाश्वेता's lover, who died bhrough the torment of love for her. The poet cleverly suggests that she was to be the cause of bhe.death of the noble prince (चन्द्रापीड, as we shall learn later on . Thus the words महाभाग जीवितव्यसनिनी are capable of three applica tions: निर्लज्जा shameless (in that I repeated the tale of my love and sorrow to you ). निर्गुणा T cruel (in that I was the cause of the death of वै० ). दु:श्रवणम् wlhich is painful to hear. केयूरकाद्बद् कण्”–this refers to the incident of चन्द्रापीडs starting for उज्जयिनी on receipt of a letter from his father. चित्ररथ and मदिरा were the parents of ' कादम्बरी. कृतार्थता fulfilled (past pass p. of कृतार्थयति denominative verb from कृतार्थ ). मनोरथ and प्रार्थना refer to the desire of कादम्बरी’s parents to dissuade का० from her resolve of not marrying hill महाश्वेता's sorrow came to an end. समीहितम् desired object (of seeing चन्द्रापीड and कादम्बरी fall in love with each other). न..प्रियमनुष्ठितम्-चन्द्रापीड would have been pleasd if महाश्वेता had induced her friend to avow her love for च० to the latterइत्यु वैराग्या in whomn dissatisfaction was multiplied manifold in these ways (for these reasons ). उत्पन्नं अनेकगुणं वैराग्यं यस्याम्. गाढ.. छित्त्वा having cut asunder the strong ties of love for कादम्बरी. गाढः (deep) wlno बन्धः (knot) येषाम्. more . महाभागस्यैव तुल्याकृतिम् कष्टतर severe was similar in form to the noble (prince चन्द्रापीड ). उन्मुक्त-..शरीरेण whose body was vacant (void of the performance of its usual. functions) as if it were abandoned by the mind. उत्तरलं मुखं यस्य whose mouth (lips) was quivering. Arremarks उङता...लोकयन्तं who was looking out here and there for something lost with an eye full of tears, aimless and vacant. उत्ता अबद्धलक्ष्या (अबद्धं लक्ष्यं यया ) अत एव शून्या दृष्टिः तया ब्राह्मणयुवानम्--this was वैशम्पायन, the friend of चन्द्र०स तु...ब्रवीत्-the principal sentence is स तु मामुपसृत्य-..सुचिरमालोक्य अब्रवीत्. अन्यस्मिन् दृष्टिः यस्य सः अन्यदृष्टिः KADAMBAR, 25A , e. . न अन्यदृष्टिः अनन्यदृष्टिः whose eye was fixed on nothing else { was fixed on mealone. अदृष्ट..जानन्निव “ who as if recognised me though I had never seen him before. असंस्तुतः unknown, acquainted. असंभावितो...प्रणय इव though he was never, before honoured (by me) he seemed to be full of strong love (for ne उपारूढःप्रौढः ( प्रवृद्धः) प्रणयः यस्मिन् अस्निग्धोप्रेम्णा though he was not dear (to ne) yct he seemed to be helpless through love. शून्योः..स्मरन्निव, though he was absent-minded, he assumed to be recollecting something. वैशम्पायन was पुण्डरीक (the lover of महाश्वेता) in another birth. वैशम्पायन had a vague remembrance of the pol, of महाश्वेता and of his love for her in his past life. दुविता प्रार्थयमान इव though his appearance was sadhe seemed to be pleased (on seeing me ), though he remained silent he seomed to be aoliditing (ne). His very silence was eloquent. अभिनन्दन्निव हृष्यन्निव-AE explains ‘मदर्थे त्वया तपः सुट् क्रियते इति मामभिनन्दन्निच, अनुशोचन्निव मदर्थे त्वयैवं वनवासकृशोऽनुभूयते इति मामनुशोचन्निव हृष्यन्निव दिष्टश्च त्वं मया प्रत्यक्षतासीति हृष्यन्निव as if afraid (of my censuring hin. अभिभवन्निव as if insulting me. हृत इव as if he were carried away (by some one else ). आकाङ्कन्निव as if he desired (to secure) something (from me ) अनिमेषेण-this and the follow ing instrumentals qualify चक्षुषा (i, 10) औhich is to be connected wibh सुचिरमालोक्य (1. 11). अनिमेषेण (अविद्यमानः निमेषः यस्य ) un winking निश्चल स्तब्धं पक्ष्म यस्य the eyelashes of which were motion ess and paralysed. कर that kissed the top of the ears c. e. that were elongated). Blongated eyes (poetically describ. ed a reaching the ear) were looked upon as a sign of Beauty. अमुकुलिता तारका यस्य the pupil of which was not contracted. आविष्ट like one possessed (by a ghost. बियुक्तः = प्रियावियुक्तः. पिबन्निव . remarks fअत्यादरेणावलोकनं पानमित्ति प्राञ्चः सर्वं..एति No one in this world incurs blane if he doeg what is Rating to His firth, .age or form. तव ..कोयं प्रयतः what means this effort of your in performing what is quite out of keeping ( with your birth in the family of गन्धर्व, with your youth and your charning form ), like (the forts of) fate that is invariably of a Crooked nature." Fate evels in bringing about what is incongruous. You are doing the same. यत् since. unimpaired, unfaded, fresh. मालेव तनुः this body which is ft only for the favour ( प्रणयः) of being placed on the neck like a garland. A garland deserves only one breatment ci: being placed round the nook; so you also deserve only to be clapsed by the neck. रूप-संयोज्यते -understand तनुः as the subject of संयोज्यते—why is not this body (of महाश्वेता ) ' » 260 NOTES ON ness united with fruits that depend upon the sentiment (of Love) like a creeper and that are in keeping with your beauty and years. The सुमनोहारिणी and रसाश्रयिणा are double-meaning: सुमनो- words हारिणी »bat is very charming ( with तनुः ); that has fowers (with लता ). सुमनस् a tower. ‘त्रियः सुमनसः पुष्पं प्रसूनं कुसुमं सुमम्' इत्यमरः रसाश्रयिणा bhat had रस (the sentiment of ऊर &&c ); bhat had sweet ( with the fruit of a creeper). Ar. remarks fरूपवयसोरनुरूपं फलं विषयानुभवः रसाश्रयिणा फलेनेत्युक्तत्वात् । रसः शृङ्गारो रसः अन्यत्र माधुर्यम् जन्मोपनतानि = स्वजन्मसिद्धानि bhat can be secured by them in the station in which they are born. परत्र संबन्धी that has reference to bhe next world. The trouble of practising austerities has notbh ing to do whatever with this world ; it is undergone to secure better position in the next life. So तपश्चर्या is proper only after one has enjoyed the good things of bhis world. किं...जनस्य what need I say of a person who is possessed of a noble form (like you). स्वभावसरसा naturally full of passion ( with तनुः ); naturally full of juice (with मृणालिनी). मृणालिन्याः तुहिनपातः the fall of snow on a lotus plant. Compare for this idea रघुवंश 16• बिभर्षि चाफारमनिर्घ तानां मृणालिनी हैममिवोपरागम् ॥. वृथा...कार्मुकः oupid uselessly wields a shrung ( अधिज्य ) bow. कुसुमानि कार्मुकं ( धनुः) यस्य, ज्यामधिगतं अधिज्यम्. The student will note how in this passage bhe author employs several distinct words for fuselessvain.' If handsome ladies like you take to तपश्चर्या, how can cupid arouse ove in the minds of men ? चन्द्रमस्, वसन्त, जलदसमय, ज्योत्स्ना, मलयानिल are all excitants of love. They would be useless to produce love in the minds of men, if handsome women took to तपश्चर्या and only ugly women remained. Read वसन्तमासाभ्यागमः as one word. आकरः समूहः तस्य विकसितानि. आडम्बरः show. Put a comma after उपवनानि and not a dash. किंपुलिनैः what is bhe use of sandy banks on pleasure-rivers (e. e. artificial rivers in gardens ). P. 68 1. 27-p. 67 1. 23. अहं तु...अतिष्ठम् पुण्डरीकस्य सर्वथा all whose interest (in worldly objects ) had ceased from the ( time of) the incidents that befell पुण्डरीक अपेतं (गतं) कौतुकं यस्याः. अवलोकयतो...लक्षितः I have observed that his intention in his speech and when he looked at me was quite a different One (a sinister or evil. one ). Arexplains ‘अन्यादृशः अस्खच्छः अभिलापयुक्तः 'T “ अन्यादृशः अन्यप्रकारः दुष्टः इत्यर्थः ’. दुर्निवार अनर्थस्य through the fault of accursed ove whose working is irresistible, or because the calamity was destined to happen. अनुबन्धम् importunity, pursuit. अतीतेषु...तिष्ठम्—-theprincipal sentonce is अतीतेषु केषुचिद्दिवसेषु एकदा गाढयां यामिन्याम्..जाग्रत्येवातिष्ठम्. गाढाय KADAMBAR 261 यामिन्याम् when the night was deep ( . e. advanced). उद्रित्स्विव मयूखेपु when the rays of the moon were as if vomiting &niting) profusely a food of moonlight that kindled the fire of Love. |ः स्मर एव अनलः येन. There is a (opparent) contra- diction in saying that the moon's rays kindled fireIt is said that the moon very much excitas lovers in separation. Compare शाकुन्तल III. ‘तव कुसुमशरत्वं शीतरश्मित्वमिन्दोर्देयमिदमयथार्थं दृश्यते मद्विधेषु । विसृजति हिमगर्भरन्निमिन्दुर्मयूखैस्त्वमपि कुसुमबाणान् वङ्गसारीकरोषि ।. अप्राप्त सुख qualifies महाश्वेता ( understood). सन्तापात् =पुण्डरीकविरहसन्तापात्. वर्ण..दृष्टि: fixing my gaza on the moon that whitened the ten quar ters with its rays that seemed to be brushes (कूर्चकः) of white paint. T cays ‘सुधा लेपनद्रव्यं वर्णकरणसुधायां कूर्चकैः तूलिकाभिः. Ar plains वर्णसुधा अनुलेपनसुधा कूर्चः सुधार्पणोपकरणैः अपि नाम expresses I hope, would bhat. तमपि refers to पुण्डरीक. आशंसाप्रसङ्गन...स्मरन्ती remembering ( with regret) my lord पुण्डरीक of revered memory on the occasion of expressing the hope (contained in the words अपिनाम &c.). सुगृहीतनामन् ( a term used as a respectful mode of referring to a person) of heallowed or revered memory. पुण्डरीकस्य स्मरन्ती-verbs meaning to remember with regret goverm the genitive of the object according to the Sutra ‘अधीगर्थदयेशां कर्मणि’ often quoted in the notes. तादृशस्यापि...नभसोऽवतीर्णस्य his refers to the incident of a person of noble mien assur ing महाश्वता from the sky that she would be reunited with her over See p. 169 1. 23–p. 170 1. 13 of P. चन्द्रमण्डलविनिर्गतो गगनादवतीर्य...महाप्रमाणः पुरुषः... दिव्याकृतिः ‘वत्से महाश्वेते न परित्याज्यास्त्वया प्राणाः पुनरपि तवानेन सह भविष्यति समागमः इत्येवमादृतः पितेव अभिधाय..गगनतलमुदपतत् । ”. भाषितम्—the words ‘वत्से-..समागमः’ quoted above. अलीकम् false. जाता अनुकम्पा (दथा) यस्य The reading जीवतु of Ar and the Calcutta edition is better and should have been kept in the text. Arcomments ‘तदानीं जातदयेन तेन इयं जीवितप्रिया तपस्विनी वराकी यथाकथंचित् येनकेनापि प्रकारेण जीवतु नाम इत्येवमेवं बुद्धयैव समाश्वसितास्सि. येन since. I say that the Venerable person from the sky simply assured me through kind. ness and did not mean that his words were to be taken literall because that venerable person has since never been even seen by me. तेन refers to चन्द्रमण्डलावतीर्णपुरुषः परासुः = विगतासुः परागताः असवः यस्य उत्क्षिप्य being thrown up. नीतः was carried away by the person from the skySee the quotation above. जीवन्गतः went (in pur suit of bhat venerable person) aliveThe reading जीवन्मृतः means is dead to me tlhough livingBut we expect an अपि after जीवन् or एव after' स्मृतः. आलजालानि—N explains ‘स्वप्नान्तर्गतप्रायाणि; ArBays 262 NOTES ON आलजालानि निष्प्रयोजनानि’--vain dreams. दुर्जीवितगृहीता I who cling to my wretched life. N . दुर्दष्टं यत् जीवितं तेन गृहीता आत्मसात्कृताः Ar explains 'शोभनजीवितवशवर्तिनी. P. 87 1. 24-p. 681. 17. अथ निभृत-.अद्राक्षम्. The principal sentence is अथ...तमेव युवानमद्राक्षम्. . निभृतं पदसञ्चरणं यस्य who dams with•noiseless steps. ‘आ•.उद्वहन्तम् who had horripilation from the feet upwards and whose body therefore seemed to be covered चित) with a mass of the pointed ends of the arrows of cupid bhat fell (npon him) incesSantly. उद्ताः कण्टकाः (रोमाञ्चः ) यस्मिन् अनवरतं पतिताः मदनशराः तेषां निकरः ( समूहः ) तेन निचितम्. His body was thrilled and his hair stood on end. This the poet fancies to be the points of the arrows of cupid . उद्विकासि...हुतभुजा who was whitened with the pollen of expanding केतक flowers and who (therefore) seemed as if already reduced to ashes by the fire of Lore. The pollen and ashes are both white. Though he was aivethe poet fancies that his body (covered with pollen-ashes ) was already reduced to ashes by love-fire. There ought to be a comma after ०हुतभुजा. भुजाग्रेण...दधानम् who bore on his arm ( the front part of his arm) lotus fibres turned into a circle as if it were the bracelet (indicating the prompt execution of his orders ) sent by cupid, whose commands are not resisted in the whole world, for ( ordering him that ) he must die (in the ex ecution of his orders). अपर्युषितं (not stale . ३. to be executed im mediately) शासनं (आश) तदर्थं वलयम्, सकलजगति अप्रतिहतं शासनं यस्य कुसुमानि धनुः यस्य सः कुसुमधन्वा. He bore on bis arm lotus fibres (made into a circle) to remove the torment of love. This ( On 8 count of the circular shape) the poet fancies to be a वलय. In ancient times it was usual with kings to send chosen Brrors on a perious undertaking with a वलय on their arnm indicating their resolve to die in the battle rather than retnrn unsuccessful. Here the king is fancied to be मदन whose swa extends over the whole world. The poet thus fancies that the मृणालं was a वलय given by king मदन to the youth for indicating that he most surely die, The idea is that the youbh was sure to die under the torments of love. N properly explains यथा कश्चित्सां युगीनो राशा दत्तं अवश्यं संग्राममरणाय वीरवलयं भुजाग्रेण बभ्रति तथैवानेन भुजाग्रे णावश्यं मरणाय कन्दर्पदत्तं शासनवलयं बद्धमिवेति भावः ? Ar. explains ‘किमर्थं प्रेपितम् । अवश्यमरणाय प्रेषितम् । इदानीमेव त्वया मर्तव्यं, इदमस्माकं प्रियतममिति प्रेषितमित्यर्थः . I says ‘शासनवलयं शासनस्य लक्षणं वलयम् उद्धृत...तरलितया that was unsteady on account of the tremor (उत्कम्प) due to the ap pearance of agitation (साध्वसं ) (in the Brahmin youth ). केतकी KADAMBAR 2083 गर्भमूचि bhe pointed inner leaf of a केतक flower. The केतक petal resembles in its paleness and points bhe digit of the mon and ence the author says चन्द्रमसः कलयेव. The moon is the first (the 1ost prominent) friend of मदन, as it excites lovers most, see notes (p. 260). कर्णान्तलग्नया 6be केतक petal was placed on his ear. The poet fancies that the petal-digit whispered in his ear the threat कापरं गम्यते हतोसि मया? On साध्वस Arremarks ‘साध्वसेन अभिनवमि यसङ्गमजातमनोविकारेण . For कलया Ar reads करशाखया ( with a finger) which is also good. उदंगा...प्रयच्छन्तम् who as if offered water to imself by the stream of tears that he poured down through bormentWater is offered to the Manes of deceased persons. See notes (p. 230). The poet fancies bhat the tears are the obsequial water offered by him to himself. This indicates that he was going to die. आत्मेच्छ-..भसा who had as if taken a bath with the water of perspiration for taking my hand in marriage at his own win. He was bathed in perspiration due to his emotion. This the poet represents as a लान. निर्वर्तितं लानं येन. A ceremonial hadh was necessary in ancient India before a man married. Note मनुस्मृति III. 4 ‘गुरुणानुमतः स्नास्वा समावृत्तो यथाविधि । उदहेत द्विजो भार्या सवर्णं लक्षणान्विताम् ।’. The force of आत्मेच्छयैव is this:-he bad con- sulted his own mind and wanting to marry me had taken the preparatory bath; but he had not ascertained whebher I was willing to accept him as my husband. परहृदयमविशाय without know ing he heart (intentions ) of another. निवार्यमाणमिव..-स्तम्भेन who was as if warded off by the heavy paralysis ( स्तम्भः) of his thi His thighs could not move quickly because of the strong emotion that thrilled him. The poet fancies that the bhighs (that were naturally stif in motion through emotion ) purposely became stiff to ward him off from his evil course. गुरुणा suggests another meaning. The ऊरुस्तम्भ was (like ) a preceptor that gave sound advice. दूरत...प्रतरन्तम् who storetched his hands from a distance with the vain hope of embracing me and who (therefore ) seemed as i crossing the ocean of passion (रागः) that was awful with thousands of उत्कलिकाs ( longings ; waves ). He came with out-stretched hands towards her from a distance with the object of ombracing her. A man stretches his hands in swimming and hence the youth full of passion who came withoutstretched hands is fancied as crossing the ocean of passion. One who is in love has many longing5 (उत्कलिका). The sea also is full of waves { उत्कलिका). अनवरतप्रवृतैः that went on continuously. आकृष्य मरुद्भिः the heavy sighs that he heaved as if drew him forward 284 NOTES ON with themselves. उदा-. पूरेण who was as if borne upon the food of moonlight bhat overspread the quarters. This means that he was coming towards me rapidly and mechanically as if borne by a food. रणरणकेन शन्यम् who was absent-minded through the tor ment of love. Ar. explains as ‘व्याकुलताशून्यचित्तम् उच्छुष्कं आननं यस्य whose face was withered (& e. without brightness or colour) प्रोन्मुक्तं...कृपणतया who was bereft of mental firmness and was re sorted (lit. accepted ) to by wretchedness. This means that he had no firmness and had grown wretched, अवधीरितं धैर्येण apurned steadiness of mind z.e. he had no steadiness left, संगृहीतं तरलतया he was seized upon by fickleness. अधिगतं धाष्टर्येन he was seized (lit. obtained) by impudence. दूरीकृतं ..विवेकेन destitute of the fear of bhe next world, wanting in the discrimination of what is proper and improper. Ar explains ‘स्वरुच्या अङ्गीकृतत्वात् केवलस्वरुच्यवलम्बनात् अस्याः स्पर्शदोषेण मे निरयपतनं भवेत् इति भीत्या विरहितम्. He would incur sin and fall into hell hy touching a woman who was not his wife. But he was unmindful of that, संकल्प ...स्थितम् who was under the sole sway of Loveसंकल्पात् ( fancy, imagination ) जन्म यस्य स संकल्पजन्मा मदनःCompare ‘किं क्रूरं स्त्रीहृदयं किं गृहिणः प्रियहिताय दारगुणाः । कः कामः संङ्कल्पः किं दुकरसाधनं प्रज्ञा । दशकुमारचरित; ‘काम जानामि ते रूपं सङ्कल्पादेव जायसे. आविष्टम् possessed by a ghost. उन्मादादापतन्तम् who came towards me running through the intoxication of love. ‘चित्तसंमोह उन्मादः कामशोकभयादिभिः साहित्यदर्पण. दूरतोऽपि...भाव्यमानं who was clearly marked even from a distance on account of the moonlight that was not different (i. ethat was as clear as) from daylight. तमेव युवानम्--this refers to वैशम्पायन, who had address ed her onco (see text p. 66 1. 1-१) and about whom she had told तरलिका (text p. 67 . 3–6). P. 68 1. 18-p. 69 1. 26दृष्ट्वा च-.प्लावितवती- निःस्पृहाप्यात्मनि though I was indifferent to myself ( I did not care for myself, I was ready to ). परं भयम्---her fear was due to bhe fact bhat she die might be polluted by bha touch of the youbh. मयेदं..स्रष्टव्यम् । must give up this body that is accursed and unfortunate (because it was polluted by the touch of the unknown youbh). तत् there fore (i. e. if I kill myself in the case snpposed ). पुन...प्रत्याशया with the hope of seeing again. दुःखोत्तरम् full of miseries. व्यर्थतां यातम्—ahe continued to live even when her lover पुण्डरीक was dead with bhe hope of being reunited with him. If she were to kilm herself when touched by the youthall bhe miseries which she so far had endured would bave been endured in vain. कुसुमशरः मदनः तस्य सहायः ( friend ). अशरणम् (अविद्यमानं शरणं यस्य ) without KADAMBAR. 265 in marriage shelter. अप्रती-..त्मना who is unable by himself to resist (the arrows of love). त्वयि आयत्तं (dependent ) जीवितं यस्य तपस्विनामपि The force of अपि is:-to protect those that seek shelter is the duty not only of kings, but even of ascetics. तद्यदि...भावयसि if you do not honour me by offering yourself to ne कुसुमानि शराः यस्य स मदनः शिशिराः कराः किरणाः यस्य स शिशिरकरः चन्द्रमाः. झगिति quickly, at once. Ar. and N read धिगिति on which A remarks ‘धिगिति पूर्वमुक्त्वा, अथवा धिगिति शब्दानुकारः: उत्तमाङ्गरू.ज्वालेव as if a fame burst forth from my head. उन्मिषन्तः बाष्पाणि एव in which sparks in the form of tears rose. Ar sayष्ठ ‘कोपादपि वाष्पाः पतन्ति’ आ...यष्टिः whose body brembled from the feet upwards (through wrath ). आत्मान..चेतयमाना forgetting even myself; not conscious of what I was doing. क्रोधस्य आवेगेन रूक्षाणि अक्षराणि यथा स्युस्तथा with words that were harsh on account of the violence of my anger. गदतः speaking (geni. sing% of गदत् pr. p. of ग ). माम् is the object of गदतः. उत्तमाने on the head. अवशीर्णा ebattered. (न) नष्टानि वा अक्षराणि your power of clear expression has not come to an end; you are not struck dumb. Ar remarks वाक्यस्य प्रधानसाधनमुत्तमाङ्गं सत्यपि जिह्वा ने (न?) चेदृथा, तस्यामपि सत्यां वाणी न चेत् व्यवहारशक्तिर्न चेदुथा, तस्यामपि सत्य अक्षरव्यक्तिर्न चेत् अव्यक्तार्थतया अर्थागमशून्यत्वात् वृथा एतत्सर्वं किं तव (न?) नष्टमिति साक्षि भूतानि the witnesses of the good and evil done by the whole world. महाभूतानि पृथ्वी, अपू, तेजः, वायु and आकाश. Compare the verse from the महाभारत ‘आदित्यचन्द्रावनिलोऽनलश्च द्यौर्भूमिरापो हृदयं यमश्च । अहश्च रात्रिश्च उभे च सन्ध्ये धमोंऽपि जानाति नरस्य वृत्तम् । आहतोऽसि carried or blown awayनापि.नीतोऽसि you are not reduced by the sky to its own निर्गतः विशेषः यस्मात्) तस्य भावः ०निर्व atatc. आत्मनः निर्विशेपः ( शेषता (lit. being not different from ). अव्यवस्थितः not amena ble to moral rules, व्यवस्थिते-that is governed by fixed orderly rules (of conduct). Ar. comments ‘स्वतपोवलपातिव्रत्यदर्पद्वदतिव्यवस्थि तेऽस्मिन् लोके मनुष्याश्चेत्पूर्वापरपर्यालोचनया कथयन्ति । पक्षिणश्चेत्कामचारिणः कामवादिनश्च । एवं व्यवस्थायुक्तेऽस्मिन् लोके त्वं मानुषः सन् पक्षिवदाचरसि । तियें जातिः like one belonging to the order of lower animals. कामचारी doing whatever he likes at his will. येन qualifies हतविधात्रा ( by accursed creator ). केनापि for some unknown reason. उपदर्शितः मुखे रागः (अनुरागःरक्तिमा) येन—who has manifested his affection on is face (in his eyes, speech, gestura8 &c ); who shows red colour on his beak (with शुक ). स्वपक्ष...वृत्तिः-स्वपक्षपातमात्रे प्रवृत्तिः यस्य who acts according to his own ing (withodo consulting the feelings of others ); स्वपक्षाभ्यां पातः तेनैव प्रवृत्तिः यस्य %hat fies on its own vings (with शुक). Ar. explains ‘परपक्षमनादृत्य स्वपक्षमेवाधिकृत्य प्रवर्तन 23 236 NOTES ON मानःस्वकीयगरुङ्गमनमात्रा चेष्टा यस्य इति च स्फुरति । स्वपक्ष...वृत्ति ( with the youth ) may also mean ‘ whose business is only to defend his own side' अनिरूपित.वादी who speaks without observing whether the person (or place) before whom he speaks is proper or impro. per. A parrot repeats what it is taught ab any place and before anybody. Ar , remarka ‘एषा तपस्विनी एवं वक्तुमयुक्तमित्यनिरूपितस्थानास्थानं वदन्, पक्षिवा (पक्षी अव १)चनीयवचनं गुरुसंनिधावपि वक्ति । ? Ar: reads वक्तमेव for वक्तमेवं, which seems better (meaning fyou are only taught to 2pal and not to adcrstand bhe proper time and meaning of what you speak') तेन therefore ( because you speak without understanding the meaning ). एकान्त ..पादितवानसि have you not engendered anger ( in me ), you who are an object of unalloyed ridicule inasmuch as you talk thus (what is improper ). एकान्त invariable, absolute, excessive. ‘तीनैकान्तनितान्तानि’ इत्यमरः. न क्रोधमुत्पा दितवानसि is to be understood as a question. If we understand bhe words to be a mere assertion, the sentence will mean you, bhough an object of excessive ridicule, have not angered me' But this would be opposed to what she did in the sequel, vi that she invoked the moon to turn him into a bird. It may perhaps he urged that she did not mean it as a curse but simply wanted to give him his due. All the same, she was angry with him, as will be clear from the opening words of her speech आः पाप &c.त्वदुक्ते दुखिता being grieved at your words. संविभाग करोमि I shall make this allotment of your proper share to you Arremarks ‘सम्यग्विभागः संविभागः, शुकजातौ निक्षेप्तुं योग्यस्य शुकजातावेवं निक्षेपणं सम्यग्विभागः, येन by which ( e. e. if you are given your proper lot and are made a parrot ). न...कामयसे you will not make love to women ike me. चूडामणिः the crostjewel a false lover 8. e. one whose advances of love are disagreeable. मदुदीरितायां जातौ in the species that I uttered (via, parrot). न वेद्मि किमसह्य-..सामर्यादेव I do not know whether on account of the violence of the fever of Love whose working was unbearable, or whether on account of the gravity of his own misdeeds that were ready to yield him bheir fruit, or whether by the very power of my own words. वृत्तिर्यस्य. सद्यः (तत्क्षणे ) विपाकः यस्य, विपाकः असा means the result of actions done either in this or a former birth. It is the dogma of the Vedanta that one's next birth is determined by one's most prominent कर्म (good or evil) at the termination of one's life . Compare for the use of विपाक in this sense रघुवंश 14. 62 ‘ममैव जन्मान्तरपातकानां विपाकविस्फूर्जथुरप्रसह्यः .A. KADAMBAR. 26 explains ‘न वेद्मि किमित्यादिना विकल्पेन मदनज्वर-दुष्कृतविपाक-शापशक्तयः सर्वा अपि चलिताः पतनहेतवोऽभवन्नित्यभिप्रायः . छिन्नं मूलं यस्य. अचेतनः lifeless (अविद्यमाना चेतना यस्य). अतिक्रान्तं (गतं ) जीवितं यस्य कृतः आक्रन्दः येन. असौ refers to the youth (वैशम्पायन ) cursed hy महाश्वेता. महाभागस्य refers to चन्द्रापीड P. 70 , 1-6. चन्द्रापीडस्य ..अस्फुटत् कण...दृष्टेः-कर्णान्तायतं लोचनद्वयं तस्य आमीलनेन भग्ना दृष्टिः यस्य whose power of seeing was gone by Bhe closing of his eyes that stretched as far as the top of his ear. भ्रष्टं वचनसैष्ठवं यस्य whose Sweetness of speech was lost. सौष्ठव is derived from सुष्ठ. भगवति is addressed to महाश्वेता अपुण्य भाजा (मया) by me who am unlucky. परिचय = सेवा. भूयात् Benedi ctive 3rd person singof . गदतः qualifies चन्द्रापीडस्य. भेदोन्मुखं that was about to break ( with हृदय ); that was about to Open ( with bud). by the stroka given by a bee. स्वभावः सरसं—applies both to मुकुल and हृदय-tbab is by nature charming or full of juice ( with bud ); that is full of affection by nature ( with हृदय ). अस्फुटत् broke ( with heart ); opened (with मुकुल ). P. 70 1. 7-6, 71 1. 27. अथ ... तत्रैवाजगाम. 'The principal sentence in this long passage is कादम्बरी चन्द्रापीडदर्शनाय उत्ताम्यन्ती तत्रैवाजगाम. There are many locatives ( absolute ) in the first part of this passage. संभ्रमेण प्रतिपन्नं चन्द्रापीडशरीरं यया who hastily held the body of चन्द्रापीडः शThis qualifies तरलिकायाम् (1. 13) भर्तृदारिके 2.7 Princess ( addressed to महाश्वेता ). ‘राजा भट्टारको देवस्तत्सुता भर्तृदारिका’ इत्यमरः. किं लज्जया what is the use of shame (felt at being the cause of चन्द्रापीडe state). Ar, says ‘अस्यापराधमकरवम्, अस्य मुखं कथमवलोकया- मीति लज्जया किं प्रयोजनम् अन्यथैव कथमप्यास्ते he lies down somehow in a very different (strange ) way (from his usual position ). ग्रीवा neck. धारयति holds up, supports. विचालितः moved. न चेतयते does not know it, अन्तःप्रविष्टा तारका (pupil ) ययोः. समुन्मीलयति opens, नायं करोति he does not cover his limbs that have fallen down just as they were (at the time when he died ). चंद्रस्य इव आकृतिः यस्य. आर्त वचसि तरलिकायाम् when तरलिका uttered these distressed worls. तिर्यगाभुग्न...महाश्वेतायाम् when महाश्वेता became motionless and had fied her steady and paralysed gaze upon the face of चन्द्रापीड that was bent aside a littla. तिर्यङ आ (ईपत्) भुनं चन्द्रापीडमुखं तस्मिन् निहिता निश्चला स्तब्धा दृष्टिः यया सा अत एव निश्चेष्टा (निर्गता चेष्टा यस्याः ). आः पापे &c. these are the lamentations of the servants of चन्द्रापीड (Bee p. 7116 ). अपाकृता ( removed ) अखिलस्य जगतः पीडा येन. उत्सादितम् destroyed. अनाथीकृताः deprived of a protector. सनाथः अनाथत्वेन संपन्नः कृतः अनाथीकृतः ( a च्वि formation ). भग्नाः..गुणानाम् the roads 0 NOTES ON of merits are destroyed ¢. e. in the death of चन्द्रापीड who was possessed of all virtues, the latter have met their death as it were; they can no more show themselves in their entirety. अर्ग लिः...लोकस्य the quarters are now bolted for those who came with requests (e. e. as चन्द्रापीड who grafiied all the desires of mendicants was dead there was no one left to whom they would go). कस्य...लक्ष्मीः - त्वत्सदृशस्याधिपतेरभावात् लक्ष्मीवीक्षणाहों नास्त्येवेति

• क्ष्मीकटाक्षाणामपात्रम्’ Arव्यसनमेव..संवृत्ता service has become an evil

(a calamity). Ar. says ‘सेवां पूर्वं व्यसनमाहुःसैव त्वयि स्वामिनि सति उत्सवः संवृत्ता, त्वया विना सा पूर्ववत् व्यसनमेव जाता इत्येवशब्दस्याभिप्रायः वृत्तं...शीलत्वम् to treat (ones servants) as ones equals is now a bhing of the past, चन्द्रापीड treated his servants as his equals; now that he is dead there will be no master who will so treat his servants. Or समानशीलत्वम् may mean treating all persons equal. ly ( or impartially). वृत्तं-past वृत्तं पचे चरित्रे त्रिष्वतीते दृढनिस्तले’ इत्यमरः Ar. explains "भृत्यैः समानशीलत्वं, ‘जनस्याशयमालः यो यथा परितुष्यति । तत्तथैवानुवर्तेत पराराधनपण्डितःइति न्यायेन यो यो यच्छीलः तस्य तच्छीलतया वशीकरणम् । अथवा पक्षपातविरहितत्वं तेषु समानशीलत्वम्. → T 5ays *समानशीलत्वं सेव्यसेवकयोः तुल्यशीलत्वम् - अस्तमिता..लाघा praise of survants has come to an end. You praised your servants; no other master ever does so. लघूकृतः श्रुत्यादरः regard for servants is now made bhin. प्रियालपितानि pleasing talk (addressed to 5ervants)Ar says ‘अपि सुखं भुक्तं, अपि सुखं शयितमित्यादिकुशलप्रश्नात्मकानि प्रियवाक्यानि समाप्ता...कथाः all talk about charitable gifts is at an end K. e. you were very liberal to your servante ; now there will be no master who will give gifts freely to his servants. कथं...भूतोऽसि how is it that you now remain only in stories e. you are now dead and only a subject for conversation भूतपूर्वाः प्रजाः to whom can the people now go, having so far been your subjects. समाधानम् comfort, ' – समाधानं योगक्षेमकरणम् धुर who bears the responsibility (b%, yoke) of government, विपन्न dead. शुचा = शोकेन (शुच् f: sorrow ). देहि . र्थनाम् grant the request of your devoted servants, प्रतिपद्यस्व accept, tako. अनपेक्ष्य without paying any regard to them. अवनितले विमुक्तः आत्मा येन who threw themselves on the ground. आरटति परिजने when the servants were screaming. आरटति ]oc. sing. of pr. p. of र with आ. तदाकर्णनेन उत्कथं (उन्नतौ कणों यस्य) whose ears were raised by hearing (the screams). This adjective should rather have been placed in the next clause to qualify इन्द्रायुध. उद्धान्त agitated. समापतति राजलोके when the princes came there. समुत्प्लुत.दार्शनि that saw with eyes that were fooded with tears KADAMBAR. 269 and the eyelashes of which were raised upसमु उत्पक्ष्मभ्यां (उद्भते पक्ष्मणी ययोः) नयनाभ्यां पश्यतीति इति समुत्प्लुत--दर्शिन्. चन्द्रापीडवदने निवेशिता (निहिता ) दृक् येन. दीन...शुचेव who cried through grief as it were by his very sad neighing. दीनतरेण हेपारवेण कृतः आक्रन्दः येन. पर्यायेण उत्क्षिप्तं खुरचतुष्कं तेन आहतं क्ष्मातलं (पृथ्वीतलं ) येन who struck the earth with his four hoofs that were raised up in rotation. आत्मो...योगे who snapped at the hard bridle-bit and the golden chain as if to free himself. आच्छो टितं खरखलीनं कनकद्दलयोगश्च येन. Ar. reads ०श्रृंखलायोगे ( which is good) and explains ‘आच्छिन्नं खरखलीनं खलं च आयोगश्च येन, आस्यगतं खरखलीनं च ग्रीवागतं कूलं च गात्रगतं कवचं च मुहुर्मुहुराच्छोटयति दशतीत्य तुरङ्गमतां...इन्द्रायुधे when इन्द्रायुध seemed to be as if desir ous of being freed from being a horse. The various actions of इन्द्रायुध ( who was the sage कपिञ्जल reduced to that state by a curse) were like those of a man. पत्रलेखा...गमना–चन्द्रापीड had sent पत्रलेखा forward with केयूरक to का० saying that he would follow her closely (see p. 24 1. 21-24 ). पत्रलेखा must have reached का० about the same day on which चन्द्रा० came to the अच्छोद lake as is suggested by मेघनाद's WOrd8 on p. 68 1. '-10 पत्रलेखा...गमना qualifies कादम्वरी (l. 26 ). चन्द्रोदय-..ध्वजा who was like the tide (वेला ) of the ocean dashing up at the rise of the moon and was समकरध्वजा. समकरध्वजा (1) full of love ( with का० ); (2) with sharks as marks (with वेला). मकरध्वजेन ( मदनेन ) सह ( बहुव्रीहिः )मकराः एव ध्वजाः (चिह्नांनि) मकरध्वजः तैः संहं स---ध्वजा (बहुव्रीहिः ). व्याजी..पुरः putting forward before her parents the pretext of seeing महाश्वेता ( she started ). प्रतिपन्ने यूज़रवेपः आभरणं च यया who put on apparel and ornaments suited to a woman (in love). Arremarks ‘वेषः स्रक्चन्दनादि परिधानधारणं च आभरणानि केयूरनूपुरादीनि. रणनूपुरयुगेन this and the following adje. ctives up to नातिबहुना qualify परिजनेन रणत् नूपुरयुगं यस्य whoso pairs of anklets were resounding. मुखरं मेखलादाम यस्य whose girdle was noisy (with the small bells attached to it). रम्यः उज्ज्वलः च । आकल्पः (वेषः) यस्य whose apparel was charming and brilliant. ‘आकल्पवेषौं नेपथ्यम्' इत्यमरः कल्पिता अनङ्गवलविभ्रान्तिः येन who produced the illusion ( in the mind of the spectators ) of the army of cupid. The female attendants of H०that were charming in form and dress, are said to be the army of cupid. गृहीतानि सुरभि...करणानि येन माल्यं garland ‘माल्यं मालास्रजौ मूर्छि' इत्यमरः पटवासः fragrant powder. T says “ पटवासो वस्रादिवासनचूर्णम् उपकरणं materia. पुरः..मार्गा to whom the way was shown by केयूरक who went before her. पत्रलेखा कथयति प्रत्यहम्-पत्रलेखा tell me every day 20 AOTES ON ( about च०s arrival and therefore I have to believe it). T says ‘पत्रलेखा कथयति इत्यन्यत् तदन्यदेव ने परमार्थमित्यर्थः। अहं पुनः as for myself. एकान्तनिष्ठर excessively cruel. शठमतेः of roguish mind. निःस्पृहागमनं his coming here without any other object in view ( 2. e. coming for my sake alone ). आगमनं न श्रद्दधे-verbs meaning to believe govern the locative of the person or thing believed; but श्रद्धां governs accusative. मद्विमर्शाय for testing me (i. e. for feeling the state my mind of ). दुर्विदग्धा ( silly, stupid ) बुद्धिः यस्य वक्रभाषितं croocked speech (speech capable of two meanings ). हिमगृहके. वक्रभाषितं—These words refer to चन्द्रापीडs speech when he was not sure of का०5 love on p. 220 ll. 9—16 of P ( which is full of श्लेष) ‘दैवि जानामि कामरतिं निमित्तीकृत्य प्रवृत्तोऽयं ..व्याधिः । ...अनङ्गदे तनुभूते ते भुजलते ..गृहाण स्वयंवरार्हाणि मङ्गलप्रसाधनानि । सकुसुमशिलीमुखा हि शोभते नवालतेति ? त्वयैव refers to मदलेखाः असंशयकारि leaving no doubt. प्रत्युत्तरं दत्तम्—-AB a matter of fact मदलेखा’s words were; as equivo cal as those of चन्द्रापीडbut कादम्बरी pretends that they were not. See for मदलेखा’s reply p. 220 1. 21-9 221 1. 2 of Peter BOns edition . e. ५. “अपि च कुमारभावोपेतायाः किमिवास्या यन्न सन्तापाय मरणेऽपि even when I am on the point of death. यदि...अभविष्यव if it had occurred to his mind she ( ० ) experiences this pain for my (च०'s) sake.तदा...नाकरिष्यत् he would not bhen have gone in that way. This refers to चन्द्रापीड's starting for उज्जयिनी from अच्छोद on the receipt of a letter from his father without having come personally to bid goodbye to ०. तथा---त्वयैव if he now comes, you alone should say what is to be said to him (I shall be silent). चरण...ग्रायः I shall not be reconciled even if he falls at my fect. प्रियसख्या refers to मदलेखाः अचेतितः आगमनखेदः यया who was unconscious of the fatigue of the journey. उत्ताम्यन्ती pining for. even P. 72 1117. आगश्य-द्वयमपि नास्ति आगम्य-.-द्राक्षीत्–the principal sentence is आगम्य ..उन्मुक्तजीवितं चन्द्रापीडमद्राक्षीत् (1.4. } उद्धतां...करम् that (चन्द्रापीड, whose life was extinct) WEB like the ocean from which the nectar had been taken awayउद्धतं अमृतं यस्सा. अमृत was the last of the 14 रल७ churmed out of the ocean by the gods and demons. इन्दु...वन्धम् a long (some who was like tire) night destitute of the moon. (G.continuity निशाप्रबन्धः !) or extent of night. अस्तमितः (अस्तं गतः) तारागणः यस्मिन् अस्तम् is an अव्यय स्साती तेऽस्तमदर्शने' इत्यमरः अपचिता (reduced, destroyed ) कुसुमशोभा यस्य उत्खाता ( dug out, taken away ) कर्णिका (pericarp of a lotus ) यस्य T कर्णिका पद्ममध्यपीठम्'. उत्खण्डितः अङ्करः ( sprout, fresh shoot) यस्य KADAMBAR. 27] मृणालम् the fibrous root of a lotus. अवलुप्तः (अपहृतः ) तरलः (मध्यमणिः) . यस्य the middle jewel of which is taken awa तरल हारमध्यगः इत्यमरः. उन्मुक्तं ( त्यक्तं ) जीवितं येन. अद्राक्षीत्-supply कादम्बरी as the subject, धरा..यान्ती falling to the ground. मुक्तः आक्रन्द्रः (loud shriek) यया. लब्धा संशा (consciousness ) यया मूढेव...दृष्टि: whose eye was motionless and paralysed like one that faints. स्तम्भिता paralysed. निष्प्रयतो..निश्वसितुमपि she could make no effort even to breakhe. विस्मृता ...ताक्षी who fixed her eyes upon the face of चन्द्रा- पीड as if she had become motionless because of her forgetting her very great grief. श्यामा...निशा who with her dark and red face was like the night of the full-moon day in which the disc of the moon is afficted by Rahu (i. e. eclipsed). Her face was dark through the mortification she felt at seeing her lover tying dead and red on account of her emotion due to suppressed tears, It therefore resembled the eclipsed moon (bhat becomes dark red ). शुण (उणरागेण ) उपरक्तं इन्दुबिम्बं यस्याम्. दलेऽपि बर्ह निर्बन्धो परागार्कोदयो ग्रहाः' इत्यमरः’ ‘उपरागो ग्रहे राहुग्रस्ते त्विन्दौ च पूष्णि च' इति च. निशित..किसलया whose tender ip was quivering and who seemed (therefore) to be a creeper that shook by the fall of a sharp axeनिशितः परशुः तस्य पातेन उत्कम्पिनी. वेपितं अधरकिसलयं (अधरः एव किसलयं ) यस्याः लिखितेव like one painted (i. e. motionless ). स्त्री चेतसा with a mind that was contrary to the (usual) disposition of women. She had made her heart frm and resolute and did not weep as women ordinarily do. Ar. explains ‘स्त्रीस्वभावविरुद्धेन चेतसा धैर्यवता अनुमरणकृतव्यवसायेन चेतसेति यावत् । एतदभिप्रायशा मदलेखा सपद पतनमब्रवीः उत्सृज...रटन्ती give vent to this great grief by crying. सम्भार: mass. बाष्प-..अस्मिन् If vent was not given to it by the shedding of tears. अस्मिन् refers to मन्युसम्भार. Compare for a similar idea ‘शोकक्षोभे तु हृदयं प्रलापैरेव धार्यते । उत्तररामचरित. अतिभारोत्पीडितं ( 1 ) distressed by the great weight of sorrow (with हृदय ); (2) strained by the great pressure of water ( with lake ). तटाकःकम् lake or pond• सरसमृदु (1) that is full of love and is delicate (with हृदय ); (2) that is full of water and is soft ( with तटाक). अपेक्षस्व have regard for, care for the family of her father and her mother. P. 72 1. 18–p. 74 1. 11 इत्युक्तवतीं..पुनस्तामवादीत्- विहस्य This shows how firm she had made herself. Far from weeping, she could laugh. अयि इति कोमलामत्रो अनुनये वा. उन्मत्तिके is addrossed to मदलेखाः उन्मत्तिका mad, intoxicated. वङ्गस्य सारवत् कठिनं as hard as the essence of adamant, यन्नास्फुटितम् that did not but even after seeing this; she refers to her seeing चन्द्रापीड lying dead. 22 NOTES ON अपि च...परिजन इति and moreover all these -mother, father, brother, one's own body, friends, servants -are meant for her who continnes to live. She means that she is about to die and to her all these ties of worldly life are now unmeaning and unnecessary मया..शरीरं Arexplains “ अहं चन्द्रापीडविरहानलज्वालाभिः प्रतिदिनं मरणदुःखमेवानुभवामि न तु जीवामि । एवं प्रतिक्षणं श्रियमाणया मया अद्य चिरात् जीवितं लब्धम् । किंरूपं जीवितम् । प्रियतमशरीराख्यं जीवितम् ।. The body of her lover चन्द्रापीड is her very life as it were. यत् = प्रियतमशरीरं. यज्जीव..शान्तये--Ar. explaims ‘यच्छरीरं जीवदवस्थायां संभोगेनाजीवदवस्थाया मनुमरणेन च द्विधाऽपि सर्वदुःखानामुपशान्तये भवति । जीवदवस्थे चन्द्रापीडे लब्ध भोगेन विरहदुःखप्रशमनं भवति । मृते तस्मिन् लब्धेनानुमरणेन अत्यन्तविरहदुःखप्रशमनं भवति । एवमुभयथाऽपि सुखप्रदं जीवितभूतं जीवद्वा मृतं वा प्रियतमशरीरं लब्धम् तत् therefore, किमिति why. देवेन...सुजता by the prince (चन्द्रा०) who came here for me and died. सुदूर-पातयामि ( why) shall I who am placed very high (highly fattered) and made very eminent (by the prince) humble and bring down myself (from my high position ) by merely ahedding tears. She means that च० was possessed of all virtues and was the noblest mortal that ever lived. If he came far from his land for my Bake and died for me, I must surely be bhe noblest maiden in his eyes. T£ like a common girl I were to weep now when he diesI shall lower myself from the high pedestal on which I have been placed by the noble prince and be an ordinary girl. कथं How shall I present an evil omem by weeping to the prince who is ready to go to heaven. The अमङ्गल is twofold. When a man is about to start on a journey, to weep in his presence is an अमङ्गल. Here चन्द्रापीड was on his journey to heaven; secondly it is a common belief that the soul of the departed has to drink the tears shed by the mourners. DrPeterson Bays that it is also the belief in England. Note fलेष्माश्च बान्धवैर्मुक्तं प्रेतो भुक्ते यतोऽवशः । अतो न रोदितव्यं हि क्रियाः कार्याः स्वशक्तितः ॥' याशवल्क्यस्मृति (प्रायश्चित्ताध्याय) verse 11; see रघुवंश VIII. 86 ‘स्वजनाश्च किलातिसन्ततं दहति प्रेतमिति प्रचक्षते ।१. Ar. remarks ‘मद्वदितेन तस्यापि निरयगतिर्विद्यते . This is rather startling. पाद...उद्यता I am ready to follow the feet (of चन्द्रापीड ) as if I were bhe duat of his feet. She means that she is going to burn herself with his body. Just as the dust of ones feet is always attached to the feet, so I wish to be always with him. पादधूलि suggests as also that she is worthless and insignificant as dust when compared to the godly चन्द्रापीड कथं हर्षस्थानेऽपि रोदिमि how shall I weep when this is au occasion fore joy (bhat she will be able to follow चन्द्रापीड). Arcomments KADAMBAR. 273 देवपादानुगमप्रसङ्गहेतुत्वात् अस्मिन् हर्षस्थाने रोदनस्योत्पत्तिरपि नास्ति ।. P. 73. किं..विधम्---what is that great sorrow that has befallen me ( bhat I should weep). किमद्यपि रुद्यते—किमद्यपि सर्वदुःखोपशमावसरे रुद्यते why should I weep even now (when all my sorrows are about to end by my अनुमरण). यदर्थ-—for whose sake-refers to चन्द्रापीड. कुल...गणितः I paid no regard to the traditions of my noble family . Texplains ‘अस्मद्वंशस्याचारपारम्पर्ये, गन्धर्वत्रिया मनुष्येण संसर्गः कुलाचारातिक्रमः इति. धमों नानुरुद्ध: my duty ( as a maiden ) was not followed. It was my duty as a maiden not to do anything without the per mission of my elders; and yet I came here to see चन्द्रापी ० without telling my parents. जनवाद scandal. मदनोप..खेदितः I troubled my iends by the (preparation of) remedies against (the torment of ) love. The friends of कादम्बरी took great trouble to adopt various cooling remedies when का० was love-sick. तस्याः...कृतम् । did not even think of this that my vow made for her (महा was not kept. This refers to the vow taken by कादम्बरी that she would not think of marriage until महाश्वेता's grief ended, ‘नाहं कथं चिदपि सशकायां महाश्वेतायामात्मनः पाणिं ग्राहयिष्यामीति' P. 17 l. 14-15 (of Peterson's edition). उज्झितः त्यक्ताः प्राणाः येन . प्राणानामीश्वरे the lord of my life. This refers to चन्द्रापीडप्राणान् प्रतिपालयन्ती support ing (08. guarding ) my life (which really belongs to चन्द्रापीड. त्वयैवे..हम् what is this that you say to me ( ४. ४. You ask me to do something that is most unsuitable). She means that she keeps her life as the property of चन्द्रापीड and as the latter is dead, his belongings must go with him and therefore मदलेखा's advice is im proper. Or प्राणान् प्रतिपालयन्ती may be taken to mean waiting for my life (to depart from my body). The reading of Ar. त्वयैव किमुक्ता स्याम् is better and means 'what would you yourself say to me' (if I were to care for my life and not die after चन्द्रापीड. अस्मि न्समये-मरणम् on this occasion death itself were life and life would be death. She means that if she died along with चन्द्रापीड, she would enjoy a permanent life of union with him after her death and so to die would mean a new and happier life. If she were to live after च०, it would be a life full of miseries and worse than deabh. Ar, reads with the Calcutta editions मरणमेव श्रेयो न जीवितं मे सर्वप्रकारलज्जाकरं तु जीवितं न पुनर्भरणम्. ममोपरि bound लेहाबद्धया by affection for me. लेहेन आबद्धया. यथा च---पूरयतः (you should so ct ) that they will find fulfilled in you their cherished object that they desired to see fulfilled in me. She means-be you to them in my place, their very daughter. The मनोरथ is the mar- riage of their dear daughter. येन so that (e. e. if you stand in my 24 MOTES ON place to my parents and marry). परलोक-भविष्यति for offering a handful of ( obsequial) water to them there will be a son (born) of you, even when I shall be no more (lit. gone to the text world ). For जलाञ्जलि, see notes p. (289 ). मे न स्मरति will not remember me with regret. न दिशो गृहाति will not resort to all the quarters ( in search of employment. T' says ‘दिशो गृहाति देशान्तरं भजतीत्यर्थः पुत्रकस्य सहकारपोतस्य the young mango-plant that, I brought up as if it were a son, मच्चिन्तयैव by thinking of me ( e. by reflecting over what I would have done if I had been living). Or it may mean * with that anxious care which I would have bestowed upon it. माधवीलता= वासंतीलता, with white fragrant flowers, otherwise called अतिमुक्तक. उद्वाहमङ्गलं the ceremony of marriage. स्वयमेव निर्वर्तनीयम् (करणीयम् ) न तु परिजन हस्तेन. It was usual with Indian ladies to amuse themselves by celebrating the marriage of trees and creepers, especially of the mango (and the Bakula ) with नवमालिका and माधवी. Com. pare शाकुन्तल । ‘इयं स्वयंवरवधूः सहकारस्य त्वया कृतनामधेया वनज्योत्सेति नवमालिका' or शाकुन्तल II क इदानीं सहकारमन्तरेण अतिमुक्तलतां पल्लवितां सहते. मच्चरणतलेन लालितस्य ( fondled ). It was the convention of poets that an अशोक tree put forth flowers when kicked by young damsels. Note the following verse which summarizes some of such conventions. ‘स्त्रीणां स्पर्शाहि प्रियंगुर्विकसति बकुलः सीधुगण्डूषसेकात् पादाघातादशोकस्तिलककुरबकौ वीक्षणालिङ्गनाभ्याम् । मन्दारो नर्मवायात्पटुय् दुहसनाच्चम्पको वक्त्रवाताच्चूतो गीता च पुरो नर्तनात्कर्णिकारः । quoted by मलिनाथ on मेघदूत (II. 1), कर्णपूरः ear-ornament, उच्चेयानि should be plucked. शिरो...निहितः placed towards that part (of the room ) where my head would be (when I lay on my bed ). कामदेवपटः a piece of cloth on which the image of Cupid. had been painted. पाटनीयः should be torn to piec35. On this Ar makes the subtle remark ‘तस्मात् (कामदेवपटात्) समाराधनस्य वैफल्यात् । किं च तदाराधनेन मदलेखाया अपि अशोभनं भविष्यतीति शङ्कया च कालिन्दी and are the names of the सारिका (Maina ) and of the parrot respectively• मदङ्गशायिनी accustomed to lie on my lap. नकुलिका 8, female mongooseतरलक is the name of the fawn and is very ap propriate (as fawns are very swift in their movements)जीवंजीव the चकोर bird ‘जीवंजीवश्चकोरकःइत्यमरः क्रीडापर्वते -on the plea sure-mountain विपद्यते dies, पादः.सधारी who moves about closely following a person (or rather within the feet of a person). इसकः goose, famingo. Ar न हन्यते पादेन नाक्रम्यते.” Moving between the feet, the इंसक may be killed if a person unwarily steps upon it अपरिचिता गृहे वसतिः यस्याः who was never accustomed to stay in

. KADAMBAR. 275 a the house. व्लाद्विधृता who was kept (lit. held ) forcibly in the palace. तपस्विनी poor , wretched. वनमानुषिका a wild woman; woman belonging to wild un-civilized tribes. P. 74. प्रतिपाद यितव्यः=दातव्यः, शरीरोपकरणानि शयनोपधानानिbed, pillows &c. (ministering to the comfort of ble body)अङ्कप्रणयिनी seeking your lap (e. e. you should keep it for yourself). अपरमपि-other things also (though not specifically bequeatlied to you ) may be taken by you as you please. अहं...आत्मानम्—the principal sen tence i8 अहं•••पुनः इमम्•दग्धशषम् (1.8)..विभावसौ निर्वापयामि आत्मानम्. इमम् qualifies आत्मानम् अमृतकिरणरश्मिभिः this and the following instrumentals are to be connected with दग्धशेषम्, अनाश्यान...चर्चाभिः by the application of wet (अनाश्यान) sandal paste. अनव...सेकैः by the constant sprinkling of the showers of streams in be hower bath. by the wearing of bright 1necklaces that were diversified by the (falling of the pencils of the rays of the moon that spread in various directions. अनेक संतानाः तुहिनकिरणस्य (हिमकरस्य) किरणाः तेषां निकरेण (समूहेन ) तारकिताः bright, charming ) हाराः तेषां अर्पणैः (धारणैः तारकित-तारकाः । सताः अस्य इति तारकितः according to ‘तदस्य सजातं तारकादिभ्य इतच्’ पा० V. 2. 36. तारकित laving stars ;. marked with spots, liversified. तारहारः may also mean a necklace of pure pearls' ‘मुक्ताशुद्धौ च तारः स्यात्' इत्यमरः. मणि..णयनेन by carrying mirrors made of jewels. Such mirrors were very cool to the touch. Texplains ‘मणिदर्पणस्पर्शपरिचयैन. मलयजस्य (चन्दनस्य ) जलेन आर्ट्स द्मिनीपत्रास्तरणं तेन by the bed of a lotus leaf wet with sandal juice. सरस..स्तरैः by couches of juicy sproute and lotus fibres. कल्पनया by preparing lends (तल्पं ) made of young lotus ibres. अकठोर not full grown. उद्विक..शयनीयैः with beds of expanding daylobuses, •nightlobuses and blue lotuses, दग्धशेपम् शिष्ट) of which some remainder is left be rest bein burnt (by 6be blings mentioned above). The things men. tioned wi«. चन्दनचर्चा, धारासेक &c. were employed to remove the torment of का०but they burnt ber on the contrary. विभावसौ in fire 6bat fares up with the bright funeral BameB देवस्य =चन्द्रापीडस्य कण्ठलग्ना embracing the neck. निर्वापयाम्यात्मानम् | shall alleviate 6be head of my body (also I shall extinguish my body'). It should be noted that she bere says that she will cool in fire ber body that was burnt by the cooling things mentioned by her ; she bbereby conveys that be fire of Love is more fierce than ordinary fire. N remarks ‘एतेन वह्निततेर्विरहजनिततापस्याधिक्यमसूचि Ar. explains ‘विरहिणीनां मनोहारीणि वस्त्रादीनि दाहकारणानि भवन्तीति यत एवं26 NOTES ON विधमात्मानं शरीरं...चितानले..निर्वापयामि । पूर्वं दग्धादग्धमग्नौ शान्ततापं करोमि । कथं निर्वापणहेतुत्वमग्नेरिति चेत् देवस्य कण्ठलग्ना सती । कण्ठावलम्बनादग्निश्च शीतलो भवति तत्कण्ठावलम्बशन्यतया पूवऽतिशिशिरोपचारवस्त्रादिः दहनसाधनो जातः। Here आत्मा mean£ शरीरfor this use of आत्मा, see above p. 72 1. 21 कृतः अवधारणेऽनुबन्धः (importunity ) यया who persisted in making her sustain her life &, e. who tried obstimately to induce her to cling to life and not burn herself; or it may mean who persisted in holding her down (in order to prevent her from going to kill herself ).' अवक्षिप्य reprimanding; bhrowing away. without betraying on her face any sign of her deep emotion. P. 74 1. 12-p. 75 1. 6. प्रियसखि-..प्राप्तेरितिः कीदृश्यपि of some sort (8, 8, rather slender ). प्रत्याशा–this refers to the assurance given to her by the heavenly personage. Arcomments f: कीदृश्यपि आ भासरूपाऽपि प्रत्याशा पुण्डरीकेण पुनः समागमो भविष्यतीति देवतावाड्मयी प्रत्याशा. शा completely under the sway of love, helpless through loveमरणाद् अभ्यधिकानि exceeding even those of death. दुःखानि तपश्चरणादिक्लेशाःअलज्जाकरम् causing no shame. If you had continued to live after your lover died without hope of again coming back, it would have been a matter for shame. But that is not so; there is hope held out by the divine voice that he will come back. अननुशोच्यम् that need not be lamented for. Ar explains बन्धुभिरननुशोच्यं च भवति । लोके तावद्विधवा नारी बन्धुभिरनुशोच्या भवति । तदेव जीवितस्यानुशोच्यत्वम्, त्वज्जीवितं न तथा । कुत एषा अविधवा, अस्याः किल देवतावागस्ति तस्मात् प्रियतमकांक्षिणी पार्वतीव तपस्तप्यति । युज्यते एवैतदिति बन्धुभिरभिनन्द्यमानत्वादननुशोच्यम् अनुपहसनीयम् that cannot be ridi. culed (by people at large ). अवाच्यम् %hat will not incur censure. साऽपि= प्रत्याशा (hope of reunion with चन्द्रापीड). आमश्रये I bid adien to you. उत्पद्य..सिनी—this and the following nominatives qualify कादम्बरी. उत्पद्य...भासिनी who shone with the flament-like hair (on her body ) that stood on end at the time. उत्पद्यमानाः पुलकाः (रो - माधः) एव केसराः (किंजल्काः) तेन उद्भासते इति ०द्भासिनी. किंजल्कः केसरोऽस्त्रियाम्: N explain8 केसर as कुडुम ( saffron ); but bhis is not good, especially as she is compared to कुमुदिनी below and this along with the following adjectives is meant to support that comparison. असम ...तरंग्यमाणा who was tossed up by bremor being struck by the wind in the form of violent (असम) agitation. असमं साध्वसं एव अनिलः तेन आहता अत एव उत्कम्पेन उत्तरङ्गयमाणा Or we may separate असम...तरङ्गयमाणा into three words असम...हता, उत्कम्पा उद्तः कम्पः यस्याः) and उत्तरङ्गयमाणा ( who was being tossed up). आनन्द...तरला who was shaking by the waves of violent tears of KADAMBAR. 277 joy. She was glad that when she died, she would be united with her lover. आनन्दात् वाष्पं तस्य वेगः एव ऊर्मिः तया तरलाः सङ्गलत् ..स्यन्दिनी who let down drops of honey in the form of dropping perspiration. संगलन् स्वेद एव मकरन्दः तस्य बिन्दवः तान् निस्यन्दते इति. The स्वेद was due to her emotion. मुकुलायमानं नयनकुमुदं (नयनं कुमुदमिव ) यस्याः whose eyes in the form of कुमुदछ ( night-lotuses ) were closed (bhrough sorrow. मुकुल इव आचरति मुकुलायते. कुमुदिनीव.विधुरा T who was like the कुमुदिनी (night lotus plant) miserable by the setting (अस्तमयः ) of the moon in the form of चन्द्रापीडThe कुमुदिनी has lotus buds it drops honey, it is tossed by waves and winds and chines by its flaments. So the adjectives from ०केसरोद्भासिनी to मुकुला...कुमुदा are to be connected with कुमुदिनी also. Tsays ‘विशेषणं सर्व कुमुदि न्यामपि योज्यम् तदवस्थेऽपि...वक्रभे although her lover was in that state ( e. was dead). सा अवस्था यस्य समागम...भवन्ती--Ar acutely somments शोकोद्धृतानि पुलकसाध्वसकम्पवाष्पोर्मिस्वेदबिन्दुनिष्यन्दनयननिमील नानि समागमसुखेऽपि भवन्ति । अतः कारणाच्छोकावस्थायामपि समागमसुखानु- भवनां दधतीव. सरभसम् hasily or joyfully . ‘रभसो वेगहर्षयोः. उपरि bhat (head ) emitted a mass of flowers from her beautiful hair that was dishevelled over it . उपरि पर्यस्तः चिकुरहस्तः (केशकलापः) तस्मात् उद्वान्तः कुसुमनिवहः (कुसुमसमूहः) येन स्रवत् स्वेद एव अमृतं तेन आद्भ्यां Ar. remarks कुलजत्वात् स्रवता स्वेदेनेवामृतेन आर्दूभ्याम्. उत्क्षिप्य having raised them up. अङ्कन धृतवती she placed them on her lap. उच्छसतः that (body ) revived, that breathed made of know. अव्यक्तरूपं »he form of which was not clearly defined. चन्द्रधवलं white like the moon. It should be remembered that चन्द्रापीड was the moon himself assuming mortal body on account of a curse. अशरीरिणी वाक् a voice without a body ४. e. a heavonly voice . पुनरपि--the heavenly voice had once as- sured her. See notes above (p. 261 ). मल्लोके = चन्द्रलोकेआप्यायमा- नम् growing (from ट्यै I A with था). अविनाशि not perishing & e. not putrefying. इदमपरं—this refers to the ज्योतिः that went up out of चन्द्रापीड's bodyमत्तेजोमयं made up of my lustre. स्वत विनाशि wlich is incapable of decay in its own nature ( as con trasted with the body of पुण्डरीक ). विशेषतः...स्परौनकादम्बरी was descended of a family that sprang from Apsarases that were produced from अमृत. शाप ..विमुक्तमपि though free from the curse. The curse was given by पुण्डरीक as we shall know later on (see text p. 76 1. 20-25 ) and the moon was to undergo two births. When one birth (phat of चन्द्रापीड ) came to an end, the body should also have come to an end. अन्तरात्मना...शरीरम् like the body of a Yogi who has transferred his soul to another 24 8,980 278 NOTES ON body. कृता शरीरे (अन्यशरीरे) संक्रान्तिः येन. A योगिन् is one who becomes possessed of miraculous powers. See योगसूत्र II. 46 ‘ततोऽणिमादिप्रादुर्भावः कायसम्पद्धर्मानभिघातश्च, which tells us that a योगी secures the 8 शक्तिs called अणिमा, गरिमा &c. It was believed that can assume a subtble form and enter another body. See योगसूत्र III. 39 बन्धकारणशैथिल्यात्प्रचारसंवेदनाच्च चित्तस्य परशरीरावेः शः, which refers to the power of a योगी to enter another bodyNote bhe story about the great Vedant philosopher शङ्कराचार्य who transferred himself to the body of king अमरुक in order to be able to answer certain questions put by the wife of मण्डनमिश्र अत्रैव in the place where they wereon the earth. प्रत्ययार्थम् in order to assure you (6bat चन्द्रापीड and पुण्डरीक will conne back to life again). आ शापक्षयात् till the curse comes to an end . नैतदग्निना संस्कर्तव्यम् it should not be purified by fire (e. e. it should not be burnt). न should not be abandoned to itself P. 75 I. 7-18 तां तु••.अक्षिपत्. तां=अशरीरिणीं वाचम्. विस्मितेन (विस्मयेन ) आक्षिप्तं (drawn ) हृदयं यस्य गगनतले निवेशिते निर्निमेषे ( un winking, fixed निर्गतः निमेषः ययोः ) लोचने येन. पत्रलेखावर्जम् = पत्रलेखां वर्जयित्वा—excepting पत्रलेखा वर्जम् is a gerund in अम् ( called णमुल ) from वृ- तुषारशीतलेन as cold as <nowपरिवर्धकः a groom, as Ar. says ‘परिवर्धको वाहकल्पकः . Texplains ‘परिवर्धकस्तुरङ्गपरिचारकः. आच्छिद्य having snatched away इन्द्रायुधः अस्मद्वि---भवतु let anything happen to persons like us. She means that whatever happens to them, they can somehow manage to go on. T says "यथा भावि तथा भवतु: विना वाहनं without a vehicle or conveyance देवे refers to चन्द्रापीडक्षण...शोभसे it does not look well if you stay here even for a moment. इन्द्रायुध was कपिञ्जल, the friend of पुण्डरीक, reduced to that state on account of a curse. P. 75 1. 14 p. 76 1. 9 अथ तयोः..प्रत्यवादीत्. निमज्जन merg- ing, plunging. तस्मान्तिष्ठत्—be principal sentence is तस्मात् सरसः सलिलात्-.तापसकुमारकः सहसैवोदतिष्ठत्. शैवलो...लप्तं that was as if a mass of moss sticking to his head. ली and the other accusatives qualify जटाकलापम्. He came out of the water where moss is found. So his matted hair is fancied to be moss. Hair and moss are both dark. गलन् जलबिन्दुसन्दोहः £rom यस्मात् which drops down a mass (सन्दोह) of water-drops (as he emerged from the water ). अयथा..शिखम् the lock of hair on the top of which was long and hung disorderly. अयथावलम्बिनी दीर्घ शिखा यस्य मुखोपरि वन्धम् the fact of whose being died up for a long time over ( his head) was suggested by the fact that the hair stuck to one another KADAMBAR, 279 on his face and by the facb that the lair were dirty on account of their not been decorated (combed &c ). उपसूचितः चिरं ऊर्वबन्धः यस्य जटाकलापमुद्वहन् qualifies तापसकुमारकः (!. 21) जलाद्•••भासमान who shone with his sacred thread sticking to his body wet with water, which (thread) seemed to be made up of lotus-hores. ब्रह्मसूत्रे = यज्ञोपवीतम्. Both fibres and the sacred thread are white. म्लाना ..परिकरः who had girded up his loins with an old bark gar ment of the मन्दार tree that was as pale as the outer side of a faded leaf ( पलाशं ) of a lotus-plant. आबद्धः परिकरः (cloth worn round bhe loins ) येन. मन्दार is one. of the five trees of para dise. See above notes (p. 160 ). करेण...समुत्सारयन्' brushing aside with his hand his matted hair that covered his face. अथा...लोचनाभ्याम् who bore in his slightly red eyes under the guise of tears the water of the अच्छोद lake that had entered into them. His eyes were full of tears and therefore red. He came out of the water, which mnst have entered his eyes. The poet fancies that the tears were the water taken in by the eyes and then given out. It is well known that eyes become red ywhen one repeatedly dips into water with eyes opeu . उद्विग्नाकृतिः whose appearance was dejected. उद्दमं वाष्पजलं तेन निरोधः तेन पर्याकुला तया I distressed by the obstruction caused by excessive tears बद्धलक्षया (बङ्गं लक्षी यया ) that fixed itself (upon him ). न वा Is this person ४. e. IT ) recognised or not who has as if come from another life. He had really been cursed to become a horse ( इन्द्रायुध) and passed some time in that birth. कपिंजल however became a horse at once, rose out of bhe ocean and was not born in the usual manner. Ar. remarks इवशब्देन कपिञ्जलस्य पुण्डरीकचन्द्रमसोरिव मातुरुदराज्जन्म न जातं मुनिशापाळूपान्तर ग्रहणमेव । तचिरकालानुभूतत्वात् जन्मान्तरमिवाभवत् ।. शोका---वर्तिनी-She was sorry because कपिञ्जलs arrival reminded her forcibly of पुण्डरीक his friend and her lover. She was glad to see कपिञ्जल•as the would tell her some news about himself and पुण्डरीक- भगवन्कपिञ्जल -by blhese words, she shows that she recognises hin. जानामि am I so sinful that I shall not recognize even you? पि has a force of its own. You are the most intimate friend of पुण्डरीक, my lover, and it would be strange indeed if I did not recognise even you. अथवा ..संभावना Or it is but proper bhat you should so treat me ( or think of me ) who do not know myself ( my worth ). संभावना refers to the question of कपिञ्जल ‘अपि प्रत्यभिशायतेऽयं जनः She means that such a quostion need not have been - asked. Tsays तथाविधा प्रतिपत्तिर्मुक्तैवेत्युपालम्भः 280 NOTES ON एकान्ते...हता who am absolutely (excessively) under the influence of error (व्यामोहः ). असौ-refers to पुण्डरीक. पुण्डरीक was taken by the divine person who assured महाश्वेता of reunion with him. See p. 10 of Peterson's edition (1. 10). किं...वृत्तम् what has become of him. एतावता कालेन for so long a time. विस्मयेन उन्मुखः ( उद्भतं मुखं यस्य ) who gaped through wonder. उपर्युपरि पातिना that pressed against one another ( to be as near as possible to कपिञ्जल ). P. 76 1. 10–p. 77 1. 13 गन्धर्व...व्यसर्जयत् कृतः अतिप्रलापः यया who screamed piteously. वयस्य...करः who girded up my loins through affection for my friend (पुण्डरीक ). तं पुरुषम्-tle person ( who was none else than the moon ) who took up into the sky the body of पुण्डरीकअनुबश्नन् (nom. sing. mas. of p2. p. of वन्ध्र with अनु ) pursuing, following: जवेनोदपतम् I rose rapidly (into the sky ). गीर्वाण...वैमानिकैः who was looked at in the sky by those who moved about in balloons with eyes dilated through १४ wonder. गीर्वाणाः (देवाः) तेषां वर्मनि (मार्गे) 8. e. in the sky. ‘गीर्वाणाः दानवारय:’ इत्यमरः. क्षीरस्वामी derives गीर्वाण as ‘ग गीः एव निग्रहानुग्रहसमर्था वाणः अत्रमेषांइति गीर्वाणाः. विस्मयेन उत्फुले नयने येषाम्. वैमानिकैः those who move in aerial cars, such as gods, गन्धर्वs &c. विमानेन चरतीति वैमानिकः ( from विमान with the afix इक) according to ‘चरति’ पू० TV. 4. 8 (तृतीयान्ताद्च्छति भक्षयतीत्यर्थयोः ठञ् स्यात् । सि. कौ.). अवगुण्ठित.

for whom way was made in the sky by bhe heavenl

damselsthat hadveiled their faces and that had appointments with their lovers, अवगुण्ठितानि मुखानि यासाम् अवमुच्यमानः गगनमार्गः यस्य. -is a woman who goes to an appointed place to mect her lover. ‘कान्तार्थिनी तु या याति संकेतं साभिसारिका' इत्यमरः क्षीरस्वामी quotes the following from भरत ‘हित्वा लज्जाभये लिष्टा मदनेन मदेन च । अभिसारयते कान्तं सा भवेदभिसारिका'. आलोल.तारकाभिः who was. saluted on all sides by the lunar mansions the pupils of whose eyes were slightly unsteady. आलोला (ईपचधला ) तारका (अक्ष्णः 1ः कनीनिका) यस्य तत् आलोलतारकं ईक्षणं यासाम्, तारका means one of the 27 नक्षत्रऽ such as अश्विनी &c. ‘नक्षत्रमृक्ष भं तारा तारकाप्युडु वा स्त्रियाम् । दाक्षायण्योऽश्विनीत्यादितारा अश्वयुगश्विनी ।' इत्यमरः . The divine per son who carried away the body of पुण्डरीक was the moon himself. The moon is called तारापति or नक्षत्रेश and the 27 नक्षत्रऽ are said to be his wives. Therefore they bowed to him and on seeing him carrying a body their eyes became tremulous through curiosity and surprise. अम्बर...तारागणं going beyond the clusters of stars that are (like ) the bed of night lotuses in the lake of the sky. अम्बरं एव सरः तस्मिन् कुमुदानां आकरः (समूहः). The stars and कुमुद KADAMBAR. 281 otnses are both white. The sky is blue like the deep waters of a lake. From the description here given it seems that चन्द्रलोक was supposed by the author to be beyond the नक्षत्र. Note the words अतिक्रम्य तारागणम्. But according to the वायुपुराण, नक्षत्रमण्डल is 100000 योजनg from the moon. महीतलात्सहस्राणां शतादूर्वं दिवाकरः । दिवाकरासहत्रेण तावदूर्वं निशाकरः । पूर्ण शतसहस्त्रं तु योजनानां निशाकरात् । नक्षत्रमण्डलं कृत्स्नमुपरिष्टात् प्रकाशते clapter 39 verses 129 130. चन्द्रिकया ( by moonlight) अभिरामः (charming) सकललोकः यस्मिन् महोदया इति आख्या यस्याः that was called महोदया. सभा hall. उदयं गतः उदयगतः risen. जग-.तिष्ठन् performing the task appointed to me for 8be good of the world ( viz. that of shining in the sky at night ). कामापराधा through the fault (. e. the vil working) of love. करैः सन्ताप्य--We have often said above that the ray3 of the moon torment lovesick persons. उत्पन्नः अनुरागः यस्मिन् असंप्राप्तं हृदयवछ भायाः (महाश्वेतायाः) समागमस्य सुखं येन कर्मभूमीभूते he land of actions. This is a च्वि formation from कर्मभूमि: कर्मभूमि (lit. the land of action, 8. e. the land of religious rites)-gener ally means India,’ ६. e. भारतवर्ष ( as according to ancient Indian opinion it was only in भारतवर्ष that proper religious rites were performed ) ‘कृत्वा कर्ररखण्डान्वृतिमिह कुरुते कोद्रवाणां समन्तात्प्राप्येमां कर्मभूमेिं न चरति मनुजो यस्तपो मन्दभाग्यः ?भर्तृहरि नीतिशतक. This is called कर्मभूमि because here we have only to perform religious duties, the fruits of which are to be enjoyed olsewhere. कर्मभूमि is used in contradic. tion to फलभूमि or भोगभूमि. N quotes a verse अत्रैव क्रियते कर्म कर्मभूमि रतो मता । यत्रैव भुज्यते तद्धि भोगभूमिस्तु सा परा: कर्मभूमिरियं ब्रह्मन् फलभूमिरसौ मता: See below the quotation from विष्णुपुराण on भारतवर्ष. See रामायण II. 109. 28 (Bom. ed.) ‘कर्मभूमिमिमां प्राप्य कर्तव्यं कर्म यच्छुभम्: The world of the moon is one where the fruits of actions are enjoyed and hence as contrasted with it, this world is कर्मभूमि. ‘अथ ये यशेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसंभवन्ति धूमाद्रात्रिं रात्रेरपक्षीयमाणपक्षमप९ यमाणपक्षाद्यन्पण्मासान्दक्षिणादित्य एति मासेभ्यः पितृलोकं पितृलोकाच्चन्द्रं ते चन्द्रे प्राप्यानं भवन्ति तांस्तत्र देवा-भक्षयन्ति बृहदारण्यकोपनिषद् VI. 2. 16 similarly in his भाध्य on ब्रह्मसूत्र III. . . says तथाहि श्रुत्यन्तरं चन्द्रमण्डले भोगसन्द्वं दर्शयति स सोमलोके विभूतिमनुभूय पुनरावर्तते (प्रश्नोपनिषद् 5. 4 ). भारते वर्षे—According to ancient Indian ideas of Geography, the earth was divided into 7 द्वीप (continents ) i«. जम्बु, लक्ष, शाल्मल, कुश, च, शाक and पुष्कर. Each of these द्वीपg was divided into 3 वर्ष, had its own mountains and was surrounded by a sea. See विष्णुपुराण . 1-3; मार्कण्डेयपु° अ. 34 f. भारतवर्ष is defined as ‘उत्तरं यत्समुद्रस्य हिमाद्रेश्चैव दक्षिणम् । वर्षे तद्भारतं नाम भारती यत्र सन्ततिः नवयोजनसाहस्रो विस्तारोऽस्य महामुने । 282 NOTES ON कर्मभूमिरियं ,स्वर्गमपवर्गे च गच्छताम् । विष्णुपुराण II. 3. 1–2. जम्धुद्वीप is divided into 9 वर्ष, , हिरण्मय, रम्यक, इलावृत, हरि, केतुमाल, भद्राश्व, किन्नर, and भारत. जन्मनि जन्मनि एव in successive births (e. e. in at loast two). शापः एव हुतभुक् तेन . निरागाः (निर्गतं आगः अपराधः यस्मात्) innocent, not at fault. ‘पापापराधयोरागः .इत्यमरः. अनेन--refers to पुण्डरीक आत्मदोषानुबन्धेन. आत्मदोषे अनुबन्धः (persistence ) यस्य who persisted in his own faults. Or अनुबन्ध may mgan effect' (evil) ‘दोषोत्पादेऽनुबन्धः स्यात्इत्यमरः. आत्मदोषात् अनुबन्धः यस्य who suffered evil consequences due to his own faults. This latter meaning seems to us better than the formerAr. reads < आत्म ( which is a better reading ). निर्विवेका बुद्धिः यस्य whose understand ing is void of discrimination. मया तुल्ये सुखदुःखे यस्य प्रतिशाप a curse in return . अपगतः अमर्पः (क्रोधः) यस्य. विवेक-.मृशन् when I reflected with an understanding that had recovered its power of discernment. व्यतिकरम् =संबन्धम्. अस्य = पुण्डरीकस्य. अधिगतवान् understood, came to know. वत्स तु-in these words he explains how पुण्डरीक ( whom he had cursed) was related to him. मन्मयूख सम्भवात् born from my rays ( the speaker is the moon ). लब्धं जन्म यया. ( महाश्वेता ) गौर्यामुत्पन्ना—गौरी was the mother of महाश्वेता See p. 137 of Peterson's edition ‘ यत्त सोममयूखसम्भूतानामप्सरसां कुलं तस्मात्..गौरीति नाम्ना कन्यका प्रसूता' (ll. 7–10 ). तया = महाश्वेतया. अयं refers to पुण्डरीक. वारद्वयम् twice. अन्यथा...भवति otherwise the repetition contained in the words जन्मनि जन्मनि (in snccessive births ) will be unmeaning. अन्यथा—if पुण्डरीक was not to be born twice on the earth. वीप्सा=| feminine noun from the do siderative bask of आर्. with वि )-व्याप्तमिच्छा वीप्सा pervasion, re petition of words to convey the inclusion of everything “denoted by the word ; ८. ५. वृक्ष वृक्ष सिधति; here the word वृक्ष is repeated (e. e. there is वीप्सा) in order to convey that every tree is watered. पाणिनि uses the word in this sense नित्यवीप्सयोः' पार्क VIII. 1.4. Ar. explains ‘वीप्सा वारद्वयं कथनम् .' चरितार्था—significant. T. “चरितार्था सिद्धार्थी’. पुण्डरीक in his cure employed the words जन्मनि जन्मनि and the moon cursed him to share his joys and sorrows; so if words (in successive births ) Yere to have a full meaning, there must be at least two such births ( only then can there be successive earth8 ). अयं =पुण्डरीकः औपैति is freed fromआत्मना विरहितस्य void of the soul. इदम्—the body of पुण्डरीक समानीतम् On this Ar, remarks ‘ननु चन्द्रापीडशरीरं कस्माच्चन्द्रलोकं प्रति नानीतमित्यत्र हेतुरस्ति । चन्द्रापीडशरीरस्य चन्द्रमसोऽवतारत्वाद्यत्र कुत्रचित् स्थितमपि निजेन तेजसा प्यायितं भवति । पुण्डरीकस्य तु चन्द्रलोके एव अमृतमये अविनाशिता भवति नान्यत्र । किं च महाश्वेताकादम्बर्याः प्रत्यक्षस्थित्या संप्रत्ययार्थं च स्यादिति स्थापितव्यमिति वेद्यम्' ADAMBAR. 283 वेतकेतवे-श्वेतकेतु was a great sage who dwelt in heaven. When once he had been to bathe in the मन्दाकिनी, लक्ष्मी saw him and became smitten with.love. Then in the words of Bana, hintself ‘आलोकनमा त्रेण च समासादितसुरतसमागमसुखायास्तस्मिन्नेवासनीकृते पुण्डरीकेकृतार्थतासीत् । तस्माच्च कुमारः समुदपादि । ततस्तमुत्सद्धेनादाय सा ‘भगवन्गृहाण तवायमात्मजः इत्युक्त्वा तस्मै श्चतकेतवे ददौ । असावपि बालजनोचिताः सर्वाः क्रियाः कृत्वा तस्य पुण्डरीकसम्भवतया तदेव पुण्डरीक इति नाम चक्रे" ( p. 144 of P ). अत्र in this case ( २. e. in the calanity of the curse by the moon ). remedy. P. 77 1. 14–p. 78 1, 12 अहं तु विना...अवतारः शोकस्य आवेगेन (violence) अन्धः, गीर्वाणवर्मनि = आकाशे. अतिक्रोः extre nely irritable. अलङ्घयम् I leapt over, sprang upon. भृकुटिविकरालेन terrible on account of the knitting of the brows. मिथ्या गर्वत vainly proud of the power of your austercties. कपि अल could move through the sky only on account of his तपोबल. Being blinded by sorrow, he fell over a celestial being in his career; the celestial being thought that he did so through inso lence. moving about furiously or proudly. अहं = कपिञ्जलःउद्वापं (उद्तं बाष्पं यस्मिन्) पक्ष्म यस्य whose eyelashes were full of tears, उपसंहर withdraw, take back. आशु quickly. एतत्ते करोमि I shall do this much for you. कियन्तमपि कालम् for sometime. at the time of death. लात्वा ...भविष्यसि-When चन्द्रापीड died ye saw that पत्रलेखा ( who was रोहिणी the wife of the moon ) seized इन्द्रायुध and plunged into the lake from which rose कपिछल्. These words (स्नात्वा &c.) supply the reason why पत्रलेखा did so. दिव्येन लोक्य £eeing with your superhuman sight. Ar. says ‘दिव्यदृष्ट्या पुण्डरीक्चन्द्रमसोरुत्पतिं विदित्वा तुरङ्गमत्वेऽपि even when I am reduced to the state of a horse. प्रियवयस्येन with पुण्डरीक ( who was turned into वैशम्पायन bhe friend of चन्द्रापीड whose horse कपिञ्जल became नेहलता affectionate nature ( from नेहल with the afix ता ). अपत्यहेतोः for the sake of progeny. तपस्यतः (geni. sing of pr. p. of तपस्यति denominative verb from तपस्) who is practising penance, सनिदर्शनम् with previous indication (in a dream &¢c ). Arexplain सनिदर्शनं स्वप्तदर्शनपूर्वकम्। राश••शुकनासनाम्नः See p. 65 of Peterson's edition where both तारापीड and शुकनास have dreams answering to the statenment made here. ‘कदाचिद्राजा स्वप्ने...विलासवत्याः ...आनने-..शशिनं प्रविशन्तमद्राक्षीत् । and then शुकनास's alream ‘अद्य खलु मयापि निशि स्वप्ने..दिव्याकृतिना द्विजेन विकचं..पुण्डरीकमुत्सद्धे देव्या मनोरमाया निहितं दृष्टम् महोपकारिणः= परमोपकारिणः. तुरीय अतुरङ्गः तुरङ्गत्वेन सम्पन्नो भवति तुरीभवति-—is indeclinablo past part, संशा my consciousness ( as to who I was originally ). येन on 284 NOTES ON account of which (ny consciousness as to who I was ). अयं refers to चन्द्रापीड. अस्यैवार्थस्य कृते for the sake of this very object ci४. the end of bhe curse (of पुण्डरीकवैशम्पायन and चन्द्रमस्- चन्द्रापीड). As चन्द्रापीड was brought to bhe अच्छोद lake, he saw महाश्वेता and fell in love with कादम्बरी. वैशम्पायन came after चन्द्रापीड, lingered bhere and was cursed by महाश्वेता and became a parTot. Ar, remarks ‘अस्यैवार्थस्य कृते महाश्वेतादर्शनस्य कृते, अथवा येन केनापि प्रकारेण शापमोक्षो भवितेयस्य शापमोक्षस्य कृते किंनर..सारी pursuing the pair of किन्नर. योऽप्यसौ refers to वैशम्पायन. प्राक्तनानुलपन् longing for you on account of the impressionsof love made upon him in his former lifeपुण्डरीक loved महाश्वेता. By the curse of the moon hebecame वैशम्पायन. But the impressions made upon his mind (संस्कार) remained in a subtle form and accompanied him even when he became वैशम्पायन. P. 78 ll. 18–24 एतच्छुत्व । ... अपतयत्. अविस्मृतः मयि अनुरागः येन. मयि प्रतिबद्धे जीवितं यस्य whose life depended upon me ( lit. was tied to me ). अहं शरणं यस्य सः मच्छरणः whose shelter was . मन्मयः सकलजीवलोकः यस्य--who saw the whole world as composed of me aloneHe so intensely thought over महा bhat his eye saw nothing but महाश्वेता wherever it turned. पि—as पुण्डरीक, he suffered love-pangs and died almost near महाश्वेता. As वैशम्पायन, he made advances of love to ber and was cursed by her. Thus she was twice the cause of his death and therefore calls herself राक्षसी दग्ध...व्यापादनम् this is the only purpose effected by the accursed Brahma in creating me and giving me long life that I again and again (४. twice ) killed you. व्यापादनम् killing. Arcomments e. ‘मम सृष्टेः प्रयोजनं प्रथममेव मम पुण्डरीकव्यापादनात्सिद्धम् । ततो मृतस्य पुण्डरीकस्य शुकनासात् प्रसूतस्य पुनरपि विंशतिवर्षदेशीयस्य पुनर्योपादनं मम दीर्घजीवितया खलु संपन्नमिति ?. देव refers to पुण्डरीकवैशम्पायन. लज्जे—-because it was she herself who brought about पुण्डरीकs death and made it impossible for her to hear his words. तवापि refers to पुण्डरीक-वैशम्पायन- हा अनिर्वेदेन Oh, I am ruined by this very want of disgust for life on my part. She means that tlhough she twice destroyed her own lover, she yet clings to life. उरसः ताडनम् उरस्ताडनम्, उरस्त। सह यथा स्यात्तथा, P. 78 1. 25–p. 79 1. 11 कपिञ्जलस्तु...पर्यंबोधयत्. आर्तः कृतः प्रलापः यया—We rather expect कृतार्तप्रलापा येन...योजयसि on a count of which you heap (i, join, unite ) words of abuse on yourself who do not deserve abuse. को...वसरः what KADAMBAT. 285 occasion for sorrow is there when the happy fulfilment is (shortly) to be experienced. पाकः fulfilment, fruition. He means that her trials are drawing to a close and that happier days will shertlycome; she should not blherefore give herself up te extreme grief such as i8 indicated by उरस्ताडन and अवनिपात. यदसह्यतरं = पुण्डरीकमरणदुःखम्। निघृढम् borne to bha end, carried to the end. A निर्गुढं पारं गमितम् दृढीकृतं हृदयं यया. अस्यैव=पुण्डरीकस्यैव. इदम्—the death of वैशम्पायन (due to महाश्वेता's cureand the death of चन्द्रापीडभारती वाणी. This refers to the assurance given by the moon to महाश्वेता which we have quoted above (p. 231 and that given to her with reference to चन्द्रापीड ( p. 5 1. 1–6). आत्मनः...करः that would not promote the happiness of yourself and my friend ( पुण्डरीक ). शोकस्य अनुबन्धः persistent sorrowing. द्वयोः = आत्मनः वयस्यस्य ( पुण्डरीकस्य ) च. अनुबध्यताम् let it be continued व्रतपरिग्रहस्य उचितम् in conformity with the vow veu have taken. महाश्वेता had resorted to the temple of शिव to prac tise penance (see p. 172 of P.) Arexplains पाशुपताख्यव्रतस्वीका- रोचितम् हि shows cause. हि (in 1, 8) means 'for instance:’ ‘हि हेतावव धारणे' इत्यमरः तपसो...नास्त्यसाध्यम्-Vide मनुस्मृति XIverses 233-244 which contain a statement of the power of तपस्. ‘तपोमूलमिदं सर्वं दैवमानुपकं सुखम् । तपोमध्यं बुधैः प्रोक्तं तपोऽन्तं वेददार्शभिः ? 234; ‘औषधान्यगदो विद्या दैवी च विविधा स्थितिः । तपसैव प्रसिध्यन्ति तपस्तेपां हि साधनम् ।। ' 237 ; ‘यद्वस्तरं यदुरापं यदुर्ग यच्च दुष्करम् । सर्वे तु तपसा साध्यं तपो हि दुरतिक्रमम् ॥ ' 238. गौर्या by पार्वती. A description of her तपश्चर्या is given in the 5th सर्ग of कुमारसंभव, where we are told that she 5at in the midst of hires and left off all food, even the leaves of trees on which some तपस्विs maintain themselves. ‘स्वयं विशीर्णद्रुमपर्णवृत्तिता परा हि काष्ठा तपसस्तया पुनः । तदप्यपाकीर्णमतः प्रियंवदां वदन्त्यपर्णेति च तां पुराविदः । अतिदुरासदं very hard to secure. स्मरारिः शिव, because be reduced स्मर (काम ) to ashesas the latter tried to shoot at (to influence ) him when he ( शिव ) was engaged in तपश्चर्या. देहार्धपदम्—see notes above (p. 121 ) about पार्वती’s becoming half the body of शिव यावत् is emphatic. ‘यावत्तावच्च साकल्येऽवधौ मानेऽवधारणे' इत्यमरः P. 79 1. 12-20 उपशान्तमन्यु-उपतत् उपशान्तः मन्युवेगः (vio lence of grief ) यस्याः संवृत्तम् become, happened to. सलिल. न्तरम् after I fell into the water ( of the अच्छोद lake ). We saw above (p. 5 ll. 9-13 ) that. पत्रलेखा plunged into the अच्छोद lake with the horse इन्द्रायुध• तदुत्तान्तः = तस्याः (पत्रलेखायाः) वृत्तान्तः चन्द्रः आत्मा यस्य सः चन्द्रात्मकः अवगमनाय for knowing. गतोऽहै here I am gone i e. here I go. प्रत्यक्ष लोकत्रयं यस्य who sees what is 28B NOTES ON passing in the three worlds (by the power of his तपस्) तातस्य the father of पुण्डरीकwho was the friend of कपिञ्जल- P. 79 1. 21-p. 80 1. 14 अथ गते..प्रसन्ना विस्मयेन अन्तरितः शोकवृत्तान्तः यस्याः whose sorrow was lost in Wonder. गलितं नयनपयः यस्य, यथा...स्थितवति who went aside and stood in places according as they could secure them. तुल्य..नयता who (विधातृ ) reduced me to the same sorrow as yours. न...विधात्रा I am not placed in misery by the creator अद्य...समुद्धाटितम् to-day my head is un covered (compare the Marathi phrase उजळ माथा ). N explains ‘अद्य मया शिरः कर्षितमित्यर्थः . It is not clear what N means. T' says , शिरः समुदाटितं प्रकाशितम्. She means:--friendship should exist between those who are on the same level. So long महाश्वेता was full of sorrow and was in a lonely place and कादम्बरी was happy and in her palace; कादम्बरी therefore felt shame in calling महाश्वेता her friend. Now that she is as full of grief as महा without feeling shame openly address महाश्वेता as her friend. अचैव..सआता—for the reason just explained. न दुःखाय मे would not cause pain to me. श्रेयः= हितं. अनतिक्रमणीया not to be neglected or violated. कपिञ्जल ..भूतः has been cleared up at the hands of कपिञ्जल; light has been thrown upon it by कपिञ्जल. The reading of N कपिंजलाख्यानात्’ is not bad. It means by what कपिञ्जल has narrated. तदा—-she refers to the time of पुण्डरीकs death, when she was assured by the heavenly voice that carried up पुण्डरीक's body. वाड्यात्रकेण in words alone. मया ...कर्तुम् I was not able to do anything. She means that when she was only assured in bare words she held on to hope and could not think of dying; while in the case of कादम्बरी not only is there the दिव्यवाणी, but she has also heard the whole story from कपिञ्जल who was an eye. witness; besides she had before ther the body of her lover, consolation was denied to महाश्वेता. यस्याः = तव (कादम्बर्याः). प्रत्ययस्थानम् means of assurance ( as to the result promised by tho divine person). तदन्य..चिन्ता therefore we shall bhink about what is to be done if this (body of चन्द्रापीड) becomes otherwise १. ८ begins to putrefgy ). T. explains differently ‘चन्द्रकपिञ्जलयोर्वचनस्या न्यथात्वे चिन्ता कर्तव्याः Arexplains ‘जीवितमरणयोः किं कर्तव्यमिति चिन्ता: अनुवृत्तिः pleasing , obedience. मुक्त्वा except. अप्रत्यक्षाणां that are not visible to the sensesखुद...प्रतिमाः inages ( idols ) made of earth, stones, and viod . श्रेयसे for securing happiness. उपचर्यन्ते are worshipped, honoured. प्रत्यक्षदेवस्य who is a god visible to us, The sun and the moon are gods and•yet are visible. चन्द्रापीड नाम्ना अन्तरितस्य who is screened by the name चन्द्रापीड ( ४. e. whose KADAMBARt 28 real nature is not apparent because he.appears under the name चन्द्रापीड or that your lover is the moon himself but that he is called चन्द्रापीड and not चन्द्र or चन्द्रमस्). अनाराधितप्रसन्ना who was pleased with your without being worshipped. She means that the moon (चन्द्रापीड ) canme to हेमकूट and fell in love with कादम्बरी at first sight without ther doing anything to please him. Now if she worships hin, much more therefore will be be pleased with her Ar, पूर्वमेव भगवतश्चन्द्रमसो मूर्तिः तवानाराधितप्रसन्ना स्वयमेवागत्य remarks हेमकूटं त्वयि कृतप्रणया इदानीमाराधने क्रियमाणे किं पुनः स्वयमेव प्रसन्ना भूत्वा उज्जीविता भविष्यतीति । P. 80 1. 15-p. 81 1. 5 इत्युक्तवत्यां-..अक्षिपत्- The princi pal sentence in this paragraph is कादम्बरी..निराहारा तं दिवसमक्षिपत्. अखेदाहम् that did not deserve to be troubled. तनुम्-object of उत्थाप्य शीत-रहिते free from all the pairs of opposites such as cold, wind, heat, rains &c. द्वन्द्वे means a pair of opposite qualities or conditions such as सुख And दुःखheat and cold &c. Conmpare कादम्बरी ‘वलवती हि द्वन्द्वानां प्रवृत्तिः’ (p. 135 of Peterson's edition ); मनुस्मृति I. 26 द्वन्द्वैरयोजचेमाः सुखदुःखादिभिः प्रजाः. अप..भरणा who took off ( laid aside) her apparel ( suited to a woman ) in love and her ornaments. अपनीतानि शृङ्गारवेपः आभरणानि च यया. See above p. 71 1. 13 ‘प्रतिपन्नशृङ्गारवेषाभरणा' and notes thereon. मङ्गल बलया-मङ्गलमात्रकाय ( मङ्गलमेव मङ्गलमात्रकं तदर्थम् ) अवस्थापितं एककरे रलवलयं यया—who retained on one of her hands a jewelled bracelet 2s an auspicious mark. A married woman in India must wear certain decorations and ornaments, howsoover poor she may be To wear them is an auspicious sigm and is the mark of wifehood, as their absence is the sign of widowhood. These are the mark ( तिलक ) on the forehead, the wreath of beads ( मङ्गलसूत्र) round the neck and the bracelet (वलय ). धीौतशुचिनी washed and pure. दुकूलं silk garment; a fine garment in general. क्षौमं दुकूलं स्यादर्जे तु’ इत्यमरः प्रक्षाल्य...रागम् having washed again and again the red. ness (due to the chewing ) of betelnut leaves (ताम्बूलम् ) that stuck to her tender lip very deeply. To have her lips red with ताम्बूल ( a sign of विलास ) was out of keeping with her state then उपर्युपरि ...लोचना whose eyes were again and again closed, were full of tears and unsteady. उपर्युपरि निमीलिते आगतबाष्पवेगे (आगतः वाष्पवेगः ययोः) उत्तरले च लोचने यस्याः अन्यदेवकार्यमाणा-अन्यत् is the object of कार्यमाणा. अन्यदेव—on this Ar, has the following clever renmark ‘अन्यदेव किमपि वेषग्रहणम् । अन्यच्छब्देन विधवानामिव वेपग्रहणं न भवति, न वा विरहिणीनामिव न च पण्याङ्गनानामिव । तस्मादन्यदेव किमपीति वक्तव्यम्. अचिन्तितम् that befell her all of a sudden , अनुक्रेक्षितम् that could 288 NOTES ON never be expected or guessed at. Ar. ‘यैः कैश्चिद्दर्लक्षणैः एवं भविष्य तीति अनुमितं न? On अनभ्यस्तम् (not familiar or practised ) Ar. says ‘पतिमरणात्पूर्वमेव वैधव्यमभ्यसितुं न धटते तस्माद्वन्धुस्त्रीष्वष्यदर्शनात् अनभ्यस्त मित्यर्थः. अनुचितम् not in keeping with (कादम्बरी’s beauty)- अपूर्वम् that has never been seen (either in the गन्धर्वलोक or anywhere else ). By all these epithets the author nmeans to say कादम्बरी was placed in a very strange position by the fact thnt she had to preserve the body of her lover (who to all appearance was dead and yet whose coming back to lite was promised ). वाला girl as she was. विलोमा प्रकृतिः यस्य who is perverse by nature i. e. who is averse to doing what is favourable. अकार्यं पण्डितेन who is clever in doing what should not be done. यानि एव refers to तैरेव (1. 24) as the antecedent, देवतो..मूत having performed on the body of चन्द्रापीड worship (अपचितिः ) that is proper for a deity. She worshipped चन्द्रापीड with howers, incense, sandal as we woralip a god. ‘पूजा नमस्याऽपचितिः सपर्यार्चार्हणाः समाः' इत्यमरः शोकवृत्तिः the sentiment of sorrow. Ar. remarks ‘मूर्तिमतीव शोकवृत्तिः उष्णनिधासाश्रमोक्षणादिशोकचेष्टा. आर्त रूपं यस्याः whose form was dis- tressed i. e. emaciated. रूपा...गता who seemd to be changed into another form at that very moment, Her grief and consequent emaciation were so great that sle seemed to be a different being altogether. विगत...मुखी whose face wore a vacant look as if she were dead. पीडितो..मोक्षम् though her heart was oppressed by anguish, yet she prevented the shedding of tears. पीडितेन (पीडया) उत्पीडितं हृदयं यस्याः. She did not shed tears through fear of causing अमङ्गल. उद्दामवृत्तेः (उद्दामा वृत्तिः यस्य शोकस्य) whose force was exces. sive. शोकादपि...भवन्ती who experienced a plight that was more painful than even death on account of her grief. तथैव--as des cribed above on p. 74 ll. 21-22 समारोपितं चन्द्रापीडचरणद्वयं यया. अप्रतिपन्नानि ( not taken ) लानपानभोजनानि येन. Ar.remarks ‘लानेन खेदः ( fatigue ) शाम्यति । भोजनेन क्षुत् मुक्तात्मना–मुक्तः (स्रस्तः) आत्मा (शरीरं ) येन whose body was languid or drooping. राजपुत्रलोकेन the princes who attended चन्द्रा०. स्वपरिजनेन = कादम्बरीपरिजनेन निराहारा without taking food. अक्षिपत् passed. P. 8116–p. 82 1. 4 यथैव च...दार्शितवती- यथैव...क्षपितवती (1. 12)–the principal sentence is यथैव च दिवसमशेषं तथैव तां...क्षपां क्षपितवती. अशेषं he whole, तथैव-refers to her being निराहार and sitting by चन्द्रापीडगम्भीर..भीमाम्-bhis and the fo!lowing adjectives in thlhe accusative (f) qualify क्षपाम् (1. 12). गम्भीर बन्धाम् %hat was awful by being covered with dense clouds, and that shook the ligatures of the heart by the constant noise of KADAMBAR. 289 • © thunder. गम्भीरैः मेधैः उपरोधः (covering) तेन भीमा. अनवरतः गर्जितध्वानः ( स्तनितशब्दः) तेन कम्पितः हृदयबन्धः यस्याम्. आबद्ध..वृत्तिम् in which he mind was disturbed by the sweet noise of the notes of swarms peacocks. आबद्धः कलः कलापिकुलकेकानां कोलाहलः तेन आकुलिता चित्तवृतिः यस्याम्. It should be remembered that चन्द्रापीड came to the अच्छोद lake after the rains had commenced. Hence it is that the nights were full of clouds and thunder. On hearing thunder peacocks dance and emit notes (केका). कलापिन् m. a peacock. उद्दाम-केन्द्रियाम् in which the serse of hearing was deatened by the iolent croaking of irogs. उद्दमं दर्दराणाम् आरटितं तेन बधिरितं श्रोत्रेन्द्रियं यस्याम्. दुर्दर्श ...दिशम्--दुर्दर्शः तडित्संपातः तेन पीडिताः दिशः यस्याम्-in which the quarters are tronbled by the fashes of lightning that are dazzling (hard to look at ). अशनि...ज्वराम् which cnused fever to the worlds by the threatening peals of thunder. निह्नदेन (नादेन) तर्जनं तेन आपादितः भुवनानां ज्वरः (व्यथा) यया. The worlds are either three, seven or fourteen. ‘स्वाननिर्पनिह्दनाद निस्वाननिस्वनाः इत्यमरःज्वलन्तः खद्योताः तेषां निवहेन जर्जरितं यत् तरुगहनतले तमः तस्य प्रसरेण भीषणतमाम्--most terrible op account of the excess of darkuess at the bottom of the thickets of trees, that (तमः) was slightly dispelled by the swarnus of Bhining glow-worms The sudden faring up of numerous glow-worms in thick trees makes the surrounding gloonm of night look gloomier and more full of pitchy darkness. The possessive affix विन् is applied to words ending in अम्र and the words माया, मेधा and स्रज, according to ‘अम्मायामेधाव्रजो विनिः' पा. V. 2. 121. Here विन् is added in the sense of भूमन् ( excess ‘भूमनिन्दाप्रशंसासु नित्ययोगेऽतिशायने । संबन्धेऽस्तिविवक्षायां भवन्ति मतुबादयः t. Possessive affixs like मत् ६. ४. बत्, विन्, इन् etc.) are added in the sense of भूमन् (excess निन्दा, प्रशंसा etc. दूरी...भीतिम् casting aside fear which is natural women. अपरित्यक्तं चन्द्रापीडचरणकमलं यया (कादम्बरी). अचेतितः स्वशरीर खेदः यया who was not aware of the fatigue of her body. समुपविष्टव only sitting (by the side of चन्द्रापीडs corpse, and not reclining or sleeping). क्षणमिव as if it were a single momentक्षपितवती passed (active past part of the causal of क्षि ). Ar. mentions other readings also in this possageci>. ‘०हृदयजडितजिहबन्धाम्, केकालापिकलापिकुलकोलाहलाकुलितकादत्रकुसुमपरिमलाकुलितभ्राणवृत्तिम् , उद्दाम मदभ्रमरारटितविधुरितश्रोत्रेन्द्रियाम्, दुर्दर्शतरतडित्संपातपीडितदृशम्, ०देहज्वराम्. उन्मीलितं चित्रमिव like a picture that is touched up. Just as 8a picture recently touched up appears bright and fresh, so चन्द्रापीडs corpse appeared fresh and hright in spite of the fact that a day bad elapsed since he died. Arreads अनुन्मीलितं and comments 25 290 NOTES ON ‘अनुन्मीलितं अकृतोन्मीलनं चित्रस्य सकलावयवपरिपूर्ति कृत्वा चित्रकाराः संमाननार्थं उन्मीलनमकृत्वा स्थापयन्ति कृतपूजाः पुनरुन्मीलनं कुर्वन्ति । चन्द्रापीडशरीरमपि परिपूर्णसकलावयवशोर्म केवलमनुन्मीलिताक्षी निश्चलं तिष्ठति । तदाऽनुन्मीलितं चित्रमिव स्थितम्. With the reading of Ar. means *not opened, not exposed to public view.’ किं...लोकयामि I see this body (of चन्द्रापीड ) just as it was before (when he was alive }; I do not know whether this is due to my liking for it or whether there is really no change in it. One who loves an object is often blind to the changes that come over it, On remarks "चन्द्रापीडशरीर ति शेषः On रुचि may mean brilliant complexion. स्युः अभा रुगुचिस्त्विड् भा भाश्छविद्युतिदीप्तयः' इत्यमरः. In that case as चन्द्रापीड was very fair, it may seem to an observer that no change had come over his body even a day after his death. आदरतः closely, carefully. निरूपय = पश्य observe, mark. विरहात् through the absence. व्यापार ...रतम् only its (of the body ) movements have ceased. अन्यत् moreover, तादृशम् as it was before ( when alive ). व्याकोशं (fully expanded ) शतपत्रं तस्य इव आकारः ( appearance ) यस्य, शतपत्रम् -a lotus--कमलं सहस्रपत्रं कमलं शतपत्रं कुशेशयम्' इत्यमरः on witch क्षीरस्वामी remarks ‘शतसहत्रे बहूपलक्षणम्’ (the words शत and सहस्र imply many ). मनाग...श्रिया that is not even slightly destitute of majesty. Arreads सकोशम् for व्याकोश etc. and explains it ‘सकोशं ससंकोचं कोशशब्देन संकोचक्रिया लक्ष्यते । तथापि श्रियाऽनुन्मुक्तम् तथा ...कलापः--In this and the following sen tences up to the end of page 81, she describes how चन्द्रापीड body is unchanged in various aspects. संवेलितः अग्रभागः यस्य whose ends are curved. लिग्धः oily. कुन्तलकलापः = केशकलापः, इन्दुशकलमनु करोतीति that resembles the digit of the moon. कान्तिः brilliance तादृशमेव as it was before (he died ). आमु..हारि possessing (४%. carrying ) the lustre of the blue lotus that is slightly closed His eyes were slightly closed, as he was dead. कर्णान्तायतम् stret ching up to the ear आयत longअहसतोऽपि विहसितौ इव that seem to open in a smile though he does not smile. अहसतः ४ezz. sing of pr. p. of ह with negative particle prefixed. उद्भासितं कपोलमूलं याभ्याम् that illumine the lower portion of the check corner of the mouth. उपान्तः border, vicinity. अभि छविः यस्य whose brilliance is like that of a fresh sprout (that is red). विद्रुमान्.पाणिपादम् his lands and feet have nails, fingers and palms that are reddish like coral (विद्मः ). विदुमवत् आलोहितानि नखानि अङ्गुल्यः तलं च यस्य पाणी च पादौ च पाणिपादम् (समाहारद्वन्द्र ), according to ‘द्वन्द्वश्च प्राणितूर्यसेनाङ्गाना' पा. अविगलितं सही लावण्यं सौकुमार्यं च येषाम् whose natural beauty and delicacy have KADAMBAR. 29B not vanished. सौष्ठवं elegance. सत्या सा भारती-–this refers to the words of the divine person on p. 15 |. 1–6. संभावयामि I think I fancy. आनन्दनिर्भरा I full of joy. चन्द्रापीडचरणतले निबद्धं (tied, fixed) जीवितं यस्य P. 82 1] 5-26. स तु..ख्यसर्जयत् विस्मयेन उत्फुले (dilated) नयने यस्य अवनितले निवेशितं शिरः येन जानुद्वयेन...स्थित्वा falling on their knees on the ground = e, kneeling on the ground. Ar remarks जानुद्यस्थित्या विशापनं देशाचारविशेषः अस्मानपुण्यवत us who are sinful. दूरं गतस्यापि= परलोकगतस्यापि प्रसन्ने..हारि as char ming as the lustre of the clear orb of the moon. प्रसन्नं इन्दुमण्डलं तस्य श्रुतिः तद्वत् हारि मनोहरम्. The sentence तथैव चेदं चरणयुगलमवभाति पुरेव प्रोत्फुलरक्ततामरसच्छायम्' las been omitted in the text through in advertence. पुरा इव as formerly. प्रोफुलरक्ततामरसस्य इव छाया (कान्तिः) यस्य. ‘छाया सूर्यप्रिया कान्तिः प्रतिबिम्बमनातपः' इत्यमरः . तथैव•••तृदयम् and his (चन्द्रापीडs) heart seems to be eager with the desire of the experience of showing favours (to us ) again as before. They mean that, as his face is smiling like the clear moon and does not show the usual signs of death, it seems that the prince's heart again desires to slower favours upon them (by coming back to life ). Or प्रसाद may mean ‘calmness or serenity of mind' The sentence may also be construed in another way. हृदय refers to the heart of the princes and not to that of चन्द्रापीड as T remarks ‘हृदयं अस्माकमिति शेषः १ The meaning then is Our hearts are eager with the hope of experiencing favours from him as before . e. for his coming back to life). निर्वर्तितः (कृतः) चन्द्रापीडशरीरे पूजासंस्कारः यया. शरीर...करणाय = आहाराय. निर्व- हितं लानं अशनं च येन तस्मिन् refers to राजलोक आत्मनाऽपि by herself also (she ate fruits ). उपजातः दृढतरः प्रत्ययः यस्याःउपजात प्रति whose belief as to the non-decaying of चन्द्रापीडs body became stronge. प्रति governs a noun in the accusative. येन so that (if they are informed ). नान्यथा..-भावयतः they will not bhink that anything is wrong with me. It should be remember ed that कादम्बरी Gent away from her father's house ostensibly for seeing महाश्वेता. Two days had elapsed since then and it was not known how long sle might have to stay there by bhe side of चन्द्रापीडs body. If she did not return soon, her parents might think that she was lost or had grown disobedient etc. Ar remarks ‘इयं भ्रान्ता वा स्वैरचारिणी वेति मां न तर्कयतः एवंविधाम् who is in this strange position (of waiting upon the corpse of her lover whose return is promised). An explains fएवंविधां तदनुशया 292 NOTES ON विना स्वयंवृतभर्तृकांअत एव दुःखभागिनीम् , अथवा कन्यकावस्थायां मुक्तलज्ज भाविसमागमाशया भर्तृमृतशरीरं परिचरन्तीम्. न ...धारयितुम्-in this she explains why she wishes that her parents should not see her. उपरतम् dead. देवम् =चन्द्रापीडम्. मया..रुदितम्-bhis is an 'answer to the question If you are not able to check your violeut grief; why don't you then weep in the presence of your parents if they como?. निःसंशयितं जीवितं यस्य whose coming back to life is beyond doubt, प्रतिपन्नः नियमः ( व्रतं ) यया who has taken a vow ‘नियम नतमस्त्री तच्चोपवासादि पुण्यकम्' इत्यमरः P. 88 | 1–8. गवगतया..अतिष्ठत् गत्वागतया-separate गत्व आगतया. who first went and then returned. तया मदलेखया. वक्तव्या..वचनात्-sh७ (कादम्बरी) should be told in our nameवत्से refers to कादम्बरी. कालमेतावन्तं (accusative of time ) up to this. time, मनस्येव नैतदावयोरासीत् our mind never thought it (possible). यथा... द्रष्टव्या that we shall see you with our son-in-law (because she had taken a vow that she would not marry till महा came to an end ). अपरं in addition, तत्राप्यपरं...वतारः-In this he says that the fact that the husband chosen by you is the incarnation of the moon causes additional joy to himकल्याणे the instrumental is used in the sense of उपलक्षण and means your face ) that is marked by auspicious signsOr कल्याणैः may be used by way of expressing hope or blessing aud means by all bhat is auspicious. निर्दूतेन =सुखितेन. ०शरीरम् is the object of उपचरन्ती. P. 88 1. 9–p. 85 1. 2. अथापगत-..भाषत- अथापगत..व्यज्ञपयत् (1. 20 )–the principal sentence is अथापगतवति जलदसमये...एकदा कादम्बरीमुपसृत्य मेघनादो व्यज्ञापयत्. घन...जीवलोके when the mortal world was as if freed from being tied in the obstruction caused by clouds. घनैः निरोधः स एवं उद्वन्धः. प्रसरन्तीष्विवाशासु when the quarters. seemed to expand. The quarters had been blocked by dar cloudsnow that they were gonethe eye could see the wide ex panse of the region round about. This is represented as expan BOX. फल..सीमासु when the boundarieg of villages seemed yellow ish with the fields of paddy plants that bent with the load of tohe corn. कलम: rice. ‘शालयः कलमाद्याश्च षष्टिकाद्यश्च पुंस्यमी’ इत्यमरः काश is a white flower that appears in शरदृतुः सेव्यता...तलेषु when the upper terraces of palaces had become fit for being resorted boIn the rains the upper terraces or roofs of palaces were full of water and therefore could not be frequented. कतारहारेषु charming or account of lotuses. यामवती a night. A कुमुद lotus expands by KADAMBAR 298 evening. night. शेफालिका ...मातरिश्वसु when the breezes towards the close of might were laden with the fragrance of शेफालिका flower8. शेफालिका म- निगडी) ‘शेफालिका तु सुवहा निर्गुण्डी नीलिका च सा' इत्यमरः प्रदोषः उद्दम-वासरेषु when the days were fragrant with the perfume of the pollen of lotuses that were extremely expanded. सलिला.आपगासु when the lines of sand on the soft banks were Irown up in the form of undulations as the water subsided radually, and when the rivers had become capable of being rossed casily. सलिलस्य अपसरणं तस्य क्रमः तेन तरङ्गयमाणासु. सैकत made of sand ( from सकता ). तरङ्गायते तरङ्ग इव आचरति. तरङ्गय माण is present participal possize of the verb तरङ्गायते. As the waters subsided gradually after the rains were over, each day fresh wavy lines of sand rose into view on the banks of ricors. Or ०तरङ्गयमाणासु and ०रेखासु may be looked upon as adjectives of आपगासु. In that case, dissolve सुकुमार ..-रेखासु as मुकुमाराः तीरयोः सैकतरेखाः यासाम् —on the banks of which there were delicate wavy lines of sand. पङ्क--शुष्केषु that were dry on account the removal of mud. This and the following locatives up to प्रवर्ततेषु qualify ०वत्मसु. अप्रहत•••छनेषु that were covered with reeping plants ( उलपः ) and grass bhat grew up because they were not throaden (by the feet of men in the rains ). मन्दाश्यानः पदकेषु where now foot-prints appeared on the scanty (मन्द ) and half-dried (आइयान ) mud• मन्दः आश्यानश्च । कर्दमः तस्मिन् उद्द्यि माना अभिनवा पदवी येपु. क is added to बहुनीहि compounds where the last member is a feminine noun ending in ई or ऊ or a noun ending in झ. पार्थिवलोकेन by the servants of the king. Another rather unusual meaning would be by the inhabitants the earth, as K suggests. We prefer the former meaning. प्रवर्तित set up, mace, established. प्राथलचर्ममु—N explains मार्गेषु; K as small footpaths. We think it means the royal roads( bhe wide roads made for the public ). प्राञ्जल straight. जन्वालविगमात् by the disappearance of mud. ‘निषद्वरस्तु जम्बालः पकोऽस्त्री शादकर्दमौ' इत्यमरः . तुरग-.सहासु capable of bearing the hoofs of horses . . fit for riding. चिरयति-denominative verb from delay. वातहरः a messenger. प्रहित sent (past. p. चिर- p. of हि with प्र 5th conj). शोक-..परिहरद्भिः who the avoided formation of the dart of sorrowHe means: If they had been brought in your presence, your grief would have been augmented by another dart of sorrow felt for तारापीड etcAr read४ वट्टनां ‘shalking, rubbing ( which is better ). I£ a sharp piece of steel enters our body, shaking it would cause more 294 MOTES ON pain. So the sight of the messengers of तारापीड would have as if shaken the dart of sorrow already fixed in कादम्बरी's heart, भवतां..देष्टव्यम् prince च० has to send back no message with you (because he is lifeless ). लोकार्तिहराय (to him ) who removes the distress of people. देवदेवाय the king of kings. मन्युनिर्भराः full • £ ' . of anger. मन्युर्दैन्ये क्रतौ क्षुधिइत्यमरः Supply अस्तु after तथा affection inherited by us from our forefathers, P. 84. भक्तिः devotion, loyalty. अनुवृत्तिः obedience. कार्य..कुतूहलम् curio sity due to bbe importance of the business (on which we have come here). ' explains ‘कार्यगौरवकृतं आगमनकार्यस्य गौरवेण कृतम् Ar. explains ‘कार्यगौरवं तारापीडस्यावश्यं मत्पुत्रमालोक्यागन्तव्यमित्याज्ञा वार्ता...लभ्यः to be known only by hearsay. अयमर्थः this thing = bhe information you give us ( about prince चन्द्रा० ). Arremarks ‘अयमर्थः चन्द्रापीडः प्राणैर्विनाष्यविनष्टशरीरः यथापूर्वमास्ते इति. ततो-..गमनम् then it would be proper for us to return after receiving (the in formation ) from you. अध...गामी if it be one within the range of sight (& e. if what you tell us has been actually seen by you ). says ‘अथेति पक्षान्तरे, ईदृशाः दर्शनस्य अयोग्या'. चरणपरिचर्यया =चरणसेवया। देवस्य goes with ०परिचर्ययाः दर्शन...देवः the prince favoured us also by staying within the range of our sight. अस्माकमपि...देवः--They nen we are as devoted to the priuce as you are and we were favoured by the prince as well as you. So if you have seen the prince, we have as good a right as you to do the same सृज्यामहे what has happened to-day 6bat we are dismissed without being allowed to share in the favour of saluting the lotuslike feet of the prince. पादारविन्दयोः वन्दना एव प्रसादः तेन T says ‘असंवि- भज्य संविभागमदत्त्वा ते एव those well-known ones. AF. remarks ‘ते स्व इति पूर्वेसेवां प्रकटयन्ति स्म.' . ‘चरणरेणवः चरणरेणुतुल्याः यत् where fore. सफलयतु make fruitful. भवान् -refers to मेघनाद भूमिमेतावतीम् such a distant land. संभवे सति when it was possible (for us see the princes body ). अप्रत्यक्षीकृतं युवराजशरीरं यैः. किं वक्तव्या वयम् what shall we be said by the king (४. e. We shall deserve the severest rebuke ). देवः (1. 12) is here तारापीडः. On इत्यावे...प्रमाणम् ( which are the words of the messengers reported to कादम्वरी by मे घनाद ) T says fएवं त्वया अस्मिन्नर्थे आवेदिते सति देवी प्रमाणं अस्मदाह्वाने विपर्यये वा देवी प्रभवतीति’ प्रमाणम् = निर्णयकारिणीत्यर्थः, समुन्ने---शुचा who was as if melted with grief on account of the distress of the family of her fatherin-law that was without any means of solace which she pictured herself समुत्प्रेक्षितं अनाधासस्य (अविद्यमानः आश्वसः यस्य ) to . देवशुरकुलस्य वैक्लव्यं यया. The tears that rose in her eyes are fancied KADAMBAR , 295 as due to her melting. आकुलि...तारकाभ्याम् the pupils of which were agitated and tremulous. गझदि ..कण्ठी whose throat was choked. स्थाने..कृतम् it is quite proper that they were not ready to go ( without seeing the prince's body ). किमुच्यन्ताम् ‘श्वशुरादिभिरिति शेषः लोकातीतः (लोकमतीतः ) extraordinary. यत्राव समुत्पद्यते which cannot be believed even when seen. उपदर्शितः प्रेमपह्नवः यैः who show the sprouts of affection only deceit. fully 8. e. who have no sincere love, This कादम्बरी says by way of self-disparagement on account of her grief वलभतमं जीवितं येषाम् to whom life is very dear. यावत् when, asतावत् %hen. अनपे..द्भावनया these words are used in contrast with कैतव ... जीविताः. अनपेक्षिता प्रणवृत्तिः यैः. अनपे...दावनया who are regardless of the condinmance of life on account of their true devotion proceeding from love न...इदम् it does not stand to reason (it is impossible ) that they cannot see (the prince ). अपरिलम्बितं without delay (अविद्यमानं परिलम्बितं यथा स्यात्तथा अव्ययीभाव ). समं ...तलान् who embraced ( ४. e. fell down upon ) the earth with their five limbs together with their tears. This means that they saluted him and also shed ears. The five limbs are:two hands, two knees and the head, पधाद्धेः आलिङ्गितं महीतलं यैः , चन्द्रापीड..दृष्टीन्–चन्द्रापीडचरणयोः वन्दनं नेन सद्भावः तस्मिन् निहिता उत्पक्ष्मा (उदतं पक्ष्म यस्याः) निभृता (निश्चला ) दृष्टिः यैः—who fixed their steady eyes that had their eyelashes turned up (towards the feet of चन्द्रापीड ) at the time when they showed their true devotion by bowing to the feet of चन्द्रापीः अन्यस्मिन् दृष्टिः यस्याः सा अन्यदृष्टिः न अन्यदृष्टिः अनन्यदृष्टिः whose eye was ixed nowhere else (४. e. was fixed on them alone ). P. 85 1. 3–p. 88 1. 25 भद्रमुखाः•••व्य व्यसर्जयत्. भद्रमुख् ( lit, of auspicious face' ) is used as a term of polite address in the sense of good air T Eays ‘भद्रमुखा इत्युपचारः. क्रमागतौ तेहश्च सद्भावश्च ताभ्यां सुलभः natural to love and devotion that are lereditary with you. यत्खलु ..वेगाय That calamity, the end of which is not expected and which is to end in misery alone, may indeed cause violent grief to a person who is afraid to die. अनालोचितः अवधिः (end, limit) यस्य . दुःखं अवसाने (अन्ते ) यस्य. She means that a man may give himself up to grief if a calamity befalls him that is never to end and if he is not able to put an end to his misery by killing himself. She means that death would put an end to never-en 1ding calami. ties. But if a man cannot muster the courage to kill himself be may then fall a victim to violent fits of grick when such a 93 NOTES ON alamity befells hind, यत्पुनः...हृदये But that misfortune (दुखे ) which is to end in happiness does not attack the heart ( ३. e. is not felt by the heart), as it (दुःखं ) is concealed (ht. Screened) by the hope of happiness which (hope ) is ever pregont (to the १.85 mind ). सुखः उदर्कः (अन्तः) यस्य. उदर्कः फलमुत्तरम्' इत्यमरः She means that when a man knows that ? calamity that has befallen him is to end well, his heart does not feel the calamity, as it leart) is held up by the hope of seeing better days. In her case, the death of चन्द्रापीड was a dire calamity; but as bhere was hope of his coming back to life, she did not give herself up to शोकावेग and asked them to do the same तदेष...सरः Therefore this incident ( about चन्द्रा० ) is such that not only is there no scope for sorrowbut on the other hand there is room (lit, occasion ) for very great wonder. सुदूरं भिन्ना वृत्तिः यस्य it. that has reached far & e. hhat is farreaching. किमत्र...बोधनेन अhat is the use of arguing (when you can actually see what I say ). पूर्व दृष्टः दृष्टपूर्वः न दृष्टपूर्वः अदृष्टपूर्वः. अक्षता तनुर्यस्य body is unin whose jured. सम्भाषणा...संभावितैव that interview (with me ), which is not possible ( for you ) in the absence of the prince, has also been made possible. She means that she (being a highborn lady ) could not have talked with them alone without her husband; but she has talked with them (because she was in the presence of the body of चन्द्रापीड who she was sure would come back to life). Arreads with the Calcutta, editions जीवाद्विना for देवेन विना and explains ‘या जीवाद्विना न संभवति सा संभावना (संभाषणा?) संभावितैव । अयमद्य संभाषणं करिष्यतीति प्रतिभासते इत्यर्थः . T also reads ‘जीवाद्विनाः N and K seem to explain simil. arly . According to them the meaning is: —that conversation also which you cannot have without the prince, is thought (by me and you ) to be possible (at some future dime). This is not bad. But the interpretation of Ar suits its reading जीवाद्विना very well; the reading देवाद्विना is not so good. Texplain जीवाद्विना जीविताद्विना या न संभवति सा संभाषणापि भवद्भिरस्य दर्शनेनैव संभावितैव प्रतिपनैव वार्तायां उत्सुका मतिः यस्य whose mind pus to know the news. देवस्य = तारापीडस्य उपरत...वृत्तान्तः this incident about the non-decaying of a dead body. न प्रकाशनीयः should not be made known. यतः कारणात् since. उपरतिः death. मुत्पादयति produces belief (४. e. is believed easily, when some body tells it ). शरीरा...श्रद्धेय एव But the non-decaying of the body of those who are destitute of life cannot be believed even when seen. मरणसंशये in danger of death. If they ( तारापीड, विलासवती) KADABBAR. 27 Or ere told that चन्द्रापीड's body remains undecayed bhough he is dead and that he is sure to come back to life, they would easily believe the news of his death, but not the other part; and would prepare to die out of grief for their only son. वर्तमाने in the present. प्रयोजनम् use, purpose. प्रत्यागतं (returned) जीवितं यस्य जीवितेश्वरे the lord of ( my) life. प्रकटीभविष्यति —आ समन्तात् प्रकटीभविष्यति विदितो भविष्यति. किं विशापयामः--Ar. explains ‘अस्मिन्नर्थे त्वां किमिति विज्ञापयामः । यथाशप्तं देव्या तथा कुर्म इति विंशापयितुं न शक्रम इत्यर्थः. Tremarks ‘अस्माभिस्तथा क्रियते इति कथं शापयामः इत्यर्थः . द्वाभ्या कथनेन वा le ( तारापीड ) will not come to know of this thing in two ways only, ie. by (our) not going back (to उज्जयिनी) by (our ) not teling him. अस्य वस्तुनः refers to the death of चन्द्रापीडअपरिज्ञानम् absence of knowledge (on the part of तारापीड). संभाव्य प्रेषितानाम् who were sant after being honoured (by therm ). अप्रोपित...पेतमेव not going (to उज्जयिनी ) is impossible for us while we are alive (i, whose life is not gone on a journey ) They mean that as long as life exists in themthey must try to go is impossible for them not to go. This disposes of the first alternative (अगमनम् ) referred to above. दूरमपेतम् दूरापेतम् (४८gone far ) impossible. दयिततम very dear. दुःख-क्षीणि the eyes of which are fooded with tears. दुःखप्लुते अक्षिणी यस्य निर्वि कार...अशक्यमेव it is simply impossible for us to remaim (before them ) with our faces betraying no emotion. This disposes of the second alternative (अकथन. • संस्तुत..भिति (I know ) that is improper for a person who is familiar. She means that it is not proper not to tell the news (about चन्द्रापीड) to per sons who love him. P. 86 गुरूणां...वेक्षमाणया who paid regard to the pain that would be caused to elders (if the truth about चन्द्रापीड were told to them ). She means that she wished to spare them the pain. इतर...भवति even when another calamity ( other than पुत्रमरण ) befalls how lheavy is it felt ? She means think how even ordinary calamities are felt to be very heavy by everybody. किं पुनः..सदृशम् what of this (i. e. how heavy, how stunning will bhis calarity of the death of चन्द्रापीड be ) which is like the fall of a great bhunderbolt. तदेतदपि भवतु therefor ( 2S you are going to tell तारापीड the whole of the news ) let this ad. ditional thing be done. She refers to what she proposes in the next line. श्रद्धेयं वचः यस्य whose words can be relied upon. प्रत्यक्षदृष्टः सकलवृत्तान्तः येन संप्रत्ययाय for inspiring belief (in the account told to तारापीड about चन्द्रा०). राजलोके तु का कथा what need I say about bhe princes (that were in the train of चन्द्रापीड). Ho means that

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NOTES ON if even ordinary servants have resolved upon not going back, it need not be said that the princely courtiers have resolved upon the same course. Compare for a similar construction ‘का कथा बाणसन्धाने ज्याशब्देनैव दूरतः । हुंकारेणेव धनुषः स हि विनानपोहति । शाकुन्तल II; ‘अभितप्तमयोऽपि मार्दवं भजते कैव कथा शरीरिषु' रघुवंश VII. प्रतीपम् back (to उज्जयिनी). भृत्या अपि...वर्तन्ते (ll. 7-22)=In these lines the poet tells us whab an ideal servant ought to beसम्पत्ते...सेवन्ते who serve (their master ) more in (his) misfortune than when he is prosperous. समुन्नम्यमानाः when raised to a high position. अवनमन्ति (1) bhey bend low; (2) they become humble or modest. There is a contradiction (apparent only) in saying that those who are raised high go low. Ar , explains ‘समुन्नभ्यमानाः उच्चैः पदे स्थाप्यमानाः सुतरां विनम्रा भवन्ति । उन्नम्यमानस्य नम्रत्वं न घटते इति विरोधप्रतीतिः आलप्य...आयन्ते who, when talked to (by their masters ) do talk (with them) on equal terms. समानः आलापः येषाम्. न उत्सिच्यन्ते are not puffed up. क्षिप्य-..गृजन्ति when they are scolded bluey do not become discontented. अपरागः dislike, disaffection. उच्यमाना...भाषन्ते when they are spoke to (in unfavourable tones ) they do speak against (what their master says ). Arexplains in an way ‘एवं क्रियतामित्युच्यमानाः कर्तुमशक्यमिति न भाषन्ते पृष्टा...शापयन्ति when they are asked ( their advice ) they say (lit. reque; what is beneficial and agreeable ( to their master ). अनादिष्टाः उद्वहन्ति who execute what is to be done without being ordered who, having done a work, do not pratie about it; who, after doing a brave deed, do not brag of it: and who when they are praised (by their masters) feel shame. कथ् with वि . A to boast. महा-.निलीयन्ते who are seen to be foremost in great battles like banners aud who at the time of giving (rewards for brave de run away and conceal themselves behind (their masters ). धनात् वाञ्छन्ति who think more highly of the affection ( of blheir master) bhan wealth and who long more for death in the presence their master bhan for life. येषां च..चर्यायाम् who are greedy for serving the feet of their master (and not for money). In this and the following clauses up to भर्तुः ( 1, 18 ) the figure of speech is परिसंख्या. It is defined as “‘ किंचित्पृष्टमपृष्टं वा कथितं यत्प्रकल्प्यते । तादृगन्यव्यपोहाय परिसंख्या तु सा स्मृता ' काव्यप्रकाश X. When the mention of something, either when there is a question asked or when there is none, results in the exclusion of some other thing similar to it, then the figure is परिसंख्या. Here bhe mention of चरणपरिचर्या excludes धन ( for which also men may be greedy ). Explain the following similarly. असन्तोषो KADAMBAR. 299 राधने Ar. explains ‘भर्तुः हृदयाराधने न सन्तोषः तृप्तिः, न तु स्वकीयैश्वर्येण . The author means :--however much they may propitiate their masters, they do not bhink bba; they have done enough. They ant more (opportunities to serve ); but they do not want more wealth. They are content with what they are paid. व्यसनम् being fond ofincliuation. They are fond of looking at the face of their masters ( to receive commands) and not gambling or other vic38. वाचाल..ग्रहणे-Ar remarks वाचालता तु न आत्मघायाम्. कार्पण्यम् miserliness. They are great misers in giving up their master (s. e, they never deserb bheir naster, but nob in giving money.ये च &c. In this and the following clauses, the figure is विरोध. ये च...वृत्तयः whothough possessed of a soulhave not all the organs of sense under their control This means that they being devoted to their masters place senscs at the disposal of their masters. Their sonBas are verned by their masters will and not by their own. पश्यन्तोऽप्यन्धा इव--(In this and the following the author explains how their Senses ars regulated by the will of their master)=though ley see, they are as if blind. This means that though they prceive the faults or weak points of their master, they are like blind men i. e. they never divulge them to othors. Or we may explain in another way. Though they are able to see charming objects, they do not see them unless permitted by their master शृण्वन्तोऽपि बधिरा इव 8. e. they do not divulge the secrets of their laster, though they may have heard them. वाग्मिन् an eloquent वाग्मिन् is used in a good sense while वाचाट and वाचाल are used by way of reproach meaning garrulous, talkative. वाचो युक्तिपटुर्वाग्मी वावदूकोऽतिवक्तरि ॥ स्याज्जल्पाकतु वाचालो वाचाटो बहुगर्छ बाछ । इत्यमरः ‘वाचो ग्मिनिः पा° V. 2. 124 ‘आलजाटचौ बहुभाषिणि’ 125, वार्तिक ‘कुत्सित इति वक्तव्यम्’ (कुत्सितं बहु भाषते इति वाचालः याचाटः । यस्तु सम्यग्बहु भाषते स वाग्मीत्येव । सि. के. ). मूका इव—they do not speak out agginst their masters. जानन्तः although they know everything जटाः dull persons. They patiently listen to what ever their master tells bhom, although they may already know it. अनुप.पङ्गव इत्र although they have uninjured hands and feet they ४ like cripples. In going away from their master without his permission they are like cripples. करौ च चरणौ च करचरणम् (समाहारद्वन्द), अनुपहतं करचरणं येषाम्. श्रीवा---स्वात्मना who do not do unything on their own responsibility (स्वात्मना lit. by themselves) |ke timid persons, छीव impotent weak-minded; timid. Ar. explains ‘केचित् ीबः स्वयमसमर्थाः स्त्रीणां प्रेरणेन यत्किचिदुतं (द्रुतं?) कुर्वन्ति n] 300 OTES ON स्वामि...वर्तन्ते they are like reflections in the mirror of the thoughts of their master. स्वामिनः चिन्ता एव आदर्शः तस्मिन्. Just as the reflection corresponds to the original, so the ideas of their master are their own ideas; they do not difter in their ideas from their master. Ar, the Calcutta editions and K read ०चित्तादरों ( which seems to us better, though the meaning is not different ). Ar explains ‘स्वामिचित्तशननिमित्तं प्रतिबिम्बवत् छायावत् वर्तन्ते । स्वामिचित्तग्रह इति वा पाठः। स्वामिचित्तवशीकरणे प्रतिबिम्बवदादर्शवत् वर्तन्ते । प्रतिबिम्बिता भवन्ति सर्वेऽस्मिन्निति प्रतिबिम्बो दर्पणः स सर्वमात्मनि छायारूपेण गृह्वाति '. Ar. and the Caleutta editions read सर्वः which should have been kept in the textThe above grand, though rather longwinded, description of an ideal servant is not quite in place here, especially when we consider the sombre surroundings in which का० was placed. But the author wanted to put it in somewhere and could find no other peg to hang it upon. देवस्य...वर्तते You (कादम्बरी ) are in the place of the prince to his servants ( 8. e. your orders will be ०beyed as implicitly as his ). तदाशापितं..देवी The princess will understand that whatever is ordered will be done (withoub delay). कुमारस्य बालसेवकम्. ,, . 86 1. 26-1, 88 1. 14 अथ सुबहु ... दिदेश. P. 87. उपयाचितं कर्तुम् to make a request or to fies present उपुयाजितम् A present promised to a deity for the fulfilment of a desired object and to propitiate her (मराठी ‘नवस' ). ‘दीयते यत्तु देवेभ्यो मनोराज्यस्य सिद्धये । उपयाचितकं दिव्यं दोहदं तद्विदुर्बधाः Tsays “उपयाचितं वरप्रार्थना अवन्ती नाम यस्याः सा अवन्तीनामनगरी, अवन्तिमातृणामायतनम् %he temple of the Mothers of Avanti. अवन्ति was the name of a countrythe capital of which was उज्जयिनी, which also was called अवन्ति ordन्ती. मातृThe मातृs are divine mothers said to attend on शिव. They are said to be seven ( or 8 ). ब्रह्माण्याद्यस्तु मातर इत्यमरः on which remarks ‘अस्य (शिवस्य ) अथै परिवारत्वेन मान्ति वर्तन्ते इति मातृना न्य The seven are ‘ब्राही माहेश्वरी चैव कीौमारी वैष्णवी तथा । माहेन्द्री चैव वाराही चामुण्डा सप्त मातरः दिष्टथा वर्धसे you are to be congratulated. arrived. आनन्द...र्चयन्तीव who worshipped with her eye (glances) that was dilated because it was directed towards = distant object and that was tremuous (लुलित ) by the tears of joy as if it (eyeglances) were a garland of blue lotuses wet with water Her eyes that had dark pupils were full of tears of joy and hence their glances are fancied as if they were a garland of blue lotuses wet with water. On विक्षेपदीर्घया Ar says कुतो वार्ताहरा इति वार्ताहरावलोकनप्रसारणदीर्घतरया चिरं...पोता having looked in KADAMBAR. 30 various directions like a doe whose young fawn is missing. परिभ्रष्टः बालः पोतः यस्याः this applies to both विलासवती ( who also had lost her young son) and मृगाङ्गनाः फूत्कृत्य..त who shrieked aloud like an ordinary woman, being distressed. On फूत्कृत्य A. Says ‘फूत्कारो नाम नासया विना आस्येन दीर्घश्वसविसर्जनम्'. This is right; but here फूत्कार rather means 'shriek,' as a ' says ‘फूत्कृत्य शब्दानुकरणमेतत् । आक्रन्दं कृत्वेत्यर्थः? प्राकृता an ordinary woman, केनेदं...वृष्टम् who showered this nectar over me in the disguise of words? She means that the yood news contained in the words (देवि दिष्टया &c. ) have brought back life to her, as nectar was supposed to do. अद्राक्षीत्–the object of this verb is लेखहारकान् (p. 88 1. 13). यथा-..धावितेन who ran in groups according as they saw one or more of the messengers). नरपतिप्रतिबद्धेन who were connected with the king (४. e. who were in the service of तारापीड ). जनेन–this word is to be connected with पृच्छथमानान् (p. 88 1. 7 ). आगतो ८ve.--Here follows a series if questions addressed to the returning messengers by the citizens who were anxious to know about their prince and their relatives 1at had accompanied him to the distant अच्छोद lake. दिवसेषु-..वर्तते where is he in these days (e. e. to-day). अतिवाहितः passed. वाहनमा त्रं साधनं यस्य whose army consisted solely of cavalry. धाराधराणां मेघानाम् आगमः the rainy season. तुरग•ऋन्तः One of the persons in the crowd says this I think that (the rainy geason ) passed away while he was pursuing his journey on horseback.' त्वरितक वेत्ति–त्वरितक knows all this (as he was कुमारबालसेवक; see above p. 86 . 34). किमनेन...कथयतु what is bhe use (to us) even if he tells us that ( about the rainy season ); let him tell us this. What they want to know is contained in the words ‘यदर्थमयं मेघनादः(p. 87 1. 14-16). प्रत्यानीतः brought back. मिलितः met, joined. अस्य should refer to वैशम्पायन, who is mentioned last in the sentence; but N explains ‘अस्य युवराजस्य '; so also K. From यदर्थमयं (1. 14 ) to प्रसादीकृतः (1, 19) the questions are specially addressed to त्वरितक, as more likely than anyone else to know all the doings of चन्द्रापीड since the latter left उजयिनी. दत्तः...मे has देववर्धन sent with you any message ? AE, K and Calcutta editions read न दत्तः which would mean how is it that देववर्धन did not send &c.' also reads न दत्तः, न दत्त इत्यादीनि पौरजनानां प्रश्नवचनानि. १. Both seem to us to be equally good. देववर्धन seems to be the name of one of the persons who had been sent with चन्द्रापीड. Read मेऽमित्र मेव for मे मित्र &c. अमित्र ...रभ्य he is nob my friend from this day ( as he sent no message to me ). राभसि...पृच्छन् I am afraid to ask the news of young वालधर्मन् who went against our will to his das. 26 302 NOTES ON season. bruction on account of his rashness. बलात् = स्वातन्त्र्यात्. The wor वत्सस्य suggests that this is asked by some one who was a nea relative of बालधर्मन् (such as father elder brother &c. ). I rashly accompanying the prince on his march in the rain! बालधर्मन् may have mat with a fatal accident and henc the word विनाशं गतस्य and बिभेमि. रामसिक is derived from रभस् (rashness), as Tw says ‘रभसेन वर्तमानः अपि...कृतः does that horst of his ( बालधर्मन्) live that was presented to him by the prince अपि introduces a question here. प्रसीदत-here are resumed tht questions addressed to the general body of messengers. सादिनां प्रथमस्य who is the foremost of horsemen. ‘अक्षरोहास्तु सादिनःइत्यमरः सीदन्त्यवश्यम्' इति सादिनः ). पृथुवर्मन् was the name of some persor who accompanied चन्द्रापीड and who was the maternal uncle of a inquirer from among the citizens. we imagine, we pictur to ourselves. महाश्वपतेः the chief of the cavalry. विस्मयः प्रहित my father also wondered that he (अश्वसेन, my fatherin-law ) di not send at your hands even a token (of his safety ). आहित सेनः-some one here inquires about his brother भरतसेन. आहितः भर यस्मिन् on whom responsibility is placed (8. e. who holds a respon : sible post in the prince's household ). सेवाव्यसनी who is attache to the service (of the prince ) तत्र लगति is he there ? बलाधिकृत वले अधिकृत who was commander of the forces (of चन्द्रापीड). रोपित राजः the prince was angered by him for marching in the van. He requested persistently the prince to allow him to march in van, which angered the prince. T explains “नासीरार्थं पुरोयानाएँ पुरःसराधिकारप्राप्यर्थमित्यर्थः । नासीरोऽख्यग्रयानं स्यादिति वैजयन्ती ?” नासीरम van or front. ‘नासीरं त्वग्रयानं स्यादवमर्दस्तु पीडनम्' इति हैमः quoted by N नासा शब्देन ईतें गच्छतीति ईर् गतौ, कः । जयशब्दाद्युच्चारणेन गमनादेवास्य तथात्वम् प्रसादैः वित्तः (ख्यातः) famed for bhe favours received from the prince ‘प्रतीते प्रथितख्यातवित्तविशातविश्रुताः ' इत्यमरः . पाणिनि uses वित्त in thi sense in ‘तेन वित्तश्चञ्चप्चणपौ’ पा. V. 2. 26वर्धमानः growing in pros perity. केन.. दिवसैः who ( among the dependents) has obtaine what in these days (e. e. up to this day ). आजीवनिकाः who serv simply to earn their livelihood ( without any higher ambition securing fama or high position ) . आजीवनिक derived from आजीवन (livelihood). आजीवनं प्रयोजनमस्य आजीवनिकः, according to ‘प्रयोजनम् पा० V. 1. 109. The reading of AW राजनिकाःis not bad. It meau

• connected with the prince.' The meaning bhen is:--there ar

many fresh servants of the prince and we want to know who has secured what special favour. T reads ‘अजीवः and explain ‘अदत्तजीविकाः अकल्पितवेतना इत्यर्थः येन..वार्ताम् let him who has seen KADAMBAR, 30B hium (वीरसेन) tell us the news of वीरसेन &c. पितथै..यात्राम् after is fathers death he for the first time entered the expedition (यात्रा). दुःखेन अन्तरितः प्रत्यग्रः (नवः) पतिमरणशोकः तस्मात् on account of the fact that her fresh grief on the death of her husband was merged in the grief (of separation from her son ). प्रतिपदं-पदे पदे इति (अव्ययीभाव)—at each step. पृच्छय..वचसः who thougll asked in this way, did not reply. The accusatives from पृच्छथमानान् down wards qualify लेखहारकान् (1. 18). नासाग्र..विष्टानिव whose sight full of sadness was fixed upon the tip of their noses and who therefore seemed to be possessed (by ghosts). One who is possessed has his gaze fixed somewhere, without any apparent object. नासाग्रे स्थिता मन्युगर्भा ( मन्युः शोकः गर्भ यस्याः ) दृष्टिः पैपाम्. Ar remarks ‘पिशाचगृहीताश्च पृष्टा अप्युत्तरमददतो नासाग्रस्थितसरोपवृष्टयो भवन्ति अध...गच्छतश्च whose limbs were languid on account of the fatigue of the journey and yet who marched with a page that was troubl ed with the efort that could be inferred from the way in which they dragged their fect forward. पदाकृष्टया सम्भावितः उद्यमः तेन आया सितया पटच्चरम् old clothes ‘पटच्चरं जीर्णवस्त्रम्' इत्यमरः. असंस्कारेण मलिनः कायः येषाम् whose bodies were dirty because they were unwashed. अनेक • मूर्धजान् whose hair was rough with the dust of the journey that (1air) was tied up (on their heads) in various ways. ध्वजानिव क्लेशस्य who were as if the fags ( signs ) of the fatigue of journey. They lad पटच्चर. A ध्यज also has a piece of cloth. The banner also has black चामर ixed on the top of it (which resembles केश ). Ar. says ‘पटच्चराच्छादितत्वादूर्ववद्धमूर्धजत्वाच्च ध्वजोपमा । श्रमस्य ध्वजाश्च अमवदरमणीयदर्शना लक्ष्यन्ते । प्रभूणां ध्वजा उज्ज्वलपट्युक्ता ऊध्र्वबद्धलिग्धकृष्णचामरा वचूला लक्ष्यन्ते । ध्वजाश्च तेषां व्यञ्जका भवन्ति ’. आश्रयान् abodes. They looked so fatigued that they seemed to be the abodes of fatigue पद...मनस्यस्य who were as dejection was plainly written on their faces. (विषादः). सन्दर्भ a collection . त्वरितकसमेतान् accompanied by त्वां P. 88 1. 15–p. 89 1. 27 अनन्तरं...मोहमगात्. अतर्कितापतितं दर्शनं ( विलासवत्याः ) तेन उत्पादितः द्विगुणः दुःखावेगः येषाम् %he violence of whose grief was doubled by their unexpectedly seeing (विलासवती). मुपितानिव who were as if robbed ( and hence had a sad look ). उन्मु...सर्पतः who were as if left by their organs of sensewhose bodies were vacant as if they were made of wood. and who Approached as if they had no life in telemAc reads निर्जितान्

• निजवितान् पुरस्तात्--वाष्पान्धा who being blinded by tears as if

fell down before them. साध्वसेन ( भयेन ) स्खलितं (stumbled ) चरणकमलं यस्याः. This refers to विलासवती. कतिचित् some, a few. न ६४ 304 NOTES ON अकृतप्रणामानेव before they had saluted her i. so ). इदं e, hastil हृदयम् this my heart tells me something strange ( ४. e, my heart suspects that some great calamity has befallen my son). अप्रत्य अयते ( my heart ) resorts to unbelief (४. e. it cannot believe that my son is safe ). सहसा..त्सृज्य who having placed their heads on the ground let fall, under the pretext of making their obeisance, the violenb tears that rose all of a sudden, वेगम् is the object of उत्सृज्य. The moment they were addressed by the queen their eyes were filled with tears; to conceal them they made their obeisance by placing their heads on the ground; while their heads reated on the ground they let their tears fall on it. कृच्छात् with difficulty भि...वदना who raised their faces towards herतपस्वी = वराकः poor or wretched man. दूरत...सर्पणेन by your ( manner of) ap- proaching me from a distance in which no joy (at seeing me ) was manifested. अर्पसृतः प्रहर्षः यस्मात् प्रति...आननैः by your heads that are void of the series of letters containing the reply (to my message), by your faces that are djected all round and wretched. It was the practice with servants to present royal letters m their heads in token of respect. प्रयल-..दु:खिताभ्याम् that are distressed by the fact that the shedding of tears is checked with afforts. मन्मुख..वेदितम् you have yourselves conveyed to me what is to be told (by त्वरितक) by the fact of your not fixing you gaze on me e. by the fact of your averting your sight from my gaze She means that the peculiar manner of their approach, their heads, eyes and everything else convey to her that a serious calamity has befallen the prince. जगति एकः चन्द्रः—-who alone brightened and delighted the world. चन्द्रस्य इव आननं यस्य चन्द्रवत् शीतला प्रकृतिः यस्य चन्द्रवत् अभिरामाः ( मनोहराः) गुणाः यस्य. किं भूतं...सि what has become of you that you have not come तत—see notes above (p. 206 ) पीडिता...लभमाना I say this in distress, I do not censure you bhrough anger. अम्ब...करोमि—cide p. 55 |. 8–10 where चन्द्रापीड promises to return without delay मय••शतम् I knew from bhe misgivings of this my wretched heart. अपु ण्यानां विलसितानि the workings or manifestations of (my ) sing भवन्त्य...कारिणी no doubt there are sinful women in this world but there is none so sinful as myself. यस्याः refers to मया त्वमेक..नीतोसि you being an only som are smatched and carried away (by fate ). विप्रलब्धा .deceived. सुदूरस्यापि ते although you are very distant. जात child. दुर्लभक to be had rarely. On दुर्लभक Ar5ays ‘दुर्लभकशब्देनास्य उत्पत्तिनिमित्तमात्मनो व्रतायासमुद्दिश्य. आत्मानमनुशोचामि shall I bewail myself (e. e, shall I lament for KADAMBAR. 305 my unhappy self ). यौव--शोभाम् the present (वर्तमाना ) splendlour of your form that caused the fulness ( आभोगः) of your youth. Supply स्मृत्वा शोचामि after ०शोभाम् and प्रभुताम् आहोस्वित्-..प्रभुताम् or your future authority ( or sovereignty ) that would be firm because supported by you and that I again and again pictured to myself. On the three sentences ‘न जानाम्येव...प्रभुताम्’ Ar . has the following lucid note . ‘लोके शोकस्य त्रैविध्यमस्ति । पूर्वकालेऽनुभूतसुखाः पापवशात् भूटैश्वर्याः अतीतं सुखमुद्दिश्य शोचन्ति । अन्ये केचिदनुभूयमानानां राजि कदैविकदोपैर्विनाशात् आस्यगतं भ्रष्टमिति शोचन्ति । केचिदागामिनां सुखानां विस्रसं. भवाच्छोचन्ति । मम मन्दपुण्यायाः त्रिविधविषयः शोक उत्पन्नः ।..त्रिविधोऽपि शोको मम सममेवापन्न इति । The three sentences respectively refer to her grief for the past, present and future greatness of चन्द्रापीड हृदयस्थितः who are in my heart. She means:-as I always think f you aloneyou are always placed in my heart. You bhus ced in my heart see (though you are physically far away from me ) that I weep for you but do not die. Do not think however that I can live without you. त्वया...दर्शितं--supply भवेत् living without you, how can I show my face to your father. Ar 75 ‘पितुरेव कथं वा दर्शितं स्यात् । इतरासां सपलीनां सखीनां च किमुतेति वाक्यशेपः न वेबि...ते I do not know why my heart does even now t bclieve that any calamity has befallen you, whether because you are very dear to mewhether because of my confidence iu your ( majestic ) form (bhat it will never be subject to evil ), or whether because of my foolishness itself that is natural to oman. She means that her heart cannot believe that ev has befallen चन्द्रापीड and hence it is that she does not die. She assigns three reasons why her heart cannot believe. We are lways full of hopes about persons dear to usA majestic for is supposed to be fortunate and seldom liable to sudden calami Ar‘प्रियवस्तु विनष्टमप्यविनष्टमिव प्रतिभाति । दृढाकृतिमद्वस्तु च तथा । on account of which (unbelief that evil can befall you ) फुटीकर्तुं नेच्छामि I do not wish to make it clear . उपनीता brought. वर...रतास्मि better if I were to die without hearing what should not be heard (ci. the befalling of evil on you ). तात किं ब्रवीषि Here she addresses the Bon in her heart and represents as i। she lears him speak, as is often done in dramas, especially in what is called आकाशभाषित . किमनेन..वैर्व्येनेति–these are the words of चन्द्रापीड repeated by विलासवती whom Bhe supposes as addressing her . किमनेन what is the use of this. लोककरेण that causes shame in the world. Arsays ‘मरणभीरूणामुचितेन किममुना हासकर त्वाहस्करेण शोकेनेति ब्रवीमि . वैकृव्यम् distress, grief (विछवस्य भावः B06 NOTES ON वैकुव्यम्. आसन्नेन (समीपवर्तना) सखीजनेन अवलम्बितं शरीरं यस्याः. मोहमगात् she fainted. P. 90 1. 1-p. 91 1. 12 अथानेक..दर्शितवान्. अनेकसहस्राणि संख्या यस्य who numbered thousands. मन्दरा ..म्भोधिः like the ocean that overflows the shores being stirred by the मन्दर mountain. This refers to the story of the churning of the ocean for teen jewels, for which soe notes (p. 184 ). मन्दर was made the handle in the process of churning the sea उद्भतो वेलायाः उद्देलः उद्धान्तं चेतः यस्य whose mind is agitated. यामावस्थिताम् standing ready during that watch (यामa period of 3 hours ). प्रजविनीम् switt, करेणुका a female elephant. रया...मार्गम् who on account of his speed drank as it were the royal road in front of him (e. e. who passed over the road very quickly ). उन्मुक्तः आर्तनादेन कलकलः येन who raised a hue and cry by their distressed voices. आकर्षन्नित्र as if he drew with himself (उजयिनी). The people of उर्जयिनी ran from various directions on hearing the news about चन्द्र०.The author represeuts that tho people were drawn towards himself by तारापीड from out of उज्जयिनी. उदवास..यिनीम् who as if ren lered उज्जयिनी depopulated after him together with its gates A (गोपुरम्), palaces (अट्टालकः), ramparts ( प्राकारः), houses and arches temple of the मातृs where विलासवती was that the city appeared to be deserted. उज्जयिनी is modern Ujjain in Malva. Arseems to have read ‘आकर्षन्निव, आवर्जयन्निव, उद्वास्यन्विपर्यासयन्निवwith the Calcutta ed. T reads similarly. उदवासयन् is pr. . . singmas) p(nom. of the causal of अस् 4 P ( to throw ) or आम् ( to sit ) with उद् and अव. N. explains सगोपुरा &c. as ‘गोपुरं प्रतोली, अट्टालं प्राकाराग्रस्थित १० १० रणगृहम्, प्राकारो वरणः, भुवनानि गृहाः, तोरणानि प्रतीतानि’ ( ४. e. the mean ing of तोरण is well-known ). ‘पुरद्वारं तु गोपुरम्' इत्यमरः tells us that, according to hौटिल्य, अट्टालक means a covered place for fighting on the top of a rampart. I says ‘अट्टलो नाम प्रसादाना मेकदेशविशेषः तोरणोऽस्त्री बहिरं पुरद्वारं तु गोपुरम्' इत्यमरः. तोरणः-णम् outer gate of a house (called सिंहद्वार). निर्जगाम -understand नगर्याः after this, तिर्य...वदनेन-qualifies परिजनेन (1. 10)—whose faces were turned aside (तियेंझ, and full of tears were sad . मलय जजलैः=चन्दनजलैः. सिधता, वीजयता (fanning) and कुर्वता qualify परिज नेन संवाहनं shambooing. चेतनामापाद्यमानाम् who was being bronght to consciousness. अर्थान्मीलितं (half opened ) लोचनयुगं यस्याः. उष्ण कमलिनीमिव who seemed to be the lotus-plant in summer वि is compared to उष्णफलकमलिनी a on account of the fact that she had partly opened her eyes, as the lotus plant opens its petals only RADABAR 307 partially. सहसा प्रवृत्तेन that began to flow at once. मूच्छ..सिधन् Sprinkling her (with tears) as if to remove (अपनयनं ) the partly remaining Swoon. पार्श्व by her side. स्पर्श एव अमृतं तद्वर्षतीति. His touch was soothing to her like अमृत बाष्पगद्दम् with his voice choked with tears. अन्यादृश-चन्द्रापीडस्य if something strange ( e. some calamity) has befallen चन्द्रापीड. न जीव्यते एव we shall snrely not live. सकल ...गमेन by undergoing ( उपगमः ) distress which is common to all people . He means tlhat she who occupied so ex lted a place should not weep like ordinary people, but shond show more firmness and patience. तुच्छता Insignificance, worthless. €88. इयन्ति so many, so far. उपात्तानि it. taken i. e. performed. अधिकस्य-more (than what we have secured, viz. from bhe birth of चन्द्रापीड to his return after दिग्विजय ). भाजनम् recipieut, deserving person. अनुपात्तम् what we have not secured (by the store of meritb accumulated in past lives ). अनुपात्तं is the object of लभ्यते. Ar. अनुपात्तमिति पदस्य अनुपात्तशुभकर्मफलमित्यर्थः. अत्र = अस्मिन् जगति. आत्मेच्छया one's will or pleasnre. He means that what happiness a man. will secnre in this world depends upon his good deeds accnmulat ed in past lives and that he cannot seeure more than his due at his mere will. विधि...आस्ते there is some one called Fate in this world (who regulates what happiness a man is to becnre in this world according to his कमें in past lives ). At. ex plains ‘जडस्य कर्मणः कथं फलप्रदातृत्वशक्तिरिति चेत् कर्मफलयोजकः कश्चिद्वि धिर्नाम अस्ति । तथा च इत्थं प्रार्थयाम इति चेत् स तु कर्मणा विना केवला भ्यर्थनमात्रेण न ?) फलप्रदः नासौ..यत्तः (विधि) is not in the hands of any one ( ४. e. विधि acts independently ) . एवं..सर्वस्मिन् when thns everybody is in the hands of another (and not inde pendent ). पराधीना वृत्तिः यस्य, न किं...लब्धम् what indeed have : we not obtained (e. e. we have secured much happiness through onr good deeds done in previons lives ). संभावितः honoured, celebrated. उत्तानशयस्य when lying on his back (B. e. when he had not yet began to crawl). जानुसधारिणः moving on his knees crawling. धूसर dusty. कुलतः (geni. sin. of pr. p. of कुल 1 P ) rolling abou. T' reads ललतः ‘ललतः विलसतः। लल विलासे इति धातुः. अव्यक्त...जल्पितानि his prattle that was charming though indistinct. Compare शाकुन्तल VII ‘अव्यक्तवर्णरमणीयवचःप्रवृत्तीन्’ (तनयान् वहन्तो धन्याः ८c ); aud उत्तररामचरित IV ‘वदनकमलकं शिशोः स्मरामि स्खलदसमञ्ज समुग्धजल्पितं ते P. विचेष्टमानर स्य stirring about. वालचाटवः his endearing acts in childhood. गृहीता विचा येन स गृहीतविद्यःगुणवत्तया by the possession of good qualities. उपारूढं यौवनं यस्य अमानुषी snper human. शक्तिः prowess. दिग्विजयागतस्य when he rotnrned from the 308 OTES ON couquest of the world. परिष्वक्तानि embraced. एताव•••न गतम् this much only of what I had eagerly desired ( desired in hundred longings ) was not fulfilled that I did not go to a penance-grove having placed him, who had taken to himself a wife, in my place. प्रतिष्ठा establishment. अपरमपि moreoverbesides. किं वत्सस्य what happened to our dear son. परिस्फुटम् clearly. अव्यक्तमेव only indistinctly. अस्मत्प्रहितैः sent by us. जीवित..करिष्यामः we shall accept one of the two, life or death (e. e. We shall settle whether to live or die ). परिजनान्तरिते who was screened by the servants. प्रतीहारः (goes with दर्शितवान् ) doorkeeper. आरात् not far (from the king. ‘आराद् दूरसमीपयोः' इत्यमरः महीतले निर्देशित उत्तमाङ्गं (शिरः) येन. ‘उत्तमाङ्गं शिरः शीर्य' इत्यमरः P. 91 1. 18–p.92 1. 14 राजा तु..तावद्देव इति तन्मात्रा by चन्द्रापीडs mother ( विलासवती). अमात्येन = शुकनासेन. प्रतिलेखितवान् sent in reply. गमनतः प्रभृति beginning with चन्द्रापीडs departure from उज्ज यिनी. यथावृत्तम् as it happened. चन्द्रापीडकण्” having listened as far as the incident of Bhe breaking of the heart of च०. अति..विलवः who was distressed by being overwhelmed in the sea of sorrow that was extremely agitated. अतिक्षुभितः शोक एव अर्णयः तेन आक्रान्तिः ( overwhelming, drowning) तेन विक्लवः. करं प्रसार्य stretching his hand as a sign for त्वरितक to stop ). One who is about to be drowned stretches his bands to keep himself above the water by swimming. विरम stop. पूर्णा..दोहृदः my longing to ask questions ( about च०) gratified. निवृत्तं...कौतुकम् my curiosity to hear (what happened to चन्द्रा०) has ceased. कृता-..श्रुतिः my sense of hearing is now blessed. This is said ironically in extreme dejection, the real meaning is as Ar. says 'दग्धा श्रुतिरित्यर्थः आनन्दितम् stands ironic ally for दुःखितम्. उत्पन्ना प्रीतिः ( happiness ) and सुखं स्थितोऽस्मि 5tand for नष्टा प्रीतिः and दुःखातिशये वर्ते. त्वयै...वेदना you alone ( nob we ) have experienced the pain of a brealking heart. vindicated, proved frue. A Bays निर्गुढा पारं गमिता । तन्मरणत्रैवणादस्या पि मरणं जातमितः परं पारं न विद्यते देखभागिनः whose lot is miserable. निन्निशः cruel. कर्मणा चाण्डालः whose actions are wicked like those of चाण्डाल, निर्विकारत्वम् being free from emotion. मरण...भीरवः- this is the reason why प्राणऽ do not follow चन्द्रापीड. शोकेन सह यथा स्यात्तथा (अव्ययीभाव). Ar. explains ‘अनुमरणप्रयलेन विना किं तूष्णीं तिष्ठसि. अयं..लेहस्य this is the time to show your affectio (for me by help ing me in making the preparations for death). Or it may mean ‘This is the time to show our affection (to our sons by dying ) महा..समीपे near the temple of महाकाल. महाकाल is the name of a celebrated shrine of शिव ( one of the 12 ज्योतिर्लिंगs) established KADAMBAR. 309 xt उज्जयिनी, कालिदास in his मेघदूत gives a very fine descripti the temple, the worship there and of उज्जयिनी. ‘भर्तुः कण्ठच्छविरिति गणैः सादरं वीक्ष्यमाणः पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डीश्वरस्य ’ मेघदूत v. 33 and fअप्यन्यस्मिञ्जलधर महाकालमासाद्य काले स्थातव्यं ते नयनविषयं यावदत्येति भानुः ? v. 34. मलिनाथ quotes the following from the स्कन्दपुराण ‘आकाशे तारकं लिी पाताले हाटकेश्वरम् । मयैलोके महाकालं दृष्ट्वा काममवामु यात् सपदि at once. काष्ठिकाः काष्ठकर्माधिकृताः or as 'T says ४.१2 ‘काष्ठभारिणः-derived from काष्ठ according toतत्र नियुक्तः पा० I. 4. 69 (काष्ठे नियुक्तः whose duty it was to supply the wood for the funer al ). संकुचिताः ('T ‘शुचा संकुचिताङ्गाः) with contracted limbs (e. e. inactivenot working to bring together the materials for चिता प्रवेश). निष्क्रामयत bring out. उपकरणानि materials. Ar. mentions some of them. ग्निप्रवेशोपकरणानि चन्दनपङ्कांशुकसर्पिरादीनि. उप..विना without making delay due to any impediment (such as sorrow, besitation &c). दापय causal of दा. अशेयं whole कोष treasure . कस्य...पाल्यते for whose sake is it preserved yet ? As our only son is dead there is none for whom we need preserve our money. पालनादिकं करणीयं my duty such as protecting (ble subjects) &c. क्षीणम् come to an end. (भूमिमनतिक्रम्य ) has . क्षीणं पुण्यं यस्य यथाभूमि to your respective countries. उत्सृष्टाः स्थ you are allowed to go by meHe neans 'you stand to me Mow as sons; go and rule your respective countries. ’ अस्य refers to चन्द्रापीड. यथा...करिष्यथ so manage that the subjects of चन्द्रापीड may not at least to-day know the sorrow (due to his death ). कथा..वत्सः my son now remains only in stories (e. e. he is no more ). कथा अवशेषः यस्य सः कथावशेषः अकथावशेपः कथावशेषत्वेन संपन्नः भूतः कथावशेपीभूतः (a च्वि forma tion ). कमपरं ...यामि whom shall I inaugurate (in my place as king) and then go (to a forest). See p. 91 1. 2-4. अचेतिता आत्मपीडा यया who did not mind her own grief. ध्रियते शरीरेण he continues as regards his body (i. e. the body is yet sound ). निरवशेषम् । to the end. P. 92 1. 15-23 तारापीडस्तु...उवाच. तुकेन अन्तरितः शोका वेगः यस्य whose violent grief was merged in curiosity. विगतः निमेषः यस्य. विगत.विष्ट इव he looked like one possessed on account of his stead-fast sight. दत्तं अवधानं ( attention ) येन who listened atten- tively- तेन = त्वरितकेन. यथादृष्टं..अनुभूतं just as he saw. heard and experienced. Ar. explains “तत्र दृष्टः सरसि निमनेन्द्रायुधस्य कपिञ्जलरूपेण निर्गमश्चन्द्रापीडशरीराऽज्योतिरुद्मः । श्रुतं तु कपिंजलवाक्यमशरीरवाक्यं च । प्रत्यहमनुभूतो दर्शनेनाभ्यस्तश्चन्द्रापीडशरीराविनाशवृत्तान्तः . अनेकचितैः उत्पादित प्रत्ययः यस्मिन् belief in which was produced by many signs. Many thing in the life and career of चन्द्रापीड induced him to believe that चन्द्रापीड was the moon incarnate . अश्रद्धेय which could not be believed. THe ould not bring himself to think that the 100n should be b00rm of him. निरतिशय...कारणे that caused boundless sorrow to him (because of the death of his son विस्म.भूतम् it was the source of wonder to him (because the non-decaying of the body after death was unheard of). दुःश्रव करम्-Ar explains 'दुःश्रवमपि शोककारणत्वात् श्रोतुमशक्यमपि अद्रुतत्वात् श्रवणकौतुककरम्.' ०वृत्तान्तम् is the object of श्रुत्वा (1. 17). ईषदिव 1ittle. विवर्तितं (burned ) आननं येन. विमर्षेण स्तिमिता तारका यस्य whose pupil was motionless on account of the fact that le was thinking over (the marrative). विमर्पः (-शै: als0) reflection . निर्विशेषपा अवस्था यस्य तस्मिन् whose condition was not different (from that of तारापीड). The reason why the king looked at शुकनास was that the latter who was a very wise and learned ma11 may explain the mystery of चंद्रापीडs ife. निधानीकृत्यात्मदुःखं having concealed their own sorrow. निधान 10ard, treasure. निधानीकृ to 10ard conceal. अपनोद: removal. सा अवस्था यस्य सः तदवस्थः. स्वस्थवत् like a person at ease P. 92 1.24-p. 94-16 देव विचित्रे...जाता. विचित्र wonderful समुसार प्रपञ्चः- 10undame existence, world. सधरत्सु moving about Ar. reads संसरत्सु and explains ‘जन्ममरणपुनर्जन्मानि अनुभवत्सु. T. also reads संसरत्सु and . explains ‘जन्ममरणाविच्छेदेन वर्तमानेषु.’ सुख...मयेषु whose lot is full of happiness and misery . देव...मानुषेषु gods, lower Ar. reads 'सुखदुःखमोहमयेपु' and says that gods are full.of सुख, lower animals of दुःख and mem of मोह (अज्ञान) त्रिगुणात्म...परिणामात् by the development of प्रधान (primordial un distinguished matter) consisting of the three gualities. According to the सांख्य philosophy, प्रधान or प्रकृति is the prime cause of the whole प्रपञ्च. प्रधान or प्रकृति is matter in a chaotic undistinguished state. It is the first principle (तत्व) of the सांख्य philosophy. The equilibrium of the three गुणः सत्व, रजसू and तमस् (constitutes प्रधान orप्रकृति.When this eguilibrium of the threeगुणs is interfered with, them arises the evolution of प्रधान, from which is produced महत् them अहंकार ; from अहंकार the five subtile elements (पंचतन्मात्र), five इज्ञानेन्द्रियs, fve कर्मेन्द्रिय8 and मनसू are produced . and from the five तन्मात्रऽ are produced the five gross elements. These make twentyfour तत्वs. The पुरुष ( the individual soul) is the 25th तत्व In order to free the पुरुष from the enjoyment of the three-fold! दुःख ( आधिभौतिक, आधिदैविक and आध्यात्मिक) and to secure for him कैवल्य isolation) it is necessary that पुरुष should p0ssess correct know ledge of the difference between tle three गुणऽ ( the constituents KADAMBAR. 311 प्रधान ) and पुरुष. मूलप्रकृतिरविकृतिः महदाद्यः प्रकृतिविकृतयः सप्त । षोडशकस्तु विकारः न प्रकृतिर्न विकृतिः पुरुषः ॥९ सांख्यकारिका 3; and so ‘प्रकृतेर्महांस्ततोऽहंकारस्तस्माद्णश्च षोडशकः।तस्मादपि पोडशकात्पञ्चभ्यः पञ्च भूतानि । 22. This enumerates the 25 तत्त्वs of the सांख्य . ‘सत्त्वं लघु प्रकाशकमिष्ट मुपष्टम्भकं चलं च रजः । गुरु वरणकमेव तमः प्रदीपवच्चार्थतो वृत्तिः । सांख्यका रिका 13. Arreads ब्रह्मदेव after परिणामात्, which would refer to bhe view of the Vedanta philosophy that the whole world is an manation from the single ब्रह्म परमाण्वादे..च्छया or by the will of the lord who is the cause of the production, subsistence and |estruction (of everything) beginning from the atoms and end. jng with the universe. This is the view of the नैयायिक Echool founded by गौतम. ब्रह्माण्डं पर्यन्तः यस्य. According to the नैयायिक, motion is first produced in the atoms as a result of God's will This motion produces conjunction of two monads giving birth to a diad ( ड्युक ). Three ह्यणुकऽ make a यणुक. From this last is produced the चतुरणुक and so on until the great masses of earth water &c. are formed. The destruction of things takes place exactly in the same way; that is, when od dosires to destroy all effects, motion is produced which divides the monads and destroys the द्यणुक, then follows the destruction of the यणुक and so on till the great masses of earth &c become extinct. The तर्कदीपिका on तर्कसंग्रह section 13 ‘रूपरहितस्पर्शवान्वायुःsays ईश्वरस्य चिकीर्षावशात्परमाणुषु क्रिया जायते । ततः परमाणुद्वयसंयोग सति द्यणुकमुत्पद्यते । त्रिभिर्बणुकैथ्यणुकम् । एवं चतुरणुकादिक्रमेण महती पृथिवी महत्य आपो महत्तेजो महान्वायुरुत्पद्यते । एवमुत्पन्नस्य कार्यद्रव्यस्य संजिहीर्षावशात्परमाणुषु क्रिया । क्रियया परमाणुद्वयविभागे सति द्वयणुकनाशः ततव्यणुकनाशः ततश्चतुरणुकस्येत्ये महापृथिव्यादिनाशः १. Artakes परमाण्वादेः by itself, understands विपरिणामात् after it and says that the author refers by it to the वैशेषिक philosophy founded by कणाद and that by ईश्वरस्य, इच्छया the author refers to the न्याय system. ' reads ‘ईशितुरिच्छया वा' and remarks ‘इति वैदान्तिकानां मतमेतत्. But this seems to be wrong. The thorough-going Vedantin does not approve of the doctrine of परमाणुड. धर्माधर्मविपाकस्वभावात् वा–through the matu- rity of good and evil deeds that are the means of causing merit and demerit and that yield desirable or nndesirable fruits. धर्म ८.१३ and अधर्म correspond to what is popularly known as पुण्य and पाप This is the view of tblho मीमांसक, धर्म is defined by जैमिनि as ‘चोदनालक्षणोऽथ धर्मः’ धर्म is what is characterized by an injunction (of the vedic texts). T says ‘धमों वर्णाश्रमधर्मः, अधर्मो विहितस्याकरणं प्रतिपि द्धसेवा च तो साधनभूता येषां, इष्टानिष्टकर्तुफलसम्वन्धकारिणां इष्टानिष्टयोः संबन्धं 312 NOTES ON कर्तृषु कुर्वतःविपाकाव कालान्तरे भवितव्यता विपाकः तस्माद्वा । अपूर्वमिति कर्मणां फलप्रदं किमप्युच्यते । अयं मीमांसकानां सिद्धान्तः In this clause the author refers to the inexorable law of कर्म, according to which every action, good or evil, produces a corresponding result (पुण्य or पाप) which must be enjoyed. By doing what is laid down in the शास्त्र we accumulate पुण्य and by doing what is forbidden, we store पाप. The present condition of a person is the result of his actions done in previous lives. ‘पुण्यो वै पुण्येन कर्मणा भवति पापः पापेन बृहदारण्यक III. 2. 13. ‘यादृशं कुरुते कर्म तादृशं फलमश्नुते रामायण, उत्तरका ण्ड 15. 23. The reading of the text विपाकस्वभावात् ( through their character of yielding the results ) does not make a good sense. Therefore Dr. Peterson proposed to read विपाक भावात् (through the existence of विपाक). But this also is not satisfactory. The reading of ArTand the Calcutta editions ‘विपाकात्स्वभावाद्वा' is better and should have been retained in the text. In that case धर्माधर्मविपाकात् would refer to the doctrine of the मीमांसकy und स्वभावात् to that of चार्वाकan atheistic philosopher. According to the चार्वाक, there is no intelligent creator of the world, it springs of itself (स्वभावात्) ‘‘नन्वदृष्टानिष्टौ जगद्वैचित्र्यमाकसिकं स्यादिति चेत्तन्न तद्भदं स्वभावादेव तदुत्पत्तेः । तदुक्तम् ‘अग्निरुष्णो जलं शीतं समस्पर्शस्तथानिलः.। केनेदं चित्रितं तस्मात्स्वभावात्तद्यवः स्थितिः । ॐ सर्वदर्शनसंग्रह (p. 4 Ananda.) Just as the four ingre dients of the betelnut preparation (ताम्बूल ) when mixed and chewed redden the saliva, but cannot produce the same effect separately, so the four elements (पृथ्वी, अप्, तेजस् and वायु) produce, according to the चार्वाक, the different things in the world. चत्वारि भूतानि भूमिवार्यनिलानलाः।चतुर्थः खलु भूतेभ्यचैतन्यमुपजायते । सर्वदर्शन० p. 3. स्वयमेव-6his may be construed in the same sense as स्वभावात् above; but we expect वा after it in that case. So स्वयमेव उत्पद्य मानस्य may be taken in the sense ‘that are born of themselves ( without any perceptible cause ). अनेकप्रकारम् of various kinds wi. जरायुज, अण्डज, स्वेदज, उद्भिज्ज. तिष्ठतः that subsists in the world for some timeविनश्यतः that perishes ( after subsisting for some inue ). Read वाऽनियतवृत्तेः for वा नियतवृत्तेः. अनियता वृत्तिः यस्य whose condition is not fixed & e. is ever changing. N says ‘अस्थिरवृत्तेः श्चितवर्तनस्य. ' Similarly Ar. explains ‘उत्पत्तिस्थितिविनाशेषु अनियतवृत्तेः अनि श्चितवृत्तेः कदा जायते कियन्तं कालं तिष्ठति कदा विनंक्ष्यति इत्यज्ञायमानस्य' T also reads अनियत०. K. reads नियतवृत्तेः and explains it as governed by fixed laws. The meaning of K does not arise directly from the words and is not so good as the one we giveन कदासंभवति %here is no condition that is not possible 8. e. ‘सर्वावस्थापि संभवत्येव अत्र KADAMBAR. 31B reasoning as regards this thing ciz, (the fact of the moon assuming 3 human form ). विमर्शः hesitation. यदि युक्तेर्विचारात् (अयं विमर्शः)- ( If this your hesitation ) be due to a judgment arrived at by युक्तिः is syllogistic reasoning. 'Treads ‘युक्तेर्यभिचारात्’ and explains ‘युक्तिरुपपत्तिः व्यभिचारो विसंवादः कियन्त्यत्र..दृश्यन्ते how many things are there in this world that are void (unsupported by ) of reasoning and which though accepted on the authority of the sacred scriptures are seen never to fail in the result, It is a common principle with ancient Indian writers that तर्क (reasoning) is to be discarded when opposed to आगम (ञ्चति ). ‘शुष्कं तर्क परित्यज्य आश्रयस्ख श्रुतिं स्मृतिम् ? वनपर्व 200, 112; see ब्रह्मसूत्रभाष्य on ‘तर्काप्रतिष्ठाना दपि अन्यथानुमेयमिति चेदेवमॅप्यविमोक्षप्रसङ्गः' II. I. 11. and ‘अचिन्त्याः खलु ये भावा न तांस्तर्केण योजयेत्’ भीष्मपर्व 5. 12 संवादीनि coming to be true. Arreads अविसंवादीनि which is equally good. मुद्रा---युक्तिः what sort of argument can there be ( how can logic explain their connection ) in awakening one who is in deep sleep through poison by the tracing on the body of mystic figures or meditation. मुद्राबन्धः to draw mystical figures (or to make various passes with the fingers such as he स्वस्तिक &C. accompanied by the repeti tion of मत्र9. Argives the following interesting information on this point. विपमूर्छितं विषहारिणो मात्रिकाः मन्त्रेण मुद्राबन्धं नाम किमपि यन्त्रं कृत्वा उत्थापयन्ति । तत्र केचिद्विषसुप्तस्य पावें गारुडादिध्यानेन मण्डलास्थितास्तमुत्थापय न्ति । अस्मिन्नुत्थापने कीदृशी युक्तिः । उत्थापनं नाम विपसुप्तः सहसोत्थाय अहमीदृशः सर्प एवंजातिरहमेनं दष्टवानस्मि अनेन प्रकारेण मुधामीति भणति |. T also ‘मुद्राबन्धोऽङ्गुलीनां वलननिवेशविशेषः, स च शास्रसिद्धः । ध्यानं गरुडध्यानादि. अयस्कान्तः -.भ्रमणे magnet. अयस.वा ( what logic can explain the phonomonon) of the magnet attracting iron or making it revolve. T's note is ‘अयस्कान्तपापाणाः केचिल्लोहं कर्षन्ति केचिद्धामयन्ति' Supply कीदृशी युक्तिः after भ्रमणे वा and सिअॅ in the next sentence. वैदिकानां the incuntations derived from the Vedasमध्राणां...सिद्ध (what logic can there be) in the success secured in various acts by means of spells derived from the Veda and others not so derived; . g. note the following मत्र credited with great power ॐ गणपतये स्वाहेति । अयं गणपतेर्मत्रो धनविद्याप्रदायकः। इममष्टसहस्त्रं च जप्वा वद्ध शिखां ततः। व्यवहारे जयः स्याच्च शतजाप्यान्नणां प्रियः ॥१. नानाविध समुत्पादनात्--we expect rather समुत्पादने ( which is the reading of Ar)-•on account of the production of the power to cause or prevent death or love, to bring one under ones control, to produce hatred, which ( power ) is due to the mixture of various substances. At explains नाना 2 314 NOTES ON विधद्रव्यसंयोगानामौीशकक्षपुटनारायणीयकुहकतत्रसिद्धानां अस्थिकेशवर्णतन्तुविवि- थौषधिविरचितानां पुत्तलिकानां वा चूर्णानां निखननविकिरणादिक्रियायुक्तानां मरण मान्द्योच्चाटनापहरणवशीकरणविद्वेषणादिषु &tc. Many combinations of drugs are mentioned in तात्रिक works and in works on erotics ( as in वात्स्यायन 's कामसूत्र) as causing love, hatred &c. We shall quote a few such strange recipes for the sake of illustration. ‘गोदन्तं हरितालं च संयुक्तं काकजिह्वया । चूर्ण कृत्वा यस्य शिरे दीयते स वशीभवेत् and “श्वेतापर जितामूलं पिष्टं रोचनया युतम् । यं पश्येत्तिलकेनैव वशीकुर्यातृपालये ॥. एवंविधानां supply शक्तेः समुत्पादने . तत्र तत्र सर्वस्मिन्नेव –‘मुद्राबन्धध्यानादीनां स्वस्ववी- यत्पादने’ Ar. आगमः sacred works handled down traditionally. It should be noted that the author mentions पुराण even before रामायण-and भारत. 'The inference is not unjustifiable that in his day the पुराणs were perhaps more honoured than even the रामायण and महाभारत, if we bear in mind the rule that in a द्वन्द्व compound, what is more honoured should be placed first, ‘अभ्यर्हितं च वार्तिक on 'ल्पाच्तरम्’ पू० II. 2. 34. occupying the position of Indra, अजगता becoming a huge serpent (boa constrictor ). अजं छागं गिरति इति अजगरः The story of नहुष occurs in the महाभारत वनपर्व chap. 181 and विष्णुपुराण IV. नहुष was the grandson of पुरूरवम् and son of . आयुस्When इन्द्र lay concealed under the waters to expiate the sin of having killed वृत्र, a ब्रह्मण, नहुष was asked to occupy his seat, He after becoming इन्द्र longed for इन्द्राणी, who showed ther willingness to accede to his wishes if he came to her in a palanquin borne by the sages. On his way he urged each of them to be quick using the words सर्प सर्प' ( move on ) and kicked in insolence अगस्त्य on the head when the sage cursed him to be a सर्प ( serpent). नहुष reduced to the form of an अजगर tells युधिष्ठिर ब्रह्मर्षीणां सहधं हि उवाह शिबिकां मम तत्र ह्यगस्त्यः पादेन वहन् स्पृष्टो मया मुनिः । अगस्त्येन ततोऽस्म्युक्तो ध्वंस सर्पति वै रुपा ॥१. बाण elsewhere refers to this सुरलोकादेकहुंकारनिपतितनहुषप्रकटप्रभावस्य ’ (p. 20 l. 21-22 of P ) and in हर्षचरित (p. 97 ) ‘नहुषः परकलत्राभिलाषी महाभुजङ्ग आसीत्. सौदासस्य...मानुषादत्वम्—~he story of सौदास is given in the VII 65 in विष्णुपुराण IV. 4. King सौदास whilo रामायण and hunting killed one out of a pair of tigers, who had devonred many animals and were in reality राक्षसYS. The second of the two vowed revenge. At the end of a यज्ञ performed by सौदास the राक्षस came in the form of वसिष्ठ and demanded समांसभोज the राक्षस then became a cook and served human fesh instead. Then the sage came to the palace to partake of the meals and knowing by his powers of योग what the food was, cursed the king to be a cannibal. When the king told him what had hap KADAMBAR, 315 . pened वसिष्ठ said he would be a क for 12 years only. The king himself took water to curse वसिष्ठ, but at the request of his queen, he forbore and threw it on his own feet, which were burnt by the water. He was thence called कल्माषपादः It will be seen bhat in this story the curse is given by वसिष्ठ imself. In another story about सौदास found in the महाभारत , आदिपर्व chap16we are told that one day while walking along a foot-path सौदास saw शक्ति the cldest son of वसिष्ठ coming in the opposite direction. The king proudly told him to move away. But शक्ति refused, Baying that, as he was his गुरु's son, it was his privilege to have passage made for him by the king. Upon this the king whipped him eursed him to be a a cannibal ‘कशाप्रहाराभिहतस्ततः स मुनिसत्तमः । तं शशाप नृपश्रेष्ठं वासिष्ठः क्रोधमूर्छितः ।। हंसि राक्षसवधस्माद्राजापसद तापसम् । तमावमद्यप्रभृति पुरुपादो भविष्यसि । आदिपर्व chap. 16 , 12-13. Barna in the हर्षचरित (p. 98) says “सौदासेन नरक्षिता (नरान् मता ) पर्याकुलीकृता क्षितिः? असुरगुरुः=शुक्रः. जरसा hy old age. भङ्गः destruc tion. discomfiture. ययातिः—See विष्णुपुराण IV. 10 and महाभारत आदिपर्व chapter 5 and f: ययाति son of नहुष married देवयानी, the daughter of शुक्र. शर्मिष्ठा the daughter of the king of Asuras was made her servant for her insulting conduct towards देवयानी O one occasion. ययाति fell in love with शर्मिष्ठा and bad three sons from her hen देवयानी indignantly went to her father शुक्र who cursed ययाति to be old and infirmययाति propitiated शुक्र and obtained from him permission to transfer his old age to anyone who would accept it. He asked his five sons born of देवयानी and शर्मिष्ठा but all refused exceptपूरु the youngest. त्रिशङ्कः त्रिशङ्कbelonged to tle solar race and was father of the celebrated श्चन्द्र रामायण बालकाण्ड (57-60) gives his story. He wished to go to beaven with his mortal body by performing a यश. His family preceptor वसिष्ठ declared it to be impossible. He went to the Cons of वसिष्ठ who rejected his absurd proposal. He then told them angrily that he would go elsewhere to perform the 5acrifice he desired and was cnrsed by them to be a चाण्डाल. प्रत्याख्यातो वसिष्ठेन भवद्भिस्तदनन्तरम् । अन्यां गतिं गमिष्यामि यष्टुं विदितमस्तु वः॥ ऋषिपुत्रास्तु तच्छुत्वा घोराक्षरमिदं वचः शेपुस्तं नृपतिं क्रुद्धाश्चाण्डालस्त्वं भविष्यसि । रामायण बालकाण्ड 60. 8-9. बिधामित्र, whose family he had saved from starvation in a famine, took pity on him and raised त्रिशङ्क towards heaven, when इन्द्र refused to admit him and asked him to fall down headlong. Then विश्वमित्र called upon him to stay where was ( तिष्ठ तिष्ठ ) and began to create new worlds, नक्षत्रऽ he &c. Then the gods intervened and made his creations as eternal 816 NOTES ON as those of ब्रह्म and त्रिशङ blazed forth as a constellation, but with head downw&rds. In this story the curse is given not by the father of त्रिशङ but by bhe sons of वसिष्ठ. Perhaps Banas son knew some other story. Bapa frequently refers to the story of त्रिशङ्कुं . ‘ सुरलोकमारोहतस्त्रिशङ्करिव कुपितशतमखपुंकारनिपतिता राजलक्ष्मीः (p. 8 1. 12-13 of P.) and हर्षचरित p. 249 “त्रिशतैरिव उभयलोकभ्रष्टस्य नक्तंदिनमवशैशिरसस्तिष्ठतः. महाभिषः—See महाभारत आदिपर्व chapter 96. महाभिष performed one thousand अश्वमेधs and one hundred ऽ and secured a seat among the godsOne day when the gods with महाभिष waited upon ब्रह्मा, the Ganges came in her divine form to offer her respects to ब्रह्मा when her garment was displaced by the wind. All the gods hung down their faces महाभिप alone looked at her eagerly. Enraged by his want of propriety, ब्रह्मा cursed him to be a mortal again adding zhat the Ganges who had atbracted him so much would be his wife for some time during which she would trouble him by her waywardness. He was born as शान्तनु, tho father of भीष्मः ब्रह्म said यया हृतमनाश्वासि गङ्गया त्वं हि दुर्मते । सा ते वै मानुषे लोके विप्रियाण्याचरिष्यति ॥ 7 यदा ते भविता मन्युस्तदा शापाद्विमोक्ष्यसे । आदिपर्व chap. 96. गङ्गायाः from the Ganges, अष्टानामपि वसूनाम् The वसु5 are ‘धरो ध्रुवश्च सोमश्च अहश्चैवानिलोऽनलः प्रत्यूषश्च प्रभासश्च वसवोऽष्टाविति स्मृता १९. The eight वसुऽ once tried to carry away वसिष्ठ's कामधेनु while he was engaged in prayer and were condemned by the sage to be born as men. The story occurs in आदिपर्व chop. 99 यस्मान्मे वसवो जङगं वै दोग्ध्रीं सुवालधिम् । तस्मात्सर्वे जनिष्यन्ति मानुषेषु न संशयः। ' 32. The Mahabharata mentions पृथु and यौः as two of the 8 वसुs and also refers to धर as the first of them. The वसुs being bhus cursed asked bhe Ganges to be their mother on the earth. See आदिपर्व chap. 96. ‘त्वमस्मान्मानुषी भूत्वा सुज वि ।। 15. बाण elsewhere says ‘गजेव वसुजनन्यपि तरङ्गखुद्दचञ्चला’ p. 105 1. 4 अयम् of P. --vell-known, celebrated. भगवानजः . e. ‘अजा विष्णुहरच्छागाः' इत्यमरः. Kalidasa says in रघुवंश X ‘अजस्य गृहतो जन्म निरीहस्य हतद्विपः? जामदग्नेः—It would be better to read जमदग्नेः with K, N and the Calcutta editions. This refers to परशुराम, son of जमदग्नि and रेणुका and the 6th incarnation of विष्णु Note the following from गीतगोविन्द ‘क्षत्रियरुधिरमये जगदपगतपापं रूपयसि पयसि शमितभवतापम् । केशव धृतभृगुपतिरूप जय जगदीश हरे ॥'. Supply आत्मजतामुपगतः after दशरथस्य and वसुदेवस्य चतुर्धात्मानं विभज्य-This refers to the four sons of दशरथ ®i«. राम, लक्ष्मण, भरत and शत्रुन. Sce रामायण बालकाण्ड chop. 14, where the gods say to विष्णु ‘राजा दशरथो नाम तप्तवान्सुमहत् तपः। इष्टवांश्चश्वमेधेन प्रजाकामः स चाप्रजाः ॥ 28 KADAMBAR. 317 तस्य भार्यासु तिसृषु श्रीकल्पासु जनार्दन । चतुर्थाशं विभज्य त्वं प्रादुर्भवितुमर्हसि । 30. मथुरायां वसुदेवस्य -refers to the incarnation of विष्णु a8 कृष्ण. असंभविनी impossible. गुणैः परिहीयते to fall short of in qualities देवः refers to तारापीड. कमलनाभ is विष्णु कमलं नाभं यस्य स कमलनाभः IFrom the lotus on the navel of विष्णु, ब्रह्मा is said to have sprung up ‘पद्मनाभो मधुरिपुः’ इत्यमरः नाभि becomes नाभ according to the following interpretation of पाणिनि's sitra ‘अच्प्रत्यन्ववपूर्वात्सामलोम्नः v. 4. 75 (सि. कौ. ‘अच् इति योगविभागादन्यत्रापि । पद्मनाभः). नापि. चन्द्रमाः nor does the moon excel Vishnu. In these two sentences what शुकनास means is:-Even Lord विष्णु was born of ordinary mortals. Much more therefore is it possible that the Moon who is in no way superior to Vishnu may be born of you who are in no way inferior to men of former ages from whom विष्णु was born as परशुरामराम, कृष्ण, देवेन refers to तारापीडदेव्याः = विलासवत्याः. दृष्ट:—This refers to the dream of तारापीड mentioned on p. 65 of Peterson's edition of कादम्बरी ‘कदाचिद्राजा क्षीणभूयिष्ठायां रजन्यां...स्वप्ने..विलासवत्याः...आनने शशिनं प्रविशन्तमद्राक्षीत् . तथा--जातम् bhis refers to the dream of शुकनास on the same page ‘मयापि स्वप्ने दिव्याकृतिना द्विजेन-पुण्डरीकमुत्सद्धे...मनोरमाया निहितम् तदुत्पति प्रति as regards their birth. विनष्टयोः when they are dead. प्रतिलम्भः obtaining अखिललोके प्रख्यातः प्रभावः यस्य. इत्थमेव just as it is related (by त्वरितक). अन्यच्च--Ar विश्वसस्यास्ति तादृशा कान्तेः of such majesty of form (as was possessed by चन्द्रापीड). अन्यत्र elsewhere (than in the moen, who became चन्द्रापीड. तत् therefore. कल्याणैः -supply युक्तस्य after it; or कल्याणैः may mean by all that is auspicious. Compare the use of कल्याणैः above (p. 83 1. 6 ). Arsay ‘कल्याणैः अस्मत्सुकृतैः निर्वर्तितं गन्धर्वसुतोद्वाहमङ्गलं येन who has performed the ceremony of marriage with the Gandharva princess ( कादम्बरी ). गला नयनपयः यस्य who sheda tears (of joy ). चन्द्रा who is screened by the name चन्द्रापीड . e. who is real. ly चन्द्र called by the name चन्द्रापीड. आजन्मकृतम् caused from the day of your birth. तयोः of चन्द्रापीड and पुण्डरीक वर एय-Ar. says ‘अस्माकं तु तच्छापो वर एव वरप्राप्तिस्तादृशदेवतात्मकपुत्रसम्भवात् तद्रसदृशत्वात् अस्मिन् वस्तुनि–‘उदर्कस्वादुनि पुत्रमरणे'-refers to the death of चन्द्रापीडमङ्ग . wear auspicious things. धनातिसर्जनं gifts of money. अन्य कुशलम् %he merit accumulated in past lives. पर्याप्तिक्षेमपुण्येषु कुशलम्' इत्यमरः. अकुशलमपि = पापमपि अकुशल..नीयताम् let your sim also be destroyed by the trouble caused by austerities such 28 यम, नियम, difficult vows, fasts &c. यमश्च नियमश्च कष्टव्रतानि च उपवा साश्च आदिः यस्य. It was supposed that तपः destroyed sin. तपो विद्य च 318 NOTES ON विप्रस्य निःश्रेयसकरं परम् । तपसा किल्बिषं हन्ति विद्ययाऽमृतमश्नुते । मनुस्मृति XII. 104. यम and नियम are the first two out of the 8 अङ्गs of योग, यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयः ’ योगसूत्र II. 29. The यमऽ are five according to the योगसूत्र of पतञ्जलि ‘अहिंसासत्य-अस्तेय- ब्रह्मर्चय-अपरिग्रहाः यमाः योगसूत्र II. 30. अपरिग्रहः being without posses sions, renunciation. The नियमs are ‘ शौच-सन्तोषतपःस्वाध्याय ईश्वरप्र णिधानानि नियमाः योगसूत्र II32. प्रणिधानम् contemplation. फष्टव्रतष्ठ are such as चान्द्रायण, which is defined in the मनुस्मृति XI216 as एकैकं हासयेत्पिण्डं कृष्णे शुक्रे च वर्धयेत् । उपस्पृशंस्त्रिषवणमेतच्चान्द्रायणं स्मृतम् । —should cause to be performed (through the medium of बाह्ण४ ) न खलु ...असाध्यं नाम-compare above ‘तपसो हि सम्यक्कतस्य नास्त्यसाध्यं नाम किञ्चित्’ (p. 89 1. 7–8 text ). वैदिकानाम् enjoined by the Vedas, such as the performance of अश्वमेध, ज्योतिष्टोम &c. अवैदिकानाम् not enjoined by the Vedas such as those mentioned in the तत्र तयोः—of चन्द्रापीड and वैशम्पायेन who were कृच्छलब्धय: obtained with difficulty. ईदृशेनैव प्रकारेण ४. e. by the performance of pious workE, fasts &ce . This refers to the fact that तारापीड had no issue for a long time. See pp. 63-64 of Peterson's ed. of कादम्बरी, where तारापीड tells विलासवती ‘आधीयतां धैर्यं धर्मे च धीः' and where we are told that विलासवती underwent various व्रतs for a son. P 94 1. 17–p. 95 1. 22 इत्युक्तवति --कारयत्. कोन्यो बुध्यते who else (other than you शुकनास ) knows ( all this)? अग्रतो दृष्टिली that is always present before my eyeअन्तरयति conceals. अप्रत्यक्षते not actually seen. संस्तम्भ firmness, support. परिबोधनं...पेतमेव to argue ( with the queen and to convince her ) is quite imposs ble. किम...लम्बेन what more ( is to be obtained) by delaying? निर्णीता...वयम् she refers to the fact that she bad come out of the city (उज्जयिनी) to the tenmple of the मातृs and that the king had followed her there. दीयतां प्रयाणम् give the order for starting. दुःखा..आसीत् for removing my sorrow, I ( at first) was willing to see my heart broalk. This refers to her words on p. 89 | where she wishes herself dead. तदपि = हृदयस्फुटनमपि दर्शन एव but I do not like that (breaking of heart ) now because I desire to see ( my son's body which is said to be अविनाशि ). जानामि...मृतास्मीति I think that it would be better for me to live to see if only once my son, though I may thereby have to under• go pain for a long time; but not to die just now for removing unbearable sorrow. She means that to see only once her dea son's body is well worth all the anguish that she may have to KADAMBAR . 319 suffer for a long time till she reached अच्छोद. वत्सान...व्रजतु our departure (towards अच्छोद) be the means of diverting my heart that is anxious to see my son's face. पुनराशानिबन्धनस्य which is supported by hope (of seeing चन्द्रापीड come back to life ) again. सर्वा...पायस्य which has now secured a means of avoiding all distress. सर्वस्य अत्ययस्य निवारणं तस्मिन् उपायः यस्य ‘अत्ययोऽतिक्रमे कृच्छे दोषे दण्डेप्यथापदि' इत्यमरः . अत्ययः difficulty, misery. आत्मना | १s समः who was like himself (e. ८. who was a very intimate friend of शुकनास). परिणतं (advanced) वयः यस्य पङ्कम्=ब्राह्मणः (षट् कर्माणि -१ यस्य). The six actions peculiar to a ब्राह्मण are 'अध्यापनमध्ययनं यजनं याजनं तथा । दानं प्रतिग्रहश्चैव षट्कर्माण्यग्रजन्मनः । मनुस्मृति X. 5. स्वस्तिपूर्वकम् स्वस्ति इति पूर्व यथा स्यात् तथा–having first uttered the word स्वस्ति ( may it be well with you ). अपरिस्फुटेन not quite clear. the loud speaking out (on the part of the people ) of the news ( about चन्द्रापीड and वैशम्पायन ). राशः is abla tive . मातृगृहस्य पृष्ठतः behind the temple of the मातृs (to whicl विलासवती had repaired). स्वस्थं शरीरं यस्य who is well. ढौकितः ap proached. तौ--दिवसैः In how many days will they (चन्द्रा० and वै०) come? तत् refers to the questions put by मनोरमा उपरति..तमम् ore painful than even the news about the death (of चन्द्रापीड He felt for मनोरमा even more than for himself. शतगुणीभूतः शोकः तेन उत्प्लुतं अङ्गं यस्याः whose body was overwhelmed by grief that had increased a hundred-fold ( at the sight of her friend मनोरमा ). Sorrow increases at the sight of persons dear to us. Compare “ स्वजनस्य हि दुःखमग्रतो विवृतद्वारमिवोपजायते । कुमारसंभव IV ; ‘सन्तानवाहीन्यपि मानुषाणां दुःखानि सद्वन्धुवियोगजानि । दृष्टे जने प्रेयसि सहानि स्रोतःसहतैरिव संप्रुवन्ते TV. प्रियसख्या refers to मनोरमाः अन्यतः from a stranger ( who would not be able to offer consolation to her ). संस्थापय make firm, composeconsole. यातव्यम् she will accompany ( शुकनास ). P. 95 1. 28–p. 98 1. 6 अथ तथा--. प्रहितवान् आश्चर्य ...हलाय to gratify their curiosity of seeing a wonder ( viz. the non-decay- ing of the body of च० ). प्रथमगत who had already gone (with चन्द्रापीडstood by his corpse on the अच्छोद and had not returned ). गृह...वर्जम् excepting the men placed for guarding the houseg. वर्जम् is a gerund in अम् ( णमुल). उदचलत् rose up, started. शीघ्र हेतून् who would be the cause of obstructing his rapid march. निवर्य having caused them to return प्रलघुः परिकरः यस्य whose retinue 18 small. पिबन्निव पन्थानम् as if he drank the way (i. e. he wished the way to come to an end). एक...मानः 320 NOTES ON desirious of reaching as if iu a day. ईहमानः pr• p. of ईट्स I A to desire. स्तोकत...प्रभृति when he had gone only a short distance. कियत्य...वर्तामहे how much of the journey have we yet to go? कति...पतामः in how many days shall we reach ? तुरङ्गमे आरोपितं placed on horseback. again and agaim calling him. अविच्छिन्न-.वहन् riding on with continuous marches. अबहुभिः not many &, e. a fewविकल्प-..दुःस्थितेन bhat was distrossed by its mounting ou bhe swing of hundreds of nuisgivings. On विकल्प ५० Ar says चन्द्रापीडशरीरं संप्रति विनष्टम्, किमथवा यथापूर्वमवस्थितम् किमथवा उज्जीवितः सुखं तिष्ठति? अन्तरात्मना (हृदयेन )--युक्तः should be understood after it. आप्ततमान् very trustworthy. ‘आप्तः प्रत्ययितस्त्रिपु' इत्यमरः P. 96 17–p. 97 1.5 अथ तैः...अगमत्- तैः refers to the trusted horsemen (1. 5 above ) 8ent with त्वरितक by तारापीड. आगच्छन्तम्—bhia and the following accusatives qualify (1. 14 ). उज्झितः (त्यक्तः) आत्मसंस्कारः (शरीरसंस्कारः नादिरूपः ) तेन मलितं कृशं च शरीरं यस्य, अवनितले निवेशितं उत्तमाङ्गं (शिरः) येन. They bowed on seeing the king. उडुष्पा ( full of tears ) दीनतर दृष्टिः यस्य जीवित...मानम् who as if desired to enter पाताल on account of the shame that bhey should have survived (the prince's deabh ). अहम..रक्षन्तम् who avoided being seen, each trying hard to conceal himself behind another. They were ashamed to show their faces to तारापीड as they had survived the death of the prince for whose protection they had accompanied himपरस्परस्य आवरणम् ( concealment ). अहमहमिका -emulation,१। rivalry ‘अहमहमिका तु सा स्यात्परस्परं यो भवत्यहंकारः इत्यमरः on which क्षीरस्वामी 5ays ‘अहं शक्तोऽहं शक्तोऽस्यामिति अहमहमिका. अक्षत...हतमिव who bhough not wounded, were as if killed. They looked dead on account of their grief hough no one had attacked them with weaponsसपरि...मुपितमिव who looked as if they were robbed (sad, forlorm ) though they had a body of attendants. One can not be robbed when one is guarded by an escort. परिच्छदः attendants; it also means * clothes, armour Arexplains ‘सपरिच्छदमपि कवचाभरणछत्रधारणादियुक्तमपि तदधारणाच्चौरैर्मथितसर्वस्वम् ससंभ्रम...चरणम् though they approached hasily, their feet were as if drawn in the opposite direction 8. e. they were unwilling to come on account of the shame they felt at having survived the prince for whose protection they were sent. अर्द्ध-.त्साहम् whose energy hail dropped away together with their limbs &. e. bheir limhs were languid bhrough dejection and their उत्साह was all gone. बाष्पे मानम् This means—they let fall tears from their eyes and bheir RADABAR. 321 ateadiness was all gone. मुक्तः आत्मा यैः. Ar मुक्तात्मानं मुक्तधैर्यम् वैकृत्ये..सर्पन्तम् who approached the king तारापीड with distress itself , e. distress came over the king, as he saw the princely courtiers of च० approach. मेघनादः पुरःसरः ( foremost ) यस्य चन्द्रापीडचरणतले निबद्धं जीवितं यस्य. उलसितः तनयशोकोर्मिवेगः तेन आक्रान्तः उल्लसित...च्छसित इव although orer whelmed by the violent wave of the sorrow for his son that rose up, he was as if revived ( was refreshed, was animated with hope). The approach of the princes produced con tonding emotions in him. His sorrow increased, as he was remind. ed of चन्द्रापीड who was conspicuous by his absence among them His heart was consoled by hope about चन्द्रापीडs revival by the fact that the princes approached him (who would not have done so if चन्द्रापीडs body had begun to decay and who would have killed themselves in that case ). दृढीभूतः चन्द्रापीडदेहस्य अविनाशे प्रत्ययः यस्य स दृढी•••श्रत्ययः अन्तरात्मा तेन -with a heart whose belief as to the nondecaying of the body of चन्द्रापीड was strengthened. सावरण...वर्तिनीम् who was seated on a Baddle that was covered with a veit (in order to screen विंलासवती from the public gaze ) Ar. reads सावरणवारणपर्याणवर्तिनीम् and says गजपृष्ठे राजमहिषीणामाव रणार्थः पटमयः पञ्जरः स्थापितो भवति तदन्तरे पर्याणे प्रस्तरे स्थितामित्यर्थःभ्रियते वत्सः our dear son surely continues with a non-decaying body. धृ 6 A भ्रियते active present 3rd sing.) to live. exist, येन wherefore. येन...आगत:-Ar , comments ‘शरीरेण ध्रियते जीवति वत्सशरीरमविनाशीत्यर्थः। नो चेदयं राजपुत्रलोकस्यागमो न संभवति आत्म...धला raising up with her own hand the skirts of the cloth that screened her. सिचयः cloth, garment. Arsays ‘आवरणसिचयः आवरणकुटीरपट: अधलर-लम् border skirts. तनयनिर्विशेपम् not different from her son ( ४. e. whom she loved as her own son ). राज...लोकम् is the object of आले अविच्छिन्ना अश्रुधारा यस्याःसह...क्रीडितस्य who played with you in the dust (when you were a child ). दूरत एव—is to be connected with अवनि...म्. समं...लोकेन together with all the people. इतो ढौकस्व como this way. उद्दिश्य having ( specially ) referred to him ( by his name ). N 5ays उद्दिश्य नाममात्रग्रहणं कृत्वा चेतना-..गतम् on accout of the absence of consciousness, only no movement takes place (६. e. चन्द्रापीडs body does not move ). दिवसे दिवसे as each day passes. कान्तिः brilliance, beauty. जीवित...मत्याशः in whom as produced the hope that चन्द्रापीड would be restored to life. समुपजाता प्रत्याशा यस्य कृतार्थयामः we shall render blessed. कृतार्थयति is a denominative verb from कृतार्थ. अभिवर्धितः गतिविशेषः यस्याः P. 97 1, 6-p. 37 1, 20 अथ सहसैव---रोदिष्यसि पुरः प्रकीर्णाः 322 NOTES ON तारमुक्तानुकारी नयनबिन्दुसन्दोहः यया who scattered in front of her multitudes of tears that resembled the purest pearls. Both pearls and tears are white and rounded. तार adj. radiant ; तार purity of a pearl ‘मुक्ताशुद्धौ च तारः स्यात्इत्यमरः, सन्दोहः = समूहः दुःखैकभागिनी whose only lot is to be miserable. विस्मृतं मरणं ययः who have forgotten death ( who should have died long ago for the sake of पुण्डरीक, but have yet continued to live ). कियत् यावत् how long, up to what timeयावत् governs a noun in the accusative in the sense of up to, as far as in various ways. खलीकारदाने एकः (केवलः) पण्डितः तेन who is clever only in causing miseryः दग्धवेधसा by the wretched Brahma. खलीक कारः is derived from खलीकृ to crush, injure, ill-treat. ह्रिया = लब्जया. चित्ररथतनया कादम्बरी. सदरोपसृतं सखीकदम्बकं (सखीसमूहः) तेन अवलम्बितं शरीरं यस्याः तूष्णीमेव silently (without uttering a word of lamentation as महा वेता did ). मोहान्धकारम् (the darkness of a swoon} Supply अविशत् सा अवस्था ययोः. तदव...तयोः (geni. absolute ) while they (महाश्वेता and कादम्बरी) were in that condition. तदनु after hin ४. ८. तारापीड पुरः प्रधाविता who ran before the king. Texplains प्रविष्टाऽपि देवी पुत्रदर्शनौत्सुक्यात् अति त्वरित्वा राज्ञः पूर्वं चन्द्रापीडमुपगतवतीति बोद्धव्यम् उत्प्लुता आयततरा दृष्टिः यस्याः whose eyes were filled with tears and were very much diliated ( through the desire of seeing चन्द्रापीड). सहजचैव-रहितम् who was not destitute of his natural brillianceउपरताः सर्वे प्रयताः यस्य whose movements had come to an end. याव...पीडः before तारापीड had reached the place, no sooner did तारापीड reach the place (than &c. ). विधारयन्तीम् who supported her. आक्षिप्य throwing of, casting aside. प्रसारितं बाहुलताद्वयं यया. रयेण (वेगेन ) उन्मुक्ता अत एव जर्जराः ताभिः which were shattered all round as they were alhed violently. प्रस्रवेण by the flow of milk from her breasts. तात ०ide notes p. 206. अनुचित...स्थानम् it is improper for you to stay here. अकोपगमनेन by approaching my lap ( ३. e. by sitting on it ). अनाकर्णितपूर्व never before disobeyed. केन रोपितोऽसि by what are you angered. तावत् in the first place. having risen to welcome. धर्मशता sense of duty. पितृ..पातित्वम् your great liking for your father, औदासीन्यम् (उदासीनस्य भावः ) indifference. वय..त्वयि we are neutral as regards you ४. e. we shall neither order you to do something nor shall we prevent you from doing what you please उदासीनं हृदयं येषाम्. Ar reads न वयं &c. and explains both rendings वयमुदा सीनहृदयास्त्वयीति पाठे एपोऽस्मासु सावमानस्थित इति भवन्तमुद्दिश्य विपीदामः मध्यस्थहृदयाः स्मः इत्युक्तम् । न वयमिति पाठे यथा तथा तिष्ठ त्वयि न वयमुदासीनाः अलिनग्धा न भवाम इत्युक्तम्’ उन्मुक्तः कण्ठः यथा स्यात्तथा (अव्ययीभाव } ° KADAMBAR 32B bitterly, loudly. अन्तरिता निजपीडा येन who did not mind (lit. who screened ) his own pain. चन्द्रा-.ष्वज्यैव without enmbracing चन्द्र पीड (because he thought it would be presumptuous on the part of a mortal like himself to embrace चन्द्रापीड who was the moon himself). सर्व...क्षमाभ्यां able to remove the trouble of all his subjects. अवलम्ब्य having supported her. आवयोः सुकृतैः on ac- count of our good deeds ( पण्य done in past lives ). अशोचनीयः should not be lamented for. उन्मुच्यता. वृत्तान्तः give up all this incident of grieving which is ft only for the mortal world. गल, हृदयम् only the throat of lim who shrieks will break and not the heart. रटतः geni. sing. of the pr. p. of र. Ar says ‘रटतः आक्रन्दतः जनस्य केवलं गल एव स्फुटति न तु हृदयम् । हृदयं स्फुटति चेद्रोदनं कार्यम्, शोकप्रतीकारहेतुत्वात् निरर्थक senseless; useless, निरर्थकम् applies to both प्रलपित and जीवित. निरर्थक...जीवितम् only meaningless words ( of sorrow ) will pass out of our mouth but not our life (which is useless now that our only son is dead ). निरासङ्गम्--Ar. says 'अविच्छिन्नं, शरीरपक्षे निराधारंशरीरं पतति चेद्रटनं कार्यम् निरासीः शरीरम् only continuous tears will fall (if we shriek) and not our body (that is now without support, as चन्द्रापीड is dead) निर्गतः आसङ्गः (नयनासङ्गः नयनसंपर्कः) यस्मात्. निरासङ्गम् ( with शरीरम् ) may also mean free from attachment, without an object on which to bestow one's love.' वत्सस्य...करम् what caused pain to us (formerly ) was only the fact of our not seeing our child's face. तच्च-..दूरापेतम् but that (not seeing his face ) is impos- ible when we thus look at his face. Ar. comments ‘वत्स गतजीवित इति श्रुत्वा पूर्वमेव दुःखमनुभूतम् श्चत्तद्दर्शनाकांक्षीवासपी करी जाता । सापि वत्समुखे एवमालोक्यमाने एवमक्षतरुचिनि दृश्यमाने दूरापेता तस्माद्रटनं (न?) कार्यम् । दर्शनशब्देनात्र दर्शनकांक्षोच्यते । अपरमन्यच्च रटनाकर णीयत्वे कारणम्-आवयोः पुत्रः पुनरुज्जीविष्यतीति आशङ्कास्ति ? पर•••त्वा having made ourselves extremely firm. सन्धारणीयौ should be comforted, supported, screened by another world dead and gone to another world ( whose body even is not seen ). We know from महाश्वेता that वैशम्पायन died when she cursed him to be a parrot see p. 69. तिष्ठताम् &c-let alone even these two ( मनोरमा and शुकनास ). He means that not only must we try to comfort मनोरमा and शुकनासbut there is also another person ( eiz. कादम्बरी ) whose claims on our atten tion and sympathy are stronger than those of even मनोरमा and शुकनास. यस्याः प्रभावात्—this refers to the words of the divine person on p. 15 1. 1–2 text ‘विशेपतोऽमुना कादम्बरी प्रज्ञेनाप्यायमानं चन्द्रापीडशरीरम् ९. पुनरनुभवनीयः is to be again enjoy 324, NOTES ON ed. जीवित ..-त्सवः the great festival of our good fortune viz. the restoration of the of life (चन्द्रापीड). जीवितस्य प्रतिलम्भः एव अभ्युदयः तस्य महोत्सवः अस्माकम् आगमनेन शोकः तस्य ऊर्मयः (तरङ्गाः ) तेषां संक्रान्तिः तया मूढा who fainted being overpowered by the waves of the Sorrow due to our arrival. Our arrival revived her sorrow afreshसनाम..लभते ( she ), though her friends that shriek out her name and call her try to bring her back to consciousness, does not yet come to herself. नाम्नः (कादम्बरीति नाम्नः ) ग्रहणं तेन सह यथा स्यात्तथा स ..ग्रहणम्. मुक्तः आक्रन्दः याभिः. Understand संशां before आद्यमाणाः चेतनां लम्भय bring her back to consciousness. लम्भ causal of लभ. P. 98 1. 21–p. 100 1. 17 इत्यभिहिता--तत्रैवातिष्ठत् मे वत्सस्य...वधूः my daughterin-law who is to be the support of the ife of my Eon. अप्रतिपन्ना संश यया who had not come to conscious. nesk. अने..करेण having placed कादम्बरी on her own lap with her hand. मूर्छयां निमीलनं तेन आहिता द्विगुणतरा नयनशोभा यस्य–(the face) the beauty of the eyes of which was heightened twofold by their being closed in her swoon. अनवरतं नयनसलिलेन दानं तेन आर्द्रम् vet with the constant bath in thhe toara. इन्दु-शीतलं as cool as a digit of the moon. इन्दुः means *camphor' also. निवेशयन्ती she placed her cool cheeks upon the checks of कादम्बरी. चन्द्रापीडस्पर्शवत् शिशिरेण that was as cool as the touch of चन्द्रापीड. मातः this is addressed by विलासवती to कादम्बरी. N comments ‘यथा पुत्रे तात इति प्रयोगस्तथा पुत्रीसमायां सुतातुल्यायां लषायामपि मातृशब्दप्रयोगः अद्यप्रभृति from to day. Supply भवेत् after सन्धारितम्. अमृतमयीव as if made of nectar . अमृत restores to life those that are dead. So कादम्बरी prevented by her nectary touch the body of चन्द्रापीड from being subject to decay. तन्निर्वि...स्परॉन by the touch of विलासवती that was not different (in its effect ) from his (चन्द्रापीडs). विलासवती as of चन्द्रापीड had a touch resembling her son's. Ar. says mother 'तज्जननीत्वात् तन्निर्विशेषवृत्तिना तद्वत्सुखकरेणेत्यर्थः? प्रतिपत्तिमूढा being at a loss what to do. परवती एव as if not master of herself ( through bashfulness ). यथाक्रमम् according to the order of precedence among the elders ). अकार्यत passive Imperfect of the causal of कृ. Mark the construction कादम्बरी मदलेखया पादवन्दनामकार्य त–the corresponding construction of the primitive verb being कादम्बरीं वन्दनां करोति and the causal construction being मदलेखा कादम्बरी ( or कादम्बर्या ) वन्दनां कारयति. प्रत्यापन्न...तनयायाम् when (कादम्बरी ) the daughter of चित्ररथ regained consciousness. उ तम् restored to life, अस्य = चन्द्रापीडस्य दर्शन...सादितम् it is only KADAMBAR, 325 the happiness of seeing (चन्द्रापीड) bhad was fixed upon by us (as our goal in coming here ) and that we have secured. उपचारः worship, homage. एतावतो दिवसान् -accusative of time-during these days 8. e. so long. attended upon, worshipped. out of regard for us. even a little. परिहरणीयः should be avoided. वयं ..केवलम् we are mere useless on-lookers. किम...गतैर्वा what mattery it whether we stay here or go away ? increased, nourished. एतत् refers to the body of चन्द्रापीड उपकल्पितम् prepared, made ready. आसन्न एवाश्रमस्य that was close by the hermitage (of महाश्वेता ). निर्विशेषं दुःखं येषाम् whose grief was not different from his ( ४. e. who were distressed by चन्द्रापीड's death as much as तारापीड was ). न भवद्भिः...करोमीति you should not suppose that I resort to this (वनवास ) to-day simply out of violent grief. पूर्व-.थेः this was a thing that I had already contemplated. संक्रामितः निजभरः येन who has transferred his responsibility ( to चन्द्रापीड ). पश्चिमं वयः last years (of my life ). क्षपितव्यम् ( potential pass. p. of the causal of क्षि) should be passed. स चायं-supply अर्थः कृतान्तः fate कृतान्तो यमसिद्धान्तदैवाकुशलकर्मसु' इत्यमरः. पुरा...रूपैः or by my evil deeds done in former lives, एवं समुपनमितः has been thus brought about (not in the way I desired ). Ar. says वधूसहितस्य वत्सस्य वदनमालोकितम् । किन्तु तदेवमनेन प्रकारेण विगतजीवितदर्शनामना समुपनमितम् अनति...नियतिः ( the dscress of ) fate cannot be transgressed ( un done ). ‘दैवं दिष्टं भागधेयं भाग्यं स्त्री नियतिर्विधिः' इत्यमरः. Compare for the idea दशकुमारचरित II “न ह्यलमतिनिपुणोऽपि पुरुषो नियतिलिखितां लेखामतिक्रमितुम् ‘भगवन्तौ जगन्नेत्रे सूर्याचन्द्रमसावपि । पश्य गच्छत एवास्तं नियतिः केन लङ्घयते ॥' काव्यादर्श I did not ex II. 173. अप्राप••सुखम् perience that happiness which I would have derived from the actions of my dear son (as king) and which ( सुख ) I was not ( destined ) to obtain. He means :-If चन्द्रापीड had been placed on the throne and he (तारापीड) had gone to a forest, there would have been a peculiarly gratifying pleasure in hearing from a distance about the excellent administration of चन्द्रापीडBut such a happiness he was not destined to enjoy and therefore चन्द्रापीड died. Ar. seems to read चानुभूतं for नानुभूतम्, अचेष्टाकूतम् for आमचेष्टाकृतम् and मुखम् for सुखम् and comments ‘दूरस्थितैः बान्धवैः अप्रापणीयं क्षिप्रविकारित्वात् तदपि मुखमचेष्टाकूतमनुभूतम् । चेष्टा भाषणादिकम् आकूतं...अभिप्रायः । द्वयमपि नराणां वदने दृश्यते । इदं तु द्वयरहितं चेष्टाकृताभिप्राया भ्यां विरहितमात्रमेव न तु मृतवदनवह्निकृतम् उज्जीवनोन्मुखमिति यावत्. We think that looking to the words that precede (अनति...नियतिः) and that followour readings and interpretation are preferable. 28 326 NOTES ON प्रजा...अस्त्येव the fruit ®i«. protection of the subjects (which would have been secured if चन्द्रापीड had been living) does exist as before when your arms are thus uninjured. He means: If चन्द्रापीड had been placed on the throne he would have protected the subjects. Even when चन्द्रापीड is now no more and I go to a forestthe subjects will suffer in no way, as you will protect them as long as your arms are strong' says ‘फलं पुनर्वसादुपजनिष्यमाणम्. तदिच्छामि , पूरयितुम् therefore I wish to fulfil my object that I had cherished so long, i>. of going to a forest for तपश्चर्या. अन्यथापि.. स्थितम् even when it was other-wise and when we were working ८. e. looked after the kingdom ) everything rested on them (your arms ) alone. He means that a king can do very little single-handed and that when he was a the helm of affairs, the active co-operation of the feudatory princes was necessary in everything and that it would make no difference if he were to betake himself to a forest-residence. धन्याश्च..साधयन्ति blessed are those whose strength of body is sapped by old agewho after placing their responsibility on their sons secure the next world with their bodies made light (because the burden of governing is taken from of their shoulders ). जरया पीतः सारः यस्याः सा जरापीतसारा तनुः येषाम् . de notes (p. 23) for a similar idea. यच्च...लाभ एवायम्—the principal sentence is यत् (निजपदं 1. 3. ) च...यदा तदा ( at any time सहसा ) ..आच्छिद्यत एव कृतान्तेन तत् निजपदं पात्रे स्थापयित्वा यदि..मांसपिण्डेन परलोकसुखानि उपायन्ते लाभ एवायम्, यच्च-..कृतान्तेन ( that position, छji. sovereignty ) which is snatched away forcibly at any time by fate from a man even if he is unwilling (to part with it ), by placing its foot upon his neck. गले पादमाधाय by placing its foot upon his neck. . e. by humbling or overpowering a man. तद्यदि...लाभ एवायम् it is surely a gain if after transferring ones office ( sovereignty ) to some worthy person the pleasures of the next world are secured, by means of this mass of fresh (our body ), the remaining portion of the life of which is sapped (it. eaten up ) by old age, the further existence of which is useless, and which is excluded from all pleasures. जरया परिभुक्तः आयुषः शेषः यस्य निष्प्रयोजना स्थितिः यस्य सर्वसुखेभ्यः वान'The nmeaning of the whole passage is : Adverse fate deprives a king of his kingdom even if he be un willing to part with it. This being the case, it would be botter to divest oneself of royal dignity of one's own accord and transfer it to some worthy person. Such a procedure will enable a man to. secure the next World and it would be a great gain indeed. In KADAMBAR, 327 the case of तारापीडhe wanted to transfer his burden to But the latter being dead, he wants to transfer the responsibility to the princes of his court and then to go to a forest to practise austerities for securing the next world. Om जरा..शेषेण Arsays ‘अनेन उच्छिष्टमांसपिण्डेन इति ध्वनिः. सर्वसुखवान this meansold

--In

age one cannot enjoy happiness with the favour and eagerness of youth. Ar says "आस्वाद दनसुखायोग्येनः लाभ एवायम्-As compared with the heavenly pleasures to be secured in old age by subject ing the body to hard penance, the body (a mass of mere hesh) is insignificant and hence the author says ‘लाभ एवायम्. अस्य वस्तुनः कृते = भवद्भुजेषु राज्यस्य निक्षेपणार्थम्. संनिहितानि अपि although they were very near B. e. easily procurable. अनुचितानि not fit for his royal state. वन्यानि belonging to forest. तथाहि for example, to illus- a हयैबुदैि वृक्षमूलेषु--understand संक्रमय्य (1 13) after ०मूलेषु and the following locatives -having transferred | his notion of palaees to the roots of trees ;. e. he looked upon trees as a fit residence for him in his present state (वानप्रस्थाश्रम) as the palace formerly was. Explain the following clauses similarly. अन्त:पुर, लतासु . e. he now teuded the creepers of the forest. संस्तुत = परि चित. संस्तुत-..हरिणेपु . e. the deer became dear to him. निवसन वल्कलेषु he transferred his liking for fine garments to bark-gar ments , e. he now put on barkgarments and liked them as much as he formerly did silken ones. चीरम् a rag; bark. क्षीरस्वामी says ‘चीरं वाक्ष त्व' ( the bark of a वृक्ष). कुन्तल...योगं—is assiduity (care) in dressing the hair. आहारहार्दम् his liking for ( different articles of ) food. ‘प्रेमा ना प्रियता हर्दे प्रेम स्नेहोऽथ दोहदम्' इत्यमरः | हार्दम् is dorived from हृद (meaning हृदयस्य इदं हार्दम् ) according to the Satras ‘हायनान्तयुवादिभ्योऽण् पा० V. 1. 130. and ‘हृदयस्य हृल्लेखय दण्लासेषुपा० VI3 50 (हृदय becomes हृत् when followed by लेख, the afixes यत् and अण् and by लास). नमालाप talk full of jokes. संकथा-conversation about the duties (of a वानप्रस्थ ) or conversa. tion about the way in which merit (पुण्य ) may be accumulated. संक्था = संलापःमिथो भाषणम्-discussion. समररस his zest in battle. उपशम tranquility of mind. व्यसनन् great attachment to or fondness for. अक्षसूत्रम् rosary• प्रजा...शक्तिः his power to protect his subjects (by means of an army). समित्कुशकुसुमेषु ४. e. these were now his soldiers. जयेच्छां परत्र & e. he wished to conquer the next world and not bhis as he formerly did ). कोशस्पृहा desire for threasure तपसि ४. e. he wanted now to accumulate तपः (and not wealth ) आशा मौने हैं. a . he gave up issuing commands and remained silent {engaged in meditation). राग attachment, liking. तनय...तरुपु ८ ८ 328 NOTES ON t. १. e. he looked upon trees as his sonB. तथा--Arexplaius ‘तथा वयं यथा वयमिवेत्यर्थः। अथवा अस्मादृशतपस्विजनोचिताः इति पाठः । अस्माभिर्यथेत्येव पाठः। जाबालिवाक्याद्वयमिवेत्युक्तम् अहरहः everyday. उपचारान् worship, homage. Ar reads उपहारान् for उपचारान् and criticizes our read ing “उपचारानिति पाठे नृत्तगीतादयोऽपि विवक्षिताः स्युः । अन्यथा शुश्रूषामका नामुपचाराणामिति पक्षे गन्धर्वलोकोचितत्वं निरर्थकमेव प्रतिभाति. कथमपि लज्जया who gave up her bashfulness with difficulty. अनिच्छन् not desiring. अविच्छेदात् without a break, regularly. अनुभूतं चन्द्रापीड दर्शनसुखं येन दुःखानि अगणयन् not minding the trouble ( of his position as a वानप्रस्थ) . Here ends the portion of the tale which the sage जाबालि told his pupils including his son concerning the parrot which हारीत had found and which the parrot (पुण्डरीक-~वैशम्पायन ) repeats to king शूद्रक ( moon-चन्द्रापीड) after the parrot was brought in his presence by a चण्डाल girl (लक्ष्मी ). Hence-forward the part itself narrates to द्रक what happened. P. 100 1. 21-p. 101 1 2 इत्येवं च-..पतितः जराभिभवेन विच्छायम् (विगता छाया कान्तिः यस्य ) that was destitute of bright colour on account of the effects (lit. predominance ) of old age. listeners. दृष्ट.सामर्यम् you have seen the power of this interesting story bhat enthrals the mind to draw one awy (into }०७ digressions ). ‘आक्षेपः चित्तापहरणम्’ 'T. कथारसः the interest of thhe story. अन्तः..सामर्थम्-In bhese words the author indirectly praises his father's genius in creating a story of absorbing inter est and apologizes for the digressions in which he indulged in the course of the narrative (such as the long description of the temple of चण्डिका, of tho द्रविडधार्मिक, of महाश्वेता &c.)- यत्कथ...परित्यज्यैव having abandoned that which I was going to tell you ( viz. who the parrot was that was found by हारीत). Ar explains ‘पूर्वकादम्बर्या सर्व एव शिष्याः वैशम्पायनस्य जन्मवृत्तमेव पृष्टवन्तः । तत्तावन्महाश्वेतया दत्ते तिर्यग्यो निरूपे शपे वैशम्पायनशापे कथिते समापितम् । सोऽयं महाश्वेताशापान्तिर्यग्योनौ पतित इति अग्रतः स्थिते शुकशिशौ निर्देष्टव्ये तथापि कथारसात्तस्योपरि तारापीड चन्द्रापीडादिवृत्तं कथयन्नतिदूरमतिक्रान्तोऽ कथारसात् through the inter est of the story. सुदूरक्रान्तोऽस्मि I have gone far away ४. e. have digressed much. कामेन उपहतं (overwhelmed ) चेतः यस्य स्वयंकृतादेव अविनयात् through his own want of modesty. This rofers to the fact that पुण्डरीक cursed the moon blhough he himself was at fault in falling in love with महाश्वेता and was cursed in return by the moon. पुनः स्वयंकृतेन अविनयेन refers to वैशम्पायन’s staying on the अच्छोद lake against the express orders of चन्द्रापीड. -कोपितस्य पितुः KADAMBAR. 829 refers to शुकनास father of वैशम्पायन (पुण्डरीक ). ओक्रोशः abuse, curse. This refers to the words of शुकनास ‘अपि चेदृशाचरितेन तेनाप्यवश्यमेव कस्यांचित्तिर्यग्योनौ पतितव्यम् &c. p. 48 . 6–. महाश्वेता-..ठानात् and by the appeal to her truth which महाश्वेता made (when cursing वैशम्पायन ). This refers to p. 69 1. 18-20 ‘यदि मया देवस्य पुण्डरीकस्य दर्शनात्त्रभृति मनसाप्यपरः पुमान् न चिन्तितः तदाऽनेन मे सत्यवचनेन अयमलीक कामी मदुदीरितायामेव जातौ पतत्विति । P. 101 1. 8–p. 102 1. 16 इत्येवं ...भविष्यति. मे—the speak er is the parrot. आदौ सुप्तः पश्चात्प्रबुद्धः तस्येव as in the case of a man who wakes up after sleep . पूर्वस्मिन् जन्मनि उपात्ताः secured in a former life. उपात्त past pass p. of दा with उप and आ. विद्यः wide notes (p. 172 )समस्ता...भवन् all the lores were on the tip of his tongue = e. he became master of themकौशलम् proficiency । ०१ (कुशलस्य भावः कौशलम् ). उपदेशाय for speaking out, for conveying to others (my thoughts ). इये-refers to the fact that the parrot is itself teling the whole story of his life to ढक विस्पष्टं वर्णा भिधानं यस्याम् in which the utterance of bhe letters is distinct. It may also be dissolved as विस्पष्टानि वर्णः अभिधानानि च (अर्थाश्च ) यस्याम् in which the letters ( * e. words) and their meanings are clear We prefer the former meaning. भारती = वाणी power of speech. विशनम् knowledge of शास्त्रऽ and arts. ‘मोक्षे धीर्जानमन्यत्र विज्ञानं शिल्पशास्त्रयोःइत्यमरःअमरसिंह drawष्ठ a distinction between शान and विज्ञान, as explained by क्षीरस्वामी ‘मोक्षविषया मोक्षफला वा धीः शानम्, मोक्षप्रतिपादकशास्त्रादन्यत्र शिल्पे चित्रादौ शास्त्रे च धीर्विज्ञानम्. Ar. has the following critical note विज्ञानं च जातम् । चित्रविरचनापत्रच्छे शिल्प विशानं पूर्वोक्तकलान्तर्गतत्वात् अत्र विशिष्ट शोनं विशनमित्युच्यते, पूर्वे दिव्यमुनि त्वाव. सर्ववस्तूनि विषयः यस्य that was concerned with all objects. संवृत्तम् happened, arose. मे वैशम्पायनस्य I who was वैशम्पायन ( former birth ); connect these words with उपगतं. सैव..वशता the 8ame ( as before ) liability of being completely under the sway of cupid. तदवा...उत्सुकता eagerness for securing her. प्रति governs a noun in the accusative असताः पक्षा यस्य स असतपक्षः तस्य भावः ०पक्षता तया because my wings had not yet appeared. पूर्व..नासीत् my body could not move about, as it used to do in my former lifo. पूर्वजन्मोपात्ता शरीरचेष्टा may also mean < such movements of the body as were in conformity with my deeds accumulated in former lives, आविर्भूतः सकलः अन्यजन्मवृत्तान्तः यस्य to whom had appeared (who had recollected) all the incidents of his former life. समुत्सुकः अन्तरात्मा यस्य whose heart was full of longings. इति स्मीति I did not know whom and how I remembered (out of those 1n 8 330, NOTES ON mentioned above ) ४. e. he means he remembered one and all. On कथं Ar explains कथं केन केन प्रकारेण स्मृतवानस्मीति । पित्रोर्वर्धनप्रकारेण उत वयस्येन सह क्रीडाप्रकारेण उत महाश्वेतायामनुरागप्रकारेण’ कस्य कस्य स्मृतवान् स्मृ when it means to remember with regret' generally takes the genitive of the object; compare for a similar use ‘न खलु स उपरतो यस्य वल्लभो जनः स्मरति ’ मालतीमाधव ’; ‘ नियतमिह सर्वात्मना कृतावस्थितिना भगवता-..धर्मेण न स्मर्यते कृतयुगस्य’ कादम्बरी p. 44 ( of P). महीतले निवेशितं शिरः येन.जाबालिं—object of व्यज्ञापयम्. निजा तलम् as if melting through the shame due to hearing (from जाबालि) of my own rash acts, as if entering पाताल ( through shame -This refers to the words of जाबालि, when he promised his pupils to tell them the story of the parrots life “नियतमयमष्या त्मनो जन्मान्तरोदन्तं स्वप्नोपलब्धमिव मयि कथयति सर्वमशेषतः स्मरिष्यति’ p. 47 ]] 9-10 of Petersons edition . आविर्भूतं शनं यस्य मूढतायां..पीडापि when I was ignorant (of my real state ), just as I had no re collection of them (my relatives in a former life), so also there was no pain due to separation (from them ). अधुना now { when through your favour I recollect the past). न च...चन्द्रापीडम् pand the sentence as न च तान् स्मृत्वाऽपि तथा (मे हृदयं स्फुटति) यथा चन्द्रापीडम् ( स्मृत्वा स्फुटति ). उपरति death. तस्यापिख्यानेन by teling me of his birth also ( ४. e. by telling ne where चन्द्रापीड is born again ). येन so that, तिर्यग्योनिवासः remaining in the state of a lower animal. सासूयमिव as if with impatience or reproof. असूयया सह यथा स्यात्तथा सासूयम् सनेह-.गर्भम् in a manner in which both anger and affection were mixed. Ar‘स्नेहः परिचयात् जातः, कोपः तदीयरागाभिनिवेशाज्जायते कथं...बश्नासि how do you persist in that very fickleness of heart. अथापि..भिद्यते even your wings have not yet come out, P. 102. सञ्चरणक्षम able to move about. प्रक्ष्यसि future of प्रच्छु. कामपरता being engrossed in lovebeing comple tely under the influence of love. यया...पारितम् on account of which it was not possible for him even to continue his life. This refers to the death of पुण्डरीक through the torment of love, reference to which is made also on p. 76 1. 21 in the words ‘कामापरा जीवितमुत्सृजता. ' दिव्य...भतस्य born in the celestial world. This refers to the birth of पुण्डरीक from लक्ष्मी and to his being son of श्वेतकेतु who was said to be दिव्यलोकनिवासी (p. 144 1. 7 of P), धाराभिः as if washing away the mud of ain by the streams of water in the form of the rays of his teeth, that(streams} were pure or white ). His teeth were white and therefore resembled सलिलधारा. Strems of water wash away mud (मल). Listening to the words of the holy 5age would wipe a way sin. ( हैंDAMBAR. 8B काम..म्या full of longing, love and ignorance. Arexplains काम वस्तुपु वाञ्छा, रागः पुरुषेष्वनुरागः, मोहः कार्यगत्यज्ञात्वम् अल्पः -सारः (शक्तिः ) यस्य possessing little vitality. ६ सारो बले स्थिरांशे च न्याय्ये क्वं वरे त्रिषु' इत्यमरः . स्त्रीवीर्यादेव..रपन्नः -पुण्डरीक is said to have been born of लक्ष्मी at the more sight of वेतकेतु. See p. 144 1. 6-18 of Peterson's edabont the birth of पुण्डरीकfrom which we give the following extract ‘अस्ति...महामुनिर्दिव्यलोक निवासी श्वेतकेतुर्नाम । तस्य भगवतः..अशेषत्रिभुवनसुन्दरं...रूपमासीत् । स कदाचिद्देवतार्चनकमलान्युद्धर्तु-मन्दाकिनीमवततार । अवतरन्तं च तदा ...पुण्डरी कोपविष्टा देवी लक्ष्मीर्ददर्श । तस्यास्तु तमवलोकयन्याः..मन्मथविकृतं मन आसीत् । च समासादितसुरतसमागमसुखायास्तस्मिन्नेव पुण्डरीके कृतार्थतासीत् । तस्माच्च कुमारः समुदपादि ।? भृत-in the Veda. यादृशादे जायते तादृगेव भवतीति one becomes similar to the sonrce from which one is born. We have not been able to find these. words in any Vedic textलोकेऽपि in the world, in ordinary ex perience. प्रायः..दृश्यन्ते effects are generally seen to partaka of the qualities of their (material) causes. कारण ...भाञ्जि nom. plural neuter of कारण...भाज-कारणगुणान् भजन्ते इति--कारण...भा. This statement seems to be based upon the वैशेषिकसूत्र ‘कारणगुणपूर्वेकः - II1. 24; ‘कारणझुणा हि कार्यगुणानारभः ' is a well-known न्याय, quoted in the साहित्यदर्पण X (on विषम ), which is explained in the वाचस्पत्य 8as 'कारणगुणाः सजातीयगुणान् कार्यं आरभन्ते यथा तन्तुरूपादयः स्वकायें पटे सजातीयरूपादीनारभन्ते न विजातीय आयुर्वेदः The science of 162 medicine, counted as an उपवेद of ऋग्वेद 18 divided into 8 sections ‘आयुरस्मिन्विद्यते अनेन वा आयुर्विन्दतीत्यायुर्वेदः In the प्रस्थान भेद of मधुसूदनसरस्वती we are told ‘तत्रायुर्वेदस्याष्टौ स्थानानि भवन्ति । सूत्रे, शारीरं, ऐन्द्रियं, चिकित्सा, निदानं, विमानंविकल्पःसिद्धिश्चेति । ब्रह्मप्रजापत्य विधन्वन्तरीन्द्रभरद्वाजानेयान्निवेशादिभिरुपदिष्टश्चरकेण संक्षिप्तः । तत्रैव सुश्रुतेन पञ्चस्थानात्मकं प्रस्थानान्तरं कृतम्' यः किल...जीवति—this is given as a quota- tion from the आयुर्वेद. Note the following from सुश्रुत यदा नार्यावु पेयातां वृपस्यन्त्यौ कथंचन । मुञ्चन्त्यौ शुक्रमन्योन्यमनस्थिस्तत्र जायते ॥ ऋतुनाता तु या नारी स्वप्ने मैथुनमावहेत् । आर्तवं वायुरादाय कुक्षौ गर्भ करोति हि । मासि मासि विवर्धेत गर्भिण्या गर्भलक्षणम् । कललं जायते तस्या वर्जितं पैतृकैर्गुणैः ॥' शारीस्थान 2nd chapter. स्थैर्यहेतोः which is the cause of firmness. यश् according to inherent vitality. विलयः death, ruin. तादृशी of that sort ( in which he forgot that he was a मुनि ). मरणं...नतम् and death overtook him (e. came to him ) because he could not bcor the fever due to the violent passion of Love. संज्वरः heat. ‘सन्तापः सड्वरः समौ' इत्यमरः. तादृशः of that sort (as he was when पुण्डरीक ). शापा...भविष्यति Since (य) he will be nnited with never-ending life after the time when his curse will end. BB2 NOTES ON P. 102 1. 17-p. 108 1, 8 - इत्येतच्छुत्वा - ..उदतिष्ठत्- स्वयं क्षेमः I am unable to do auything by myself (with my own afforts. वागपि भगवत्प्रसादात्—see above ‘उपदेशाय मनुजस्येव चेयं विस्पष्टवर्णाभिधाना भारती च सम्पन्ना’ ( text p. 101 1. ) and notes (p. 380) on ‘त्वत्प्र सादाविर्भूतज्ञानोऽस्सि. भूतपूर्व शानम्-supply संपन्नम् after these words my former knowledge has come back to my mind. शरीरं पुनः he means that though his former knowledge and power of speech have returned to himhis body remains what it was ( ४. ४. bhat of a parrot ) in accordance with the curse. आयुः..योग्यं fit for (erforming ) actions that would increase my life. महा•••साध्यम् to be accomplished only by (the performance of ) great actions. एतदपिः.ज्ञास्यसि एव you will surely know as to this also how i will happen. This suggests the arval of कपिञ्जल a little later who informs the parrot of all about his securing never-ending life. . जाबालि foresees that and so does not speak. तावत् ...आस्ताम् let alone this story ( ४. e. let me say no moro about it ). तावत् is emphatic. रसा-रजनी the night has almost turned into da break, which has not been noticed by us through our being attracted away by the interest (of the story ). जाबालि began his story in the evening and bhe parrot here tells king शुद्रक that जाबालि finished the tale in the morning. अभा. .बिम्बम् bhis disc of the moon, appearing like an unrubbed silver mirror on account of the loss of its (of the moon ) brilliancehangs on the western horizon. अनुन्मृष्टः रजतदर्पणः तस्य इव आभा यस्य तत् ०दर्पणाभम्. अपरान्तमवलम्बते इति ०लम्बि- यथा...विस्तारिणी--Arयथा यथा उद्मनवती तथा तथा विस्तारिणी शनैः शनैरुद्य विस्तीर्णा इत्यर्थः. P. 108. जरत्- रुणा reddish like an old red lotus leaf. पाण्डु..ततिः the line of the light of the forward rays of अरुण (dawn ) that ( line ) is of a ple colour rises up as if parting the collection of the hair of the East in the form of darkness. Ar, T and Calcutta editions read 13 वर्तिः for ०ततिः , पाण्डु: छविः (कान्तिः) यस्याः सीमन्तयन्ती pr. P.. of सीमन्तयति (सीमन्तं करोति ) a denominative verb from सीमन्तः सीमन्तः (सीम्नः अन्तः) the parting line of the hair, the white line on the head of women when the hair is parted on both sides of the head. अरुणः (रविसारथिः ) तस्य अग्रकराः तेषाम् आलोकः तस्य ततिः, ककुभ् : दिशा Darkness and hair are both dark The first rays of morn appear in the east, The place where the sun is to rise up on the eastern horizon becomes whiter in the dawn as com. pared with the darkness on both the sides. That whiteness looks like the सीमन्त of the woman in the form of the East, इमाः..प्रवेष्टुम्-Read अम्बरैककाण्ड० for अम्बरैरकाण्ड ०, which is a mis . print. इमाः...प्रवेष्टम् these star have gradually begun, according KADAMBAR. 333 to their magnitudeto enter the light of the sun which (light ) is obscure in one part of the sky on account of the fact that dark . ness lingers there still. सशेषं तिमिरं यस्मिन् तत् सशेषतिमिरं तस्य भावः तिमिरता तया, अम्वरस्य एकस्मिन् काण्डे (भागे) कछुपम्. भास्वतः (सूर्यस्य) प्रभायाः आलोकः तम्. The reading अम्बराकाण्डकलुपम् is not so good as bhe one we propose aboveas it means bhat was obscure in the sky at an improper time' सूक्ष्ममनतिक्रम्य यथासूक्ष्मं ३. e. the smallest stars disappear first in the suns light, then those that are a little more bright on. Arsays ‘प्रथममतिसूक्ष्माः प्रविष्टाः तत मध्यमाः ततः and so स्थूलाः अनेन क्रमेण ’ पम्पा was the lake near which stood the hermit- age of जाबालि. प्रबोधाशंसी indicative of their awakening ( showing that the birds have left of sleeping ). समुच्चरति rises upश्रोत्रहारी charming to the earनिशीथिनी..शीतलाः cool on account of their contact with night. निशीथिन्या परिमलनं ( परिमर्दने ) तेन शीतलाः N reads परिमल and explains as अङ्गराग. चलित...ग्राहिणः laden with the tragrance of the wild powers that are set in motion by them. प्रभातपिशुनाः indicative of morn. प्रत्यासन्ना very near• अग्निविहारवेला the time of being busy with the duties to be performed in fire e. offering of morming oblation &c. ). Ar‘अग्निविहरणमग्निकार्यम् N. says ‘अग्निशब्देन अग्निहोत्रं तत्र विहारो विहरणम् गमनमिति यावत् गोष्टीं 103 भङ्क्त्वा dissolving the assembly• ‘समज्या गोष्ठी सभासमितिसंसदः P. 103 1. 9–p. 104 1. 4 अथोस्थिते-क़ायात इति वीतः (विगतः) रागः यस्याः free from worldly attachments. निष्कौतुका destitute of interest (in worldly matters ). मोक्षमार्गे अवस्थानं यस्याः who had taken their stand on the path to मोक्ष ९. e, who were concerned solely with the path that would lead to मोक्ष ( freedom from संसार). In these three adjectives the author says that the assembly was little likely to take deep interest in a story of pure ly worldly life, as that of the parrot. At says शृङ्गारविषये वीतरागाः निष्कौतुकाः अद्भुतविपये केतुकरहिताः ? कथापत्तिः who forgot, on account of the interest of the story, to show the respect due to their teacher . विस्मृता गुरुचिता प्रतिपत्तिः यया. They should have risen and bowed to their teacher when he rose to go; but they forgot to do so. Ar. explains कथारसात् कथान्तर्गतकरुणमय रात् करुणमयात् इतररसादाच्च विस्मृतगुरुचितप्रतिपत्तिः विस्मृतोत्थानसमयगु प्रणामा. ण्यतीव as if they (the assembly ) listened to the story ( though it had ended ) ६. ३. they continued to revolve it in their minds so intently that they felt as if they were listening to it, उत्कण्टकितः कायः यस्याः whose body was thrilled, whose bair stood on end. युगपद्गलितं शोकानन्दजन्म (शोकश्च आनन्दश्च ताभ्यां जन्म 334 NOTES ON SOTTOMY. यस्य ) नयनसलिलं यया that shed at the same time tears of joy and Arexplains सर्वत्रानुस्यूतकरुणारसातिरेकात् शोकः, अनुस्यूत ररसातिरेकादानन्दः. हा...बन्धिनी persistently repeating the words <alas १८ ' + how pitiable. When they thought over he trials of चन्द्रापीड, वैशम्पायन and the other characters of the story, bhey could not help uttering these exclamations. स्तम्भितेव as if it ( assemb ly) were paralysed. शाभा ...करणाय to perform his morning duties प्राभातिकं is derived from प्रभातसर्व...क्षमेण unable to do anything. चिन्ता train of thoughts. अत्र in this world. तावत् in the first plaee. अनेक..गभ्यम् to be secured by hundreds of thousands of 3.१०३ good deeds ( done ) in many lives. ‘जन्महरौ भवौ' इत्यमरः. मानुष्यम् mortal framehuman body. सकल..शिष्टम् pre-eminent among all the eastesब्राह्मण्यम् being a Brahmapa. Compare for the idea . भूतानां प्राणिनः श्रेष्ठाः प्राणिनां बुद्धिजीविनः बुद्धिमत्सु नराः श्रेष्ठा नरेषु ब्राह्मणाः स्मृताः ।। ब्राह्मणेषु च विद्वांसो विद्वत्सु कृतबुद्धयः । कृतबुद्धिषु कर्तारः कर्तृषु ब्रह्मवेदिनः । मनुस्मृति . 96–97. आसन्नं अमृतपदं (मोक्षपदं ) यस्य to which the state of eternal bliss is near. ‘मुक्तिः कैवल्यनिर्वाणश्रेयोनिः श्रेयसामृतम्' इत्यमरः. मुनित्वम् being a sage. तस्यापि..वासित्वम् »he state of dwelling in a divine world is a special kind of it (मुनित्रम्) Ar. explains ‘विशेषान्तरं उत्कृष्टभेदम् . N. says ‘किंचिदाधिक्यम् एतावतः स्थानात् from such a (very preeminent) position. पुण्डरीक, as the son of वेतकेतु, dwelt in the heavenly worlds. समुद्धतः स्यात्-understand आत्मा' after these wordsतेन...स्यात् how can be who is destitute of the performance of any (religious ) acts raise himself up from the state of being a lower animal. Ar. explains ‘सर्वक्रियानुष्ठान योग्ये जन्मनि स्थितमात्मानं पातयित्वा सर्वक्रियाशून्ये जन्मनि स्थितोऽहमात्मानं कथमुद्धरेयम् पूर्वजन्मनि आहितः लेहः येषु love for whom was produced in me in a former life. The reference is to चन्द्रापीड, कपिञ्जल &c. Supply स्यात् after अनुभूतम्. अननुभवतश्च तत् if I cannot enjoy that ( समागमसुख), निष्प्रयोजनेन ... रक्षितेन what is the use of preserving this useless life. पततु...शरीरम् This is a reply to the question if you kill yourself 8. e. if you commit suicide will you not fall into hell ? पततु...शरीरम् let this body full of torments fall anywhere it may likeHe means: -even now when I am .alive, I suffer the torments of hell on account of my present sad and forlorn condition. If I were to fall in lhell by commiting suicidewhat difference is there between under going hellish torments in the present and suffering them in future? At rightly explains ‘इदं वर्तमानमपि यातनाशरीरायते, वर्त मानयातनाशरीरस्य भावियातनाशरीरस्य च को भेद इत्यभिप्रायः । अथवा वर्त- मानयातनाशरीरं निरयपतनाजितयातनाशरीरादपि कष्टतरं भवति । तस्मादन्यत्र KADAMBAR 335 यातनाशरीरे पततु नामेति. यातनायुक्तं शरीरम् यातनाशरीरम्. यातना तीव्रवेदना' इत्यमरः. यातना deep anguish, the torments of hell. भाजनेन but bhis (body ) which is the abode of pain alone is never destined to enjoy happiness. दुःखस्य एकं भाजनं तेन. पूर्यता ..रथः lat the desire of Fate which is troubled by the sole though of bringing calamities on me be fulfilled. अस्माकं व्यसनं (विपद्) तस्य दानं तस्मिन् एका (केवला) चिन्ता तया दुःस्थितस्य. जीवित...मीलितम् who had closed my eyes (looked like one dead) the thought of abandoning life. समुच्छा---मुखेन as if bringing me back to life with his face that had a blooming smile. The student will note how the author skiifully brings forward a of hope in the arrival of कपिञ्जल when the parrot had sunk the lowest depths of despair. अन्विष्यन् seeking, searching. P. 104 1, 5–p. 105 1. 6 अहं तु-.अरोदीत् उत्पन्नौ पक्षौ यस्य as if my wings had come out. उत्पत्य..वाय्छन् desirous of going near him by fying. उग्रीवावलोकी looking with my raised neck तातपादमूले refers to जाबालि. एवं..द्राक्षम्-the principal sentence is एवं वदनेव अग्रतः...महात्मानं दुरात्मा कपिञ्जलमद्राक्षम् (1. 22 ). गगना कलापम् whose mass of matted hair was disordered by the speed of his coming down from the sky. कपिञ्जल by the power of his तपस् came through the sky. अयथास्थितः (not in proper order ) यस्य, अनिल...त्तरीयम् one side of the upper garment of whom was kuttering an account of his moving in the sky. अनिलपथे (आकाशे ) सञ्चरणं तेन चलितः एकः अञ्चलः यस्य तत् ०एधलं उत्तरीयं यस्य तरु..करम् who had tightly girded up his loins with the bark of a tree. दृढं आवद्धः परिकरः येन अर्धत्रुटितं यज्ञोपवीतं तेन सनाथं (युक्तं) अस्थिशेषे (अस्थीनि शेषः यस्य ) उरः यस्य—whose chest that was void of fesh (e. that had only bones remaining, that was a mere skeleton ) had a sacred thread that was partly cut asunder. His यशोपवीत was cut in parts by his haste and speed. क is added optienally to almost all बहुनीहि compounds. निःशेष शरीरम् whose body was heaving deep breaths on account of the fatigue due to descending the whole path of the gods (8. e. sky)निःशेयात् सुरपथात् (गगनात् अवतरणं तेन श्रमः तेन उच्छसितं शरीरं He panted through fatigueIt should be remembered that कपिञ्जल was a pupil of श्वेतकेतु who was a मुनि dwelling in दिव्यलोकSo कपिञ्जल had to descend the whole ef the sky in coing to the earth. समीरणा...सृजन्तम् who simultaneously.shed from his face perspiration that, though dried by the wind, was increased by the fatigue (खेदः) produced by the path of 336 NOTES ON bhe gods (e. e. produced by passing rapidly through the sk and that (स्वेद) dropped down as if through his having entered bhe water (of the celestial Ganges ) and (shed ) from his eyes a mass (विसरः). of the drops of tears that rose through the sorrow caused by looking at me. समीरणेन (वायुना) अपहृतम् ( cd). of स्वेदम् ). मरुत्पथेन ( ४ . मरुत्पथावतरणेन) उत्पन्नः खेदः (श्रमः) तेन संभृतं (जनितम् or उपचितम् ). मम अवलोकनं तेन दुःखं तेन उद्धतम्. विसरः= समूहः. समूह-निवह-व्यूह--सन्दोह-विसर-व्रजाः' इत्यमरः What the author means is simply that drops of perspiration trickled down his face through fatigue and that tears came to his eyes bhrough sorrow at seeing my sad condition. -supply इव after this. This is an example of The fact that his face was covered with perspiration is represented as due to his having entered in the आकाशगङ्गा while descending to the earth £from his heavenly abode. The rending of N and the Calcut editions मरुत्पथोत्पतन is better. मरुत्पथ path of Marut (1 wind; 2 a god). ‘मरुतौ पवनामरौ' इत्यमरः मुमुक्षु..मुक्तम् though he desired मोक्ष, he was not free from afection for me. मुमुक्षु is derived from the desiderative base of with the afix उ. मोक्ष is bhpb wherein all the effects of अविद्या cease by the appear ance of correct knowledge and there is realisation of one's identity with ब्रह्म ‘मोक्षो नाम विद्यनिरस्ताविद्यतत्कार्यब्रह्मात्मनाऽवस्थ A man becomes मुक्त only when all the desires of the world leave him ‘यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि स्थिताः । अथ मयोंऽमृतो भवति बृहदारण्यक IV. 4. 1. So कपिञ्जल, who wanted to be मुक्त, should have been free from all attachments; but he had one ment, viz. that for me 8. e. his affection for me was so great that he could not give it up even for the sake of मोक्ष. वीत who, though free from all attachmentswas intent upon what was agreeable and beneficial to me. निभ्सङ्ग...त्सुकम् though he was destitute of सङ्ग, he was eager for my company. सुइन (1) company, society; (2) attachment to worldly objects. The विरोध is between the first meaning of सङ्ग and ०त्सुकम्. If we tak the second meaning of सङ्ग, the sense will be though he was free from attachment to worldly objects,' निःस्पृह. ..लेहम् bhough he was free from desires, he was agitated for the sake of securing what I wanted; though he had renounced the world he had deep-rooted affection for me. " The meaning is he desired nothing for himselfbut he was anxious to secure for me what I wanted. Compare भगवद्भीता for some of the epithets here applied to कपिञ्जल KADAMBAR. 337. त्रिहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृह । निर्ममो निरहङ्कारः स शान्तिमधि गच्छति ” II. 72. निरंदै ...मन्यमानम् although free from अहंकार, he looked upon me as his own self. अहंकारः ( 1) use of the word ०५ अहम्; (2) egotism, pride. There is विरोध if we take अहंकार in the first sense. If we take the second meaning, there is no विरोधसमुज्झित..क्रुिश्यन्तम् although he had abandoned all लैश, he was troubling himself for my sakeकेशः (1) trouble ; (2) the five छेश8 mentioned in पतञ्जलि योगसूत्र (II. 3.) wi28, अविद्य, अस्मिता otism ), राग (desire), डैप ( aversion ) and अभिनिवेश (tenacity of mundane existence. There is in the sentence if we tako the first meaning of झेश. आदीनवास्रवौ क्लेशे’ इत्यमरः. सम खितम्, though ho was blessed because he looked upon a clod of earth, a stone and gold as equal, yet he was afnicted by grick for ne (or he was pained by the sorrow that befell me). समानि लोष्टं (मृत्खण्ड) अश्मा (ग्रावा ) काञ्चनं च यस्य स समलोष्टाश्मकाञ्चनः तस्य भावः सम ..काञ्चनता तया सुखितः. Compare भगव होता ‘शानविशानतृप्तात्मा कूटस्थो विजितेन्द्रियः । युक्त इत्युच्यते योगी समलो ष्टाश्मकाञ्चनः ॥ VI. 8; also 1. 24 ‘समदुःखसुखः स्वस्थः समलोष्टाश्म काञ्चनः(which is part of गुणातीतलक्षण). अकृतज्ञ ungrateful. This and the following nominatives qualify अहम्. रेहला (affcctionate) प्रकृतिः यस्य. रूक्ष ( hard ) चेतः यस्य सुकृतिनम् (कपिञ्जल ) who had a । store of merit सुकृती पुण्यवान्धन्य' इत्यमरः. अनुगतम् acting in con- formity with my wishes; favourably disposed. वामः (crooked , unfavourable) स्वभावः यस्य. भावेन (प्रेम्णा ) आईं हृदयं यस्य whose heart is full of (lit. wet with) affection. एकान्तनिष्ठरः excessively cruel. वैरी–tlho parrot calls himself an enemy, because it was his conduct as पुण्डरीक that brought on कपिञ्जल the curse which reduced him to the state of a horse. वचनं करोतीति वचनकरः who did what I said, whe obeyed me. अनाश्रवः disobedientIThis /%4 and the preceding adjectives are applied by the parrot (पुण्डरीक वैशम्पायन) to himself because he did not listen to the advice of कपिञ्जल, because he fell a victim to lovebecause be ( as वैशम्पायन) did not obey the direction given by चन्द्रापीड and so on. अनाश्रवः-वचने स्थित आश्रवः' इत्यमरः ( आशृणोति वाक्यमिति आश्रवः ); न आश्रवः अनाश्रवः. निर्भरं गलितं नयनपयः यस्य who ahed tears profusely. iऽपि though I was in that condition (e. e. a parrot without iugs). कृतः अभ्युदमनाय प्रयतः येन who made efforts to welcome him (by rising c). जन्मद्वयेन अन्तरितं दर्शनं यस्य whose sight I had not had for two births. He saw him when he was पुण्डरीकHe did not see कपिञ्जल when he became वैशम्पायन शThat was one जन्म and in his birth as parrot (the 2nd जन्म ) he had not so far seen 29 338 NOTES ON 8Se. him. सरभसम् =सवेगम् or सहर्षम्, रभसो वेगहर्षयोः' इत्यमरः कारयिष्यामि I shall make you take a seat. य sitting at गात्रसंवाहनं ahampooing bhe body. आत्मानमनुशोचन्तम् who sorrowed over my own state. मदुःखदुर्बले weak bhrongh sorrow for me. चिरमिव-connect with निवेश्य. अन्तः प्रवेशयन्निव as if he tried to put inside ( his chest). इतरवत् like an ordinary man, Ne® notes above (p. 185) for the meaning of इतर . P. 105 1, 7–15 तथा...ख्यातवान्. वाड्मात्रेण प्रतीकारः यस्य who could prevent ( कपिञ्जल from weeping) by mere words (and. not by wiping the tears with my hands ). Arsays ‘नयनजलप्रमार्ज नाद्युपचराक्षमकरचरण सकल ...भूतस्य overwhelmed by all eorts of troubles. पापः आत्मा यस्य who am sinfnl. इदं and यत् refer to Weepng• बालोऽपि even when young. न स्पृष्ट एव दोपैः you were not even touched by these feelings (of love etc). संसारे बन्धः आत्मा ( स्वरूपं ) येषाम् that chain down a man to this mnndane life, that subject him to a series of births and deaths. निर्वाणपन्थिभिः bhat obstruct bhe path of मोक्ष मुक्तिः कैवल्यनिर्वाणश्रेयोनिःश्रेयसामृतम्’ इत्यमरः. किमधुना..वर्मना what is the use of following the path trod den by ignorant people? Only ignorant people weep. अपि intro duces a question गर्हासमुच्चयप्रश्नशङ्कासंभावनास्वपि' इत्यमरः उपनीत brought. पलवासने on a seat made of tender leaves. प्रक्षाल्य मुखम् -beganse he had wept. P. 105 1, 16–p. 106 1. 18 सखे-..अतिष्ठम्. तातस्य-refers to &तकेतुः अस्मद्वत्तान्तः -refers to the curse of पुण्डरीक and कपिञ्जल. दिव्येन चक्षुषा by his divine vision, superhuman knowledge. प्रति क्रियायै for resisting it, for averting it. Ar. त्वदीयनश्वरायुःस्थैर्यकरणाय. कर्म religions rite. समारब्धे...कर्मणि just when the sacrifice had been commenced. उदापा (उद्तं बाष्पं यस्याःदृष्टिः यस्य—whose eye was ful of tears ( refers to चेतकेतु). विषण्णं (dejected ) दीनं वदनं यस्य. भया..सर्पन्तम् not approaching him through fear (of what वेतकेतु would say as regards the conduct of पुण्डरीक). परि...शक्षाग give up all yonr misgivings dne to supposing bhat you are to blame. He means that पुण्डरीक and कपिञ्जल were not at all to blame for what had happened. शठस्य इव मतिः यस्य of perverted or wicked nuder standing. जानता अपि (मया) althongh I knew (bhat पुण्डरीक was born of लक्ष्मी alone and was consequently अल्पायुः. उत्पत्तिसमय एव at the very time of his birth. Arroads ‘उत्पत्ति समय एव' and comments ‘उत्पत्तिं स्त्रीबीजोत्पतिं जानता समय एव शैशवे एव. आयुष्करम् bhat would prolong life. निर्वर्तितम् performed. सिद्धप्रायम् almost finished, इदम् = आयुष्करं कर्म दुःखासिका–See notes on p. 41 1. 11 KADAMBAR. BB9 दुखं असिका इव rapier-like sorrow. Ar. दुःखासिका दुःखस्थितिः न भावनीया should not be meditated upon ४. e. you should not grieve at heart for the sad condition of पुण्डरीक तावत् is emphatic मत्पाद..स्थीयताम् do stay with me. विगता भीः (भयं) यस्य असौ = पुण्डरीकः अन्य जन्म जन्मान्तरं तस्य स्मरणम् recollection of his former lives. मदीय-..r having favoured him with my blessing ४. e. having conveyed to him my blessing. असौ refers to पुण्डरीक. यावत् till. इदं कर्म-refers to what would prolong his life. is finished. अम्बा ते श्रीरपि even Lakshmf, your mother. कर्मणि परिचारिका she is a servant in the rite ४. e. she helps me in bhe rita. एतदेव–this refers to the words above ‘वत्स यावदिदं कर्म परिसमाप्यते &c.’ अकठोर...पक्ष्मलानि that were hairy with the appearance of eoft ends of (feathers ) that were (delicate ) like the tips of young शिरीष flowers. The limbs of the parrot were covered with soft down that was just then appearing. (not full grown ) शिरीषकुसुमं तस्य शिखा (प्रान्तः ) तद्वत् सूक्ष्माणाम् अग्राणाम् उद्देदेन पक्ष्मलानि. The शिरीष is said by poets to be the most deli. cate of flowers. Compar७ ‘शिरीषपुष्पाधिकसौकुमार्ये वाहू तदीयाविति मे वितर्कः ’ कुमारसंभव I. 41; ‘शिरीषादपि मृद्वी केयमायतलोचना । अयं क च कुकूलाग्निसदृशो मदनानलः quoted in the काव्यप्रकाश as an example of विपम. A fresh शिरीप flower would be nuore delicate bhan a fully developed one (hence अकठोर is put in ). गात्राणि–this refers to bhe limbs of the parrot. परामृश्य touching gently. अन्तः...अद्यत was pained at heart. The subject is कपिञ्जलतुरङ्ग...पन्नेन reduced to the condition of a horse . मम कृते —see above p. 77 ll. 14–21, पराधीना वृत्तिः यस्य who was dependent on another. सोमपानो- चितेन accustomed to drink सोम juice. समुत्पादितः सफेनः रक्तस्य स्रवः ( flowstream ) याभिः bhat caused streams of blood mixed with foam. खरक्षतयः the wounds made by the hard (खर) bridle-bits. As the horse (इन्द्रायुध), कपिञ्जल had a bridle-bit placed in his mouth. विसोढाः borne (past pass. p. of सह with वि). अकठोरकुमारः delicate on account of the exclusive use of a bed nmade of young sprouts, अकठोरं किसलयं तेपां शयनम् तस्य एका (केवला) सेवा ( using) तया मुकुमारः सदा पर्याणितस्य always saddled. पृष्ठवंशः backhone. कुसुमो...क्षमेषु that were unable (to bear ) even the touch of the young creepers in the forest that were made to bend at the time of the gathering of fowers (४. e. very delicate). कुसुमानां उच्चये पातिताः बालवनलताः तासां स्पर्शमात्रस्य अक्षमेपुः Ar. कुसुमो धेयसमये तद्गादापतिता लताः. कशाभिघाताः strokes of whips. ब्रह्मसूत्रं (यशो पवीतं ) उद्वहति that bears the sacred bhread. वभ्रोत्पीडनकृताः due to tho rubbing of the leadher-straps. वभ्रम् ( a leather scrap or. 340 NOTES ON thong ) तस्य उत्पीडनं तेन कृताःवध्राः पर्याणपट्टिकाः Ar. T ‘वधा चर्मपाशः. पूर्व...लपैः by conversation about the past incidents (of our lives ). तत्काले विस्मृतं तिर्यग्जातिदुःखं येन who (I) forgot at the time my sorrow for being born as a lower animal. P. 106 1. 19–p. 107 1. 6 उपरोहति...अकारयत्. उपरो...सवि तरि when the sun ascended midday ( ४. e. in the noon ). यथा चितमाहारम्—Arsays कन्दमूलफलादि, मठं दाडिमीफलजम्बूफलादि. मां आहारमकारयत् he caused me to tako food. In the causal of ऋ, the subject in the primitivo construction is put in the accusative or instrumental according to ‘हृक्रोरन्यतरस्याम्’ पा. I. 4. 53. अहं आहारं करोमि’ मां or मया आहारं कारयति. अहं ..विसर्जितः I was sent by father (श्वेतकेतु) to comfort you and to order you that you should not stir away from the feet of Jabali till the sacrificial rite (for in creasing your life ) came to an end. अन्यत् besides ( there is another reason why I want to go ). तत्रैव कर्मणि in that very rite, व्यग्रतरः very busy. एवं गते this being the case; under these circum stances. Ar. reads एवं गतः and explains as पक्षिदशां गतः विधाय having directed mo to stay there ( with जाबालि ) and also हारीत ( to see that I stayed with जाबालि ). Arsays “जा स्थानाय हारीतं च मदवस्थानायैव संविधाप्य (य?) अवहितो भवेत्युक्त्वा इत्यर्थः धा with सम् and वि to direct: place: arrange. अनुभूतं अस्सदालिङ्गनसुखं येन निर्वर्तितः (सम्पादितः) लानादिक्रियाकलापः (क्रियासमूहः) येन. The दान here referred to must be the evening one. IS P. 107 1, 7–p. 108 1. 23 एवं...अभवतीति, अवहितं चेतः यस्य तेन whose mind was attentive. कतिपयैरेव दिवसैः in a few days only. सतपक्षः whose wings bad appeared. उत्पन्नं उत्पतनस्य सामथ्र्यं यस्मिन् in whom the power to Hy up was produced. तन्न...परि शनम् granted that I have no knowledge as to where चन्द्रापीड born. He means it does not matter if he has no knowledge te. महा ...सैवास्ते-“महाश्वेता is the same as before , e. she is not undergoing any curse and can be recognised by me at once उत्पन्नं शानं यस्य though I know ( every thing about my past lives as पुण्डरीक and वैशम्पायन ). तस्याः (महाश्वेतायाः दर्शनेन विना किम्.स्थापयामि why should I subject myself to pain even for a moment by not seeing her ( ४. e. it is improper to &nbject myself to pain knowing all the incidents of my lives ). भवतु तिष्ठामि-At‘अलं विचारेणेत्यर्थःएष मे निर्णयः तत्रैव गत्वा तिष्ठामि ।. विहारनिर्गतः gone out to take an airing. विहारः a stroll, walk; pleasure , विहाराय निर्गतः, ककुभं = दिशं. As महाश्वेता'was s hermitage in the north the parrot few towards the north. अवहम् I moved on. KADAMBAR. 34a hew. अबहु -..गमनतया because I had not practised fying for many days, अवहुदिवसान् अभ्यस्तं गमनं येन ०गमनः तस्य भावः ०गमनता तया स्तोकमेव गत्वा having gone only a little (distance). अवशीर्यन्त-ve expect अवाशीर्यन्त or अशीर्यन्त as K reads, because we have अशुष्यत्, अकम्पत in the imperfect below. अवशीर्यन्ते (इव) is present. पिपासया thirst. पिपासा--a noun derived from the desiderative base (पिपास्) of q to drink. नार्डि...श्वसेन my throat heaved up and down by (heavy ) breath that caused the movement of the tubu• lar organs. See notes p. 200 for नाडिन्धमः सा अवस्था यस्य स तदवस्थः शिथिलायमाना पक्षतिः (पक्षमूलं ) यस्य the roots of whose wings became loose ( weak), ‘त्री पक्षतिः पक्षमूलम्' इत्यमरः. अत्र...परवानेव being simply helpless and (thinking) here I shall fall, here I shall fall. He means that he was afraid of falling down from the sky ab each moment, Bo helpless he had become. Arपरवान् श्रमविवशः. अन्यतमस्य-this and the following genitiives qualify ०कुक्षस्य. तमस्खिनी-.घातस्येव that seemed to be a collection of the darkness of night. The bower, being evergrown with dense foliage, was so dark, अर्क...कारिणः that treated with contempt the rays of the sun (e. e. did not allow the suns rays to penetrate inside ) or it may mean ° €lhat shut out the rays of the Sun. धन...नम्रस्य that had bent down through the burden of thick green (हरित ) foliage. आसन्नतर very near. सरस्ती...कुजस्य उपरि on a bower of trees growing on the bank of a lake. ‘निकुञ्जकु वा छी लतादिपिहितोदरे' इत्यमरः. उन्मुक्तः अध्वश्रमेण क्रुमः येन whose languor (कुम:) due to the fatigue of the journey was gone. शीतल स्थितः remaining in the cool shade at the root of trees. दल. निपीय having drunk to my satisfaction the water (of the lake) that was cool on account of the shelter afforded by a thick mass of leaves, that was fragrant with the perfume of the pollen of lotus filaments, that was astringent (कपाय). with the juice of lotus // fibres (विसम्), that doubled the desirs of drinking it just when it was being drunk. The water was so sweet that one drank = even when there was no keen thirst for it. दलानां गहनं (दलसंहतिः ) तेन संरोधः (obstruction) तेन शिशिरम्अरविन्दकिञ्जल्कानां ( ०केसराणाम् रजः तस्य वासः तेन सुरभि. T Bays “कषायं सुरभि अतिपरिमलगन्धं ‘कटुतिक्तकपा याचाः सौरभ्येऽपि प्रकीर्तितःइति हलायुधः ” उत्पादिता पुनरुक्ता पानस्पृहा येन. आ तृप्तेः (ablativo ) till I was satisfied , यथा..कारम् having allay ed my hunger with the seeds of the delicate (अकठोर) pericarp (कर्णिका) of lotuses as I obtained them (e. e. in such quantities as I could secure), and with the fruits , tender sprouts and leaves of the brees on the bank (of the lake). N readsवीरतरु for तीरतरु. धीरतरु B42 NOTES ON is bhe बिल्व or अर्जुन tree, कियन्तमपि अध्वानम् some part of the journey. अध्व•••श्रमयतुम् in order to give rest to my limbs that were weak (निसह ) through the fatigue of blhe journey. अवि- च्छिन्ना छाया यस्याः that lad thick (lit, unbroken ) shade. तरोः मूलभागे एव just at the root of the three ४. e. the शाखा had branched of just from the ground. Arc . ‘शाखां तरोर्मुलभागस्थं शखामित्यर्थः अध्व..लभाम्—that canne over me easily on account of the fatigue of the journey. चिरादिव लब्धः प्रबोधः येन who woke up after a rather long time. अनुन्मोचनीयैः तन्तुपाशैः with a noose made of bhreadsfrom which I conld not free myself. Ar‘तन्तुपाशैः तन्तुनिर्मितैः जालपाशैरित्यर्थः . अग्रतश्च...मद्राक्षम्--( p. 108 1. 1–9)-Chhe principal sentence is अग्रतः (in front of me )...पुरुपमद्राक्षम्. पाश पुरुषम्- -This and the following clauses qualify पुरुषम् (1. 8 ). -as if he were the messenger of death destitute of the noose. The messengers of death are supposed to be dark in complexion and to have a noose in their hands to draw out the प्राणं out of the body. Conmpare महाभारत वनपर्व chap. 297 श्यामावदातं रक्ताभं पाशहस्तं भयावहम् । स्थितं सत्यवतः पार्ये निरीक्षन्तं तमेव च ” ( which is a description of यम himself ). अति...निर्मितम् who seemed as if created out of the atoms of iron (कालायसं ) alone on account of the extreme hardness and blackness of his body. All bodies are created from the five भूतs (पृथ्वी, अप्, तेजस्, वायु, and आकाश); but the person seen by the parrot being very dark and tough is fancied to have been created out of iron ( which is black and tough ). प्रेत..परम् who seemed to be another god of death. He looked very dark and fierce and hence is said to be another यम ( who is also dark and fiercesee the verse quoted above from वनपर्व ). प्रेतपतिः-—]. ‘ lord of the departed' ४. e. यम. Compare ‘धर्मराजः पितृपतिः समवर्ती परेतराट् ।' इत्यमरः. प्रति-.राशेः who as was if the enemy of the store of merit. पाप is said to be dark, so पुण्य must be pure or white. He was dark (both in conmplexion and deeds ); hence he is said to be the enemy of पुण्य. आशयमिव पाप्मनः who seemed to be the reservoir of sin. ‘ अस्त्री पकं पुमान् पाप्मा पापं किल्बिषकल्मषम्' इत्यमरः. आशयः abode; reservoir. विनाऽपि जनयन्तम् who as if produced fear in the god of death himself who is terrible to all people, by his face that was very fierce because his brows were knit so as to strike terror without any cause for anger and by his eye the pupil of which was reddish and squint The man had a face that was naturally fierce; his brows were always knit and his eye was red. A man knits his brows when angry; but he naturally had a threatening browआबद्ध Ing KADAMBAR. 348 भीपणा भृकुटिः यस्मिन् अत एव रौद्रतरम् (अतिभयङ्करम् ) तेन आननेन आरक्ता 1) केकरतरा च कनीनिका (pupil ) यस्य तेन चक्षुषाः केकर ०dv ।०८ squint-eyed. आशये..लिग्धम् who was not निग्ध ( affectionate; cily) in his intentions and his hair. In this and the following clauses, the adjectives लिग्ध &c. have two appli . cations. His mind had no affection (लह ) ४. e. he was wicked his hair was not निग्ध ४. e. it knew no oil and no combing. ‘अभिप्रायछन्द आशयः ' इत्यमरःHere आशय has a different mean ing from what it has a little above. आनने...कारितम् who was darkened hoth in his face and his knowledge ४. e. his face was dark and he was ignorant. वगै ...कृष्णं who was dark in colour as well as his conduct. His deeds were dark ४. e. sinful. निवसने मलिनम् He was dirty in dress and acts. Ardraws a distinction between चरित and कर्म. ‘चरितं नाम जातिधर्मः, कर्मेति आहारादिकम्. वपुषि...परुषम् who was harsh (or rongh) in body as well as speech अदृष्टा...दोषम् whose fault of cruelty was to be inferred by relyind upon his very appearance, although a person like him was neither seen nor heard before. अदृष्टं अश्रुतं च अनुरूपं (resemblance ) यस्य. N explaing अनुरूपं by स्वरूपम्, which seems to be without warrant. Ar. and bhe Calcutta editions read अदृष्टश्रुतानुभूतम् ( who was neither seen by chance nor heard nor familiar ) दृष्टो नाम यादृच्छिकदृष्टः अनुभूतः. परिचितःAF. This reading is preferable. प्रत्ययः belief, confidence. His form ya Bo terrific that one would have confidently drawn the conclusion that he was cruel . क्रौर्यदोषः (क्रीर्यमेव दोषः, क्रौर्याख्यो दोषः इत्यर्थः ) यस्य आत्मन••.प्रत्याशः एव being utterly hopeless as to my life. The meaning is:-I thought there was no hope of saving my life from thnt cruel man. यद्य मिष...पादितोस्मि (If you caught me ) through the desire for my fesh (आमिपं), then why did you not kill me when I was asleep? In that case he (parrot ) would not have experienced any grief, किं--भावितेन what is the use of making me who am innocent ex perience the pain of imprisonment (बन्धः ? निर्गतं आगः (अपराधः पापं वा) यस्मात् स निरागाः= निरपराधः or निष्पापः‘पापापराधयोरागः अथ..कौतुकम् if ( you have caught me in the net ) simply through curiosity (of seeing whether you can catch me then you have satisfied ( it. carried out, done ) your curiosity ४. e. you have caught me ). Ar. says ‘एवमेव कीतुकेन सुप्तोऽयं मया ग्रहीतुं शक्यते वा न वेति ग्रहणकौतुकेन कारणेन । किं तर्हि ग्रहणौतुकं कृतमेव T takes कृतं in the sense of enough, away with a तब कैौतुकं यदि ततः कृतं अलमेव कोतुकम्. भद्रमुख a polite way of address meaning good sir. Ar . reads भद्रमुख्यः and explains ‘भद्राणां 344 NOTES ON ख्यः भद्रमुख्य , अथवा तत्रभवानिति औपचारिकं नाम.’ मया...गन्तव्यम् 1, who long for a person dear to me (e. e. for महाश्वेता), have to go a long distance. अकाल..क्षमं not able to bear delay. कालस्य क्षेपः तस्य क्षमं काल..क्षमं न काल-क्षमं अकाल-क्षमम्. भवानपि-..वर्तते you also are subject to all the characteristic ( emotions and passions ) { boings. The parrot means :-I am anxious to see my beloved and you have caught me here. You also as a human being must bave known what love means and what विरह means, so take compassion on me and let me go. Ar ‘ त्वमपि जानास्येव , प्रणिधर्मशब्देन प्रियासमागमो लक्ष्यते विषयानुभवने वर्तते इत्यर्थः . महात्मन् On seeing bhe parrot speak with human accents, the चण्डाल was convinced that the parot must be some sage or other great personage reduced to that state by a curse. Or it may be that the word is used ironically. But this latter does not seem to us to be a good explanation. The चण्डाल seems to be too serious for irony. क्रूरं कर्म यस्य जात्या He means-I am a चण्डाल by caste and as such am supposed to be cruel; but I am really not so. Ar . explains ‘महात्मन्निति क्षेपोक्ति रेति केचित् । केचिदितरपक्षिविलक्षणवाचालताविशिष्टत्वात् महात्मन्नित्युक्तमिति । मां क्रूरकर्माणं मत्वा किमेवं ब्रवीषि । न त्वहं क्रूरकर्मा जातिमात्रेण चण्डाल इति । महात्मन्निति क्षेपपक्षे त्वमेव क्रूरकर्मासि यस्त्वं गुरुणा जाबालिपादमूलावस्थानाय बहुशः चोदितोऽपि.-हारीतमप्यविशाप्य त्वज्जातिस्मरणवाक्प्रसृतिहेतुभूतप्रसादकरं जाबालिं भगवन्तमप्यननुमान्य स्वेच्छया विनिर्गतस्त्वमेव क्रूरकर्मासि न त्वहम् । अहं जायैव चण्डालः त्वं पुनः कर्मचण्डालः इति च ध्वनिः कुब्ध greedy for आमिष -ho disposes of the two alternatives suggested by the parrot above in 1. 10-13( text ). पणः the habitation of a चण्डाल or barbarian. Seme say that the word is पकण and not पक्कण. ‘घोः आभीरपी स्यात् पक्वणः शबरालयःइत्यमरः. So a पक्कण was the abode of शबर ( wild tribes like modern Bhils). As hardly any distinction was made in ancient times between शबरg and चण्डालB, Bhe dwelling of चण्डाल also was called पक्कण मातङ्गक..स्थान vbo has taken up his abode on land bhat is inhabited (प्रतिबद्ध) by ०४ चण्डालS. मातङ्;"or -मातङ्गकः (मराठी मांग )= चण्डाल. 'चण्डालप्लवमातङ्ग- दिवाकीर्तिजनङ्गमाः ’ on which क्षीरस्वामी says 'मतङ्गस्यापत्यमिति पौराणिकाः कृतं अवस्थानं येन. कौतुक--~वर्तते is a girl full of wonder (i. e. wonder ful charma ). Or the words may mean she is of an age that is full of curiosity' हैं. e. she is young and hence curious to see everytling. Compare in this latter sense ‘किं पुनः कुतूहलास्पदे प्रथमे वयसि वर्तमानाःp. 36 1. 22. प्रथमं वयः early ageyoubh. उत्पन्न कौतुकात् through the curiosity that rose in her. त्वद्वहणाय for capturing you. पुण्यैः by the merit ( accumulated by me in past S KADAMBAR 345 ives ). प्रापयामि I shall take. वन्धे...प्रभवति it is she (6be girl) who has now the power to imprison you or to set you free. P. 108 1. 24-p. 109 1. 11 अहं तु•••अवदः शुष्का-.शिरसि truck on the head by a thunderbolt in summer. शुष्काशनि . a dry thunderbolt, a thunderbolt in summer ४. e. a.thunderbolt len it is not expected at all. Hence शुष्काशनि means 'sud. den calamity. संविग्नः ( extremely pained ) अन्तरात्मा यस्य विपाकः = फलम्. अहो...विपाकOhhow very terrible is the result of the actions (done in past lives ) of me who am unlucky (or sinful ). मन्दं पुण्यं यस्य मया–जातेन, ०संवर्धितेन and ०निवासिना qualify मया । born of Lakshmi whose lotus-like feet are worshipped by the crowns on the heads of gods and demons. सुराश्च असुराश्च तेष शिरःसु शेखराः (chaplets, crowns ‘शिखास्वापीडशेखरौ' इत्यमरः) तैः अभ्यर्चितं चरणसरसिजे (चरणकमलं ) यस्याः . नमस्य fit to be Baluted . म्लेच्छ..वेशम् entrance into which is avoided from a distance even by म्लेच्छ tribes. परिहृतः प्रवेशः यस्मिन्. Here the author says that were on a much lower level than even म्लेच्छ3. The अमरकोश tells us that the किरात, शबरs &&o. were म्लेच्छ tribes. ‘भेदाः किरात-शबर-पुलिन्दा म्लेच्छजातयः The word म्लेच्छ occurs even in the शतपथब्राह्मण म्लेच्छति अव्यक्तं वक्ति म्लेच्छः. The following verse from बोधायन enumerates what were considered to be the characteristics of म्लेच्छs in ancient India. ‘गोमांसवादको यश्च विरुद्धे बहु भाषते । सर्वाचारविहीनश्च म्लेच्छ इत्यभिधीयते ।. मनुस्मृति X. 51-56 des cribes चण्डालs, their homes, dress &c. जरन्मा...पोषणीयः I shall have to nourish myself on mouthfuls (कवलः) presented by the hands of old चण्डाल women. Ar . remarks ‘जरन्मातङ्गाङ्गनाशब्देन च कामुकत्वः ग्रासतु कवलः पुमान्’ इत्यमरः क्रीडनीयं a toyplaything. धिग्जन्म...ते (i.) fie upon your acquisition of a birth i. e. your life is quite contemptible. धिक् generally governs a noun in the accusative; but sometimes in the nominative and vocative. refers to ते=तव परिणामः = विपाकः fruit or result, प्रथमगर्भ एव in (your ) first birth (i.e. as पुण्डरीक. Ar. comments ‘जन्मत्रयसंभवात् प्रथमगर्भशब्देन पुण्डरीकाख्यः सहस्रधा शीर्णः Bhattered into a thousand pieces. अशरण..पङ्कजे whose lotus-like feet are a shelter to those people who are without protection. अशरणाः (अविद्यमानं शरणं येषां ते ) जनाः तेपां शरणं (रक्षितुं) चरणपङ्कजं (चरकमलं यस्याः शरणं गृहरक्षित्रोः' इत्यमरः. अति..पातात् 8ave me from this great fall into a hell, that is very deep and terrible. तात-addressed to वेतकेतु. ०त्राणक्षम able to protect &o. the single thread of your family. He means:-I am your only child to perpetuate or continueyour family. परापत्य after arriving here. अभ्यर्थः 346 NOTES ON . नया हीनं यथा स्यात्तथा (अव्ययीभाव) wretched on account of my requesting him. P. 109 1. 11–19 भद्रमुख..अगच्छत् जातिस्मरः one who remembers who he was in a previous life. जात्या by birthपापस्य संकटाव this danger of incurring sin. धर्मः= पुण्यम् धर्माः पुण्य यमन्यायस्वभावाचार्सोमपाः’ इत्यमरः. अदृष्ट...हेतुः which is the source of happiness, though we cannot see that. अदृष्टश्चासौ सुखहेतुश्च धर्म and अधर्म (पुण्य and पाप) are not directly seen, they are inferred. Or we may explain as “which is the source of happiness in a future life (d%, that is not seen ): दृष्टेऽपि... नास्त्येव and as regards even the present ( it. what is seen there would be no offence at all due to setting me free on your part who are not seen ( doing this . e. setting me free ) by anyone else. T' says ‘दृष्टेऽपि दृष्टिगोचरभूते इहापि. The parrot first showed that the चण्डाल would secure पुण्य by setting him free. But पुण्य is something unseen one may not care for it, especially if one is likely to suffer in the present by trying to secure merit in the next world. The चाण्डाल may be punished by his mistress for setting free the parrot on which she had set her heart, To this the parrot offers an explanationHe says: -no one is present here so no one will inform your mistress that you set me free and therefore you will suffer no trouble even in the present by letting me go. प्रत्यवायः impediment; offence ; siu. Arexplains दृष्टदुःखमेवास्माकं परिहर्तव्यमि तं न्चेत् मद्रहणं न केनचिद्दष्टम् । तस्मान्मां मुञ्चतस्तव अपराधश्रावकः पिशुनो न विद्यते तस्मात् तव स्वामिदुहित्रा दण्डदुःखं नापतति. ' Eays ‘स्वामिदण्डहेतुदंषः विहस्य–he laughed because of the foolish argument of the parrot contained in the clause दृष्टेऽपि च &c. मोहान्ध blinded by delusion. यस्य ..नाचरति—This is not a dificult sentence ; but the explana tions of commentators have made matters worse. This sentence is a rebuke administered by the चण्डाल to the parrot, who bried to induce the चण्डाल to set him free on the plea that no one was in sightयस्य is to be connected with तव and सः refers to the parrot itself. The translation is -that person (e. e. you, parrot) will not do through fear of another what is improper, you ) who suppose that the five लोकपालs, that are the witnesses of the good and evil actions of men and that exist in your own body also, do not see (you when you do an improper act in a solitary place). The meaning is -You tell me to do an act which my duty to my master tells me is improper, because I shall not be observed by anyone and will not incur punishment. But you ¥orget that the five लोकपालः see everything that beings ( includ KADAMBAR 347 ing yourself) do even in the most lonely place, From your argument it seems that you will desi8b from an improper act 'only if you are seen by some person, that you do not mind the 53 and that you will do what is improper if no human eye sees you doing it. But I am of a different frame of mind. I hold that the लोकपाल witnes everything that a man does even secretly and that I shall not do what my heart tells me is impro per even if there is no one to observe what I do. The five लोकपालः are explained by N to be इन्द्र, यम, वरुण, कुबेर and सोम. Ar explains as the five भूत (पृथ्वी &c). The लोकपाल€ are said to be eight. ‘सोमाझ्यकनिलेन्द्राणां वित्ताप्पत्योर्यमस्य च । अष्टानां लोकपालानां वपुर्धारयते नृपः । मनुस्मृति V. 96. It is not clear why bhe author takes only ive लोकपालऽ as superintending all the acts of men. We suggest the following tentative explanation. In the well-known verse ‘आदित्यचन्द्रावनिलोऽनलश्च द्यौर्भूमिरापो हृदयं यमश्च । अहश्च रात्रिश्च उभे च सन्ध्ये धमोंऽपि जानाति नरस्य वृत्तम् ॥ ' only five लोकपाल, viz. आदित्य, चन्द्र, अनिल, अनल and यम are mentioned as knowing all the acts of men the other three लोकपाल viz. वरुण, इन्द्र and कुबेर are omitted. So in our opinion, the five लोकपाल are आदित्य, चन्द्र, अनिल, अनल and यम- Ar. ‘पच लोकपालाः पृथिव्यादीनि पञ्च भूतानि यस्य मते न पश्यन्ति पश्यन्तीति यस्य मूढस्य मनसि न विद्यते इत्यर्थः । सोऽन्यस्य भयादकार्यं नाचरति । न त्वात्मन एव भीत्या । अहं तथा नास्मि । आत्मभीत्यैव अकार्यं नाचरामीत्य ? 'T Says ‘पंच लोकपालाः पृथिव्यादयः N draw the following strange meaning from this sentence ‘अहं तु पञ्चभिर्विलोक्यमानोऽपि अकृतं करोमीति भावः. K's explanation is too long for us to quote && ecter8o hereIt is much more satisfactory than that of N, though it is not clearly expressed. T's note is not very clear यस्य मम शरीरस्थाः पः शुभमशुभं वा कर्म क्रियमाणं पश्यन्ति अन्यस्य भयात् अन्यस्य त्वादृशादन्यस्य भयात् कारणभूतात्, अकार्य स्वाम्यादेशविरुद्धं नाचरेदित्यर्थः . The suggestion of K so take तवैव as equal to तवेव is unnecessary. तन्नीतोऽसि मया therefore here do I take you to &c. P.109 1. 20–p. 110 1. 14. अहं तु--अपश्यम् अभि...मूर्ति as if struck on the lead i. e. stunned, paralysed. मूक-पन्नः was forced to remain silent, was struk dumbNothing remained to be said to the चण्डाल, whose last words were a crushing reply to all that he parrot had advanced. अन्तरा...ध्यायन् revolving in my mind, meditating at heart, प्राण...भवम् I became resolved upon aban doning life. तथा-refers to his being caught in the net. तेन चण्डालेन तन्मोचन...दृष्टिः casting my glance forward from the hope of escaping from him. तस्मान्मोचनं तस्य प्रत्याशा तया . Or the words may mcan from the hope of being released by him' (तेन मोचनं 348 NOTES ON तस्य प्रत्याशा). आविष्टः—this and the following instrumentals up to ०चतुरैः (p. 109 1. 27 ) qualify चण्डालशिशुभिः. आविंटे: who seen ed to be possessed (by ghosts ). बीभत्सः विन्यासः येषाम् whose arrangements (of dre88 &c. ) were disgusting. A person who is possessed dresses in a quaint and lothsome way. व्यावृत्तैः who were returning ( from a hunting expedition ). Ar reads वीभत्स- विन्यासव्यापृतैः ( which seems to us preferable) and explains. ‘बीभत्सकर्मविरचनासु रक्तमांसवसाकर्षणेषु तत्परैः। आविष्टाः उन्मत्ताः वीभत्सं कर्म कुर्वन्तीति प्रसिद्धिः . आवर्त..भूतैः who were moving on account of the movements of the net8 in whirlpools (for catching fish. आवर्तः तंकः a wirlpool. आवर्तके आनायस्य ( जालस्य ) परिभ्रमणं तेन अनिभृतैः ( not motionless ) चञ्चलैः. ‘स्यादावतोंऽम्भसां श्रमः' इत्यमरः. ‘आनायः पुंसि जालं स्यात्' इत्यमरः. Ar . reads वर्तकापरिभ्रमणनिभृतैः ( while Calcutta , editions read वर्तकानामुपरिभ्रमणनिभृ घृतैः ) and explains (quail) पत्रिणां परिभ्रमणार्थः (थे?) संक्षिप्तवागुरान्तस्थित्यर्थं निभृतैर्निश्चलीकृताङ्गं मृगा...व्यंगैः who wero busily engaged in mending ( or tying up ) old nets that were tom asunder by beasts (or deer ). मृगैः (पशुभिः हरिणैर्वा ) अवपाटिता जीर्णा वागुरा (‘वागुरा मृगबन्धनी' इत्यमरः) तस्याः संग्रथने व्यगैः व्यापृतैः. उखुटितः...यस्तैः who were working hard at mending the threads of traps that had been cmt away. उनॅटिताः कूटपाशाः ( कूटयत्राणि) तेषां संग्रथनं गुम्फनं तेन आयस्तैः . Ar‘कूटपाशा वागुरावंशेषाः हस्तःकोदण्डैः that had in their hands lows on which arrow8 had been fixed. हस्ते स्थितानि सकाण्डानि ( सबाणानि ) कोदण्डानि (धीपि ) येषाम्.. “ धनुश्वाप धन्वशरासनकोदण्डकार्मुकम्' इत्यमरः प्रास--.ग्राहिभिः whose lands seemed terrible on account of lances (प्रासः) and that had taken सेलप्रासैः (कुन्तैः) प्रचण्डौ पाणी येषाम्. It is difficult to say what सेल meanB. The Calcutta editions read भल for which should have been kept in the text. भल: a kind of cres. cent-shaped missile. नाना---कुशलैः who were clever in making various kinds of birds (that catch other birdsfishes &c. ) speak नानाविधाः ग्राहकविहङ्गाः तेपां वाचालने कुशलैः. ग्राहकविहङ्गाः birds (like hawks ) that are employed to catch other birds, fishes &c. for their masters. Ar. 88ys “ यान् दर्शयित्वा वनशकुन्तान् गृहन्ति ते ग्राहकाः कौलेयक ... चतुरैः clever in the setting-on of hounds and in making them run skilfully after game. कौलेयकानां शुनां ) मुक्तिः सधारणं च तयोः चतुरैः. मुक्तिः is explained as “जीवोपरि मोचनं by N and यथावसरविमोचनम् ’ by Ar. Arsays ‘सञ्चरणं नाम मृगानुधावनचातुर्य शिक्षणम् ‘कौलेयकः सारमेयः कुक्कुरो मृगदंशकः । शुनको भषकः श्व इत्यमरः. ‘कुले गृहे' भवः कौलेयकः’ according to the shtra “कुलकुक्षि- ग्रीवाभ्यः श्वस्यालंकारेषु’ पू० IV, 2, 36 ('The affix ढकञ् is applied to कुल, कुक्षि and ग्रीवा in the sense of ‘ dog, sword' and formament' 8B KADAMBAR. 349 respectively. कौलेयकः धा कौलोऽन्यः, कौक्षेयकः असिः, कौक्षोऽन्यः). चण्डाल वेद्यमानम् which was indicated (or pointed out ) by the चण्डाल boys who were diverting themselves by hunting in groups (वृन्दशः) in different directionsThe presence of the पक्कण was indicated by the fact that even boys were engaged in hunting beasts in differ ent directions. this and the following accusatives qualify पक्कणम् (p. 10 1 14 ). इतस्ततो-..निवेशम् the position of the houses of which, that were screened from view by a dense forest of bamboos, was to be inferred from the rise of smoke. smelling of raw meat. विस्रगन्धिः धूमः तस्य उद्मः तेन अनुमीयमानः सान्द्रेण (निबिडेन ) वंशवनेन अन्तरितः वेश्मनां संनिवेशः यस्मिन् वित्रं स्यादा भगन्धि यत्' इत्यमरः. Ar. ‘वेश्मसंनिवेशः वेश्मस्थापनम् , चंशीवनान्तरितत्वात् धूमेनानुमीयते. करञ्ज-.वाटम् the enclosures of which had fences (वृतिः) mostly consisting of skeletons. करकप्राया (करकंबहुला) वृतिः यस्य स करङ्कप्रायवृतिः वाटः यस्मिन्. वाट—टम् enclosure; it may also mean garden’ or ‘ road . In the last case the meaning will be the roads of which had fences &c.' करङ्कः=देहारम्भकोऽस्थिपञ्जरः वाटः—टम्-‘वाटो वृत्तौ च मार्गे च वाटी च गृहनिष्कुटे’ इति विश्वः quoted by N. अस्थि-कूटम् where the heaps (कूटः ) of the sweepings of 5thrects were full of bones. अस्थिप्रायाः अवकरस्य कूटाः (राशयः ) अवकरःdust or sweepings. ‘संमार्जनी शोधनी स्यात्संकरोऽ चकरस्तया । क्षिते” (धूल्यादौ ) इत्यमरः. ‘स्यान्निकायः पुञ्जराशी तूकरः कूटमस्त्रि याम्' इत्यमरःउत्कृत्त...जिरम् courtyards in front of the huts of which were full of the mud ( कर्दमः) of flesh that was cut up, fat marrow (of fesh ) and blood. उत्कृतं मांसं, मेदःवसा, असृञ् (रक्तं ) च तेषां कर्दमः बाहुल्येन यस्मिन् तत् कर्दमप्रायं कुटीराणां अजिरम् यस्मिन् ‘गृहाब ग्रहणी देहल्यञ्जनं चत्वराजिरे' इत्यमरः. Ar. ‘मांसान्तर्गतास्थिसक्तः सितरूपो धातुः भेद इत्युच्यते, वसा मेदोगतः लेहः, अत्रं रक्तम् । एतान्येव कर्दमः । कुटीरास्त्वल्पगृहा. आखेट...स्तरणम्-in which the means of liveli hood was mostly hunting, where food consisted mostly of fesh, where marrow was mostly used for all purposes for which oil was required, where the clothes were mostly made of raw silk where the beds wero mostly of skins. आखेटकप्रायः आजीवः (means of livelihood ) यस्मिन् आखेट टकः hunting. आखेटो मृगया स्त्रियाम् इत्यमरः. ‘आखेट्यन्ते प्राणिनः अत्र आखेटः खिद् उन्नासने आजीवो जीविका वार्ता’ इत्यमरः. पिशितप्रायम् ( मांसबहुलम्) अशनं ( अन्नं ) यस्मिन् वसाप्रायः नेहः यरिमन्. कौशेयप्रायं परिधानं यस्मिन् कौशेयम् ilk (कीशेयं कृमिकोशोत्थम्' इत्यमरः -कोशस्येदं कौशेयम्—from कोश with afix ढ according to कोशाडू पा. IV. 3.42 ). Ar‘कौशेयानि कृमिकोशोत्थतन्तुनिर्मितानि.’ चर्मप्रायं आस्तरणं (bed ) यस्मिन् सारमेय ... क्रियम् where dogs were almost the only attendants, where the conveyances were mostly cowB ( i. e. cows 30 350 NOTES ON were yoked to carts or were used for riding ), where the highest goal of man was mostly women and winewhere the offerings and worship of deities mostly consisted of blood, where religious rites mostly consisted in offering beasts. सारमेयप्रायः परिवारः यस्मिन्. } सारमेयः (सरमायाः अपत्यं ) dog. धवलीप्रायं वाहनं यस्मिन्. धवली (also धवला) a white cowवर्णादिभेदात्संज्ञाः स्युः शबलीधवलादय इत्यमरः T "धवलो वृषभः। ‘पारौ श्वेते वृषे श्रेष्ठे धवलो धवली गवि’ इति वैजयन्ती. स्त्रीमद्यप्रायः पुरुषार्थः यस्मिन् The ordinary goals of human existence are धर्म &c. (see notes p. 196 ). But in the पकण, women and wine were all that the Chandalas cared for. असृक्प्रायौ (रक्तबहुलैौ) देवतानां (उपहारः) पूजा (अभिषेकादिः) च यस्मिन् पशूपहारप्राया धर्मक्रिया यस्मिन् आकर..नरकाणाम् as if it were the mine ( rich source) of all । १ hella Hall is supposed to be a disgusting place. As the पक्कण was most loatbsome it is said to be the source of all hells. ‘खनिः स्त्रियामाकरः स्यात्' इत्यमरः. स्यान्नारकस्तु नरको निरयो दुर्गतिः स्त्रियाम् । रौरवाः ॥'. There are said to be 7 नरकe; see ब्रह्मसूत्र ‘अपि च सप्त' III. 1. 15. on which शङ्कराचार्य says ‘अपि च सप्त नरका रौरवप्रमुखा दुष्कृतफलोपभोगभूमित्वेन स्मर्यन्ते पौराणिकैः . ‘नराः कायन्ति अस्मिन्निति नरकः. कारणम् the cause or source. अकुशलम् = पापम् . संनिवेशः site, position; collection. श्मशान is calculated to strike fear. But the पक्कण was most fearful and hence is said to be the site of all the cemeteries in the world. पत्तनम्—city. आयतन-..यातनानाम् as if it were the home of all torments (of hell ). स्मर्य ...भयङ्करम् which struck terror even when merely remembered (and not actually seen ). Ar. explains ‘लोके भीषणं वस्तु दृश्यमानावस्थायां भीतिकरमेतदत्यन्त भीषणतया स्मर्यमाणभयङ्करम्. भूय...करम् which causes renor even when it is simply heard. उद्वेगः sbaking, alarmThe पकण was so terrible that the mere mention of it made people tremble. To make people alarmed, it was not necessary that they should see it. दृश्य-..जननम् which produced sin even when it was simply seen. Generally si४ &s &ncred by doing a thing; but the पक्कण was so much steeped in sin and flth that to see such a blot on the world would have made the spectator partake of a part of its sin. जन्म..जनम् the people in which were dirfier than thei birth and actionsThey were born in filthy surroundings and their usual actions also were sobut they were far more dirty bban this state of things (४%. their filthy birth and कर्म) would have led us to suppose. जनतो.-हृदयम् where the hearts of the people were more cruel than the people. The meaning is: They were very filthy people no doubt, but their hearts were far move filthy than one would expect them to be in the case of KADAMBAR. 35] filthy persons. लोक..पुरुपम् where all the people had all their practices more terrible than their hearts. निर्गुणतरः सर्वसंव्यवहारः येषां ते निर्गुण...व्यवहाराः समस्तपुरुषाः यस्मिन्. Their actions were far nore cruel than the actions of those whose hearts were a8 cruel as theira. अविशेषाः.स्थविरम् where children, youths and old men conducted themselves in the same way. अविशेषः (अविद्यमानः विशेषः अन्तरं यस्मिन् स अविशेषः ) आचारः येषाम् ते अविशेषाचाराः बालय्वस्थविराः यस्मिन्. In ordinary society, the actions and pursuits proper to children are different from those proper to youths and old men. अव्यवस्थित...भोगम्--अव्यवस्थितः (not fixed) गम्यागम्याङ्गनानां (सेव्यासे- व्यस्त्रीणां ) उपभोगः यस्मिन् गम्या fit to be approached (with carnal desires suitable for co-habitation अपुण्यकर्मणां एकः (केवलः ) आपणः ( market )-which was the sole market for sin ८. e. In was to be had in any quantity here alone ). ‘आपणस्तु निपद्यायां विपणिः पण्यवीथिका ' इत्यमरः P. 110 1. 15-p. 112 1. 10. दृष्ट्वा च•नात्याक्षम्. नरक•••करम् that would cause agitation (or tremor ) even to one who dwells in hell. The पकण was more loathsome and terrible than even hell itself. समुत्पन्ना घृणा (जुगुप्सा ) यस्मिन् in whom disgust was produced. ‘जुगुप्साकरुणे घृणे' इत्यमरः. अपि नाम mean <would that, how much I hope that उत्पन्ना करुणा यस्याम् न-चरिष्यति (I hope that she would not act as is in keeping with her birth (as a चाण्डाल girl ). The parrot means:—to set me free would be out of keeping with the usual acts of चण्डालअ of whom the girl is one. भविष्यन्त्ये...पुण्यानि–understand अपि नाम before भविष्यन्ति Would that I had such merit in store. He means that he can not hope to be set froe by the चाण्डाल girl unless he has in store great merit (पुण्य) accumulated in previous lives and ardently wishes that such were the case . न..कुर्याम्-here also supply अपि नाम before न–Is it likely that I may not have to stay here even for a moment. Or न...कुर्याम् may be explained in another If I were so fortunate as to be released by her, if I possess so much पुण्य), then I shall not stay here even for १ moment. कृता आशंसा येन who engaged in such hopes. तदा ..वेपायै who was at that time of an ugly appearance and dress. दुर्दर्शन आकारः वेषश्च यस्याः. तदा—at the time when the parrot wa8 caught and presented to her. We shall know further ( p. 112 ॥ 12-14) that the चण्डाल girl transformed later on everything belonging to her. प्रणम्य is to be connected with ०वेषायै पुत्रक the चण्डाल girl was really }, the mother of the parrot, as we shall know later on (p. 113 1. 2). व्यपनयामि I shall romove. 352 MOTES ON त्वम् doing what one likes (without regard to consequences). This specially refers to the fact that the parrot (पुण्डरीक वैशम्पायन ) left the hermitage of जाबालि, though ordered by घेतकेतु to stay with the sage till a religious rite was finished. धावमान नीते—this and the following locatives qualify दारुपञ्जरे-brought by चण्डाल boys that ran (to fetch it ). अर्धा ...नऊँ that was fastened (अवनद्ध) with straps of cowhide that was half-dried, hairy and stinking. अधश्यानं लोमशं (hairy) दुर्गन्धि च गोचर्म तस्य वक्षिकाभिः अवनद्ध - लोमश (from लोमन् with affix श) according to ‘लोमादिपामादिपि च्छादिभ्यः शनेलचः पा० V. 2. 100. Ar‘वधिका चर्मपट्टिकाः दृढ...पात्रे in which vessels made of wood for eating and drinking were firmly tied. दृढबद्धानि दारुमयानि पानभोजनपात्राणि यस्मिन्. मनाक् (१ little ) उद्धाटितं (opened ) द्वारं यस्य तस्मिन् दारुपञ्जरे in a wooden cage. समं ..क्षिप्य having thrown me (in the cage ) together with my dreams of seeing महाश्वेता. EHe means that being imprisoned, no hope remained of seeing महाश्वेता; all his expectations of being able to see महाश्वेता by fying northwards thus became vain dreams. अर्गलितं (bolted, shut ) द्वारं यया. यथा introduces her very words. अत्र in this place (पक्कण ). निर्दूतः calm, bappy. P.111. संरुद्धः con fined. आवेदिता आत्मनः अवस्था येन who (I ) told her my condition 2. e, my fying towards the north out of my love for महा मुक्तये विशापयाम्येनाम् If I were to request her to release me. य...भवति that very quality of mine, which becoming a , fault resulted in my imprisonment, would be supported by me. गुणः refers to the fact that the parrot spoke like human beings. The parrot thinks that he was caught by the girl because he spoke well The person who caught him told him so (p. 108 1. 19-21 text ). So he thinks that by requesting her he would onl confirm popular report, साधु..ग्राहितः I was caught by her for the very reason that I spoke well. का ..पीडा what pain can she feel on account of the pain I suffer from being im. prisoned ? He means that she cannot sympabhise with him. नाहमस्यास्तनयः there is dramatic irony here. The parrot does not know that he is really blhe son of the चाण्डाल girl. But the readers who lave guessed from the tenor of the story bhat he is her son will smile when the parrot says नाहमस्यास्तनयो' &c. अथ. तिष्ठामि if I were to remain silent. तत्रापि even in that case, शाठ्यप्रकुपिता enraged by nmy roguery (in refusing to speak even when I was known to speak so well ). इतो..माम् she may reduce me to a condition worse than this. लैं...रियम् for this is a caste that is most cruel. He refers to her being born KADAMBAR. 35B Sens€S. of चाण्डालS. अथवा मिश्रिता Or it would be preferable even if I were reduced to a condition worse than this to (pollute my speech by ) talking (0%. mixing) with chandalas. गृहीतं मौनं येन तम् ( माम् ). निर्वेदाव् through despair (of hearing me speak, for which she had me caught). Ar. “निर्वेदात्कौतुकविनाशजाताद्वैराग्यात् । निर्वेदो वैराग्यम् । ‘सर्वसाम्यमनायासः सत्यवाक्यं च भारत । निर्वेदश्च विवित्सा च पञ्च मोक्षस्य हेतवः ।' इति महाभारते. वदंस्तु नया—Ar. ‘वदामि चेन्मदालाप श्रवणकौतुकान्न मोक्तव्य एवास्मि. दिव्यलोकद्वंशः falling from divine worlds This refers to his being पुण्डरीक, the son of वेतकेतु. मर्यलोके जन्म this refors to his being born as वैशम्पायन सर्व..दोषः all this is the fault of my not having restrained my senses ४. e. all this is due to the fact that I did not restrain my mind and other अनियतानि इन्द्रियाणि यस्य सः अनियतेन्द्रियः तस्य भावः ०द्रियत्वम्. तत्कि...यमयामि therefore what of speech aloneI shall curb all my senses. It would not be sufficient to hold his tongue alone. from the highest position to the lowest not because he did not hold his tongue, but because he did not keep under control all his senses. So to prevent further degradation it was necessary to check all organs. threatened. आहन्य- मानः being beaten. त्रुट्यमानोऽपि bhough my feathers were torn away. चीत्कारम् -an onomatopoetic word-the cry of birds and some animals, उपनीते पानाशने when water and food were brought near meअनशनेन by fastingअत्यवाहयम् passed. अति हृदये च when the time for taking food passed away and hen my heart was eorely pained. अप्रतिपन्नः तेषाम् उपभोगः येन who fused to partake of them (the fruits and water ). लोचने यया who fixed her eyes on meस्निह्यन्तीव as if full of affection (for me). क्षुत्पिपासा...संभवत्येव it is impossible that birds and beasts, whose minds are destitute of discrimination, should not, when troubled by hunger and thirst, make use of articles of food when they are brought to them. निर्विचारा चित्तवृत्तिः येषाम्—she means that birds cannot discrimi. nate as to the food they should take and the persons from whom they should take. एवंविधः of this sort ४. e. who refused to take food touched by चण्डाल. भोज्या...कारी who makes a distinction between things fix to be eaten and not it to be eaten by you. पूर्व-..रमरः recollecting your former birthE. अरमदीयं belonging u३ (चाण्डाल). परि-हृ to avoid. किं वाऽभक्ष्यम् what indeed can he unfit to eaten. यन्न भक्षयसि On account of which you do not be cat (what I bring ). ईदृशं कर्म कृतम्—she refers to his action in loving महाश्वेता and being cursed by her. ईदृशम् कर्म such actions ' to 354 MOTES ONY 2£ caused him to fall into the hands of चण्डाल. येन–the first येन in 1. 25. refers to शुक; and the second to कर्म. स-चारयसि what further will you think . e. it is now useless to bhink over this. प्रथममेव.स्थापितः you did not in the beginning judge what was proper or improper for you. अधुना...दोषः you would now incur no sin by acting according to the birbh which is secured to you by your actions(in a former life. येषां च...हितम् as regards even those (४.. human beings) who are subject to restrictions (नियमः) concerning things f6 to be eaten and not fit to be caten, bhe Sastra doos lay down that life should be saved by them in times of calamity even ( उपयोग ) of forbidden food. तावद्विहितम् by the use विहितमेव तावत् is used in the sense of emphasis साकल्येऽवधौ मानेऽवधारणे' इत्यमरः. P. 112. विहितम् allowed by शास्त्रS. When life was in danger, the sacred books of ancient India, allowed even Brahmins to subsist on anything they could get. Note ‘सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात्’ ब्रह्मसूत्र II. 4. 28 which refers to the story of उपस्ति चाक्रायण ( छान्दोग्योपनिषद् (, 10) who ata उच्छिष्ट कुल्माषs in a famine. Compare मनुस्मृति ‘जीवितात्ययमापन्नो योऽन्नमत्ति यतस्ततः। आकाशमिव पङ्कन न स पापेन लिप्यते ॥ X. 104 (The following four verses refer to अजीगर्त who was about to kill his son in a famineवामदेव who wished to eat श्वमांस, to भरद्वाजto विश्वमित्र who was about to eat श्वमांस from a चण्डाल). त्वादृशस्य = पक्षिभूतस्य यादृशेन त्पद्यते by which a Buspicion of its being food fit for चण्डालs alone can arise. Ar. ‘किं च यादृशे वस्तुनि चाण्डालाशनशक समुत्पद्यते ईदृब्बधुमां सादिकं वस्तु तवाहारायनोपनीतम् । ततोऽपि = चाण्डालेभ्यः अपि प्रतिगृह्यन्ते एव are accepted (by people. पानीय..कथयति people say that water when it falls on the earth even from the vessel of a चाण्डाल is pureCompare मनु० आपः शुद्धा भूमिगता वैतृष्ण्यं यासु गोर्भवेत् । अव्याप्ताश्चेदमेध्येन गन्धवर्णरसा P V. 128. पातय् to kill. चाण्डाल..वचसा by her words that were not in keeping with her birth in a चाण्डाल family. विवेकः her power of discrimination ‘गुणदोपविभागकौशलं विवेकः तथेति प्रतिपद्य having accepted (her advice ) by saying let it he so. शापनिनः under the influence of a cmrse. निम्न is used in the sense of अधीन (in the hands of ) ‘अधीनो निन्न आयत्तः' इत्यमरः. घृणा =जुगुप्सा --my diagust for ( my life, or with staying there). जीवितष्णया from my desire to live. क्षुत्पि...शमाय for quenching my bhirst and hunger. P. 112 1. 11-19 एवमति..एवेति उन्मीलिते लोचने यस्य who opened his eyes (after waking up from sleep). कनकपक्षरे–the wooden ( cage p. 110 1. 26) was transformed into a golden one. यादृशी...दृष्टैव your majesty has seen what sort of a girl ahe is ४. e. how beautiful she is ). Arseems to have read with N KADAMBAR. 355 दारिकामीदृशीम् and explains ‘ईदृशीं पूर्ववदविकृतवेषां, अतिसुन्दरीमित्यर्थः देवेनापि—this is addressed by the parrot to king शुद्रक (चन्द्रापीड- चन्द्र) to whose presence the चाण्डाल girl had been admitted to gether with the parrot. अमरपुरसदृशम् like a eity of the gods. अपगतः चाण्डालेषु वसत्या संवेगः यस्य whose uneasiness at residing among चाण्डालs was removed. कुतूहलात् out of curiosity . प्रष्टुकांमः desirous of asking. यावन्न...याता no sooner did I give up my silence tolhan she came to your Majesty's feet with me. किमर्थ ख्यापिता for what purpose she declared herself to be ॐ चण्डाल girlदेव इव like your Majesty (शूद्रक). अनपगतं कुतूहलं यस्यं whose uriosity is not removed ४. e. who is eager to know. Here ends the story which the parrot brought by a ill before kiug शुद्रक narrated to the latter. Almost all the entangled threads of the narrative due to curses and counter curses have been so far brought together and the few points in the story that need explanation will be clear in the next few pages. The king asked the parrot many questions ( see p. 19 of Peterson's ed. ) ‘अपनयतु नः कुतूहलम्, आवेदयतु भवानादितः प्रभृति कारन्थेन आत्मनो जन्म कस्मिन् देशे । का माता कस्ते पिता । कथं वेदानामागमः । कथं शास्त्राणां परिचयः...कथं पञ्जरबन्धनम् । कथं चण्डालहस्तगमनम् । इह बा कथमागमनमिति. The parrot in the course of his long story answ ered all these questions, except the last ( \, for what purpose he was brought to the king ), which would be explained by the चाण्डाल girl. P. 112 1. 21–p. 113 1. 15 रोजा तु...उदपतत् राजा=the king शुकसमुपजातं अभ्यधिकं कुतूहलं यस्य. तदाहानाय to call her (the चाण्डाल girl). तया by the doorkeeper . उपदिश्यमानः मार्गः यस्यै to whom the way was pointed out (by the doorkeeper ). ऊध्वंस्थितैव remaining standing. Or it may nmean & who remained unsup ported in the space ४. e. he, being a goddess, did not touch the ground. Compare the description of the gods who came dis guised as नल to the स्वयंवर' of दमयन्ती ‘साऽपश्यद्विबुधान्सर्वानस्वेदान् स्तब्धलो चनान् । अम्लानस्रग्रजोहीनान् स्थितानस्पृशतः क्षितिम् । वनपर्व chap, by 25. राजा-.धाम्ना who dazzled the king by her lustre. प्रागल्भ्येन boldly. रोहिणीपते Oh moon, the husband of रोहिणी. The 27 नक्षत्र अश्विनी, भरणी, कृत्तिका, रोहिणी &bc are said to be the wives of the moon, of which रोहिणी is the moon's favourite. तारारमण the husband of the नक्षत्र. कादम्बरी•••चन्द्र you who are the moon causing delight to the eyes of कादम्बरी. King आद्रक was the moon in his second birth, the first being that of चन्द्रापीडअस्य दुर्मतेः 356 NOTES ON refers to the parrot (वैशम्पायन-पुण्डरीक). अत्रापि जन्मनि in this birth also (as a parrot ). निषिद्धोऽपि पित्रा (वतकेतुना)-see p. 106 ll. 4-5. काम...न्धः blind through the passion of love. वधूसमीपं refers to महाश्वेता. तथा . . पितुराशमुकद्वथ. सर्व...निवर्तते everyone proceeding bhrough immodesty (or rashness ) does not return ( to the right path) until he has cause to repentयथा...मस्य such remedies should be adopted as would cause him to repent (of his actions ). अस्य refers to the parrot. विनयाय to teach him, for the sake of discipline. इदं refers to the पक्कण and its accessories. तत्कर्म bhat religious rite ( which was to confer never-ending life on पुण्डरीक ). शापा...वर्तते it is now time that the curse should cease. शापा•••यम् I brought him near you with the idea that you should both enjoy happiness at the same time when the curse would end. अत्रापि-..हाराय the reason why I doclared myself to he a (girl) by caste was for the purpose of avoiding the contact of the people. Her meaning is: --if she, a goddess, had been born in any other जाति ( say of a ब्राह्मण or क्षत्रिय ) she would have had to mix with all sorts of people. As a चाण्डाल girl, she would be avoided by other people and thus her purpose of avoiding contact with other people would be easily effected. सममेव together, at the same timeजन्म...परित्यज्य giving up those bodies that ahound in births, old agediseases, death etc. ०सुखम्। is the object of अनुभवताम्. रणतां भूषणानाम् आरवः तेन बधिरितं अन्तरिक्ष यथा स्यात्तथा in such a way as to deafen the sky by the noise of her jingling ornaments . उत्फुलैः लोकलोचनैः उदीक्षिता looked at by the dilated (wondering ) eyes of people. क्षितेः from the earbb. P. 113 1. 16-p. 115 1. 6 अथ राज्ञः..वैशम्पायनस्य च। संस्मृतं जन्मान्तरं येन who remembered his previous birth (as वैशम्पायनः आख्या ( name ) यस्य स वै०••ख्यः . दिष्टया...सआतम् it is fortu: nate that bhe termination of the curse of us both took place at the same time. Read तुल्यकालम् for तुल्यकालक्षयम्. तुल्यः कालः यथा स्यात्तथा (अव्ययीभाव). अभिदधतः qualifies राज्ञः आकर्णकृष्टं कार्मुकं येन who drew his bow to the ear (e. e. to the fullest possible extent). मकरकेतुः = मदन. अग्रतः...कृत्वा placing कादम्बरी in front as his best (surest ) missile. प्रतिरोधकः a robber, one who waylays, an enemy. 13 Ar. ‘प्रतिरोधको नाम पथिकजनप्रहारी चोरः’ निरुद्धाः सर्वाः आशाः ( hopes; quarters ) येन who obstructed all hopes (of the continuance of his life without कादम्बरी); or + who precluded all possibility of his entertaining other longings ( other than for कादम्बरी ). ‘निरुद्धतरवाच्छः? अन्तरा in the heart. पदं चकार placed his foot, ३. e. influenced him. The whole sentence means that शुद्रक remem: KADAMBAR. 357 bered कादम्बरी and began to feel an intense longing for her. The words from आकर्णकृष्ट.. पदं चकार apply to the robber also. The obber draws the string of his bow to the ear in shooting, he obstructs all the quarters . e. prevents his victim from going in any direction. He places his foot on the road (अन्तरा) to deprive the traveller ( his victim ) of his life. तत्पदा...करणम् his heart as if excited by the fact of cupid setting his foot here took shelter with कादम्बरी. तस्य (कामस्य) पदं तेन आक्रान्तिः तया निर्वासितम्. तत्पदाक्रान्ति ccfers to the words अन्तरा पदं चकार in the preceding sentence. One whose place is usurped by another and who is exiled from that place seeks alhelter elsewhere. Cupid occupied चन्द्रापीडs heart and therefore it is said to be exiled from its place and seeking shelter elsewhere ( with कादम्बरी ). The mean- ing of the whole is -his heart went out towards कादम्बरी and became full of love for her. तन्मार्ग...मरुतः his breaths as if afraid of being struck by his ( cupid'8 ) arrows, being as if full of life, went out leaving his body. He began to heave hot sighs through the intense working of love. The poet fancies that the breaths that naturally came out of the nostrils left him because they were afraid of the arrows of cupid. अजडाः—Only sentient beings can think of leaving a place out of fear. Hence the breaths are called अजडाः (not lifeless , e. sentient ). तद्वाण शरीरम् his body that had grown unsteady shook as if beaten by the wind produced by the feathers of his (cupid's) arrows. तस्य बाणानां पक्षाः (feathers on each side of an arrow ) तेषां वातः तैः आहतम्- His body had trenor due to the deep emotion of love. This the poet fancies as due to the strong wind caused by cupid's arrowB. कम्प is one of the 8 सात्त्विकभावऽ स्तम्भः स्वेदोऽथ रोमाञ्चः स्वरभङ्गोऽथ वेपथुः । वैवर्यमश्रु प्रलय इत्यष्टौ सात्त्विकाः स्मृताः । : तच्छरजायत his body had hair standing on end, being languid (अलस) through the weight of the points of his (cupid's) arrows. His body had रोमाध (another सात्विकभाव) due to the operation of lova. The रोमाश्च looked like the points of arrows sticking in the body. उत्कण्टकिनी covered with रोमाधthornyतद्विशिख..ससर्ज his eyes shed tears, as if they (eyes ) were covered (रूषित ) with the dust of his arrows (विशिखः ). When dust enters our eyes, tears come out. Shedding tears (one of the सात्त्विकभावः Sce अश्रु in the verse quoted above) is due to to intense working of love. The arrows of cupid being flowers, their pollen may be said to enter the eyes of the person whom cupid hits. मदन is said to b€कुसुमेषु “शम्बरारिर्मनसिजः कुसुमेषुरनन्यजः' इत्यमरः. आ..यासीव he beanty 358 NOTES ON of his face at once became pale. This is another सात्विकभाव (वैवर्ये). तद्धतु...भवत् his eyes, as if alarmed by hearing the twan. ging ( ध्वानःof the string (गुणः ) of his (cupid's ) bowhad third part of them contracted through the pangs of the hearb. हृदयस्य वेदनया आकूणितः ( a little contracted ) त्रिभागः (तृतीयो भागः ) यस्य When one suffers intense pain, one contracts one's eyes. So the king आद्रक contracted his eyes slightly through the to ment of love. One who is frightened by hearing a terrible noise shuts his eyes. K explains pत्रिभागं as three parts of which etc This s seems to us to be wrong. We should like to know in how many parts the eye was to be divided out of which three were contracted. Compare a similar expression in the पूर्वभाग 'मदनशरशल्यचेदनाकूणितत्रिभागेन' (p. 165 1. 15 of P ). अन्त- शोषमगात् his tender ( sprout-like ) lip became dry, and was quivering as if being overwhelmed with the smoko of of love that was about to blaza in his heart. Smoke indicates the existence of fire and hoats about with the wind. His lip was quivering and dry through the सन्ताप of lovo. The quivering lip resembles floating smoke. A thing becomes dry by heat. So the poet fancies that the quivering dry lip was as if over whelmed etc P. 114. तत्ताप.पतत् ताम्बूल (the preparation of betelleaves, hotel-nut, catechu and chunam ) fell from his mouth being tasteless (विरस ) on account of the heat (fever ) of love, as if it ( ताम्बूल) were his heart full of राग ( love; reduess) squeezed out (by cupid). Fever makes all things tastelcss. The fever of love caused im to throw out from his mouth the ताम्बल that was now tastaless. The ताम्बूल was red. So the poet fancies that it was his heart (which was सराग like ताम्बूल ) that was squezed by मदन and thrown out. आर्द्रस्य...स्वेदः per spiration came out of his limbs who was being burnt (by love) as if it were the exudation of wot (not dricd) wood that was being burntWhen wet fuel is burnt, some juice is exuded on its out-side. मदन...जायन्त his limbs became help less in that very moment ( ४. e. at once as if they were nailed completely over-powered ) by the arrows of cupid. कादम्बरी..यास्यमानस्य to him ( द्रक) who was being throubled by Cupid with reference to कादम्बरी. पुरस्कृत्य it. having placed in front ४. e. With regard to. तदवयव...भवन् %hings that, though (ordina rily) able to remove heat (love tornment ) , were conquered ( surpassed ) by the splendour of her (कादम्बरी's and form, ) imbs become useless to him (could effect nothing as regards him). The KADAMBARM. 359 things mentioned below such as कमल, camphor &c. are usually capable of removing ताप. कादम्बरी’s limbs surpassed all those things in their qualities. And as he (शूद्रक) was being broubled by cupid with reference to का०, these things (कमलS &c. ) could do nothing to remove his ताप caused by कादम्बरी, as they had been defeated by her as it were. तथा हि to illustrate (what was said in the preceding sentence ). कमल... पादेन understand निर्जितानि (or निर्जितं, निर्जिताः or निर्जितः as the case may be ) after ०किसलयानि and in cach of the following clauses. कमल... पादेन ४. e. her hands and feet were more delicate than even the tender leaves of lotuses. पाणी च पादौ च पाणिपादम् (समाहारद्वन्द्व) according to ‘वंद्वश्व प्राणितूर्यसे पा. II. 4. 2. कुवलयदृष्टथा ¢. e. the glances of her eyes Bhe pupils of which were dark-blue were more oharming than a. garland of कुवलय ( that are blue ). मणिदर्पणाः कपोलेन (निर्जिताः – e. her brilliant and fair cheek surpassed in purity and lustre even the mirrors made of jewels. मृणालानि...लतिकया -६. e. her creeperlike arm was more delicate than lotusfibres. शशक मयूखैः—the rays issuing from her fair and bright nails were more charming than the rays of the moon. घन...प्रभया–her radiant Smile was purer than the powder of camphor (घनसारः). Smiles are poetically represented as white. ‘घनसारश्चन्द्रखंज्ञः सिताभ्रो हिमवालुका' इत्यमरः. क्षीरस्वामी says ‘घनस्येव सारोऽस्य शैत्यात् सिताभ्रत्वाच्च. मुक्ता...किरणैः the rays of her (white) teeth were superior in purity and brilliance to strings of pearls. अमृत-.मुखेन–her face was more lharming than the moon. ज्योत्स्ना लावण्येन her fair complexion surpassed moonlight. See notes on लावण्य above (p. 239)- मणि नितम्वेनवेदिका a raised seata quadrangular open shed. क्षीरस्वामी explains दारुपरिष्कृता चतुरस्रा विश्रा मम् povement. Both of them are cool and expansive. futtocks of a woman पश्चान्नितम्बः स्त्रीकट्याः क्लीबे तु जघनं पुरःइत्यमरः. एवं च विहत...वैशम्पायनस्य च (p. 115 1. 6)—he principal sentence is एवं च...आप्तप्तपरिजनेनोपचर्य- माणस्यापि (p. 115 1. 4 ) झटित्येवारुरोह परां कोटिं कामानलो राश एव तुल्यावस्थस्य महाश्वेतोत्कण्ठया ...वैशम्पायनस्य च. विहृत...प्रक्रियस्य–this and the following genitives up to कुर्वतः ( p. 114 1. 20) qualify अस्य (शूद्रकस्य ) 1. 19. विहत..क्रियस्य ( विहता सर्वा वा प्रक्रिया यस्य) all whose outward had come to an end . e. le ceased doing acts the duties towards his ministerssubjects &c. that are to be done by a king. हृदये...विनोदस्य whose heart other of to all nears diversion (other than thoughts about कादम्बरी) afforded no plea sura. अमुखायमानाः सकलाः अन्यविनोदाः यस्य तामेव =कादम्वरीमेव अभिध्यायतः उत्कण्ठापूर्वकं स्मरतःwho thought of her with longing. 360 NOTES ON who pictured to himself her image. तामेवालपतः who conversed with her alone, तां प्रकोपयतः who provoked her. तामनु नयतः who reconciled her (after provoking her ). केलैि =क्रीडां. The poet first describes that king शूद्रक left of all his usual royal duties and thought of nothing but कादम्बरी. When his imaging- tion had become heated by ever dwelling upon her, he pictured her to be present near him and supposes himself to have done all those things which would have been done by him if she had been actually present, When his highly wrought emotion reach. as a climax, the king falls a helpless victim to it and faints away. मुक्त-.क्रियस्य who left of all actions other (than those just described, such as केलि &c.). दिवा...लोचनस्य who did not open his eyes even by day. He had closed his eyes on account of his intense working of love. He could not open them even by day when all persons open their eyes. सुहृ..भाषयतः he did not talk even with his friends ( because his mind was absorbed in thoughts about का०. काय.जानतः, who did not know even those who came to him on business. geni. sing. of pr. p. of नमस्यति with अ (negative particle) prefixed. नमस्यति means पूजयति and is a denominative verb formed from नमस् according to वरिवश्चित्रङः क्यच् पा. III. 1. 19 (the affix क्यख़ is applied to नमः वरिवस् and चित्र in the sense of पूजा, परिचर्या and आश्चर्य respectively). धर्मक्रिया religious cites. सुखादयनर्थिनः who did not desire for any ( other ) happiness ( than union with का० ). सुखेन ( which is the reading of T ) is what we expect in place of सुखात्• Com pare ‘चन्द्रापीडदर्शनेनैव चाहमथ न मृत्युना ’ p. 39 1. 1. above. दुःखा..विजमानस्य who was not disgusted with even the trouble ( that he was undergoing for का० ). अपेतलज्जस्य who was desti tute of the serse of shame (bashfulness). अपेता (अपगता ) लज्जा यस्य आत्मन्य-.लेहस्य who had no affection even for his own self (body ). Being absorbed in thoughts about कादम्बरी, he did not care even for his own bodyविगलितः लेह: यस्य किं बहुना what is the use of saying more; to be brief, in short. कादम्बरी यमस्य who made no effort even for his union with कादम्बरी. अविद्यमानः उद्यमः यस्य. This is the climax in the authors descrip. 6ion of शुद्रकs state. He had grown so languid by his love borment that he was incapable of making any effort to reach का० even if she had been nearArexplains very clearly ‘किं बहुना काद म्बरीसमागमेप्यनुद्यतस्य अत्युक्तिरेषा (bbis is an exaggeration ) न परमार्थः (reality) । अस्य अलसता तावदीदृशी । एषा कादम्बरी द्वारि तिष्ठतीत्युक्तेऽपि अनुत्सा हिन इत्यर्थः: केवल...कुर्वतः who as if simply practised himself in ab• . KADAMBAR, 361 andoning life under the guise of frequently falling into a swoon. The meaning is:-he frequently fainted blnrough the excitement caused by is strong emotion ; this is fancied as the practice of preparing oneself for dying, as the latter is but one step further to fainting. योग्या exercise or practice. Compare for the use of योग्या ‘अपरः प्रणिधानयोग्यया मरुतः पञ्च शरीरगोचरान् । रघु० VIII. 19 whero महिनाथ quotes the विश्वकोश ‘योग्याभ्यासार्कयोपि पितोः. विंहस्ते. करणेन-In this and the following two clauses, there is the figure f speech called विरोध. This and the following instrumental8 up to ०दानोद्यतेन (p. 115 . 3) qualify आप्तपरिजनेन विहस्ते..करणेन who (attendants), though विहस्त, had taken in their hands (cooling ) materials. विहस्त (1) without hands (विगतौ हस्ते यस्य ); (2) (‘विहस्तो व्याकुलः प्रोक्त इति हलायुधः' bewildered T ) ( by the state of the king). If they were विहस्त ( without hands), they could not have taken in their hands various materials. The contradiction is removed by taking the second meaning of विहस्त. प्रतिपन्नानि विविधानि उपकरणानि येन. ‘विहस्तव्याकुलौ समौ' इत्यमरः . Explain the remaining विरोधs similarly. गलित..ननेन elhough they shed tears, their faces were dried up. गलितं नयन पयः यस्य, उच्छुष्कं आननं यस्य. Their mouths were dry through worry. Ar‘गलत्पयस उच्छुष्कत्वं न संभवतीति विरोधाभासः मुषित ...परेण though there was no room for saying anything ( as शुद्रक's death was due to a curse were engaged in abusing वैशम्पायन. मुपित काशेन has two meanings: (1) who had no reason to abuse(2) who had no time to speak to one another (as they were engaged serving the king in different ways ). मुपितः वचनस्य अवसरः येषाम् आक्रोशः (दूषणम् ) abuse, censure. They thought that it was the narrative told by the parrot (whose name was वैशम्पायन) that produced blhe great change in शूद्रक and therefore he was the author of all the evil. Ar. explains ‘मुपितवचनावकाशेनापि शापसंभृतत्वा द्विरहदोपस्य वक्तव्यं न विद्यते । तथापि वैशंपायनोऽयमस्माकं विनाशायागत इत्याक्रो- शपरेण. अनवरत ...चर्चेण that ceasclossly spread sandal paste (on शूद्रक's body) from the feet (upwards ). In this and the following clauses, the author describes the cooling remedies adopted by the ttendants of शुद्धक विकीर्ण चन्दनचर्चा येन चरणतले निवेशितं (placed ) आर्द्र अरविन्दिनीदलं (कमलिनीपत्रम् ) येन. करार्पि..खण्डेन who placed in his (द्रक’s) hands pieces of ice (तुपारःthat were uneven on account of the powder of camphor (with which the pieces of ico were covered). करे अर्पतं कर्ररक्षोदेन दन्तुरं तुषारस्य (हिमस्य ) खण्डं येनदन्तुर means uneven, having up8 and downs, undulatin दन्तुरस्तून्नतरदे तथोन्नतनते त्रिपु' इति मेदिनी. हृदये विनिहितः (placed) 31 // ¢ 362 NOTES ON Ot हिमेन आर्द्रः हारदण्डः ( a long and big necklace of pearls) येन कपो लतले (underneath bhe cheek ) स्थापितः स्फटिकमणिदर्पणः येन ललाट. मणिना who applied ( घटित joined ) to his broad forehead the moonstone. ललाटतटे घटितः चन्द्रमणिः (चन्द्रकान्तमणिः) येन . अंसदेशे अवस्थापितं ( placed ) मृणालनालं (lotus stalk) येनः कदली...वाहिना who carried fans made of plantain leaves. कदलीदलानां व्यजनं वहतीति वाहिन् तेन आनर्ति...वृन्तेन who moved the fans to and fro. आनर्तितं (made to dance) तालवृन्तं येन. जला...चारिणा who set in motion winds ३ // from wet clothes. (जलाद् ; see notes (p. 202) on जलार्दिका above, जलाद् (चत्रखण्डः ) तस्याः अनिलः तं सञ्चरयतीति सधारिन् तेनः कुसुम-..कुलेन bhat were busy in preparing beds (तल्पं ) with fowers. कुसुमैः तल्पानां कल्पनं ( विरचनं ) तस्मिन् आकुलेन. धारा...र्तिना who were (merely) fatigned by setting in working order the water-machines ( fountains ) in the shower-house. This means the attend. ants were simply fatigued in setting in motion the fountains, but there was no corresponding diminution of the king's torment. धारागृहस्य जलयत्राणि तेपां प्रवर्तनेन आहृता (उत्पन्ना ) आर्तिः यस्य धारा र्तिना may be interpreted in another way also who only partially removed the torment of the king by setting in motion &c. Tn bhis case we shall have to dissolve धारा...प्रवर्तनेन आ ईषत् ता (दूरीकृता ) आर्तिः (शूद्रकस्य पीडा ) येन. But this is not a good mean- ing, as the poet wants to show that nothing could alleviate the torment of the king. मणि...हस्तेन whose fingers were employed in washing the jewelled pavement. मणिकुट्टिमस्य क्षालने अग्रहस्तः येषाम्.} The pavement was washed to make it cool to the touch when ever the king touched it or walked on it. अग्रहस्तः Is a कर्मधारयसमास अग्रे चासौ हस्तश्च• But हस्ताग्रम् is a पष्ठीतत्पुरुष. Compare वामन’s काव्यालं- कारसूत्र ‘हस्ताग्राग्रहस्तादयो गुणगुणिनोभेदाभेदात् V. 2. 20. P.115. सजल. संभ्रान्तेन who were agitated ( ४. e. in a hurry) in scattering heaps of lotuses offered in worship together with their flaments full of water. सजलाः किञ्जल्काः (केसराणि) येषां तानि सजलकिञ्जल्कानि जलजानि (कमलानि) तेपां उपचारार्थं प्रकरः ( heap) तदर्थं संभ्रान्तेन उपचारः worship; offering of flowers as worship. Th was usual to offer flowers on pavements in token of worship or homageOr उपचार may mean ‘remedytreatment, medicine.' Then the meaning wil be who were busy in spreading heaps of lotuses as a (cooling) breatment' ०जलजानां उपचाराय प्रकरः &c. शिशिर..दक्षेण who were 0areful in looking after the inside of cool cellars (भूगृहं ). ‘भूगृहं भूमेरभ्यन्तरे कल्पितं गृहम् उद्यानहारिणा who removed his torment by sprinkling ( water) on the thick bower of creepers on the bank of the wells in the garden. मलयज-दानोद्य KADAMBAR. 36B तेन that were busy in giving attention (अवधानं) to Sandal juice, water cooled with camphor and resorting to moonlight (as remedies for removing love torment ). चन्द्राश्रयः may also mean ‘चन्द्रशाला a room on the top of the house (where one can sleep in the moon light ). reads ‘चन्द्रापाश्रय’ and explains ‘शिरोगृहशालाविशेषः आप्तपरिजनेन by his trusted attendants. उपचर्यमाणस्यापि though he was breated. काठी..देहस्य whose body was reduced to the con- dition of fuel ४. e. which was being consumed by the fire of love काष्ठीभूतः देहः यस्य. Or the word may mean whose body had become stiff and motionless like wood: दाहक्षमः capable of burn- ing his body (like ordinary fire). आरुरोह...कामानलः the fire of love reached the highest limit, reached a climax. राज्ञ...स्थस्य whose condition was the same as the king's (as blhat of शूद्रक ). पुण्डरी कात्मनः who was in essence (in reality ) पुण्डरीक P. 115 1. 7-21. तस्मिन्नेव...सुरभिमानः The principal sentence is तस्मिन्नेव चान्तरे..भरात्परावर्तत सुरभिमासः तस्मिन्नेव चान्तरे in the meanwhile. तत्संधुक्षणायेव as if to fan ( to enkindle) the fire of love. तत् refers to कामानल above (1. 5 ). प्रवर्तयन्..निलम् this and the following clauses to the end of the paragraph qualify सुरभिमासः—that set in motion the wind from the South (e. e. from मलयगिरि ) that (wind ) is clever in instructing in dancing (लास्यं ) the creepers whose tender sprouts are सरस ( full of juice; full of affection ). सरसानि किसलयानि यासां ताः सरसकिसलयाः लताः तासां लास्यय उपदेशः तस्मिन् दक्षः The creepers and their leaves make vari ous movements in the wind, which are fancied to be dancing taught to them by wind. मलयमारुत is a great excitant of love. Therefore the creepers whose किसलयs are सरस (juicy affection ate ) dance at his comingThe poet here mentions numerous excitants of love (उद्दीपनविभाव) such as मलयानिल, अशोक, bees &c, of which मधुमास is the foremost. आलोल..शाखिनः shaking the अशोक tress ( शाखिन् रु. ) whose garland consists in the tremulous red leaves. आलोलाः रक्ताः पछवाः प्रालम्बें येपाम्. ‘प्रालम्बमृजुलम्बि स्यात् । // कण्ठाद् वैकक्षकं तु तत् ।इत्यमरः on which क्षीरस्वामी says ‘कण्ठाद्वक्षसि अवलम्बमानं माल्यं प्रालम्बम् वाञ्छित--कारान् bending down slightly the young mango plants by the load of their blossoms that are desired (by everyone ). उत्कोरक-.नीपान् making the कुरबकऽ toge ther with वकुल, तिलक, चम्पक and नीप trees to put forth buds. उत्कोरकयन् r, p. of the denominative verb from उत्कोरक (उद्तः कोरकः कलिका यस्य स उत्कोरकः ). आपीत..ककुभान् rendering the अर्जुन trees slightly yellow with किंकिरात ( amaranth ). ‘इन्द्रद्रुः ककुभोऽर्जुनः . N says ‘किंकिरातैः कुरण्टकैः. Similarly T‘निंकिरातमुदितं कुरण्टकमिति हला'०. 364 NOTES ON Or विकिर...मोदम् spreading the perfume of अतिमुक्तक (माधवी ) flowers. उद्दम..मनांसि who made the forests of किंशुकऽ luxuriant (with flowers ) and freed from restraint the minds of lovers उद्दमानि करोति उद्दमयति. निरकुंशानि करोतीति निरङ्कशयति. निर्मूलयन्-कोपम् up rooting the jealous pride of women (towards their faibhless husbands ), wiping away all sense of shame, removing the anger ( of lovers against each other ). Spring excites overs most and induces them to make up all their quarrels. अप...व्यवस्थाम् doing away with the settled practice of reconciliation. The settled practice according to the poets is for the lover to prostrate him. self before his beloved. But as spring is most exciting, it induces the beloved not to require this form of reconciliation and to offer reconciliation herself. आस्थाप...स्थितिम्--व्यवस्थापयन् हठेन बलात् चुम्बनं आलिङ्गनं रतं तेषां स्थितिं मर्यादाम्. समु.किंशुकानि expanding ( making prominent ) किंशुक flowers ( phat are red) as if they were the red banners of cupid. सकलमेव qualifies जीवलोकम् {{ ( 1. 17 ) . महारजतमयमिव as if full of gold. ‘चामीकरं जातरूपं महारजत- काञ्चने' इत्यमरं The world is said to be full of gold on account of the reddish flowers such as किंशुक &c. The whole world seemed to be completely under bhe influence of Love in spring and hence is said to be रागमय, मदनमय, प्रेममय &c, उन्मादः Intense passion, intoxi cation of loveऔत्सुक्यम् longing of love. किसलयितले..तरुः 6bhat made all the brees of forests, thickets and gardens put forth fresh foliage. किसलयिताः सर्वकान्तारकाननोपवनानां तरवः येन. किसलयित is post. pa88. p. of किसलयति denominative verb from किसलय. कान्तारः-रम् an immense forest ‘महारण्ये दुर्गपथे कान्तारः पुंनपुंसकम्' इत्यमरः काननम् is a small forest, उपवनम् a garden. उञ्छाः चूतद्रुमाः तेषां आमोदेन वासितं दशाशानां (दशानां दिशां अन्तरं येन that rendered fragrant all the ten quarters by the fragrance of blossomi mango (चूत) treesमधु---श्रुतिःमधुमदेन मधुरः कोकिलालापः तेन दुःखिता अध्वगजनस्य (पथिकजनस्य ) श्रुतिः (कर्णः) येन which pained the ears of travellers by the notes of cuckoos that were sweet on account of the intoxication due to the honey (of flowers ). The cooing of कोकिलg is a great excitant of love. The travellers who are separated from their beloved are pained by the exciting of the cuckoo. अनवरत-..हृदयः bhat intoxicated the heart of the whole world by the cloudy weather due to the constant shower (आसारः) of the spray of honey. अनवरतः मकरन्दसीकरस्य आसारः तेन दुर्दिनं तेन उन्मादितं सकलजीवलोकस्य हृदयं येन दुर्दिनम् cloudy day a ‘मेघच्छन्नेऽहि दुर्दिनम्' इत्यमरः मदाकुल...वृत्तिः alarmed the minds that of persons in separation by the hum of wandering bees that were KADAMBAR 365 intoxicated. मदाकुलाः भ्रमन्तः भ्रमराः तेषां झंकारेण कातरता विरहातुराणां मनोवृत्तिः येन आत्म..कारी %hat alone causes cupid to expand. आत्मसंभवः ( मदनः) that springs of itself. Compare ‘पुष्पधन्वा रति पतिर्मकरध्वज आत्मभूः' इत्यमरःभरात् in excess, with full vigour arrived. सुरभिमासः the month of चैत्रं ४. e. spring'वसन्ते पुष्पसमयः सुरभिमष्म ऊष्मकः' इत्यमरः. P. 115 1. 22-p, 116 1. 8. येन च...जग्राह. The principal sentence is येन .. मधुना पर्याकुलितहृदया कादम्वरी सहसा तमभिपत्य (p. 116 1. ) ...जीवन्तमिव निर्भरं कण्ठे जग्राह. येन-हृदया whose heart was excited by spring (मधु = चैत्र) that is the highost missile of cupid. स्याउँने चैत्रिको मः' इत्यमरः. संप्राप्ते...महे when the festival (महः) of Cupid arrived. मह १m. a festival मह उद्धव उत्सवःइत्यमरः It was usual to celebrate the festival of काम at the advent of spring. According to some, the festival was held on the full moon day in Chaitra; according to.others on the 12th or 18th of the bright half of Chaitra. ‘द्वादश्यां चैत्रमासस्य शुक्छायां मदनोत्सवः बौधायनादिभिः प्रोक्तः कर्तव्यः प्रतिवत्सरम् बाण refers to the spring festival and the tricks played by people in it. ‘सर्वदा वसन्तक्रीडिना जनेनोत्क्षिप्तखण्डखट्रोपितवृद्धदासीविवाहप्राप्तविडम्बनेन’ p. 227 1. 21-22 of P. अतिवाहितः (passed) दिवसः यया. श्यामाय-..लावा bathing in the evening when the ten quarters had become dark (by bhe ap proach of night). श्यामायमानाः दश दिशः यस्मिन् निर्वर्तिता ( performed) कामदेवस्य पूजा यया तस्य पुरः in front of him ( an image of कामदेव ). पयति-नपयति causal of स्त्र. आ...चन्दनेन having sneared him from his feet (upwards) with हरिचन्दन ( very fragrant sandal ) blhat was perfumed with musk. मृगमदः कस्तूरिका आमोदी तया तेन. ‘मृगनाभिर्युगमदः कस्तूरी’ इत्यमरः सुरभि...कृत्वा having woven into his hair chaplets of fragrant flowers. उद्भथित tied up, interpwined. कुन्तलकलापं केशसमूहम्. एक..कर्णपूरम्-qualifies चन्द्रापीडम् understood. on one of whose ears was placed as an earornament a bunch (स्तबक) of अशोक howers mixed up with tender leaves. एककर्णी अर्पितः सत्किसलयः (सन्ति शोभनानि किसलयानि यस्य ) अशोककुसुमस्तबकः यस्य. Ar. remarks ‘आत्मनः कथं इति केचित् । चन्द्रापीडस्य कर्ण इति केचिव कडूर... विज्ञापैः having decked (चन्द्रापीड) with various ornaments mostly consisting of camphor and flowers ( in order to cool his body that she supposed night be suffering from सन्ताप) स्मृत..दृशा who forgot to vink and drank him (looked steadfastly at him) with an eye that was full of affection. विस्मृतः निमेषः यया. भावार्द्धया = तेहार्दया. उत्कण्ठानिर्भरा full of longing. उत्कम्पमाना in this and the following words the author refers to her सात्विकभावऽ such as कम्प, स्वेद, रोमाश्च &c. Compare the description 366 NOTES ON of शूद्रक's condition above p. 113 1l. 21-23. साध्वसेन...वदना whose whole body perspired through tremorwhose body was thrilled (had the hair standing on end), whose lip and mouth became dry. स्विन्नं सर्वाङ्गं यस्याः समुत्कण्टकिता तनुः यस्याः. उच्छुष्यन् अधरः वदनं च यस्याःमहा-..दृष्टिः who cast in the different directions again and again frightened glances through fear of महाश्वेता's see ing (what she was about to do ). विक्षिप्ता उच्च किता दृष्टिः यया. It should be remembered that चन्द्रापीड died in the hermitage of महाश्वेता, where कादम्बरी came and found her lover dead. It was in महाश्वेता's आश्रम that चन्द्रापीडs body had been preserved and wor shipped by कादम्बरी. अति...सृत्य having stood near him for a long time“आविष्टेव परवती who was helpless like one possessed. परि ...मन्मथेन who was made to give up the sense of bashfulness together with fear that is natural to the weaker sex by cupid who caused excitement (उन्मादः) to the three worlds. आत्मान...धारयितुम् unable to hold herself or to steady herself. एकान्ते निःसहा being overpowered (by cupid) in that lonely spot. Ar. reads एकान्तनिःसहा ( absolutely helpless) which is also goodतमभिपत्य hastening near him, falling down upon him. मुकुलितं नयनपङ्कजं यया who closed her eyes (on account of her emotion ). जीवन्तमिव as if he (चन्द्रापीड) . निर्भरम् = गाढम् closely. कण्ठ जग्राह embranc were alive ed, clasped. P. 116 11. 9–18. चन्द्रापीडस्य -..अवादीत् अमृत-..हादिना as delightful as the shower of nectar. कण्ठग्रहः embrace. सुदूर...पद्यत his life again returned to his bhroat, though it had gone far (into bhe body of शूद्रक ). The student will remember that चन्द्रापीडs body was to be nourished by the touch of कादम्बरी. See p. 5 जीवितं is the subject of प्रत्यपद्यत, 6he object being कण्ठस्थानम्. Con nect चन्द्रापीडस्य with जीवितम्. दिवस-हृदयम् his heart breathed again like a कुमुद lotus that closes its petals by the languor due to sunlight and that blooms again from its stem (upwards) by bhe fall of the autumnal moonlight. It is very appropriate that the heart of चन्द्रापीड (moon ) is compared to कुमुद (a lotus that expands in the night ). दिवसेन क्लमः तेन आमीलितम्. Moonlight is clearest in र उषः...चक्षुः his eye bhat reached the ear open . ed with the grace of the bud of the इन्दीवर (blue lotus) that is touched by the rays of morn (उपस् : ). अम्भो-वदनम् his face yawned (e. e. bloomed ) with the sportiveness of the lobus. सुप्त चेष्ट: who recovered the movements of all his limbs like a man who up . आदौ सुप्तः पश्चात् प्रतिबुद्धः (कर्मधारय ) wakes from sleep KADAMBAR, 867 8,S प्रत्यापन्ना सर्वाङ्गानां चेष्टा येन. कण्ठलग्नां who had clasped his neck चिर-दोभ्यंम् with arms that were weak on account of long separation, वाता...यष्टिम् whose bodily franne was shaking through fear like a young plantain plant struck by the wind. उद्ढ क्षीम् who shut her eyes closely ( irmly ). वक्ष..मानाम् who desired as if to enter his chest (bhrough deep affection for him ). पारयन्तीम् who was not by herself able to leave him Or to hold him. She could not leave him because of her love she could not hold him because of fear and bashfulness ( that she might be seen by महाश्वेता). क्षेत्र..ग्राहिणा bhat held her ear and heart 2. e. that pleased her ear and soothed her heart. अनुभूतपूर्वेण that she had heard before. P. 116 1. 19–p. 117 1. 7 भीरु •• पुण्डरीकः प्रत्युज्जीवितः brought back to life. अमृतसंभवात् that sprang from nectar. -see p. 15 II. 1.2 where the words " तत्तेजोमयं प्यायितम्’ occur. तत्...दोषात् %hat I was not brought back to life though touched by your hand for so many days due to the curse. दिनानि is accusative of timeशापदोषात् शषाख्यदोषात्. द्वितीयवारम् for a second time . Once as and secondly as द्रक- Remember the curse given by पुण्डरीक to the moon (p, 76 1. 21-25 ). अनुभूतः...दुःखस्य (qualifies मे) who experienced great pain due to the totments of the unbearable burning fever of Love. अनुभूतं दुर्विपहस्य मदनज्वरदाहस्य वेदनायाः परमं दुःखं येन व्यपगतः passed away, ended. त्वद्विरहदुःखं ददातीति भदायिनी. शूद्रकः इति आख्या ( name ) यस्याः. एषाऽपिrefers to his body as चन्द्रापीड. Ar remarks “किं तु तच्छरीरभागप्यहं पूर्वचन्द्रापीडवन्न भवामि, इदानीं मुक्तशापश्चाहं देवोऽस्मीति उत्पन्नबुद्धिश्चास्मि.’ रुचिः iking, love.त्वत्नी त्या out of my love for you. प्रतिपन्ना was assumed. पालिता preserved. अयं लोकः the earth. चरण...वर्ल्डौ lit. attached to your feet ३. e. completely under your control or at your service. महाश्वेतायाः प्रियतमः -refers to पुण्डरीक. चन्द्रापीडशरीरेण अन्तरितं वपुः यस्य whose real) form was obscured ( lit, screened ) under the body of चन्द्रापीड ४. e. who had assumed the body of चन्द्रापीड on purpose. Compare the expression ‘चन्द्रापीडनामान्तरितस्यैव लोकपालस्य चन्द्रमसः’ on p. 94 1, 7. चन्द्र-.उद्वहन् who only bore in addition (to his former features ) the fragrance of necta that stuck to him on account of his stay in the world of the moon. चन्द्रलोके अवस्थानं तेन लग्नः तन्. It should be remembered that पुण्डरीक's body had been carried to the world of the moon in order that it might not decay. See p. 74 1. 26-27 तत्ते पुण्डरीकशरीरं मलोके मत्तेजसाप्यायमानम विनाशि भूयस्त्वत्समागमनाय तिष्ठत्येव: Read अत्रैरनन्यतमः for अद्भरन्यतमः 368 NOTES ON १ अर्जे...तमः who was not different in his limbs ( ३. e. who was of the same bodily appearance as formerly ). This is preferable, The author tells us that he bore in addition only the perfume of nectar. He was the same in all other respects, अर्जेरन्यतमः would mean j who looked to be a different person in his limbs.' his would also contradict what is said furtherUnderstand उपलक्षितः ( characterized ) after' वेषेणः तादृशे...रतः characterized by be same dress in which he died through is longing for महाश्वेता महाश्वेतायां औत्कण्ठ्यं तेन उपरतः. उत्कण्ठा एव औत्कण्ठ्यम्, like चातुर्वण्र्यम् त्रैलोक्यम् &c. तथैव as before. a single string of pearls. एकावली was given by महाश्वेता to पुण्डरीक when the latter, being reproved by his friend कपिञ्जल for having allowed his अक्षमाला that dropped from his hand bhrough the emotion of love for महाश्वेता to be taken up by her, came to demand his अक्षमाला. See p. 147 1. 6-8 of Peterson's कादम्बरी. अकल्प-अङ्ग-understand उपलक्षितः after अर्द्ध and मुखेन. अकल्पनिःसहैः that were not under his control and were weak. आ...वाहिना that had a check that was slightly pale and emaciated. कपिञ्जलकरं अवलम्बते इति ०लम्बी. P. 117 1. 8-p. 118 1. 13 दृष्ट्वा च-..अदर्शयत् - उन्मुक्तं चन्द्रापी डवक्षःस्थलं यया. दत्तः कण्ठग्रहः यस्या whom she (का०) embraced. पुण्ड...तावत् no sooner did she congratulate (महाश्वेता ) on the great festival in the form of the arrival of पुण्डरीक bhan &c. Mark the use of यावत् and तावत् in the sense of no sooner...bhan.' अवतीर्य alighting ( on the earth from the sky ). परमोपकारिणे who obliged him ( पुण्डरीक ) highly (though cursed by पुण्डरीक ). Arvery clearly explains the great obligation conferred by the moon on पुण्डरीक’तदानीं पुण्डरीकस्य मृतं शरीरं चन्द्रलोके निक्षिप्य महोदयाख्यसभायां चंद्रापीडे (ङ ?) स्थापयित्वा स्वकीयामृतरसेनाप्यायितवानिति परमोपकारीत्युक्तम्. चन्द्रापीडः यपुः यस्य who had assumed ble form of चन्द्रापीडअढौकत approach ed. The dative in चन्द्रापीडाय अढौकत is justifiable according to the Satra ‘गत्यर्थकर्मणि द्वितीयाचतुथ्यौं चेष्टायामनध्वनि’ पा. II. B. 12 (verbs having the sense of gOng govern the cou. or dative of the object, when actual physical motion is intended and when the object is not a word meaning road). प्राग्जन्म-.जामातासि although you are my son-in-law on account of the relationship of your previous life. महाश्वेता loved पुण्डरीक महाश्वेता was ble daughter of गौरी who was descended from a family of Apsarases that sprang from the moon. Hence would be the son-in-law of the moon. See above p. 17 ]. 4-5 वत्सा तु महाश्वेता मन्मयूखसंभवादप्सरसः कुलालब्धजन्मनि गौर्यामुत्पन्ना । तया चायं भर्ता स्वयं वृत .’ तथाष्य..भवता still (though you are my son-in-law ) you should behave towards KADAMBAR. 339 YES me with good feeling and friendly affection that was produced (in us bothh) in your succeeding ( 2. e. second) birth. पुण्डरीक became वैशम्पायन through a curse and became the intimate friend of चन्द्रापीड. अनन्तरजन्म refers to पुण्डरीकs birth as वैशम्पायन. N is wrong in taking अनन्तरजन्म as ‘शूद्रकभव, because शुद्रक and पुण्डरीक had never been brought together as friendsAr. is with us चन्द्रापीड ( moon ) asks पुण्डरीक to treat him as a friend and not to conduct himself with reserve and formality as a son-in-law Yould do. चित्र...वर्धयितुं in order to congratulate चित्ररथ and इंस चित्ररथ was the father of कादम्बरी and इंस of महाश्वेता. हेमकूः was the mountain on which चित्ररथ's capital was situated . केयूरक the servant of कादम्बरी. मदलेखा was the most intimate friend of कादम्बरी. मृत्युञ्जय...व्यग्रस्य who was absorbed in muttering prayers to शिव- मृत्युञ्जयस्य (शिवस्य ) जपः तस्मिन् व्यग्रस्य मृत्युञ्जयः कृत्तिवासाः पिनाकी प्रमथाधिप इत्यमरः The मृत्युञ्जयजप was supposed to be powerful against death disease and . ‘ मृत्युञ्जयं समापूज्य लिङ्ग त्रिभुवनेश्वरम् । रोगात मुच्यते रोगाद्वद्धो मुच्येत बन्धनात् ।। यस्तु संपूजयेद्भक्त्या लिङ्ग मृत्युञ्जयाभिधम् । यमोऽपि प्रणमेद्भक्त्या किं करिष्यति चामयः मृत्युञ्जयतत्र quoted in शब्द कल्पद्रुम, मृत्थं जयति इति मृत्युञ्जयः.‘संशायां भू-तू-वृ- जि- धारि- सहि- तपि-दमः पा. II 2. 46. The affix खच् ( ३. ४. अ before which a nasal is inserted ) is applied to the above roots to denote a संशा ( a proper name ). शरीर ..कोष्ठाभ्याम्--शरीरसंस्कारस्य विरहेण (अभावेन) उद्गतं अविरलं दीर्घ परुपं च पलितं तेन लोमशः प्रकोष्ठः ययोः the forearm (प्रकोष्ठः ) of which was hairy with the thick, long, rough grey hair ( पलितं ) that had arisen on account of the absence of the decoration (संस्कारः) of the body. तारापीड had given up decorating his body when he took to the order of a वानप्रस्थ after seeing the body of चन्द्रापीड‘पलितं जरसा शौक्ल्यं केशादौ विस्रसा जरा' इत्यमरः. ‘प्रकोष्ठस्तस्य (कूर्परस्य) चाप्यधः इत्यमरः. ‘प्रकोष्ठमन्तरं विद्यादरलिमणिबन्धयो इति कात्यः. T‘पलितलोमशं पलि लोमभूयिष्ठं दोभ्याम् = वाहुभ्याम् ताम् = मदलेखा who brought the tid. ings of joy. तदनु after her ( मदलेखा ). जरा...शुकाथलः who waved up the skirts of his upper garment with his arm the root of which was relaxed (loose ) on account of the wrinkles and folds due to old age. He waved his garment in joy. जरया भङ्गाः वलयश्च ताभिः परिशिथिलितं मूलं यस्य. उत्क्षिप्तः उत्तरायाशुक्रस्य अधल येन. जरा...परिशिथिलित &c. may be explained in another way also. भङ्गः means 'decaydiscomfture; defcat. The meaning then is the root of which was relaxed on account of the wrinkles due to the decay caused by old age or due to the fact of his being overcome by old age Ar. suggests another meaning still ‘भङ्गकाराः पञ्चभङ्गकाराः वयः. N omits about ten lines 370 NOTES ON 7 ' from जराभङ्ग &c; but seems to be wrong in doing so. At support our text. स्वय...नृत्यन्निव as if dancing with footsteps that were unsteady (or irregular) because he had not learnt how to keep time (in music ). The king was so overjoyed with the news of his son's coming back to life that he ran hither and thither This the author calls daucing. But in regular dancing, the footsteps must be steady and must move in harmony with vocal and instrumental music. This was lacking in the dancing of the king. अशिक्षितः लयः तेन विसंष्ठलैः. ‘तालः कालक्रियामानं लयः सम्यमथास्त्रियाम्इत्यमरः उत्फुल्ल-विवर्तितः surrounded by thou sands of kings whose faces were beaming like a bed of lotuses tossed about (विवर्तित ) by he shaking caused by bhe Malay wind. उत्फुलानि वदनानि येषां ते उत्फुल्लवदनाः नरपतयः तेषां सहनं तेन परिवृतः मलयमारुतेन प्रेबोलना तया विवर्तितः The beaming faces of the king resembled lotuses and hence when the kings moved about in joy, bhe poet compares them to a bed of lotuses tossed about by the wind. They moved about in joy. The मलय wind also is supposed to gladden all (except lovers in separation ). Compare ‘उत्पादयति लोकस्य प्रीतिं मलयमारुतः । ननु दाक्षिण्यसंपन्नः सर्वस्य भवति प्रियः । काव्यादर्श II174. निर्विशेषा वृत्तिः यस्य whose condition was not different from his (तारापीड's ) ४. e. who was as much overjoyed as तारापीड. कण्ठे संभावयन् honouring on the neck ४. e. embracing him. दिष्टया ( instru. of दिष्टि, used as an adverb ) fortunately. एकाकिन-he refers to the fact that वैशम्पायन, the son of शुकनास had also come back to life as चन्द्रापीड had doneससंभ्रमं उन्मुक्तः पुण्डरीकः येन. पुरेव (पुरा इव ) as before ४. e. as he used to fall at the feet of his father when he did not know that he was the Avatara of the moon. Ar. ‘अहं देवो भवामीति न गर्वित इति भावः पृथ्वीतले निवे शितं शिरः येन सत्वरोपसृतः having approached (him ) quickly. शापः दोषात् through the curse (you were undergoing ). स्वपुण्यैः %hrough my own merit (accumulated in past lives ). He means • blhat he must have had a vast store of merit to have the moon as his son. जगता वन्दनीयः जगद्वन्दनीयः. मय्यपि--संक्रमितः I have transferre that portion of myself that was fit to be salutedThe king तारापीड refers to the fact bhat he had installed चन्द्रापीड as युवराज and bad at the time of speaking become a वानप्रस्थ and was no longer a king नमस्यः अंश refers to being a king. Ar. ‘नमस्योंऽशो राजभावः. A king was supposed in ancient India to have in him a portion ( अंश of the functions of the eight लोकपालS. Note मनुस्मृति ‘अराजके हि लोकेऽस्मिन्सर्वतो विद्रुते भयात् । रक्षार्थमस्य सर्वस्य राजानमसृजत्प्रभुः । इन्द्रानिलय- मार्काणामग्नेश्च वरुणस्य च। चन्द्रवित्तेशयोश्चैव मात्रा निर्हत्य शाश्वतीः ।। VII. KADAMBARf . 31 3-4. वालोऽपि नावमन्तव्यो मनुष्य इति भूमिपः। महती देवता थेषा नररूपेण तिष्ठति । 8. उभयथाऽपि in both ways, for both reasons (firstly because you are the moon and secondly because you are now bhe king ). अभिदधत् nom. sing. mas. of pr. p. of धा with अभि प्रतीपम् &nd. against or contrary (to the usual practice ). तारापीडbeing the father, fell at the feet of his son चन्द्रापीडThis reversed usual practice. Ar. says ‘प्रतीपं पितृत्वविरुद्धमित्यर्थः. प्रणते तस्मिन् is loc. absolute. परितोषेण...मान्ती who could not as if contain herself in her body through her great आशीसहस्त्रेण अभिवर्धितः ( con. joy. gratulated). तेन = शुकनासेन. आत्मनोपसृत्य -having approached by himself. Ar. explains ‘शुकनासेन लालनादमुक्तोऽपि स्वयमेवोपसृत्येत्यर्थः This means that when चन्द्रापीड bowed to शुकनास, the latter held him fast to caress himBut as चन्द्रापीड had to present his friend वैशम्पायन ० तारापीड, he freed himself from शुकनास and approached तारापीडयथ in accordance with the order ( of precedence among them ) 8. e. he first took वै० to तारापीडthen to bhen to शुदनास etc. अनुक्रममनतिक्रम्य यथानुक्रमम् . पित्रोः his own par ents, तारापीड and विलासवती. विनय ---वदनम् whose face was bent down and wore a confused look through modesty. विनयेन विलक्षी (विस्मयान्वित ) अत एव अवनत्रं वदनं यस्य. Ar. reads अविनयविलक्ष etc, which seems to us preferable, as it would be more natural to say that his face was embarrassed through (the recollection ) of his own अविनय than on account of विनय- Ar explains 'अविनय विलक्षः महाश्वेतानुरागपरवशत्वात् पूर्वं कृतः पितृपरित्यागः अविनय इत्युच्यते P. 118 1. 14–p. 119 1. 2 तस्मिन्नेव आवहेत. प्रस्ताव (अवसरः) occasion, संवर्धित ...मया he was simply brought up by me ४. e. he means that the (पुण्डरीक ) was not born from him in the same sense in which वै० was born from शुकनास; see the story of the birth of पुण्डरीक quoted above by us on p. (283,331)अस्यापि..लेहः and his affection is fixed on you. वैश..-वगत्य having understood hat he (पुण्डरीक ) is indeed वैशम्पायन. He means that even if you now know that वै० was only an Avatara of पुण्डरीकyou should love पुण्डरीक as much as you loved वैशम्पायन. अविनयेभ्यो निवारणीयः he should be warded off from immodest acts. That from which a person is warded off is put in the ablative‘वारणार्थानामीप्सितः पा. . 4. 27. (e. g• पा पान्निवारयति ). परो...क्षणीयः he should not be neglected by you thinking that he is a stranger (to you ). यच्चाप the reason why he, though freed from his curse, w not brought near myself by me is that I look upon him as your son. अन्यच्च and moreover. आत्मान...कृतार्थः-understand अस्मि after 32 NOTES ON n. कृतार्थः-I am blessed (I have accomplished everything ) by having establishsd myself in him (in पुण्डरीक ) whose life will continue as long as the moon lasts. आचन्द्रकालीनं आयुः यस्य (qualifies) अस्मिन्.Tsays "आचन्द्रसमकालायुषीति पाठः । चन्द्रश्चन्द्रापीडः यावद् र्तते तावत्तत्समकालायुषीत्यर्थः? वेतकेतु means that by the performance of bhe religious rite (referred to on p. 105 1. 21-22) पुण्डरीक will now live as long as the moon lasts and that पुण्डरीक being his son, be (धत० ) continues his existence in him, in accordance with the ancient Indian idea that the son is but the father born again or that the father's personality is continued in the son. Note the verse ‘अङ्गादङ्गात्संभवसि हृदयादधिजायसे । आत्मा वै पुत्रः नामासि स जीव शरदः शतम् ।’ quoted in यास्क5 निरुक्त II.4. (Rothsed.. Tt occurs in the कौषीतकिब्राह्मणोपनिषत्. दिव्य-..ज्योतिः शThe light in me called सर्व is now about to go to a place higher than even this heavenly world. We are told that वेतकेतु WGS 8, मुनि who dwelt (See notes above p. 283 ). He now wants to go highe bban even heaven ४. e. he wants to realize his identity with ब्रह्म The pleasures of heaven blhough good in their own way are doomed to periah just as much as the pleasures of this world are. When one's merit (पुण्य ) is exhausted, one though dwelling in heaven will have to cone down. Therefore one should not rest content with securing heaven, but should aim at the highest goal (oic, मोक्ष). श्वतकेतु had done bhab and having attained to rect knowledge he was about to be merged in the all-pervading ब्रह्म . Compare for the idea fतद्यथेह कर्मचितो लोकः क्षीयते एवमेवामुत्र पुण्य चितो लोकः क्षीयते’ छान्दोग्योपनिषद् VIII. 1. 6. The soul whose identi- by with ब्रह्म is a tenet of the अद्वैतवादिन् is said to be स्वयंप्रकाश, a ज्योतिः. Note बृहदारण्यक IV. 3. 9 ‘अत्रायं पुरुषः स्वयंज्योतिर्भवति. The supreme अझ also is spoken of as the light of lights. हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम्। तच्छुभ्र ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः । मुण्डकोपनिषद् II. 9. Here सत्वाख्यं ज्योतिः refers to the soul of वेतकेतु and उपरिष्टात् refers to the identity of the soul with ब्रह्म which is the highest goal to be realized. सत्व was supposed be pure and onlightening. It was that गुण which enabled a person to attain to correct knowledgeCompare भगवद्भीता तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसद्धेन बभ्रति शानसद्धेन चानघ ॥ भगवीता XIV6; also ‘ज्ञानं’ XIV. यदा सर्वे प्रवृद्धे . सत्वात्सक्षयते 17; ‘तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ' XIV. T reads । 14. सत्याख्यं ज्योतिः’ and explains ‘सत्यं ज्ञानम् ( from तैत्तिरीयोपनिषद्) इत्यादिश्रुतिवाक्यप्रतिपादितं परं ज्योतिः विनयेन अवनतं bending through modestyः सकल..दिष्टम् what necessity was there for the holy KADALIBAR. 33 , (sage वेतकेतु) who knows the inner feelings ( or thoughts) of bhe whole world to send this message ? शुकनास means -वेतकेतु could read the thoughts of my heart and could have seen how deeply I loved वैशम्पायन (पुण्डरीक ) and that it was not necessary that I should be told to love him. सर्वथा---सन्तोषः this (& e. sending me a message for loving पुण्डरीक) is all due to the fact that affection is never satisfied. He means that वेतकेतु loved bim dearly and could not rest Eatisfied till he had done every bhing for पुण्डरीक and so sent bbe message to me. Ar. explains ‘अथवा शतं मया । अयमादेशः नेहस्य असन्तोषः नेहस्यातिशयवाञ्छा लेहातिशयेनै वमादिष्टमिति. Another interpretation is possible I (शुकनास) cannot love him sufficiently; I am not satisfied with the love I bestow on him. But this is not so easily obtained as the first meaning <nd is not so good as the former. Read for ०: लापैः which is a misprint. पूर्व-..in conversa लापैः tion concerning the recollections of his former birth. परस्परालोकन खेन उत्फुले लोचने ययोः. अचेतितैव without being conscious of it, ithout their observing it. night त्रियामा क्षणदा क्षपा’ इत्यमरः //8 क्षणं अवसरं ददाति इति क्षणदा विश्रान्तिप्रदा इत्यर्थः. मदिरा the queen was of चित्ररथ and गौरी of इंस. लज्जिता...हृदययोः whose hearts were gladderned by approaching their daughters that had hung down lheir heads bashfully. लज्जिता आत्मजा (पुत्री ) तस्याः उपगमः तेन मुदितं हृदयं ययोः Both कादम्बरी and महाश्वेता became लज्जित when heir parents arrived. जामातृदर्शनेन समुत्फुडं वदनं ययोः. अतुभूता संबन्धकस्य उचिता संवादकथा याभ्यांwho engaged in conversation ( with तारापीड and शुकनास ) that was proper for their alliance with bhem. सहस्रगुणः multiplied a thousand-fold P. 119 ]l. 3-16 अथ -प्रत्यपद्यताम्तस्सिन्-refers to महोत्सव in the preceding line. विद्य...क्रियते why are these rejoicings cele- brated in the forest when our palaces exist ? यद्यप्य-..विवाहः although this union brought about by the mutual liking (of the bride and bridc-groom is derived from धर्म with affix य (यत्) according to 'धर्मपथ्यर्थे न्यायादनपेते' पा० IV. 4. 92. He refers to the fact that he bein a गन्धर्व, the गान्धर्व form of marriage in which the mutual consent of the bride and the bridegroom is the only requisite would be the most appropriate one for his daughter (कादम्बरी ). The गान्धर्व form is defined as ‘इच्छयाऽन्योन्यसंयोगः कन्यायाश्च वरस्य च । गान्धर्वः स तु विज्ञेयो मैथुन्यः कामसम्भवः मनुस्मृति III. 32or by याशवल्क्य as 'गान्धर्वः समयान्मिथ , 6. तथापि...वर्तनीय एव 8till the customs of the people must be followed & e. we must perform the various rites 32 34 NOTES ON of marriage such as कन्यादान, सप्तपदी etc. Ar. says ‘लोकव्यवहारः पुरन्थीभिरार्दीक्षतारोपणादिकार्यम्? स्वभूमिं refers to उज्जयिनी where चन्द्रापीड had been born. यत्रव•••भवनम् even a forest, where one secures unlimited happiness due to prosperity, would be a palace. निरतिशयं (निर्गतः अतिशयः यस्मात्) beyond which there is nothing higher. संपत्सुखम् संपदा सुखं or .संपदाख्यं सुखम् जामातरि ते in your Bonin-law ४. e. in चन्द्रापीड. वयस्य is addressed to चित्ररथ hy तारापीड. तमेव refers to चन्द्रापीडः न्यवेदयत् offered, presented. निजपदं his own position, his kingdomUnderstand न्यवेदयत् after हंसः, हृदय मात्रकेणैव कृताथ happy merely by obtaining (लम्भः) wives that were desired by their hearts. हृदयस्य रुचिते वध्वौ तयोः लम्भः (लाभः तन्मात्रकेणैव. न...पठेताम् they did not accept anything else. The meaning is: -bhey accepted the hands of their wives but not the kingdoms offered by चित्ररथ and हंस P. 119 1. 17 –p. 120 1. 3 अन्यदा। ...शशाक । अन्यदा on one occasion. जन्मा ...मुदिता delighted by securing her lover who was de sired by her in her life. जन्मनि अभिवाञ्छितः हृदयस्य वलभः तस्य लाभेन मुदिता. सर्वः..निर्मुतापि though happy because she was in the midst of all her family. बाष्पेण उत्तरले लोचने यस्याः whose eyes were bremulous with tears. वास.. गतम् = क्रीडाभवनगतम्’ AF. चन्द्रापीडः मूर्तिः यस्य who appeared in the form of चन्द्रापीड. On this Ar. remarks ‘इदानीमपि चन्द्रापीड एवेति वक्तुमयुक्तम्. आर्यपुत्र–‘सर्वस्त्रीभिः पति र्वाच्य आर्यपुत्रेति यौवने । भरत's नाट्यशास्त्र 17. 82. A husband was to be addressed as आर्यपुत्र by women. वयं मृताः सन्तः —-she includes herself among those that had died, because she though living was a good as dead in the absence of चन्द्रापीड. Ar. says सर्वे वयमित्यात्मानमभेदोपचारेण मृतां वक्ति ’ संघटिताः united. वराकी poor, used in the same way in which the expression poor fellow is used in English. किं...वृत्तमिति what happened to her alone. प्रीतः अन्तरात्सा यस्य–he was pleased to see that कादम्बरी felt so much affection for पत्रलेखा who he knew was her co-wife. कुतोऽत्र how can (she be ) here? मदुःखदुःखिनी pained by the sorrow that had befallen me (. bhe curse of पुण्डरीक ). रोहिणी–the most favou. rite•wife of the moon out of the 27 नक्षत्र, निवार्यमाणाऽपि although dissuaded. प्रः even before me even before I was born in a human form). परिचर्यार्थे = सेवायें. पत्रलेखा (रोहिणी) was the ताम्बूल करङ्कवाहिनी of चन्द्रापीड and served him as if she were his shadow. इतश्च गच्छता--Ar. clearly explains चन्द्रापीडजन्मतः पाद्कजन्म गच्छतेत्यर्थः मदुप...शरीरा who abandoned her body on my deabh. मम उपरमे समुन्मुक्तं शरीरं यया. We saw above (p. 5 . 9—18 ) that पत्रलेखा bhrew her self into the अच्छोद lako after चन्द्रापीडs death. पुनरपि again (when I KADAMBAR. 35 was going to be born a8 शुद्क). आवर्षे having made her turn back from such a courseआत्म--सर्जिता I sent her back to my world ( ३. e. to the world of the moon ). तया that (e. e. well-known to her ). उदारतया generosity or magnanimity of heart. पत्रलेख ६. ४. रोहिणी) did not prevent चन्द्रापीड in any way from loving कादम्बरी, who thus became her co-wife. Moreover, she by des . cribing कादम्बरी's state, induced चन्द्रापीड to go to her. Ar. comments ‘नाम आत्मनः अत्यन्तमिष्टस्य वस्तुनः अभिलाषुकाय परस्मै प्रदानम् । रोहिणी आदाय च आत्मनः प्रियतमचन्द्रापीडम् - ( there is a lacuna ) भूत्वोपानयत् तस्मादु दारा । लेहलतया--Arproperly explains ‘आत्मन उपरि लेहवत्तया ( lacuna ) केयूरकेण सह मद्विरहदुःखविनोदनार्थं चन्द्रापीडं परित्यज्यागता । तस्मान्मयि नितरां मेहलेति. महानुभावतया (महान् अनुभावः यस्याः सा .329 भावः महानुभावता तया )-On account of the great ness or power of her mind. अनुभावः प्रभावे च सतां च मतिनिश्चये' इत्यमरः. Ar. starts an ingenious question and answers it-—‘ननु च रोहिणीवहभस्य देवस्य चन्द्रमसः कथं जन्मान्तरवासनया पत्रलेखायामनुरागस्यानुत्पत्तिरिति । तत्र वक्ष्यामः । पुण्डरीकस्य शापो जन्मनि जन्मनि प्रियतमाविरहवेदन...( lacuna ) येऽनुरागो न भवति । अतश्चन्द्रापीडः पुण्डरीक शापत्रलेन दुर्लभायां गन्धर्वराजपुत्र्यां अनुरक्तो भविष्यन् पत्रलेखायामनुरूपायामपि विविक्तसेवापरायामपि पातिव्रत्येनैवैकाकिनी चन्द्रलोके स्थातुमशक्ता तत्परिचरणार्थ मवतीर्णा पूर्ववासनया चन्द्रापीडे अतितरां जातानुरागेव । तथापि तदिच्छया विनात्मा /2- नुराग...(jacuna ) इति थ. पेशलतया on account of her cleverness or on account of her beauty. Arsays ‘‘ ‘चारौ दक्षे च पेशलः उभयमप्यस्ति । पत्रलेखायाः प्रथमदर्शने कादम्वरी मानुषीष्वहो पक्षपातः प्रजापतेरित्यचिन्तयत् । ( lacuna ) प्रागल्भ्यद्दखिता च विशापयामि । एतदवस्थां देवीं दूरीकुर्वता देवेनापि क्रिमापन्नवत्सलाया स्वप्रकृतेरनुरूपं कृतमिति । एवंविधप्रगल्भवचनपाण्डित्यात्. पेशलेत्युक्तम् P. 120 ll. 4–12 अत्रान्तरे ...जगाम जन्मद्वयाकांक्षितं (adj, of मुखम् ) desired in two births (viz. as चन्द्रापीड and शुद्रक ). कालप्रभोः lord of timeThe sun and the moon regulate time ( ४. e. day and nightmonths and year ) and therefore are called कालप्रभु उपपादयितुम् to bring about. अपससार वासरः the day withdrew (cane to an end ). The natural passing of day is fancied as due to the fact of its desire to bring about the happiness (of कादम्बरी संभोग) for the moon (the naster of the day, as the moon is called कालप्रभु. अनु..वासतेयी night, as if it were the banner of love, spread (over the world ) as if for concealing the shame felt by the young woman in the form of the brilliant western twilight. ight is called the banner of loveas love has fullest Bcope at nightउकसन्ती अपरसन्ध्या (पश्चिमसन्ध्या ) एव वधूः तस्याः त्रपा तस्याः 36 MOTES ON आवरणाय. The western horizon became red in the evening. That redness is represented as its loveNight came to conceal from people the bashfulness that अपरसन्ध्यावधू might fool if her love (red hue) were observed by the world. Darkness prevents people from seeing objects. वासतेयी is derived from वसति in accordance with पथ्यतिथिवसतिस्वपतेर्ट पा० IV. 4. 104 (पथि साधु पाथेयम् । वसनं वसतिः तत्र आधुः वासतेयी रात्रिः । सि . कौ.) . ‘वसतिर्वासतेयी च इयाभा रात्रिश्च कथ्यते इति हलायुधः' 'T. चन्द्रोदयेन अभिरामं मनोहरम् . भरेण in full vigou in full force. चिराभिलषितम् -this and the following accusatives qualify कादम्बरी..सुखम् (1. 10 ) उन्मीलितं नयनकुवलयं यस्मिन् in which her (blue ) lotus-like eyes would be opened. उत्स्रस्ता (loosened ) नीवी (the ends of the cloth worn round a woman's waist tied into a knot in front) तस्यां प्रसृतः हस्तः तस्य निवारणे अनुबन्धः ( persis. tent effort ) यस्मिन् अनुभूतं प्रत्यालिङ्गनसुखं यस्मिन् ने अभिप्रार्थितस्य मुरतस्य समाप्तिः तया त्रपा तेन सुभगम् ( मनोहरम् ). एक...स्थित्वा remaining there for ten days (lit. nights ) as if they were only one day. The 12-४ meaning is that time flew so quickly . दशरात्रदशानां रात्रीणां समाहारः दशरात्रम्. रात्रि becomes रात्र when preceded by अहः word expressive of a partसंख्यात and पुण्य. ‘अहःसर्वेकदेशसंख्यातपुण्याच्च रात्रे’ पा. V. 4. 87. According to <रात्रातृहाः पुंसि” पा. II. 4. 29 com pounds ending in रात्र, अझ and अह are masculine, but when रात्र is preceded by a numeral it is neuter. So दशरात्रम् is neuter . P. 120 . 13-25 आगत्य च..गच्छन् सम--लेशम् who expe rienced trouble at the same time with him ४. e. as long as he (चन्द्रापीड) was sufferingbhey also suffered. आत्मसमं कृत्वा having made bhem like himself ४. e. having raised them to his own position ( as independent kings ). समा...पुण्डरीके placing the re. sponsibility of his kingdom on पुण्डरीक. परि ...चरन् attending upon the feet of his parents that had given up all their ( worldly ) affairs. परित्यक्तं सर्वं स्वकार्यं (सांसारिककृत्यं ) याभ्याम् । अत्यद्भुतेन उत्फुले नयने यस्य स अत्य..नयनः नैगमजनः तेन अवलोकितः observed by the merchants (४. e. bhe citizens) whose eyes were dilated through the great wonder (of the moon being born as their prince १- ‘वैदेहकः सार्थवाहो नैगमो वाणिजो वणिक्' इत्यमरः.. ‘निगमे आपणे भवः नैगमः जन्म..उज्जयिन्याम्-चन्द्रापी ड was born in उज्जयिनी and so he felt affection for the place. अवलोकितः and the following nominatives qualify चन्द्रमाः (1, 22) गन्धर्व..गौरवेण out of his respect for the king of गन्धर्वs (४i. चित्ररथ whose daughter कादम्वरीं was). अनुपमः रमणीयतमः महिमा यस्य ( acy. of हेमकूटे ). अमृतस्य परिमलः तेन अधिवासः (application of perfume ) तेन सुरभिः शिशिरश्च सर्वप्रदेशः तेन हारिणि मनोहरे The moon is said to be full of necta1. Note KADAMBAR. 877 the epithet सुधांशु applied to the moon. विधुः सुधांशुः शुभ्रांशुरोषधीश निशापतिः इत्यमरः. रोहिणीबहुमानेन out of his high regard for रोहिणी. अहर्निशं उत्फुयानि सहस्रपत्राणि (कमलानि तेषां निवहः (समूहः) यस्मिन् एतादृशं उदकं वहतीति that contained water having beds of lotuses that were expanded day and night. पुण्डरीकप्रीत्या out of his affection for पुण्डरीक, लक्ष्मी ...सरसि on the lake that was the abode of लक्ष्मी. in accordance with the liking of कादम्बरी. जन्म...समाप्तानि that were never finished (४. e. were never felt to be enough ) because they had been desired in two births ( 8B चन्द्रापीड and शङ्क). As he had longed for the pleasures in two births, to whatever extent he obtained them he was not satis. fied. अपुनरुक्तानि that were ever fresh (phough often enjoyed). तानि तानि of various kinds. Arsays केवलं. ..गच्छन्—Ar: कादम्बर्या सहानुभवन्न केवलं चन्द्रमा एव आनन्दस्य परां कोटिं उत्कपावस्थामध्यगच्छत्। -not only did the moom reach the highest point of joy with कादम्वरी, but also कादम्बरी reached that point in the company of महाश्वेता and so onपर without being separated from one another. सर्वकालम्—is accusative of time. , ' 878 APPENDIX I Appendix I A BRIEF SUMMARY OF THE KADANIBAR. There was once a king called Sudraka who reigned in Vidis? on the Vetravat (modern Betwa ) river. Once upon a time as he sat in his Hall of Audience a Chandala girl from the south came with a parrot in a cage which she desired to offer to the king. As the king marvelled at the exceeding beauty of the Chandala girl, her attendant told the king that he girl was his master daughter sent to offer at the kings feet a parrot, skilled in all the arts and Sastras, named Vaisampayana. The attendant laid the parrot at the king's feet, when the bird bending his right in homage, saluted the king with a verse composed in his honour. While the king marvelled at this, and discussed with his minist ers how a parrot could possess so much knowledge and power speech, he heard the sound of the mid-day drum and rose to go from the audience hall. He gave orders that the Chandala girl and the parrot should be looked after and after going through this mid-day dutiesagain came to the audience hall. He sent for bhe parrot and plied him with a number of questions fell us from the commencement the story of your life. How came you to know bhe Vedas? How did you fall in the hands of the CGhadalk girl ?” The parrot, after a moments thought, said "my lord, the tale is long; still, if you are curious to know it, listen, The parrots tale. In the Vindhya forest, there is the hermitage of the sage Agastya and near it a lake on the western shore of which stands a Salmali treeThere I was borm, by nother breathing her last on account of the pains of labourMy father, looking to me, his only son, checked his grief and was both father and mother to meOne day a troop of Sabaras with their leader at their head came hunting . They refreshed themselves under the brce and after some time went away. One old Sabara, staying behind his comrades, climbed the tree and pringing the necks of the birds in their nests threw them down. My father sheltered me under his wings and when he was thrown down by the villanc ous Sabara, I rolled with my father's corpse to the ground. I fell on a heap of leaves and ungratefully leaving my fathers corpse, I hid myself in the roots of a Tamala tree. The wicked Sabara, KADAMBAR. 879. tter collecting his victims went away. I was then oppressed by a mighty thirst and made for the lake, stumbling at every step, At that very time Harita, the son of Jabali, came past on his way to bathe in the lake. Seeing my plight, he pitied me, took me to the lake and with his own lhand forcing a few drops of water into my mouth, brought life back to me. After Harta had bathed and worshipped the setting sun, he brought me to the hormitage of Jabali, who looked at me and said He is reap ing the fruit of his own misconduct. All his disciples besought xplain what these words meant. He dismissed them to perform their evening devotions and when they again gathered und him, he began. Jabali (whom the parrot reports to Shdraka) speaks. In Ujjayin, there ruled a king named Tarpda, who, placing the responsibilty of government on his Brahmapa minist er Sukanasa devoted himself to many exercises and pleasures. To fill his cup of happiness to the brim, only one thing was wantingHe had no on, His queen was vilasavats. One day the found her lying on her couch plunged in deep grief. When to his inquiries she gave no reply, her favourite attendant told the king that, going to worship Malhakala on the 14th day of the month, she had heard the priests in the temple recite those pain ful words of the Mahabharata that there is no heaven for the 5Onless. The king said to vilasavat that all things that happen to mortals are the rosults of their actions in past lives, asked her to be firm and righteons and comforted her with the words that a virtuous life is bound to bring its own reward . The king once Baw in a dream in the early morning the full moon entering into the body of his queen Vilasavati as she lay asleep on the terrace of the palace. Rising he sent for Sukanasa and told his dreamSukanasa too had a dream in which he saw a Brahmana of noble bearing, place a lotn8 (Pundarika ) in the lap of his wife, Manorama. Sukanasa knew that dreams seen in the early moring never deceive and cheered the king and queen with the prediction that a son would be born to them In course of time, Vilasavati gave birth to a son. The whole city, from the king to the peasant, went in for a round of pleasures and rjoicings. About the same time Manorama bore 3 son to Sukanasa. As suggested by the dreamthe king's son 380 APPENDIX . was named Chandrapda and Sukanasa called his son Vaisampa. yana. When Chandrीpida grew up, the king had built for him outside the city, a hall of learning, where he kept him together with Vaisampayana in charge of teachers accomplished in all arts. The king and queen often went there to inquire into their soms progress. Chandrapida soon excelled in every art and manly exercise. Vaisampayana who was not far behind his friend in attainments, was bound by the closest ties of friendship to the prince. When ten years had been spent under teachers and when the prince was sixteen years old, Tarapida sent Balahaka, bhe chief of his army, to bring home the prince. With Balahaka bhe king sentfor Chandrapda's use, a wondrous horse, sprung straight from the sea, which he got as tribute from the king the Parasikas. Its name was Indrayudha and when Chandra- pf@a saw it, he was rather unwilling to mount it, thinking that some higher being was enduring its curse in the form of the horse. Chandrapda, hearing the horse neigh as if heckoning him mount, node it and came to the palace. The king received him with open arms and embraced Vaisampayanaalso. Then Chandrapida saw his mother, then his father's minister and then he went on to the palace meant for his residence. Once the chamberlain Kailasa brought him a serving girl from the queen Vilasavati who recommended her very strongly. Her name was Patralekha and she was the daughter of the king of Kuld tas and was taken a captive when Tarapida stormed the Kulata cap The girl from that day became Chandrapida's loved and brusted personal attendant After a few days, Chandrapf¢a, to whom Sukanasa addressed a few weighty words of wise counsel, was installed as a Yuvaraja and was sent with a snitable force on an expedition for the conquest of the world (Digijaya ). For three years he wande ed over the earth, beginning from the east. He took Suvarnapura, the capital of the Kiratas near Kailasa. One day while there, be mounted Indrayudha and set out to hunt. He chanced to see a pair of Kinnaras that fed at the sight of him and Chandrapda, hotly pursuing the pair was soon left alone. The Kinnaras mounted the top of the mountain and were out of his reacl Then he drew his rein and marvelled at his folly which led hi to pursue the Kinnaras. He burned his horse's head and set oub KADAMBAE1. 381 on the return journey with misgiving as to how he was to find his way back. He soon came to a beautiful lake called Achchhoda, At the sight of which he felt that his pursuit had not altogether been fruitless. He rested on the banks of the lake and refreshed himself and his horse, when he heard coming from the northern bank of the lake a strain of unearthly melody mingling with the sound of a lute. Chandrapida mounted his horse and made for the northern bank. There he found a temple of S'iva and bending low before the five-faced image of the god, a maiden, wondrous white, from whom proceeded the enchanting lay. The prince sprang down from his horse and waited till the song should cease. When it came to an end the maiden came forward and welcomed the prince. Chandrapida told her who he was and how he came there. When he pressed her in return to tell her story, she wept bitterly. But when Chandrapida blamed himself for preferring that painful request, she steadied herself and bade him hear why she had resigned worldly pleasures. The story of Mahas'veta. There were fourteen families of Apsarases, sprung from the moon, nectar, the sun &c. The 13th and I4th families sprang from the Gandharvas who married the two daughters of Daksha, named Muni and Arishta. Muni had sixteen sons of whom Chitraratha was the best. He obtained dominion over all the tribes of Gandharvas and dwells in the Kimpurshavarsha on Hemakuta. He made this forest and named it after himelf ( Chaitraratha ), caused the Achchhoda lake to be dug and established this image of S'iva. Arishta bore 6 sons of whom Hamsa was placed by Chitraratha, his cousin, at the head of the second Gandharva tribe. He too dwells on Hemakuta and married Gauri, an Apsaras descended from the moon. Of these too ( Hamsa and Gauri ) I am the only child, called Mahas'veta because I was so fair. I grew up in the palace when youth soon pervaded all my limbs. One spring day I came to this lake to bathe when I was drawn by a rich fragrance like that of no earthly flower, to a part of the grove where I beheld a young sage of peerless beauty who wore as his ear-ornament the flower the fragrance of which had drawn me. At the sight of him love for him subdued me. When I bent low before him in reverence, he too was smitten with love for me. I approached his companion 382 APPENDIX I and inquired of him as to who the youth was and how he got the wonderful fover. He said Lakshmi herself one day saw Svetalket when he bathed in the Mandakin, longed for his beauty and bore him a son, who was given by her to Svetaketu who named him Pundarika. While going to worship Si goddess of the Nandana wood herself gave Pundarika the power which I persuaded him to put on his earAs we talked, Pundarika placed the fragrant fower on my ear. At the touch of my checks, he became confused and did not know that he let fall the rosary. I took it up and threw it round my neck. At that moment, being called by my mother I went away unwilling ly to bathe. Pundarika, being chid by his friendpressed me to give back his rosary and I gave him my necklace , which he did not perceive as his eye was riveted on my face. Then I went home and mounted the palace terrace. My betel-bearer Tar came and told me that Pundarlka of whom. I was thinking had followed her secretly and after many questions handled over her a love-message written on a piece of his bark garment, I rea the message which cunningly suggested his love. In the evenin Pundarfas friend Kapinjala came to me with an abashed fac and told me of his friend's sad condition. Kapinjala told me that his friend lay concealed in a remote corner of the bank of th lake, that his rebukes made no impression upon Pundarika and when all the cooling appliances did not relieve Pundarika's ferer, he came to me. At that moment, a visit from my mothe was announced and Kapinjala hurriedly departed. My mothe who had heard that I was ill came and went away. My heart was tossed about by contending emotions of regard for parents, maidenly modlesty and intense love for Pundarika. When Taralikवे besought me to abandon a restraint that might cost me my I set out with her to meet my love Pundarika. As I neared the place, I heard the loud lamentations of Kapinjala upbraiding his friend for leaving him. Distracted by fear, I ran to the spot and saw the lifeless body of Pundarilka, Break in Mahas'vetas tale. As she called up the dreadful incidents of the past, Mahe s'veta fainted away. Chandrapf¢a supported her as she fell and fanned her with the corner of her garment. When she came to herself Chandrीpf¢a besought her not to proceed with the story. But she went on. KADAMBAR. 383 Mahas'veta resumes her tale I resolved to die and asked Taralika to prepare a funeral "re. At these words, I saw a majestic figure descend from the meon who took up the body of Pundarika, and said to me Mahवे. veta, you must live, for you will meet him again. So saying he few in the sky and Kapingjala followed him in wrath. Since hope is strong, I took the jar, the barkgarment and the rosary f Pundarika, turned my hack upon the world and crept to this temple of Siva, not minding my father who came to take me home. End of Mahas'veta's tale Having told her sorrowful bale, Mahas'veta covered her face with the corner of her garment and sobbed aloud. Chandrpda ta8 melted with pity for her. He besought her to take comfort and on no account to think of putting an end to her life, which would be a useless proceeding. He reminded her of many of the wives of gods and heroes such as Rati, ith, Uttar४ &tc, who ad survived the death of those dearest to them. Besides the werds of the divine figure were a source of assuranceChandra pa then asked Mahas'veta where her friend Taralikी waB. She re lied Chitraratha married Madira horn of the race of Apsarases that sprang from the moon. They have a daughter, Kadamhari, my dearest friend, who to the dismay of her parents persists in her resolve not to marry so long as I am in my desolate condi tion. This very morning, at the request of Chitraratha and his queen, I sent Taralika to Kadambar with an entreaty that she should not oppose her fathers will. ” After this Chandrapidla fell asleep on his couch. In the morning Taralika, came back with a Gandharva, youth, Keydraka, who told Mahas'veta that Kadamhars would by no means be turned from her reselve. Mahas'veta sent Keyiraka away saying that he would come herself. At the re quest of Mahas'veta, Chandrapkda accompanied her to Hemakata. When they reached it, they went to Kadambari's apartments. When Kadambar and Chandrapda came face to face, love for each other entered their heartsKadambari herself washed the feet of Mahasveta and Madalekha, Kadambar's friend, the feet of Chandrapida. Mahas'veta told Kadambart who Chandrapida was and pressed her to give betel to him, which she did very bashfully. Mahasvet went away to see Kadambark's parents 84 APPENDIX I and Chandrapida was accommodated in a mansion on a pleasur hill near Kadambark's palace. Chandrapida and Kadambari passed the day in looking at each other. At the approach of evening he saw Madalekha coming accompanied by Keydraka and Taralika, who brought with her a necklace which originall was given by the sea to Varuna who gave it to ahe father of Kadambar. When Madalekha pressed him, Chandrapf¢a Wore the necklace. When at the approach of night, the moon bathed all objects ,in her silvery light, Keyraka announced to Chandrapita the arrival of Kadambari, who came attended by a scanty retinue and dressed in simple white dress. They talked for some time and Chandrapfda answered aller queries concerning Chandrapida's parents and Ujjayin. Then she wen to her own chamber , In the morning Chandrapida bhrough Mahas yet expressed his axiety t¢ re-visit his followers Kadambar permitted him to do so and sent some of her own people to escort hinm to his camp H; found his followers near Mahsveta's hermitagewho cate tracing the marks of Indra. yudha's feet. Chandrapida who passed a le€pless night, was comforted by seeing in the morning Keyiraka , coming. The latter brought with him a message from Mahas' veta that Kadambar was ill. When Chandrapida, accompanied only by Keybraka went to his stables and learnt from him the state of Kadambar, he placed Vaisampayana in charge of his camp and with a guard of picked horsemen made rapidly for Hemakata, placing Patralekh& behind himself on Indrठीyudha. On arrival, he found Kadambari in an arbour on the shore of a lake in the palace garden endeavouring by every means to allay the fever of love that was consuming her. Keybraka introduced Patralekha to the princess. Chandra pda tested Kadambari's heart in a speech of double meaning Kadambari herself did not reply. Madalekha replied in a strain similar to Chandrapida'. The latter after a long talk witl1 Mahas'vcta again took leaveleaving Patralekha behind at Kadambar's request. On his return to camp, Chandrpf¢a found that a messenger from Tarapida had come with a letter in which the king orderd him to set oub for Ujjayin without delay. He at once gave the order for departure; but he first enjoined Meghanda son of KADAMBAR. 385 Balahaka to wait for the arrival of Patralekha and charged him ith a message for Kadambar to be entrusted to Keyfraka who would escort Patralekha. Leaving aisampayana in charge of the camp with orders to follow slowly, he set out for Ujjayin, where his nnexpected arrival caused great joy to alA few days afterwards Meghanada and Patralekha returned. Chandra pfla teek her apart and questioned her closely with regard to her stay in Kadambarr's palace. In the midst of Patralekha's aeount as to how Kadambar disburdened her heart to her and how she (Patralekha) entreated her to allow her to go away and feteh Chandrapida, the tale comes to an abrupt conclusion. The story continued (by Bana's son ). Patralekha earnestly added that her lord Chandrapida would treat Kadambar with more consideration. Day and night Chandrapda was tormented with bhe pain of separation and his perplexity as to how the could leave Ujjayinf, One day while he was walking along the banks of the Sipra, he saw a , broop of horsemen on the opposite bank, the foremost of whom was Keybraka. As soon as he contrived to be alone with Patralekha and Keybraka, he asked Keybraka what mess age he had brought from Kadambar. Keyiraka gave such a //८ harrowing description of Kadambarfs state, that Chandrapfla fainted away. When he came to himself he resolved to return to Kadambar as soon as possible. In the morning the heard that his camp had come as far as Dasapura. He thought of consulting Vaisampayana ; and bade hanada to escort Keydraka and Patralekha as far as Maha sta's hermitage. Patralekha ho sent as an earnest of his own intention to follow and entrusted to her a lowing message for Kadambar. When they had gone, lhandrapua went to his father for permission to go to nmeet Vaisampayana. His father broached the subject of Chandrतीpfla's marriage. When night fell, he set out to meet Vais'ampayana, When he rode into the camp and enquired for Vaisampayana's tent, le got the reply how should Vaisampayana be here?' By the time ho reaelied the centre of the camp, the elhiefs gathered round him, besought him to diamount and under the shade of a tree told him the story of what had befallen Vaisampीyana who they assured him was not dead. When Chandrafda went 33 388 APPENDIX I away, Vaisampayana had asked his soldiers to bathe in the holy Achchhoda lake before setting out. As he strolled along the bank of the lake, a great change came over Vaisampayana, who stood motionless before an arbour, until losing all self-control, he sank down and wept bitterly. He seemed to recognise some thing and as if seeking what was lost. To all their entreaties to come away he remained obdurate and at last they left him there at his own earnest entreaty. Chandrapid on hearing this strange story was greatly pained. He was comforted, however, by the thought that this would be a good reason for asking leave to go in search of Vaisampवैyana. Chandrौpda came back to the city and leal that Tarapida had gone to Sukanasa to comfort him. Chandr pida entered the minister's house and sat down, distressed by Manorama's lond laments. Tarapida binted that Vais'ampaya) conduct was due to some fault of Chandrapda, when Sukanasa protested against such injustice to the prince and angrily said that the whole blame lay with his son, an ungrateful reprobate. Chandrapida then besought leave to go in search of Vaisampayana as the only atonement for the fault his father had ascribed to him. Tarapda gave the permission and bade Sukanौsa to find out a lucky day for the prince's departure. Chandrapida secreal ordered the astrologers to say that the next day was luckyThey told him As the aspects of the planets stand you ought not to o: but the will of the prince is the most proper time.' Next morningChandrapida's mother performed for him the usual auspicious ceremonies and bade him a loving farewe: Then he saw his father who ordered him to perform his mission and return as quickly as possible. Then Chandhapfda set out and rode day and night regardless of hunger, thirst and weariness until he was overtaken by the burst of the rains. When he had done two-thirds of his journey he met Megha nada who had been sent by Keyiraka, despairing when the rains broke that Chandrapida would over take him. Sad at heart, Chandrapida rode on and reached Achchhoda, where he posted his guardsmen on four sides of the lake and advanced alone on horseback. But nowhere could he see any trace of Vaisamp. yala. Perplexed he went to Mahasveth's hermitage, where he found the holy maid seated at the entrance of her cave, weeping bitterly and supported by Taralika, To his eager inquiries as KADAMBARl. 387 to whether some great evil had befallen Kadatabari, Mahas'veta replied in broken accents. "When I heard from Keyuraka that you had left Hema- kuta, I camo back here and practised severer austerities. I saw here a Brahmin youth who was ever gazing at everything about him as if he searched for something lost. When he saw me, a great change came over him and he seemed to recognise me, though I had never seen him before. He address- ed roe with sweet words of love. I, whose heart had renounced all worldly things since Pundarika's death, hurriedly went else- where and charged Taralika to keep him away from me. A few days afterwards, as I lay one night sleepless on my bed, he crept to my side and asked me to yield myself to him. I cursed that wanton youth 'become a parrot' and he fell lifeless on the ground. It was then that I learnt from his weeping attendants that he was your friend." When Mahas'veta finished her tale in silent tears, Chandra- plda's heart broke and he fell dead on the ground. While Maha- s'veta, Taralika and the prince's followers wept over Chandrap!- da's lifeless body, Kadambart attended by Keyuraka and Mada- lekh& and holding Patralekha by the hand, stepped in their midst. When her eyes fell on ChandrapJda's senseless body, she fell forwards on the ground. Patralekha also fainted. After Kadambari came to herself, she ordered Madalekha, to prepare the funeral pyre. After giving directions for the disposal among her friends of her pet flowers and animals, she clasped Mahas'veta and said 'dear friend, you have a hope that enables you to bear torments worse than death. With me it is different; so farewoll.' As she spoke, she sat down and placed Chandra- pida's feet in her lap. At the touch of her hands, there streamed from the body of Chandrapida a great light and immediately a voice in the sky declared "child Mahas'veta, Pundarika's body is incorrupt in my world and awaits the day that will reunite you. Chandrfipida's death is the rosult of a curse. Till the curse is wiped off, guard the body and preserve it with care till that happy meeting." Hearing this all stood motionless like statues. Patralekha roso from her swoon and ran towards Indrayudha, whom she took from his keeper's hand and plunged into the lake with it. No sooner had they disappeared beneath the waters than there 388 APPENDIX t. rose from the lake a young ascetic that ran to MILabas'veta who recognised him to be Kapinjala. He narrated his tale as follows: ‘The person, who took away Pundarika's body, said to me when he reached the world of the moon where he placed it: Know me to be the moon. Pundarika, when yielding up his life through love, cursed me who had done him no harm, that I might endure more than once in Bharatavarsha the pangs of un gratified love indignant at bhe unjust curse, cursed him bha he would share my joys and sorrows with me. When an passed away, I recollected that Pundarika was the chosen hus. band of Mahasveta who belonged to my raceHe and I nmust, to fulfil the curse, live at least twice in the world of men. Ther fore I brougt his body here, where it will be kept free from corruption. Tell this to Svetaketu (Pundarika's father ), whose power is great and who may devise some remedy.' As I (Kapine jala ) passed along the heavenly path blinded by grief for my friend, I unfortunately ran over a choleric seci-divine being who cursed me In this broad sky, you can over ne like a horse; so be a horse.' I fell at his feet and told him my sad tale. He became soft and said the curse must be fulfilled. It shall last the death of him whose horse you may beconme. Then bathe and you will be free.' Being further requested by me he said the Moon is about to become the son of Tarapfda and your frien Pundarika will be the son of his minister, Sukanasa. You will be the horse of the prince! He ended and I fell into the sea, whence I emerged as a horse. But I did not forget the past; is why I brought 6be prince in pursuit of the kinnaras to this lakeThe youth you (Mahsvetी ) unknowingly cused was Pundarika himselt.' At these words, Mahas'veta fell to the ground. Kapinjal bade her not to blame herself and told her that the end of her trials was near. He knew nothing of Patralekha. He few into the sky to go to Svetalketu to inquire what birth Vaisampayana (or Pundarika) was possing through Kadambari and Mahasvet resolved to wait where they were in expectation of the fulfilment of the promise made to them by the heavenly voice. As days passed on, Chandrpda's body showed no sign of corruption and Kadambar gaining con fidence sent Madalekba to her parents to inform them of what KADAMBAR. 389 had happened, Meghanada informed Kadambarf that mes. sengers had come from the parents of Chandrीpa and wanted to see the body of the prince. Kadambar sent back with them Tvaritaka, a follower of the prince, who would bear personal testimony as to what had happened. Vilasavats, anxions for her son's safe return, had been to the temple of the A[atgis and saw the messengers comingWhen they said that they had seen the prince and that varitake Yould tell the rest, she fainted. Tarpda came to the spot and called upon varitaka to tell his tale. But when he came to speak of the bursting of Chandrapita's heart, the king would hear no more and ordered the funeral pyre to be prepared. When 'Tvaritaka loudly called out and told the whole tale, the king turned to S'ukanasa, who forgetting his grief for his son Vaisampayana, comforted him. The king resolved to go where his son's body was and set out followed by all his people save a few left to guard the city. When he reached the lake, he saw Meghanीda coming who assured him that the prince's body grew more beautiful day by day. The king came on to Malbasveta's cave. Kadambar swooned as she saw the parents of Chandrapida entering. When Vilasavati saw her son beaming with a strange radiance, she pressed the senseless form of her son and uttered loud lament. Tarapida comforted her saying that Chandrapida was something more than the son they loved and asked Vilasavati to look to Kadambar who was in a swoon. When Kadambar came to herself, she saluted the king and queen. Then Tarapf¢a withdrew from the cave and without entering his royal camp built for himself a hermitage, where with his queen, Sukanasa and Manoramठी e remained awaiting the conclusion of the strange chain of events End of Jabali's tale to his pupils. When Jabali had told so much, he said with a smile I have been led further than I meant. You have seen how he who by his own misconduct, became Vaisapayana, son of S'ukanasa, has now become the parrot. As the sage spokeI (parrot ) became Vaisampayana in everything including my love for Malhasveta, except a human form. I, rash as ever, asked the sage where Chandrapf¢a was when the sage frowned and told me to wait till my wings grew. Harfta asked his father to explain how one who was 390 APPENDIX I born a web fell completely under the power of love as I had done. Jabali reminded him of my original birth from Lakshmt who conceived at the mere sight of the sage Svetaketu and quot. ed the scripture which declares that as the parent is, so the son must be. Pundarika remains the sage added 'what he was in his former birth and this, his second life on earth, will be as short as his first one. Then the curse will end and au eternal Yould be his. I asked Jabali how I, a mere parrot, could hope to do deeds by which I could secure eternal life. But as dawn was at land the sage rose to perfrom his morning duties. Harita placed me on his couch went to perform his duties, but re-entering cheered me whith the news that Kapinjala had come to see me Kapinjala took me in his arms and wept. He told me that when he was freedfrom the birth of a horse, he went to Svetaket1. The sage told him (Kapinjala) that all the fault was his (sage as he ought to have engaged in the work that would have secured happy long life to his son. The sage had first efused permis. sion to Kapinjala to see me (Pundarika-parrot ); but he al wards told him that Pundarika had become a parrot, had come to the hermitage of Jabali and recovered the memory of the past. Kapinjala added fNow I am sent by Svetaketu and your mother Lakshmf, that are both engaged in the sacrifice that is to work your bliss, to implore you to remain in the hermitage unt the sacrifice is finished. Soon after Kapinjala left me, renewing the injunction not to leave the hermitage for some time, When I found that my wings were grown, I one day secret- ly new away from Jabali's hermitage towards the north where the body of Chandrapida was and where I thought I would see Mahas' veta. Soon I felt exhausted and fell asleep on the low boughs of a tree. I a woke to find myself caught in a net with a wild man standing before me. I entreated him to set me free but he replied I am a Chandala ;still I did not catch you for your fesh. I am one of the many hunters employed by the daughtor of our king to find out a wonderful parrot which she has leard has escaped from Jabali's hermitage. I shall take you to her who will do with you just as she pleases". When I thought low I, a Pé and son of Svetalretu, var doomed to associate with Chandalas I cursed the day I was born. The Chandala took me to his mistress, who clapped me in a wooden cage. I resolved KADAMBAR. 39 rom that moment to hold my tongue and to starve myself. But being entreated by her to take fruite and water, I did so ; still I kept an obdurate silence. One day I say myself placed in a golden cage. Your Majesty ( king 'ddreka ) has seen bhe Chandala princess. Who she is, why she calls herself Chandala r why she brings me here, I know as little as your Majesty does. End of the Parrot's tale Then the king ( Sfdraka ) bade the Chandala girl to come forward. She addressed the king as followsLight of the rld, husband of R%hink, joy of the eyes of Kadambri, Moon, you have heard the story of your former birth and of this one. It was by Svetaketu's order that I, his mother Akshmi, imprisoned him to save him from falling into further degradation by disobeying his fathers express orders. In order to avoid the contact of peopleI became a Chandala girl. The time has come and I have brought you together; cast aside with these earthly bodiesthe paius of birth, disease and deatbh and live happily together. So saying she few into the sky. At these words, the heart of Sadraka became again full of the old hopeless longing for Kadambari. Thus had Pundarika's curse been fulfilled and the moon had felt in two lives the pangs of unsuccessful love. Afflicted by the tourment of lovelife left the mortal body of Sudraka. One day, when the spring had doubled Kadambari's to ment, she they her arms round the neck of the sensoless form she had so long tended and clasped it close. At her touch, the body moved and returned her embrace. Chandrीpf¢a addressed her “The touch of your arms has brought me back to life. To. day the curse is over. I have cast of the body I wore as Staraka; this body (as Chandrapida ) I shall ever cherishbe. cause in it I pleased you. This world and the world of the moon ce open to you. Nor am I alone free from curse.' As he spoke, Pundarika descended from the sky in the same dress that he wore when he died for his love of Malhas'veta. Seeing him, Kadambar ran to Mahas'vete with the glad news. Keybraka went to Hemakata to congratulate Chitraratha and Raisa; and Madalekha to Tarapf¢a. Tarapida with his queen saluted Chandrapida as their son and the Lord of Night. Kapinjala 2ame with a message from Svetaketu that he had abandoned all 392 APPENDIX I. claim to Pundarikas flial duty in favour of Sukanasa. In the morniug, the parents of Kadambari and Mahasveta came and the hermitage was deserted at their suggestion in order that the marriage of Kadambari and Chandrapida might he celebrated with due pomp. One day Kadambar enquired as to the fate of Patralekha. She learnt that she was Rbhin, who had followed her lord when he first descended from heaven but had been forbidden to accom pany him in his birth as Shdraka. When Chandrapda's happy marriage with Kadambar was accomplished, he set out for Ujjayir. He placed Pundarika on the throne and attending upon his parents who had left all to follow him, he dwelt with Kadambari, at one time in Ujjayinf, at anothar time on Hemakhta, and again in the world of the moon. From that time forward, the Moon and Kadambara, Kadamhari and Mahas'veta, Mahasveta and Pundarika, Punda rika and the moor were never separated and lived happily together in supreme hliss. KADAMBAR. 398 Appendix II. अकाष्ट अणीय अजगर | • | •• | अट्टालक | -> अध्वन्य अनन्तर अजमत अनवसंयमन अनर्य .. | | •• | | ... 320 अनश्रव • • अनिर्देश्य अनुग्राहक अनुस्सङ्कलित अनुबन्ध अनुबन्धन अनुभाव अनुराग अन्तरीकृ • अन्धतमस अन्वय 210 । अवतार 232 226 | अवश्याय 180 362 अवान 251 314 अवलंक 218 16306 अश्ववार 14 319 असत्यसन्ध •. 233 215 अहकार 33 200 अहमहमेका 320 19] आकल्प 269 360 आक्षेप 328 192 अच्छिद्यमान ••• 17 242 अनेक 302 33 अत्यायक 225 242 अनय 348 169 आपण 351 159 282 आप्त अभाग 13 25B 375 | आयुक्त 201 133 | आयुर्वेद 331 256 | आरात् 308 244 | आर्यपुत्र 34 ••. 219 | आलजल ... ... 214, 26 ] 288 । आलोककारक 199 197 179 | आवत .. 298 | आवर्तक 348 262 | आशय • 342 193, 224 | आश • • 127 | आइयान 140 12 उत्कर्ण 185 280 उत्कलिका ... 140, 20B 207 | उकूलगामिन् 250 176 | उत्तमाङ्ग ••• 308 334 | उत्तरलायमान 204 246 | उत्पात • 209-210 153, 254 उदर्क 296 192 | उद्देश 24 अपचत अपररात्र अपराग अपयुपेत अपि 180 अप्रातपत अभिजन अभिसारिका अभ्यण अप्रंलिह -- अष्टतपद अम्भोमुच् अरांत अर्थिन ••• ••• ••• 394 APPENDIX I. उद्धलन ••• 210 327 उपदंश उपयाचित -- 348 उपराग 142 उपवहा •• उलप 201 325 ऊरुद्रश्न ऊषर 343 133 15? क्ष एकपद 38 299 एकान्त • ••• ककुभ् कण्टक 144 | कुलपां 329 } कुशल •.. 300 | कूटपाश 223 | छूणन 19 | कूर्चक 249 | कृतान्त ••• 141 | कंकर 181 | केशपाश ••• 204 | केसरिकानन 206 | कौलेयक ••• 236 | क्लीब 186 | केश ••• 232 क्षणदा 160 क्षपणक 24 | खरं 317 | खल 240 | खलंकार 134 | खलन 20 गन्धद्विप ••• 281 गभस्तिमत् 196 | गवल ••• 185 | गव्यूति 12251 | गीर्वाण ... 195| गुण 179} गुल्म 160 गो | कलेक कन्दल कमलनाभ••• 33a 373 210 211 210 322 करग्रहण कर्णपूर कथंका •• 17 A 171 मेभूमे ••• कर्मान्तिक 243 245 कलभ कल कएप• 18. 183, 280 212 कल्पकाल 205 कल्पवृक्ष 176, 306 333 255 कदार कषाय 341 271 348 19, 245 166 | घटा 359 काकु कादम्बक कदम्बरी ••• • • कायमन •• 351 255 | घनसर 124 भ्रूण 198 चत्वर • • 245 | चन्द्रश्रय 176 363 181 244 चरित कामुक कालायस • काष्ठक ••• किञ्जल्क कीर्तन कीलिता... 13B 18B 309 | चाटु 201 | चामर ••• 195 | चिकुरहस्त 192 चीर 213 | छटा 202 e 327 143 कुडांडे • KADAMBAR. 395 छाया

जलाञ्जलि जलाद्रों जलाद्रका जलाशय जालिन् जवजव | .. झाकार 302 ढाऊत तमस्वनं तारका तारांकित तिरस्करिणी तंथ 171, 201 धर्म 311 218 | धर्भ 373 143 | धवलिमन् 220 239 | धवली 349 350 362 धामन् 178 02 255 नङ्गल 211 | नरक 350 211 नर्म 174 27 4 | नाडिन्धम ••• 200 248 नाम 224 142 | नासीर 231 } नियति ... 325 271 } नियम 318 185 | निरासङ्ग ... ... 323 289 निर्ण 211 206 | निर्धात 49.207.57.227 ०८:२५, ८ सितम्बर २०१७ (UTC) 247 275, 322 | निमक 25 175, 980 | निवर्ति 212 139 , 275 | निवण •• 242 182 308, 245x निव्यूढ 211, 232 नेहद् 289 201 निशीथिनी 176, 306 17 नस्तच्छत 2 निस्त्रिंश 166 16 निःस्नेह 210 201, 361 | नीवी 241 248 36 नाम 376 | पण 344 212 | 202 पक्ष 34] 163. 212 | पक्षति 181 | पदमन 247 303 244 पटचर 199 । पटवास 202, 2009 .. 139 | पण्डितमानी 135 .. 13 | पत्ररथ --> 200 11 172 / परभाग 303 | परमर्श 238 320 142 | परिच्छद ... 287 | परिच्छेद ०० ००० ००० 171 परिणाम 189 तुषार त्रिभाग इन्तवल्लभा दन्तुर | शरात्र दाक्षिण्य दावानल दिग्वारण दुःखासिका देशिक दौर्मनस्य द्रुघण 191 190 द्विगुणायमान 396 APPENDIX II पारंवर्धक 279 | भद्रमुख परशप ••• .. 122 | भद्रका परिहर ( distinguished भच from परित्याग ) 169 ! भारतवर्षे पत्र 247 | भास्त्र पाप्मन् 342 | भुजङ्ग 295 26 334 281 215 210 पा 199 | भूत 213 पाश 183 198 पन युरुरूपाथ पुस्तमय. ••• 163 289 पूर्णपात्र 229 • | 280 K 135 पूर्वकाय 336 ऍशल ••• | प्रांत पौरोभाग्य .. अचर ••• 365 187 265 364 223 344 आतेकमें • आंतरधिक•• ••. { अत्यय प्रत्यूह अप 202 | भूद्युत् 142 | भग 195, 196 | मकरध्वज ... 190 | मत् ( an affix ) 238 | मन 19B मन्दार 230 | मन्यु मरुत्पथ 135, 375 223 167 महापातकिन् 181, 230 | महाभूत •.. 198 महारजत 356 मा 156 | मातङ्गक ..223 | मतिरश्वन् .. 195 | सुख 183 } सुमुक्षु 212 ) भृगमद 205 | धृत्युञ्जय 176. 306 | मोक्ष ... •.. 222 | महूतिक •.. 363 | म्लेच्छ 348 । यथाजात • 195 यम 198 यवस ... 212 | यनपात्र ... ... 301 । याम ••. ... 256 | यामिक 256 | युगपत् 179 245 अयणक •.. 205, 386 365 369 अस्मृतं 336 आकार 225 आयश्चित्त ••• 34B अलम्ब 214 आस आसाद शहरेक | | 317 23 173 174. बक 198 बलका 193 163 | योग्य बलाहक 361 बज 125 | रणरणक ••• 141 वण्य 234 | रन 198 124, 260 भङ्ग 369 । रस KADAMBAR. 397 राजक राजन्य •• 49.207.57.227 राभासेक हच ल लय लावण्य लमा वंश वत्र चन्दनमला चतका 133, 205 १ वैतण्ड 181 196 | वेदना 144, 145 186 | वेदिका 132 302 } वेपथु 135 290 | वैमानिक ... 280 224 | वैलक्ष्य (distinguished from 30 | ल) • .. ... 127. 164 239 में व्यतिरेक 220 136 | च्यवन ••• 21. 223 206 369 | यल ••• 23 | शक 245 339 { शऋगपक ... 249 196 । शतपत्र ••• 290 220 | शतहदा •• 249 192 124, 165 में शबल 171 शरण्य 233. 234 348 | शाद्वल 249 299 | शिखिन् .. 247 210 | शिलीन्ध्र ... 247 376 | शिलीमुख 153 188ष्काशनि. 345 200 } शेखर ••• 34B • • 329 | शेवल ... 132 | योतत् ... 251 302 216 226 172 | श्वस्तन 290 पहुर्मा 319 230 } सङ्कट ••• 200 327 ... 211 | संकथा । ... 264 268 } सङ्कल्पजन्मन् 338 19 | रङ्ग 331 177 | सञ्चर 201 | संविधान .. 162 वाग्मन् चातिक चाटतंयं वहन विच्छरित 202 विज्ञान वतन वित्त वेद्य वङ्गम विनय विपक विलक्ष चिलभ्यमन विलोडित 266 वर्भाभी • • विंदर विस्फूर्जित वहत विहृत 242 } सँभग 1.. 386 | संवेग 221 208 | संस्कार •.. 142 361 में सर्व 197, 206 136 | सत्र 195 282 | निदर्शनम् ... 283 192 | सनिर्वेदम् 1929 34 398 APPENDIX II. CO CO ... | • : • • ००० • समकरध्वज 269 | सुमनोहारिणी . ... 260 समलोष्टाश्मकाञ्चन-.. ... 33 | सुरभि 365 समानशलव ... ... 268 सुरभिमास 189 सरस ... ... 1688, 217 | सुषुप्सति • • ••• 20B • 302 सदन् सुचे 247 सधन 2Bl | सृक्क 158 साध्वस 283 | सैकत 175 सार ... 331 | सोप्रसन • ••• ••• 134 सरस •• •.. 255 | सौष्ठव • • • • 29] सवष्टम्भम् 1834 | स्थली 181 सावहेलम् 134 | स्नेह (distinguished from 321| वात्सल्य ) सेिवय••• 140, 1868 खिश्रित 88 में स्वर्भानु 243 सिद्धयतन 188 | हरिचन्दन 129, 202 सीमन्तयन्ती ... ... 332 | हस्त ... ... ... 202 सुकृतेन 337 | हार्द 32 सुगृहीतनामन् _ •.. 244 सुदर्शन 214 CO ••• 261 हिर्भर KADAMBAR, 309 Appendix II Aitareya Brahmana 195 | Chakravka bird, separat ed from its mate at Alaktaka dye applied to night 13, 140 the feet by women 145 oursed by Rama 15] Asoka, blossoms in spring 143 Charvaka 312 , has red flowers... 153,181 Chataka, bird drinks > puts forth f£owers water of clouds 248 when kicked by dam, Comets, prognosticate sels 274 evil 243 As'ramas, four 194 Conch-blown at the ex Astrologers 224 piry of half a Pralhara 199 Astrology 225 Courtezans 202 Ableistic philosophy 312 Cranes-wait upon clouds 184 Aurva 203 Cupid-his five fowery A vant 300 BrOWS 278 Bathing, ceremonial, festival in honour of. 365 necessary before marri. Dasakumaracharita 264. 325 १ge 263 Dasapura, a town 162, 178 Bhagvatgth 195,206,209, Dasa‘ 736 242ropa , 337, 372 Death, seevants of, ap Bharata 144, 34 proach dying men 253 Bhartrihari 144, 198248, 281 servants of, dark in Bhishmaparva 313 complexion 342 Birth, nextdetermined by god of, dark and fierce 342 the most prominent ac Dehts-three, to gods, tion at the time of death 286 manes and Bages 194 Boars-digging up Must 181 Dharma, found in entire Bodhayana 345 ty in kritayuga 2009 Bracelets, worn by war Drugs, combinations of, riors determined to die 282 credited with miracul . Brahmana, six duties Ou8 powers 314 peculiar to a, B19 | Dypas, seven or eighteen pre-eminent among in number 167 men 334 } Bars--Dre closed when Brahmashtra 281, 313, 350 something inauspicious Brihadaranyaka 281, 312, 386 is said 187 Cage, description of a, 352 | Ear-ornamentfowers as, 189 Chhandogyopanishad - 372 | Effects, par tako of the Chandrayana, a Vratn, 318 qualities of their cnusc5 331 400 APPENDIX III ve १७ 2008 Im Blder brother-must be seven according to obeyed like father 19] ancient Indian ideas DElements, fiveare wit Householde-praised nesses of men's actions 205 highly 194 Blephants, of quarters 244 Humours of the body , Excitants, of love 260, 363 three 209 Byes, elongated, a sign of Idol, of Siva 211 beauty 259 Failure of issueinterfer Issue, consequenees of ed with going to hea failure of 214 214 | Jabalopanisland 1394 Fate 307 | Jars, full of water, auspi deetress of, irresistible 325 196 Flowers-the arrows of Kadamba tree puts fortal eupid 218 buds in the beginning Folds (three) of skin, a of rainy season 148, 246 nmark of beauty 138 } Kalas-64 in number 12 IFood, any kind of, allow Kalahaisas, issuing from ed when life 18 the hole made by Para- surama 134 danger 354 Kalidasa 316 Funeral cakes, offered to lree ancestors } Kalpaviksla 100 214 Kamandakyantisfra Ganges, the mother of 217 Kamashtra the 8 Vasus 172 316 Kanada 311 Gabhasaptns'at 153 Karma, inexorable law of 312 Gautama 31] Geography, of ancient Kartikya-temple of 141 India 282 | Kasa flowers, appear in Sarad 1G Glow-worms 289 Kathopanishad 242 Gods, remain unsupport 220, 241 ed in space Katya 355 Kavyadars'a , 325 Goals, forof human life 196 | Kavyalankीrashtra 168, 382 Golden age 2009 Kavyaprakasa 298, 339 Good man. active in nnother's interest 208 King, supposed to have portions of lokapflas Haliyudha 232 in him 30 Halias -are white 15 | Kirtfrjuniya 173, 232, 238 -hock to the ManaSa Kritayuga, itscharacteris lake in the rains 246 tie 209 Harshaelarita 188, 314Kshraswamin 220, 280, 290, , 316 | Well, torments of, 334 306, 32 te. | KADAMBAR. 401 Kullahabhatta 247 Meghadata 134, 159, 184, 244, Kumarasaibhava 121, 146 246, 274, 309 198, 205, 22l. 238, 285, Mrmanskas 312 319, 339 | Mind, four functions of 216 Lakshmi -said by poets Mechchha, characteris to be very fickle 13 tics of, 345 -spring from Kahf Mohamudgara 15] 198 | Moksha, defined 338 ras£gar, Letters, royal, carried on Moon, causes torment to their heads by servants 304 | lovesick persons ... 139, 26] Jightning, feeds on water 249 lord of lunar mansions 280 ILogic Sanskrit 219 { world of, position of ... 280 Lokanalas, witness the place of ejoyment 281 deeds of men 346 | Moonstone, melting at the rise of the moon 154, 175 said to be eight 347 Mother of the bride. M[ndhusudanaSarasvati ... 172, 331 groom, her importance 173 Magnet 313 MountainE. ---made the Mahabharata 225, 285, 315 earth steady 183 Mahabhashya 121, 181, 342 -had wings 197 Mahabisha, story of 31B -took shelter into tho S88 197 Mahakala, temple of, 308-09 Malaikagnimitra 148 | Mrichchhakajika 213, 235, 246 Malaya-breezes from, ex• M¢rityunjaya, japa , of. wards off disense and citants of Love 151, 363 death 389 Mallinatha 24309 Nahusha, story of 314 Mandara mountain-han. Naiyyika, Philosophy 311 dule in churning the sea_184, Nakshatras, the vivos of 207, 306 ॥ the moon 355 Mangala, necessity of 121 | Natyas'sbro 144, 34 Mantraspossessing mira Nautch-girls 177 culous powers 318 | Necklace, of poarls, said Manusmriti 187, 19, 194, to be cooling 238 195, 209, 214, 21, 239, 251, Negatives, tYo, make one 252, 263, 285.319 &c. affirmative 188 Marriage, of brees and Mitis'ataka 197, 208 Creepers 27 4 Oceans-seven or for 184, 231 Gandharva form of, 373 -churning of. for Matrix (divine Mothers) 300 jewels 184, 198, 207, 30B Medicine, in ancient Omem, shedding of tears India 209 at startingan evil ono 228 402 APPENDIX III Ornaments, that must be | Rohinithe favourite put on by every mar wife of the moon 374 ried woman 287 | Sahityadarpapa 331 Parnsurma, making a Sahokti 24 hole - in the Krauncha | Saktis, three, in the case mountain 134 of kings 233 incarnation of Vishnu 316 Sakuntala 159, 171, 181 Parisaikhya 204, 214, 220, 238, 239, 298 25, 25, 26i, 274, 22830 Patanjali, author of Yoga Sanikshepasarfraka sutra 196 318337 | Saikhya, 310 , Philosophy -11 Peacocksdancing at the thunder of clouds 148| Sankaracharya Saikhyakarika 311 , 189 Picture, or an ideal king 234 29 Santiparva 225 Planets. -evil —influence of 215 | Sarvadars'anasaigralha 312 -nne 15 | Saipractice of 226 --rerograde 210 Sattvika-bhavas, eight ... 357 Poison of serpents, remov" Saudasa, story of 34 ed by mystical figures 31B Sesha, on which vishnu Portents 210 sleeps 152, 198 Possessed by ghosts 30B -his hoods, one hou Prasnopanishad 281 sand Prasthanabheda 198 172, 331 -supports she earth on Puranas-Bhna's reference his heads to 198, 208 188, 314 Sins-great, five in num Quarters. --eight or ten... 189 bor Queensmarched veiled, 321 187 , Sipra-a river Raghavabhatta 141, 178 238 Sirisha, Bhe most delicnte Raghuvams'a 122, 161 , flower 339 173, 197, 223, 235-36, Sis'upilnvadha 247 260, 266, 272 | Sita, afraid of demons 15B Rahu. seizes the moon 243, Siva-half-male, half 27 1 | female 121 Rajarshi 235 | S'lesla-Identity of some Rains, dangerous to love letters in 210, 211 sick persons 244 -figure of speech 232 Ramayana 184, 281, , | Smiles, said be 312314 are to 315 white 254, 859 Rai-wife of Cupid 189 | Son, is but the father born Reasoning. opposed to galn 372 S'ruti, to be discarded 313 | Suhmarine fro-fcels on Refections in mirrors 21B water 20B KADAMBAR. 403 21 Sun--his chariot has Vedanta 266, 31 seven horses 182 | Vices, of kings 21 Susruta 33 | Vidyी814 in number 172 Taittiriyasamhita , 195 | Vinjyaka Tapes, power of 285 | virodhabhasa 135, 140, 186, destroys sin 317 210, 232 311 | Viseslokti Tarkadpika 232 Tarkasaigurala 311 | Vishru--his man-lion 'care, shedding of, inaus form 122 picious at the time of -sleeps on Sesha 152 starting on a journey 272 | Vishnupurana 153, 184. 195, —shed by mourners are 28, 314, 315 drunk by the soul of vow, necessary for secu the departed 272 |ing a worthy husband 14B Triganku, story of 315 { hard to perform. .. 318 Ujjayinf 137, 306 | vrittis--four-styles of Unumbrella, a symbol of dramatic composition 144 royalty 160 | Water-falling in shells Usla, loved Aniruddha 153 | in the Svati constella. Uttararamacharita. 148, 246 tion becomes pearls 144 21307, 319 | on the lotus leaf, an Vadavnala 203 ] emblem of momentari VBagbhatalaikara 21 ness 151 Vaiseshika philosophy... 311 is offered to deceased Vaiseshikashtra 331 ancestors 239, 263 Vakroktipanchasikk 210 becomes pure, when fal . Vallabha 210 ling on the earth, even Vanaprastalha-the tinue for from a Changala's pot 354 being 194 | Worlde-seven 182 Vanaparva 313 Women applied lae to Vasavadatta , 151, 198 their feet 205 Vasus, eight 316 Yajnavalkya 272, 373 cursed by Vasishtha 316 Yayati, story of 315 Vatsyीyana 172 Yogashtra, 279, 3 18, 337 Viyupurana, mentioned Yogi-possesRed of minya by name by Bana 188, 281 culous powers 279 Vedantina 216 en enter another body 279

२३ ३

2 2 2 = २ » र्इ टूर : ऽ ऽ 28 न न न = ९

1. In this connection we may mention Bilhaṇa and Mankha who, in the Vikramânkadevacharita and Śrîkanṭhacharita respectively, furnish a full account of their lives, their contemporaries &c.
2. 1
3. "याते दिवं पितरि तद्वचसैव सार्धं विच्छेदमापभुवि यस्तु कथाप्रबन्धः । दुःखं सतां तदसमाप्तिकृतं विलोक्य प्रारब्ध एव स मया न कवित्वदर्पात् ॥"
4. Vide Prof. S. R. Bhandarkar's report on the search for MSS. 1904-5, 1905-6 p. 39; see also Dr. Stein's Catalogue of Sanskrit Mss at Jammu p. 299.
5. केवलोऽपि स्फुरन्बाणः करोति विमदान्कवीन् । किं पुनः क्लृप्तसन्धानपुलिन्ध्र (न्द्?) कृतसन्निधिः ॥ verse 26. (It will be noticed that the verse has two meanings).