भट्टिकाव्यम्
| भट्टकाव्यम् भट्टि १९७९ |
6atit-2000 (It with English translation and otes) Maheshwar Anant Karandikar Shailaia Karandikar ');
भट्टिकाव्यम्
BHAṬṬI-KĀVYAM
Edited with an English Translation
By
Dr. MAHESHWAR ANANT KARANDIKAR
And
Dr.(Mrs.) SHAILAJA KARANDIKAR
QUONDAM PROFESSORS OF SANSKRIT
M O T I L A L B A N A R S I D A S S
Delhi :: Varanasi :: Patna
c MOTILAL BANARSIDASS
Indological Publishers & Booksellers
Head office : 41-U.A., Bungalow Road, Delhi-110 007
Branches : 1. Chowk, Varanasi-1 (U.P.)
2. Ashok Rajpath, Patna-4 BIHAR)
First Edition : Delhi, 1982
Printed in India
By V. V. R. I. Press, Hoshiarpur.
Published by Narendra Prakash Jain, for Motilal Banarsidass,
Bungalow Road, Jawahar Nagar, Delhi-110007.
C O N T E N T S
Pages
PREFACE vii
INTRODUCTION ix
I. Bhattikavya and its Author : The Title-Authorship-Bhatti, Life and Date-Bhatti, Bhamaha and Dandin-Bhatti's Life.
II. Bhattikavya, A Critical study : The Plan of the work-(i) Critical Appreciation-The Art Epic Form-Descriptions-Sentiments (Rasas), -Style and Diction-Metre-Bhattikavya and the Valmiki-Ramayana. (ii) Grammatical Analysis : General Technique-Omissions-The Prasana-kanda :Figures of speech.
BHATTI-KAVYA: TEXT AND TRANSLATION
Canto I. Birth of Rama ... 1
II. Marriage with Sita ... 7
III. Exile of Rama ... 19
IV. Discomfiture of Surpanakha ... 31
V. Abduction of Sita ... 40
VI. Death of Vali ... 61
VII. Search for Sita ... 90
VIII. Devastation of Asoka grove ... 111 Pages
Canto IX. Detention of Hanuman ... 136
X. Crest Jewel of Sita ... 163
,, XI. Description of dawn ... 181
,, XII. Arrival of Vibhisana ... 192
,, XIII. Building of the Bridge ... 212
,, XIV. Tying up with Serpent missile ... 223
XV. Death of Kumbhakarna ... 243
XVI. Lament of Ravana ... 265
XVII. Death of Ravana ... 273
XVIII. Lament of Vibhisana ... 293
XIX. Coronation of Vibhisana ... 301
XX. Repudiation of Sita ... 307
XX. Testing of the purity of Sita ... 314
XXII. Return to Ayodhya ... 319
INDEX OF VERSES ... 327
ERRATA ... 354
P R E F A C E
This edition of the Bhattikavya with English Translation and Notes (the latter to be issued separately) is specially prepared for students of Sanskrit grammar who desire to follow the application of the grammatical rules of Panini as illustrated in the Bhattikavya. The student will find herein full explanations of almost all the sutras of Panini expounded by the poet. We have also explained, at many places, the relevant Varttikas. We hope that this would meet the needs of the students of Sanskrit grammar.
It brings to our mind the scholarship of my father, the late Anant Visnu Karandikar , who first introduced us to the intricacies and beauties of the Sanskrit grammar of Panini. He belonged to the long line of grammatical tradition in Poona, and was a student of the late Krsnasastri Chiplunkar, a noted Sanskritist and a famous Sastri who served the Bombay Government. If there is any creditable performance in this edition, it is dedicated to this long line of Sanskrit scholars.
My wife, Dr. (Mrs.) Shailaja Karandikar, a Sanskrit scholar herself, was kind enough to discuss with me many intricate points of translation, grammar and rhetorics in this work. She has also contributed considerably to the Translation and Notes.
I acknowledge my indebtedness to the previous editions of the Bhattikavya, including those of Prof. K. P. Trivedi (Bombay Sanskrit Series), the Venkateshwar Press edition, the Nirnayasagar Press edition (all of Bombay); the Banaras edition of Sri Sesarja Sarma Sastri, the Calcutta edition of Prof. S. Ray, and the one with the commentary of Bharatamallika. The Ganapatha and the Varttikas are taken as they appear in Prof. Pathak Sastri's edition of the Panini Sutras. At a later date I had before me an English translation of the Bhattikavya by Prof. G. G. Leonardi.
Much of this work was done during my comfortable stay at the residence of my brother-in-law, Shri V. V. Nagarkar, M.A., I.P.S., and Mrs. Kumudini Nagarkar, B.A., for which our grateful thanks are due to both of them. I am also thankful to my friend Shri R. D. Khandekar who did the typing of the translation in spite of his other responsibilities.
I thank Messrs Motilal Banarsidass for their kind encouragement and uniform courtesy during the preparation of this edition of Bhattikavya.
M. A. KARANDIKAR
University of Delhi,
Vikram Samvat 2033,
Pratipada, Saturday, October 23, 1976.
I N T R O D U C T I O N
I. BHATTIKAVYA AND ITS AUTHOR
The Title
The Bhattikavya,[१] called so after its author Bhatti, is named also according to its subject matter as Ramacarita,[२] Ravanavadha[३] and Ramakavya.[४] Some equate 'Bhatti' with 'Bhartr' and hence call it Bharty-kavya.[५] We have accepted the title 'Bhattikavyam, being the one used by the earliest commentary on the work Jayamangala and by the most famous commentator Mallinatha.
Authorship
The author has not mentioned his name in the work even once. But writers on Sanskrit grammar, while quoting from the Bhattikavya, mention Bhatti as its author. He is often referred to as Bhatti-Brahmana, Bhatti Pandita, Swamibhatta, Bhattisvamin, Bhatta Mahabrahmana or Kavi Bhatta. These are but respectful ways of mentioning a great poet. Bharatamallika in his Mugdhabodhini calls him Bhartrhari.[६] This seems to be the result of an attempt at linguistic reconstruction aiming at deriving 'Bhatti' from 'Bhartr' and equating him with the renowned grammarian, author of the Vakyapadiya and the three Satakas. Bhatti’s proficiency in grammar, like that of Bhartrhari, seems to have led to this identification.[७] Two verses attributed to Bhartrsvamin or Bhattisvamin in the Sarngadharapaddhati are given in the Subhasitavali as those of Bhartrhari. Aufrecht has rightly pointed out that Bhatti cannot be identified with Bhartrhari, though he accepts the derivation of ‘Bhatti’ from ‘Bhartr’.[८] Hoernle seems to identify him with Vatsabhatti of the Mandsore Inscription.[९] But this identification which is based on similarity of description is refuted by Keith on the basis of the grammatical blunders committed by Vatsabhatti.[१०] Bohlen equates him with Bhattaraka, the king of Valabhi and further mentions that Bhartrhari, his court poet, composed the Ravanavadha and let it pass in the name of his patron.[११] But this cannot hold ground in as much as Bhatti has himself mentioned at the end that King Sridharasena ruled Valabhi when the art epic was composed.[१२] Later grammarians have quoted from the Bhattikavya under the name of Bhatti, but from the Vakyapadiya and the Satakas in Bhartrhari’s name ; this fact leaves no doubt regarding the distinct identity of the two. Some identify him with Bhattibhatta, son of Bappa, who received a grant from Dhruvasena III, the son of Dharasena IV, in A.D. 653. But this seems to be improbable, since Bhatti wrote during the reign of one of the four Dharasenas who ruled before Dhruvasena. Dhruvasena was a Vaisnava while Bhatti was a Saiva like the first two Dharasenas. He has described in Bhattikavya even king Dasaratha as a great Saiva.
Bhatti—Life and Date
Bhatti is referred to as Svami-sunu, but one cannot say si
INTRODUCTION ]
whether Svami was his father’s name or just an honorific title which came later to be applied to ‘Bha(ti’ too. Colebrooke identifies him with Bhartrhari who mentions Sridharasvami as his father’s name, in the Vakyapadlya. He distinguishes this Bhartrhari (or Bhatti) from Bhartrhari the brother of King Vikramaditya. Aufrecht accepts Srlsvaml or Sridharasvami as BhaHi’s father’s name, but does not agree with his identification with Bhartrhari. Another tradition takes him to be the step brother of Vararuci, Vikramarka and Bhartrhari, and born to a Brahmin from a Vaisya wife. The only thing that one can say for certain is that he was a Brahmin who composed his art epic during the regime of (Sri) Dharasena, in Valabhi. Four Dharasenas ruled Valabhi from 495-641, Dharasena I upto A.D. 495, Dharasena II, A.D. 495-571, Dharasena III, A.D. 571-620 and Dharasena IV, A.D. 620-641.12 These dates are based on epigraphical evidence and there need be no doubt regar ding their authenticity. The question is, which Dharasena happened to be Bhatti’s patron. Valabhi, the capital of Saura§tra is the same as Walleh3 and the Valabhi Samvat is very probably the Gupta Valabhi Samvat. Dharasena I is placed in 183 and Dharasena IV in 330th year of this Samvat. But there is no concurrence of opinions regarding its commencement. The name ‘Bhatti’ occurs in the grants of Dharasena I and Dharasena III as that of the Kitchen Superin tendent ; this cannot, in all probability, be our learned poet. Dharasena I had taken to himself the title of Senapati, while Dharasena II styled himself, first as Samanta, then as Maharaja and then again as Mahasnmanta. He was a patron of learning and a very popular king. About Dharasena III we know next to nothing. Dharasena IV styled himself Paramabhaftaraka, Maharajadhiraja, Paramesvara and Cakravartin, indicating that he was an emperor, much more than a mere ‘Narendra’. Bhatti’s patron, however, was Srl-Dharasena ‘Narendra’ only. The Maitreya kings of Valabhi were devotees of Siva and prided on 1. 2.
C. Mabel Duff, Chronology of India, W estm inister, 1899, Indian Antiquary, I, (1872), p. 130.
p.
355. xii | BHATIKA VYA being Mahesaras or Parma-mahe&varas. Bhatti too seems to have been a Saiva, as will be shown later. He does not mention Buddhism at all, while, during the regime Dharasena IV, Valabhi ranked second to Kapilavastu in patronising Buddhism ; it had a hundred monasteries harbouring six thousand Buddhist mendi cants of the Sammatiya school . Dhruvasena (A.D. 621) also made and gifts to a Buddhist monasteryHe also boasted of being a Parma-bhagavata or Paramadityabhakta, evidently not a Saiva. So, most probably, Bhatti fourished before A.D. 621 The Bombay Gazetteer maintains that Dharasena IV was Bhatti's patron. But the term Narendra' can hardly be interpreted as an emperor or a Cakravarta which was the title of Dharasena IV. DrH. R. Divekar seems to be right in conjecturing that he lived during the rule of Dharasena II (Sr in Sridharashnu is an honorific title and snt a mis-spelling for 'Sena'). १ Bhattl, Bhamaha and Dandin The chronological relationship between Bhamaha, Dandin and Bhatti, if fixed for certain , will provide further evidence regarding the date of Bhatti. But that relation is, in itself, widely debated by different scholars , The main bone of conten- tion is the last verse of the Bhattikavya : व्याख्यागम्यमिदं काव्यमुत्सवः सुधियामलम् । हता दुर्मेधसश्चास्मिन् विद्वत्प्रियतया मया ।। which closely resembles Bhamaha's censure of such com positions in काव्यान्यपि यदीमानि व्याख्यागम्यानि शास्त्र वत् । उत्सवः सुधियामेव हन्त दुर्मेधसो हता: ॥ (II. 20) 1. Vol. I, Pt. I, '1096, 90-91. Also K. P. Trivedi, C. V. Vaidya, and R. C. Parikha. 2. ४ of the Royal Asiatic Societ, (JRAS), 1929, pp. 825-41, INTRODUCTION
]
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Did Bhatti write in anticipation of a possible objection by the rhetoricians ? Or, was he defending himself against Bhamaha’s specific objection in the above verse ? According to Dr. H. R. Divekar, “ It is not thus a boast, but rather an excuse. If a poet is to boast of his poem as being a hard nut to crack, he will boast that the learned and not the dull-witted will find it difficult. To puzzle the dull-witted is not a thing to be proud of and that is why Bhatti gives !vidvatpriyata’ as an excuse for it. It will, therefore, be not wrong, if it is said that the verse of Bhamaha whose conception of poetry is avidvad-ahgana-balaprantUrtham prakdsavat, must be original and the verse of Bhatti who also accepts that conception, is based on Bhamaha’s words. The word ‘eva’ which signifies pratisedka (contradiction) and the reason ‘vidvatpriyata’ makes this quite clear in the mind of the reader.” 1 Possibly both were close contemporaries and Bhamaha had a dig at Bhatti after reading a major portion of the Bhattikavya and Bhatti inevitably retorted at the end in his own way. That is why he substituted ‘alam “ that much is enough forme” , in place of ‘eva’ and declared that he did not feel sorry like Bhamaha who exclaimed ‘hanta’, for he had knowingly dis appointed the dull-witted because of his fondness for the learned. Many other striking semblances between the two may also be taken to indicate that the two were contemporaries, naturally interested in each other’s literary activities. His list of figures of speech concurs partly with Bhamaha’s and partly with Dandin’s but often he seems to have taken quite a different line in illustrating the figures of speech. Bhatti’s expression durvnkandam iva syama (V . 18 ) occurs in an illustration of simile in Bhamaha’s Kavyalahkclrasutra. Bhamaha seems to refer to Bhatti in one of his verses (VI. 62) wherein he describes the crossing of sabdnrnava and the ocean as equally surprising. But these instances only show that BhSmaha was acquainted with a major portion of Bhatti’s work, Bhamaha, according to Dr. De and Dr. Kane, however, probably belonged to the first half of the 1.
<JRAS, 1929, p. 830. iv | BHATIKAVYA eighth century. But the lower limit of his date cannot be fixed with any certainty. He preceded Vamana and Udbhata, that much is certain. If he were a contemporary of Bhamaha, he cannot be placed after the 7th century Jinendrabuddhi, the author of Kaikaiyaraapajika, refers to a Bhatti as an exponent of Panini's sutras. No commentary on these sutras by Bhatti has been found so far. Probably Jinendra refers to the exposition in the Bhattikavya itself. In that case, Bhatti must be put before Jinendra, i.e. before 700 A.D. Srikacandra has shown that Bhattikaya was known to Jayaditya who passed away in 661 A.D. DrDe regards Bhatti as a contemporary of Bharthari with whom he was wrongly identified. He is even regarded by some as Bharthari's step-brother. V.S. Apte's Dictionary puts Bharthari's step-brother Vikramaditya in 545 A.D. Under the circumstances, Bhatti too must have written his poem during the 6th century A.D. Dharasena II gave a grant in A.D. 571, and he assumed the title of Maharaja A.D. 588-89. So Bhatti's date can be fixed before A.D. 588, since he refers to Dharasena only as Narendra. Bhattis life We know but little of Bhatti's life. He was the son of Svamin, a Brahmin, and was a versatile genius who had learnt Arthasastra, Vyakarana, Alankarasastra and Chandassastra, at least. He planned the Bhattikaya as an epic biography of Rama, illustrating many of the siras of Panini and completed it within a year. Sesaraja Sarma, in his Introduction to the Bhattikavya, has narrated the following story as the reason : A king asked a Pandit if he could teach grammar to his son in one year. He accepted the task and adopted this double device for completing the job. S. Rays story is quite different. He has identified Bhartrhari with Bhatti and given the anecdote as under : One day an elephant passed between Bharthari and his pupils whom 1. History of Sanskrit Poetics, I, p. 50 2.Ed. Chaukha ka S. S. Cffce, Varanasi, 1975, Introduction, p, vi INTRODUCTION ] he was teaching grammar. This evil omen necessitated the suspension of the lessons and Bhar trhari discovered a remedy in the form of this double plan for teaching grammar indirectly through a longer narrative poem on the life of Rama Bhattit's end is mentioned in the Bhojaprabandha in the following citraverse : भट्टिनष्टो भारवीयोऽपि नष्टः भिक्षु नष्टो भीमसेनोऽपि नष्टः । भु बकुण्डोऽहं भुपतिस्त्वं च राजन् भउभापङ्क्तावन्तकः सन्निविष्टः । But it throws no light on the life or date of Bhatti nor does it help in fixing the relative chronological position of the four poets mentioned in the first three lines TI. BHATIKAVYA-A CRITICA, STUDY The Plan of the work The Battikayyya, according to the commentators, has been planned on a double level, narrative (lakesya) and illustrative (laksana). On the narrative planeit deals with the life of Rama in twentytwo cantos. The illustrative plane is concerned with illustrating most of the important stras of Panini. It is divided into four Kandas : (1) Miscellaneous rules (Prakhna-kanda) (cantos 1-4), (2) Leading rules (Adhikara-kanda) (cantos 5-9), (3) Rhetorics (Prasanna-add) (cantos 10-13), and (4) Verbal formations: Tenses and Moods (Tiihanta-kanda) (cantos 14-22) . It is strange that the poet includes rhetorics in grammar. His principal aim was the teaching of grammar ; the Ramacarita serves but as a means to the end. Yet the poet has planned it on the model of an art epic like the Raghuvaika, Naisadha etc Naturally our Bhattikavya study too will have two different aspects, Critical Appreciation' and Grammatical Analysis Bhatti's plan, it seems , was emulated by quite a few grammarian-poets. Bhama or Bhmaka has illustrated the whole of Paninis Astadhyayi in his Ravanarjaniyam, an art epic on the story of Sahasrarjuna He too belonged to ValabhiKasinatha's Yaduvataka-kavya draws its narrative portion from the Bhagavata purana and illustrates Panini, Vararuci and Trivikrama, v | BHATIKAVYA Narayana's Subhadraharapan and Dharukavyam, Vasudeva's Vasudevavijayam, Krsnalilakuka's Sricinhakavyan, all seem to be planned in Bhatti's pattern. Later on, Magha too tried to exhibit his grammatical proficiency in his Stupalavadha, though he did not emulate the whole plan of Bhatti CRITICAL APPRECIATION General observations Bhatti has himself referred to his composition as a mere •kayyya'. Yet the division into sargasthe change of metre at the end of each sarga, the choice of a Dhirodatta hero from history, etc. clearly indicate that he had meant it to be a mahakavya, as defined later by Dandin and others. Indian tradition, including his commentators, does and, rightly so, respect him as a Maha kavi. In the words of Keith, ‘‘Considering the appalling nature of obstacles and the rather hackneyed theme adopted, Bhatti continues to produce some fairly interesting and, at its best, both lively and effective verse. His aim, in some degree, helps his style, as it prevents the adoption of long compounds or too recondite allusions and ideas. 51 In spite of the lack of fire and colour, the narrative flows with considerable speed and ease. One often comes across delightfully lucid proverb-like generalisations (Arthantaranyasas) and vivid, life-like descriptions (svabhavokti and Bhavika). Dr. De while criticising the bana theme and the consciously laboured language as a serious obstacle to appreciation and the necessity of employing only such words as are to be systematically illustrated as hardly leaving any freedom of choice to the poet, admits that 66through the hard and damaging crust of erudition a glimmering of fine and interesting things are certainly perceptible to the observant eye. Though there was little scope for innovation in the theme, poet has made ocasional attempts at diversity, by introducing speeches, conceits and descriptions of nature, places and persons. classical Skt. Literature, p. 117. A history of Sanskrit Literature, (Classical Pariod) pp. 184. INTRODUCTION 1 Hence though the selfimposed curse of artificiality has no doubt somewhat suppressed, it has not completely neutralised Bhatti's narrative genius. His narrative fows undisturbed by lengthy didactic digressions or long-drawn descriptions. There is nothing recondite or obscure in his fancies, and the versification, though plain and simple, is varied, smooth and lively. We do often come across verses of real literary merit, so much so, that even a poet like Magha was tempted to borrow the fancifut comparison in jalada iva tadityan (I. 19) The Art Epic form The Bhattikaya possesses most of the external and internal characteristics of an art epic. It is a sarga-bandha divided into twenty-two sargas (cantos) of moderate length ; the shortest twenty-first-contains only twenty-three verses whereas the longest-ninth-runs to 137 verses. Cantos V, VIVII, VIII, IX, XV and XVII have each more than a hundred verses; but the remaining vary between 30 to 70 verses . There is a change of metre at the end of every canto without a single exception There is, however, neither a benediction nor a salutation at the beginning ; the commentators have explained away this lapse by arguing that Rama's very mention serves the purpose of both, or that abhat is a benedictory term in itself. But, in fact, the absence of air-namaskriya is no lapse from the rhetorician's point of view. They have mentioned the third option of was thirdexa, a mention of the subject-matter, which was availed of even by Kalidasa in his Kumarasannbhaya beginning with : asty uttarasya ati deatatna Himalay० hana nagaahirjah. It is but consistent with Bhatti’s fondness for brevity and directness that he, too, has begun straightway by introducing the father of the hero whom even the Omniscient chose as his father for the impending incarnation. The Ramayana and the Mahabharata are distinguished as histories (Itihases) as against the eighteen mythological works (Puranas). Bhatti has abided by the rule Itihasakathodbhtam ' in choosing the hero of the Ramayana as his hero too. Rama, the seventh incarnation of Visnu himself, is a Dhirodatta (courageous and sublime) hero, much superior to the prescribed Catrodatta (destrous and vi11 t BHATIKAVYA sublime) and is unanimously applauded as the highest limit of manly excellence (Maryada-pursottama). Naturally, the principal sentiment is Heroism to which tPathos' (Karupa) and Eros in separation’ (Kipralambha-Sagara) are the main subservients, along with other sentiments which occur occasion. ally. The work indirectly preaches the ideals to be followed by a son, a brother, a wife and a friend. As such it is certainly caturvarga-phalayatta ; moreover, the biography of a human incarnation of Visnu inevitably serves the purpose of spiritual upliftment (noksa), the fourth and the highest parayartha Vivid, lively and colourful descriptions of men, nature and places, as well as of incidents in human life , are an essential feature of an art epic and the Bhattiyya is no exception to this rule, though Bhattis descriptions are generally very short. An art epic is expected to be named either after the author, the narrative content or the hero ; the various titles of our epic conform to one or the other of these options, Bhattikaya after the author,Ramacarita after the hero and Ravanapadha after the narrative content Descriptions As already pointed out, descriptions of the various facades of life and nature, an inevitable characteristic of an art epic, are not wanting in the Bhattikaya either. The Second canto begins with a brief but beautiful description of Autumn (II. 1–6), though there is no such description in the Valmiki-Ramayana. This short pen picture introduced by Bhatti, apart from being original, is very lively and colourful with its dancing creepers, serene rivers, bloominglotusbedshumming bees, glittering lakes and rich tree groves. Canto VII. 1-3 begins with a short description of the rainy season. Bharadva ja's hermitage, briefly described in Canto II. 24-26 and III. 40-43, presents a sublime picture of the sages reciting hymns and offering oblations, as well as pupils taking lessons and giving a helping hand in household work, birds and beasts moving about gleefully in fearfree confidence, as well as the trees and creepers fondly nurtured with soft parental affection. Picturesque descriptions of dense dark jungles (II. 7-20) and the vast roaring ocean INTRODUCTION
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(VII. 103-8) stand in vivid contrast against the soft, though colourful tenderness of the dawn (XI. 1-3) intermingled with &rhgara-rasa. The CitrakUta (III. 46), the Suvela (XIII. 31-43), the RsyamUka (VI. 91-96), and the Mahendra (X. 44-50) mountains are described as suitable backdrops for the impending episodes. The pen pictures of the Pampa lake (VI. 73-85) and its surrounding woods serve as the excitants (Uddipana-vibhclva) of love in separation (Vipralambha-Srhgara) for Rama. The description of Lanka (XI. 3-37) is saturated with diverse shades of love and sex. The prosperity and beauty of Ayodhya during all seasons is emphasized in I. 5-8. Lively pen pictures of incidents in real life are not wanting either. Bharata’s march to Citraknta is particularly appealing in its pomp and awe. Janaka sends messengers to invite Dasaratha for Rama’s marriage with Sita, Ravapa holds consultations with his ministers (XII ff.), the commanders of Ravapa’s army see evil omens while marching out for fight (XVII. 9-10), Vibhlsana is dispatched by Rama to fetch Sits (XX. 9-13)—all these episodes are described in brief and rapid succession. The essential description of madhupana too occurs in Canto X. The description of the Asoka grove, though rather long-drawn (VIII. 59-66 and 131), is very picturesque and lustrous. In Cantos Ten and Eleven, moonrise (X. 67-70), early dawn (XI. 1-15) and sunrise (XL 16-31) are painted as backdrops to Eros. The activities of the monkeys in constructing the Bridge (XIII. 15-30) speak volumes for their vigour, vitality and enthusiasm. In III. 34-36 we find a detailed picture of the whole of crematorial apparatus and procedure. Vira being the principal sentiment, descriptions of fights are naturally numerous and frequent ; these are saturated with speed and force. (C/., V. 1-3, XIV. 23-53, 73-81, 82-87,88-112). These descriptions begin with the preparations for marching, including rituals. The enthusiasm of the demons is dampened by evil omens, yet they fight with all vehemence and wrath. The vehicles, the weapons and the actions of the warriors are described in vigorous and speedy brevity. XT
I BMATTIKXVYA
Bhatti’s pen pictures are neither exaggerated nor overdone. They are generally not detached from human activity, but rather form part and parcel of human life and thus serve to enhance a particular sentiment or to bring out the natural inclinations of a particular character. The description of autumn (II. 1-8) is rendered particularly touching by the mention of Rama’s innocent fascination for and his childlike enjoyment of the rivers, lakes, flowers and other attractive things in nature. The descriptions never obstruct the flow of the narrative, but help it to proceed speedily and effectively, through the panorama of nature bustling with multifold human activity and saturated with varying emotions. Sentiments (Rasa) The Bhattikavya being a story of the victory of the good over the evil, its inevitable principal sentiment is heroism (Vira). The fight with Tadaka (I. 25-26), the battles with Khara and Dusana (IV. 40-45, V. 1-3), Hanuman’s skirmishes with the demons (VIII. 1-7, IX. 3-45, 58-74) and the ultimate battle with the demon army (XIII. 45-48 ; XIV, XV, XVII) are all steeped in Virarasa. The heroic sentiment is intensified by the Raudra ( II. 50, V. 30-40 ) and the Bhayanaka (II. 23, VI. 33). The fighting often takes a nauseating turn, giving rise to Bibhatsarasa also (IV. 42-45, IX. 10-11). Eros (Srhgara) is depicted more in separation than in union. After all, Rama’s life, which is a story of long sepa rations, is aptly described by Bhavabhnti in the following words :
vfq- irmT Ttfojtf'T
I
The lamentations of separated lovers are very touching ; C/., VI. 74-85, VII. 1-13. Adverse nature acts as though plots to augment their grief. There are also tender and restrained lovescenes in IV. 15-20, V. 18-22 and 70-75. These, however, are but far between. The description of Lanka with the passionate demons and demonesses provides greater scope for Srhgara and is steeped in the diverse feelings of differently situated lovers INTRODUCTION ]
xxi
C f., VIII. 33, 39-41, XI. 4-37. Surpanakha1s love and advances to Rama provide a fine instance of SriigarUbhasa. Description of physical charm and graceful gestures serve as the Uddlpanavibhava ( excitants ) of Srngfira-rasa ; so do the beautiful pen pictures of surrounding nature. Karuna-rasa or Pathos is the natural outcome of battles where bosom friends and dear relatives lay down their life. Rama’s exile too serves as an apt occasion for the depiction of Pathos (I. 20, III. 20-22, 49-50) ; the cause of pathos is the intensity of affection and its resultant (anubhava) is detachment (,nirveda) exhibited in discarding all worldly comforts (XIV. 55-60). The bereaved Vibhlsana curses fate, falls on the ground, thinks of the past and compares it with the future, weeps bitterly (XVIII. 1-42 and XIX.1-6) and repents ruefully. Sita’s repudiation by Rama and consequent Agnidivya would also have served as an occasion for deep pathos ; but Bhatti has, instead, focussed attention on Slta’s undaunted spirit and challenging attitude. The Stinta-rasa has but little scope in a composition wherein the principal rasa is Vira. Yet, we do come across touches of Santa in the serenity of the hermitages of sages like Bharadvaja and Sarabhanga (IV. 4-9). Style and Diction Bhatti has himsef declared : O
p e rm prusrHt «r%?
O
11 (x x ii . 33)
Evidently, he did not expect his composition to be understood or appreciated by those who were not learned in grammar. After all, it was, they say, meant for teaching grammar and only those who knew grammar could elucidate it for the students of grammar. Naturally, Bhatti cannot be blamed for any want of lucidity or simplicity in the flow of the narrative. But strangely enough his style is not as obscure or artificial as one may expect under the circumstances. In fact, the flow of the narrative continues unobstructed, in spite of the limitations imposed by the Bhatti Intro,—3 n il
[
BHATTIKIVYA
objective of illustrating the sUtras in Panini’s AtfSdhyayi. Bhatti has employed a few prakirna verses occasionally to preserve the fluency of the narrative. Even in the section dealing with the Bhasdsama or bilingual type of diction, he has inserted some asahkirna e rses, byway of a conscious effort at maintaining fluency as far as possible. The illustrations of some figures of speech, particularly the Sabdalahkaras in the Prasanna-kanda, do inevitably sound artificial and obscure. Barring these few exceptions, his style is simple, direct and fluent, in general. The Tinanta-kanda illustrating the verbal formations—moods and tenses—in the lakaras is particularly delightful. His choice of suitable occasions for illustrating particular moods and tenses is strikingly skilful. Instead of following the order of Papini, he has selected an appropriate lakara for narrating every incident. In Canto XXII, for instance, the Lut-lakara is illustrated through predicatory verses during Rama’s description of places on his way to Ayodhya. Vibhlsana’s lamentation illustrates the present tense (XVIII) and the potential mood is illustrated in the arrange ments for the funeral of Ravana and the coronation of Vibhlsana. The reunion of Rama and Sita has come in handy for illustrating the imperative mood. Prasada or lucidity, as expected, is most conspicuous in the major portion of the Prasanna-karida excepting the Bhnsnsama and Sabdalahkdra sections, mentioned above. But it is not wanting in the other kandas too. The style of the Bhattikavya with its explicitness and clarity, evenness and balance, com bined with exalted and sublime ideas, can therefore by safely described, in general, as Vaidarbhi. Long compounds are but few ; there are only a few instances of compounds extending over a whole line (XIII. 3, 4, 19, 20, 24, 32, 33, 34, 37, 38, 41, 42, 43, 46, 47, 49). Compounds, being a peculiarity of the quality of Ojas or forceful brilliance, occur, though sparingly, in the descriptions of battle (VIII. 131). These, coupled with harsh consonants like ta and sa, augment the effect of Vira and Raudra rasas. Bhatti, though generally fond of lucidity {Prasada) of expression, has thus shown considerable skill xxiii
INTRODUCTION j ]
in matching his diction with the sentiment to be developed. Kumbhakarna’s wrathful valour is appropriately conveyed through harsh, rapid and vigorous expressions enhancing the effect of Vira and Raudra rasas (XI. 61). Bhatti evidently does not seem to regard compounds as an inevitable feature of the quality of Ojas. He is a past-master in the art of selecting or even coining expressions that can suitably maintain the flow of his thoughts, ideas and sentiments. Some of the Arthalahkaras and also descriptions of nature are introduced rather artificially ; yet they are brief, delightful and picturesque. The variety of Yamalcas used ingeniously has often rendered the diction tolerably pleasant. Use of parallel formations has often lent additional charm to the descriptions, mainly of actions (X. 6). In fact, Bhatti who had a great mastery over Sanskrit vocabulary and expression, as well as grammar, has, in different ways, lent a unique variety to his diction. HeJis never short of exquisite expressions for his thoughts and ideas. He has even coined new expressions which serve the double purpose of conveying his thought, as well as illustrating grammatical formation ; e.g. : ampsodyam vadan rucyah (VI. 58). The use of a variety of rare words, roots and for mations bears ample testimony to his command over the Sanskrit language. Some examples may not be out of place here : jflaticaila—(a deplored relative), candrasila (moon-stone), mrdalabuna (One who carries a gourd-vessel full of earth) ; kupama^duki (lacking in experience), phale-grdhinah (those who take only fruits), atfa (mud), tanka (summit), pradhana (battleground), ayatigavam (time for the arrival of cows), ahopurusika (astonishing bravery), visahkata (expansive), y/dhauka (to approach), -y/proth (to suffice), ■y/valg (to fly away), V plus (to saunter). Bhatti has employed some rare idioms too ; for instance : i Tjsrtf
s r w : i (in. 14), (V. 5) and I (XV. 22) X | BHATTIKAVYA लतानुपातं कुसुमान्यगृण्हात् से नद्यवस्कन्दमुपास्पृशच्च । कुतूहलाच्चारुशिलोपवेशं काकुत्स्थ ईषत्स्मयमान आस्त । (II. 11) is an admirable example of a chain of idioms used with an eye for appropriate expression to bring out the childlike innocence of Rama . Bhatti’s use of descriptive epithets is a direct outcome of his purpose, viz., illustrating Panini's sutrasHe selects epithets for illustrating a stra and applies them to the appropriate character. We come across this peculiarity in almost the whole of the Adhikara-kanda (cantos VI-IX). E.g.: आदृत्यस्तेन वृत्येन स्तुत्यो जुष्येण संगतः । इत्यः शिष्येण गुरुवद् गृध्यमर्थमवाप्स्यसि ।। (VI. 56) Often a suffix is found delightfully repeated in such epithets. E.g.: निराकरिष्णू वतिष्ण वधिष्णू परितो रणम् । उत्पतिष्णू सहिष्णू च चेरतुः खरदूषणौ ।। (V. 1) Suffixes are also used in series : E.g., the superlative° $the in II. 45 ; tri in IV. 37 ; thu in IV. 43 and isnue in VII. 4. Bhatti also strings striking chains of different roots in the same tense or mood suffix. E .g. भ्रमुववल्गुर्ननृतुर्जजक्षुर्जगुः समुपुप्लुविरे निषेदुः । आस्फोटयचकृरभिप्रणेदू रेजुर्ननन्दुविययुः समीयुः । (Xu. 28) is a fine example of such an akhyalamala. It illustrates allite ration too. Another instance is XIII. 27. Sometimes Bhatti prefers the etymological sense of an expression to its traditional denotation. E.g., bahukara (enhancer), karu (doer), dhavitra (remover), dandasaka (demon, instead of serpent). Such acrobatics render his style rather obscure. But he does not mind it, for his work was intended to serve as a festivity to the scholars and intellectuals only Bhatti's dialogues are particularly brief and appealing. He has made a skilful use of all devices like irony, satire, sarcasm, pun and wit for bringing home the speaker's intention INTRODUCTION ] effectively. The Surpanakha episode is a fine example of his significant and vigorous dialogues. Ravana taunts and ridicules Vibhisana ; Malyavan appeals to and solicits Ravana for peace ; the ministers vehemently declare their unswerving devotion to Ravana and unstinted enthusiasm for war; Sta's speech before the Agnidivya presents her as an idol of supreme selfrespect, and self-confidence too. Thus, dialogues have been handled dextrously as an effective instrument for depicting a sentiment spotlighting a character or describing an incident. Metre Shorter metres like the Anustup of the original Ramayana and the Indravajra, Upendravajra and mixed Upajati were admirably suited to Bhatti's craze for speed and simplicity. Anustup is employed for almost the whole of Cantos IV to IX and XIV-XXIIA metrical change at the end of every canto comes in as an essential feature of the art epic. Indravajra and Upendravajra differ only in their first syllable, while Upajati is a mixture of the two. That is why Bhatti has employed them without distinction almost exhaustively in Canto I-III and X-XIII . Canto XIV as well as Canto XVIII begins and ends with an Upajati verse. The Bhattikaya begins with a rare Rucira verse. Tanumadhya (X. 12, 16), Totaka (X. 4, 5, 9), Nardataka (XXI21), Mandakranta (XIX. 30), and Sragdhara (XXII. 28) occur only sparingly, as if for a change. Canto x being illustrative of the different metresnaturally contains a variety of them, including the rare Nandana, Tanumadhya, Pramitaksara and Sundari, along with the traditional Drutavilambita, Puspitagra, Malini, Vaisastha as well as the Vedic Aupacchandasika. Aryagii 1s predominant in Canto XIII, probably because its length was found convenient for illustrating the Bhasasama diction. The longer metres like Sardulavikridita, Sragdhara, etc. are used very sparingly which has contributed greatly to the ease, clarity and lucidity of style, for longer verses result in undue elaboration of thought and expression too. As many as twenty-six different metres have been used by Bhatti. Bhattis versification distinguishes him as a past r
BHATTIKlVYA
master in the art of suiting the sound to the sense and even Magha seems to emulate him in this respect. Bbattikavya end the Ramayana : Omissions and alterations Bhatti’s account of the biography of Rama, though based generally on the Vnlmlki-Ramayana, differs from it firstly in its length. The number of chapters and verses varies in the different versions of the Ramay&na which claims to have five hundred cantos with twenty-four thousand verses. Bhatti’s account is divided twenty-two cantos containing 1650 verses, in all. Bhatti has done away with all the introductory portions, the whole of the Uttarakanda, all didactic diversions, geographi cal and biographical anecdotes and unduly long descriptions. Besides trimming all the said cumbrous details, he has made a few alterations too. His narrative begins directly with a description of King DaSaratha followed by that of Ayodhya in just four verses ; thus he has reversed the order of descriptions. DaSaratha’s mention as a 5§aiva is the poet’s innovation, introduced probably because he himself was a &aiva. All the details about the sacrifice for sons are dropped and the queens partake of the remnants of the oblation instead of the ‘pUyasa.' given by the ‘Yajnapuru$a’. Santa is not introduced in this context ; nor does Vasistha interfere on behalf of Visvamitra for sending the princes with him. The beautiful description of autumn during the princes’ journey is the poet’s innovation. The vidyas given by Visvamitra are called Jayn and Vijaya, not. Bald and Atlbala. Rama receives missiles from Visvamitra before, and not after, killing Tadaka. The marriage of the three brothers of Rama are not mentioned at all. Defeated ParaSurSma’s retirement to Mahendra mountain is also dropped. No consul tations are held before the announcement of Rama’s coronation. Manthara is not brought in at any juncture. Laksmana’s and Slta’s solicitations for being taken to the forest are dropped ; they straitghway accompany Rama. Guha is not mentioned, nor are the lamentations of Sumantra narrated. Rama himself gives his wooden sandals to Bharata, without being asked for them. fWabbanga and Agastya are not introduced and the beautiful pen pictures of the seasons are dropped. Snrpapakha INTRODUCTION ]
X X V ll
appears in a beautiful form instead of her natural ugly look. She is punished not for trying to assault Sita, but for her advances to Laksmana, on being rejected by Rama. Far from guarding Sita in a secluded cave, Laksmana helps R3ma in fighting Khara and DO$apa. Ravana does not carry away Sita in a chariot, but flies away through the sky holding her in his arms. The dropping of ornaments by Sita as well as Indra’s sending her a divine drink is not mentioned. Rama’s encounter with Trilokl follows instead of preceding his meeting with Jatayu. Dlrghabahu is mentioned in the place of Kabandha, The cause of the enmity between Vail and Sugrlva is not narrated, nor is Tara’s lamentations for Vail mentioned. The Mainaka episode follows Hannman’s encounter with the demoness whose name (Surasa) is not given. His encounter with Lahka, the description o f Puspaka, his eulogy of DaSaratha’s family and the Indra-kaka episode are all done away with. The description of Sita after Lafikadahana, introduced rather abruptly, does not appear as natural as in the Ramayana. The description of the ocean on HanUman’s return journey is newly introduced only for illustrating the figures of speech. Similarly, the amorous activities of Lanka youths are newly inserted for illustrating the quality of Madhurya. The ocean is described once again for illustrating Bhasasama diction. The Suka-Sarana, the MayaSira and the Sugriva-Ravanayuddha episodes are dropped. So also, the battle with Vajradamstra, the appearance of Mahendra and Rama’s fight with Makaraksa are omitted. Ravapa’s lamentations for Kumbhakarna are newly introduced for illustrating the Lrflakara. Ravana’s being dissuaded by his ministers from killing Sita after Indrajit’s death is not mentioned. The physician Susepa is not introduced. Vayu, Vasundhara, the Night and the Day and the Sun are invoked by Sita and they, along with Agni, declare her chastity. Valmlkl has mentioned Kubera, Yama, Indra, Varuna, Mahadeva, Siva and Brahma. The arrival of Dasaratha is announced by Siva and not Agni. Bhatti has thus dropped a few of the characters in the Ramnyana. Yet his characterisation of the principal characters xxviii
t
BHATTIKAVYA
generally agrees with that in the Valmlki-Ramayana and as such, it is not necessary to outline each and every character, for all of them are well-known to the reader. II.
GRAM M ATICAL ANALYSIS
General technique Bhatti himself has never once mentioned that the purpose of his work was to illustrate the sutras of Panini and some figures of speech, metres and poetic qualities. But this selfevident purpose has been unanimously understood by the different commentators who declare the Bhattikavya to be a ‘Dvynsraya-kavya'. Bhatti has not, however, illustrated all the sutras of Panini, nor has he followed Paqini’s order in illustrating them. He has selected only a few adhiknras and introduced Prakirna verses at intervals for the sake of ease and lucidity. Usually he has given one example for each sutra, but has observed no rigidity in the matter. Obsolete or complex examples are consciously avoided. Nor is Bhatfi particular about illustrating each and every sutra. Bhatti has shown a keen awareness of poetic flaws in avoiding the burden of too many illustrations. He has never given a counter example. His composition is essentially poetic in nature ; he has never named or quoted a sutra even once or indulged in pedantic discussions or definitions. All these are provided by the commentators who knew that the knvya was vyakhydgamya. Even the division into the four Kandas is the doing of the commentators. Arrangement Grammatically the Bhatti-kavya is divided by the Bhasyaksras into four kandas : I. The Praklrna-kanda (I to V. 96) does not follow any regular pattern in illustrating the sutras. That is why it is called prakirna—scattered—i.e., dealing with miscellaneous rules. Such prakirna verses are introduced at intervals in the Adhikarakanda too. II. Adhikara-kanda (Cantos V. 97 to IX). Barring the prakirna verses, this kanda generally illustrates Panini’s sutras, INTRODUCTION 1 rix picking up a group, suited to his narrative portion, and illustrating that particular group, in its proper order. The chart below will illustrate the details in Bhattis arrangement (The verses that are not included in this chart are Prakira verses). Canto & yy. No Paninit's sutras Adhikara 3.2.16-23 (8) V.97-100 (4) 104-107 (4) VI. 1-4 (4) 3.1.35-41 (7) A Dahad Sic nal Krtzya 8-10 (3) 16-34 (19) 35-39 (5) 47-68 (22) 72-87 (16) 88-94 (7) 95-109 (15) 110-112 (3) 113-146 (34) 1.4.51 (1) 3.1.45-66 (22) 3.1.78 (1) 3.1.96-132 (37) 3.1.133-150 (18) 3.2.1-15 (15) 3.2.28-47 (20) 3.2.4850 (3) 3.2.51-12.6 (76) Ky Sopapada-Krt Khas and Khae Da Sopapada-Kurt VII. 1-27 (27) 3.2.134-177 (44) 28-33 (6) 3.3.1-16 (16) Tacchika-Kyrt Niradhikara-K Bhave Strilinga 34-85 (52) 3.3.18-128 (111) 3.3.94-112 (19) 3.3.113-128 (16) 1.2.1-4 (4) 1.2.5-26 (22) 67-78 (11) 78-85 (8) 91-93 (3) 94-107 (14) Kyriya-Let Nit Kit Atmanepada VIII. 1-49 (49) 49-69 (21) 70-84 (15) Parasmaipada 1.3.12-77 (66) 1.3.78-93 (16) 1.4.24-54 (31) 1.4.83-98 (16) Karaka 85-93 (9) Kampravacaniya, Annabhihita 94-130 (37) 2.3.1-73 (73) Vibhakti t
XXX
BHATTIKAVYA
Canto & vv No.
PdninVs sxitras
AdhikUra
IX.
7.2.1-7 (7)
Sici-vrddhi
7.2.8-34 (27)
It-pratisedha
23-57 (35)
7.2.35-78 (44)
it
58-66 (9) 67-91 (25)
8.3.34-48 (15) 8.3.55-119 (65)
Satva Satva
92-109 (18)
8.4.1-39 (39)
Natva
8-11 (4) 12-22
( 11)
III. The Prosanna-kdnda (X, XI, XII, XIII). No gram marian includes rhetorics in his treatment of grammar. Bhatti, according to his commentators, has chosen to do so and hence this Kdnda interrupts the regular illustrative treatment of grammar. Canto X illustrates the then known Alankaras, Canto XI, the quality of Madhurya, Canto XII he Bhsvikatva Guna of a composition and Canto XIII the Bha§asama diction. It is hard to say whether the kfinda is styled as Prasanna because of Bhatti’s fondness for the Prasada-gupa (Lucidity and clarity of style). IV. The Tihanta-kdnda : (XIV-XXII). This illustrates the verba! forms of nine Lakdras (tenses and moods). A parti cular tense or mood is chosen so as to suit the narrative portion and not in accordance with the original order. Often Bhatti has chosen more than one example of a tense or a mood and sometimes has woven a garland of similar forms in a single verse. This is the most lucid, fluent, clear and simple portion in the Bhatflkavya. The order of illustrations is given below. Only nine Lakaras out of the regular ten are illustrated, one in each canto. The tenth Lef-Iakara is omitted, being Vedic. Lif—XIV (437 illustrations) ; Luri—XV (416) ; Lrt—XVI (111) ; Lah—XVII (345) ; Let—XVIII (126) ; Lin—XIX (73) ; Lot—X X (84); Lrh—XXI (35) ; T u t-X X II (31). Omissions It is next to impossible to enlist all the sutras that are omitted by Bhatti, but some broad guidelines are mentioned below. INTRODUCTION ]
xxxi
1. The use of the Vedic language would have been archaic in Classical Sanskrit. Hence the illustration of Vedic sUtras was not possible for Bhatti. 2. Bhatti confined himself to Panini’s sUtras and did not take up any of the varttikas of Katyayana for illustration. Jayamangala, Mallinatha and other commentators used a few of them for elucidating certain formations. 3. Accent, a peculiarity of Vedic Sanskrit, was lost in Classical Sanskrit. Hence Bhatti has omitted the it-s (indicatory consonants). Out of tavyat-tavyayaniyarah he has illustrated °tavya, °ya and 'aniya forms, dropping tavyat. 4. I. 2.14, 3.47, 4. 96 ; II. 3.43, 3.51 ; III. 2.34, 3.34, 3.35 ; VIII. 3.86, 3.99, 3.100 are omitted in the Adhikara-kanda. 5. From among the Samjftas and the Pratyaharas he illustrates only the most apt alternative and omits all the others. 6. Out of a group of roots included in one sutra Bhatti selects only one and drops all others.78910 7. Bhatti generally does not repeat his illustrations ; that is why he usually avoids the later Adhynharas (recurring applications) ; sometimes, however, he illustrates the later Adhyahara dropping the earlier one. 8. Out of synonyms (artha) too, all, but the initial one, are dropped. 9. Similarly, only one example each is given out of the Unadi and the SusamVdi groups. Optional forms, possible according to sUtras attributed to ancient grammarians, barring one or two exceptions, are never illustrated. Suitable examples of all the optional forms are given only when the sutra is very small. Once, however, fifteen out of twenty options given in a longer sutra are illustrated. 10. Out of the NipUtanas too, only one befitting illus tration is given, unlike the later poets. Out of two or more Nipatanas having the same sense, only one is illustrated. Three [
xxxii
BHATTIKAVYA
out of six or more are illustrated in very rare cases. Niputanas are illustrated with one example each.
Unusual
11. Rare and obsolete roots are dropped while illustrating a particular suffix. The inapplicable sense of a root with more than one meaning is not illustrated. Out of synonymous roots only one is illustrated. 12. Only one root out of two or more injuncted for one prefix is illustrated. If more than one prefix be injuncted to more than one root, only one example is generally given. More examples are found only in two cases. 13. Suffixes too are illustrated in the same economical fashion as above. The most befitting root and suffix is usually selected for illustration, doing away with all other possible permutations and combinations. 14. The same is the case in respect of the illustrations of TJpapadas too. 15. Only two or three examples are given for long sutras injuncting about fifteen or more options. 16. Throughout, BhaJti has given only one example of a case ending injuncted in a sUtra. Examples which have to be elucidated with the help of Varttilcos are also treated with the same brevity. Thus Bhatti has adopted the policy of brevity and speed on the grammatical plane as well as on the narrative plane. And, this has evidently been mutually beneficial in maintaining the simplicity, fluidity and balance on each plane. The Prasanna-kanda : Figures of Speech The Prasana-kanda is supposed to illustrate some poetic qualities and figures of speech. Figures of speech are used in other cantos also ; but there they serve as a natural means of carrying home the poetic thought or idea. They are used very sparingly and the style is nowhere loaded with artificial figures except in Carte T (r vbich aims specially at illustrating them. » INTRODUCTION
xxxiii
]
Both Sabdalanksras and Bhatti.
Arthalankaras
are
illustrated
by
Rhyme or Yamaka remained predominant in the earlier school of poetics represented by the Agni-purdna, Bhamaha, Vamana and Dandin. Bhatti seems to belong to this school. Dr. Kane has pointed out how Bhatti’s treatment of Yamakas illustrated in twenty-one verses (X. 2-22) corresponds to that adopted in Bharata’s Ncifyasastra.1 Yamakas are illustrated in accordance with their position in a couplet or the peculiar design produced with their help. 1.
X. 2 : The 2nd and the 4th padas have the same letters in the same order.
2.
X. 3 : Rhyme at the end of all the four lines of the verse. X. 4. X. 5.
3. TRTfeTJTT 4. 'rrerrsim T 5.
X. 6 : All the words in each p3da have an end rhyme— STTftTT trftTcT (!*r) '
1.
6. HJJTTTJTT
X. 7 : First p id i rhymes with the third and second with the fourth.
7.
X. 8 : The end of the previous pfida rhymes with the beginning of the following throughout the verse, producing a chain-like effect.
8.
X. 9 : Rhyming pairs of three letters following in sequence throughout the verse— T n’Sff T-T^TT, sfatir ^ftrar, fcPTT I
9.
X. 10 : The first and the third pada’s have the same letter arrangement.
History of Alanksra Literature, pp. 72-78. xiv | BHATTIKAVYA 10. पादाद्यन्तयमकX11 : A rhyme in the beginning and another at the end of each line. 11. मिथनयमक X. 12 : The same letter arrangement in the third and the fourth line. 12. वृन्तयमक X. 13 : The first few letters are the same in all the four padds. They form, as it were, the common stem stalk of of the fower-like verse. 13. पुष्पयमक X. 14 : The last few letters are the same in all the four lines , resembling similar petals of a flower 14. पादादिमध्ययमक X. 15 : The first few letters in every line rhyme with the middle letters— जनमता ददृ शे जनकात्मजा । 15. विपथयमकXX. 16 : The first and the fourth lines are the same. 16. मध्यान्तयम कX17 : In every line a few middle letters rhyme with the letters. 17. गर्भयमक X. 18 : The second and the third lines are the same. 18. सर्वयमक X. 19 : All the padas are the same. 18. महायमक X. 20-21 : The verses have the same letter arrangement, but different senses. 20. आद्यन्तयमक X. 22 : The verse begins with one pair of rhyming letters, and ends with another. Besides Yamaka, only Anuprasa out of the Sabdalaikaras is illustrated in this canto ; c., verse X 1. There are examples of Anuprasa (alliteration) in other cantos too (V. 66, 71; VIII. 26, 65, 71, 131; IX. 19; XX. 10). INTRODUCTION 1 of the Arthalankaras, Dipaka (Lamp on the threshold) is the first to be illustrated in three different varieties : (1) Adi dipaka (X. 23); (2) Madhyadipaka (X. 25); and (3) Antadipaka (X. 24), according as the common verb is mentioned in the beginning, middle or the end of the verse respectively. Jaya maigala calls these Dipaka because each action illuminates the consequent one. He has divided Adidipaka into eka-in and aneka-ti. Mallinatha disagrees with Jayamangala and takes x. 23 and X.24 as Kavyaliiga. Then follows Rupaka (metaphor) illustrated in five verses (X. 26-30) . Mallinatha describes X. 26 as Savayava-Rupaka (=Saiga-Rupaka) ; X. 27 is Viseso pama-yukta-kamalaka-Rupaka according to Jayamangala, while Mallinatha takes it to be an Utpreksa. X. 28 is named differently as Avataisaka, Kesarthanvasita, Khanda-Rupaka (Jayamangala) and Rupakatisayokti-Saikara Mallinatha),Ekadesa-Vivarti । (Bhamaha) and Avayava-Rupaka (Dandin) The above observations will suffice to show how opinions differ regarding the alankaras illustrated in different verses. In the absence of a definite indication by Bhatti himself, it is next to impossible to remove this confusion so as to present a clear picture of Bhatti's plan. Hence we give only a broad outline of the figures illustrated by him according to the two commentators Jayamangala and Mallinatha Rupaka followed by Upama (Simile) (x. 31-36; इव, यथा, सह, तद्धित, लुप्त, सम, आम, इव, उपम, कल्प, तुल्य, प्रतिम, यथा, वत्, सदृकसदृश, सन्निभ and सम are the words used for denoting semblance. Upama is the most common alankara in Sanskrit poetry and the Bhattikaya is no exception. Bhatti has drawn his objects of comparison (in all alankaras based on semblance) from a very wide canvas, -religion and mythology, grammar and education, geography and nature, fora and fauna, social and political science, in fact, anything and everything, under the sun. Arthantaranyasa illustrated in X. 37but its examples are found in many other cantos too (II. 6, VI20, 24, XI11 XI. 74). X. 38, 39 are Aksepa according to Jayamangala ; but x. 38 is Arthantaranyasa according to modern rhetoricians, x jtx v i
t
b h a t t ik a v y a
Then come Vyatireka X. 40, Vibhavana X. 41, and Samasokti X. 42 ; (also in XI. 14). X. 43 is Atisayokti (also VIII. 2 and IX. 6), according to Jayamangala; but, Mallinatha calls it Svabhavokti. About Yathasankhya (X. 44) and Utpreksa (X . 45) there is no difference of opinion. Examples of ali the four types of Utpreksa are found elsewhere but in Canto X only Kriyotpreksa is to be found which is obviously predominant in the composition. X. 70 is also Utpreksa but it is called Utpreksavayava by Jayamangala and ROpakotpreksaSahkara by Mallinatha. Varta (X. 46) is actually Svabhavokti. Bhamaha, however, does not accept Svabhavokti as an alankara. Preyan (X. 47), Rasavat (X 48), and TJrjasvala (X. 49) are designated by later authors as rasalankara-s. Paryayokta (X. 50) is Bhrantiman according to Mallinatha. Samahita (X. 51) and Udara (X. 52) are included under SamSdhi and Udara-guna by some later rhetoricians. X. 53, 54 are also Udara (Udatta according to Mallinatha). X 55, 56, 57 are different types of Sle§a (double-meaning verses). Apanhuti (X. 58), Vise§okti (X. 59), Vyajastuti (X. 60) are self-evident. Upama-rtlpaka (X. 61) is not unanimously accepted as an alankara. But Tulyayogita (X. 62), Nidarsana (X. 63), Virodha (X. 64), Upameyopama (X. 65) and Sahokti (X. 66) are widely accepted alankaras. X. 67 is Utpreksa-Arthantaranyasa-Sankara, while X. 68 is Sasandeha, X. 69, Ananvaya, X. 70, Utpreksavayava, and X. 71 has a Samsr§ti of Slesa and Virodha. X. 72 illustrates Asih and Visama while X. 73 contains a Parisankhya. Bhatti was a past-master in the art of natural descriptions (or Svabhavokti-alankara) of things, of human and other beings, mental conditions as also actions. He differs from Bhamaha in not accepting Aprastutaprasamsa and not rejecting Svabhavokti, Hetu and Varta as figures of speech. He has dropped Lesa and Snksma which are accepted by Daijdin and has accepted Nipuna which is not mentioned by Dandin and Bhamaha. Hence Dr. Kane has come to the conclusion that Bhatti, Bhamaha and Dandin followed some older text (not unearthed so far) with a
few changes, according to their own convictions.
भट्टिकाव्यम्
THE POEM BY BHATTI
अथ प्रथमः सर्गः
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अभून्नृपो विबुधसखः परन्तपः श्रुतान्वितो दशरथ इत्युदाहृतः । |
NOW CANTO I
1. There lived a king, a friend of the wise (or gods), an annoyer to the enemies, conversant with the Vedas, superior by his qualities, known as Dasaratha, whom the Eternal Himself approached as (His) father on the pretext of benefitting the world.
2. He studied the Vedas, sacrificed to the gods, satisfied the manes, honoured the kinsmen, vanquished the host of the six enemies(vices), took delight in politics and destroyed his foes, cutting them down at their very roots.
3. He distributed riches just as the cloud scatters water, sat with Indra on (his) throne, worshipped none else than Siva and (by his might) destroyed the reputations of all archers.
4. Resorted to by groups of eminent brahmins, that excellent and holy king who satiated the gods, shone with ardour
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स पुण्यकीर्तिः शतमन्युकल्पो महेन्द्रलोकप्रतिमां समृद्ध्या । |
for the preservation of his subjects, like the holy fire consecrated in the sacrifice.
5. He of auspicious fame and similar to Indra, lived in Ayodhya which, in prosperity, resembled Amaravati, was pleasant in all seasons and was inhabited by brahmins with blazed intellect;
6.-(Ayodhya) which, seemed to be the limit of the expertise of the undertakings of the Creator who was careful in (the art of) creating, and stood laughing, as it were, at the city of Indra, with the rays from its jewels scintillating upwards ;
7. -(Ayodhya) which had residences provided with excellent jewels, pearls and diamonds, having various metals (or mineral dyes), was provided with gardens thronged by ladies, thus resembling Mt. Meru thronged by streams of divine damsels, having the best jewels, pearls and diamonds, different metals and forests
8. –(Ayodhya) wherein the bright colours of the effulgent jewels stored within, being diffused through latticed windows, shone forth like the waterfalls of the of the Ganges from the peaks of the Himalayan mountain.
9. Just as a learned person takes delight in the three best lores that are consistent with duty, conducive to love, riches
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पुन्नीयता तेन वराङ्गनाभिरानयि विद्वान् ऋतुषु क्रियावान् । |
and glory, are honoured in the world and are acquired at proper time, (so also the king rejoiced with his three lawfully wedded, excellent wives, who were accepted at proper times, conducive to love, wealth and fameand honoured by the world
10. By him, desirous of having sons, was , through lovely women, brought to his own city, the learned, high-souled and revered sage Rsyastiga, well-versed in sacrifices and fully ripened in his access to learning.
11. The self-controlled king desired the great sage to get performed a sacrifice with sons as its fruit. Expert in his work, he (the sage) who understood his (the king's) intention, performed the sacrifice that would result in sons.
12. The most-covetted (sage) drove away the raksasas from around the altar, performed subsidiary rites at both ends of the main sacrifice, poured (into the fire) the remaining ( main part ) of the oblations and sought for the boon of plenty of sons
13. The prescribed ritual, of satisfying the members of the assembly with gifts, having reached its completion, the three wives of the king, born of illustrious families, ate the remnants of the oblations in order to beget four noble sons.
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कोसल्ययाऽसावि सखेन रामः , प्राक्केकयीतो भरतस्ततोऽभत । |
14. First Rama was given birth to, in ease, by Kausalya : then was born Bharata from Kekyai ; Sumitra alone gave birth to Satrughna of magnificent deeds along with Laksmapa.
15. Vasistha, the learned ascetic and the supermost of the observers of restraint, honoured the brahmins that had realised the highest reality, drove away the hosts of terrific devils that caused (people) to tremble and had them (the princes) initiated (i.e., their thread ceremony performed) at the proper time.
16. By them was learnt the Vedic lore along with its auxiliaries, and were acquired victory-giving weapons; (thus) those virtuous ( princes) settled themselves equally into the hearts of the people even though they (the people) had different vocations
17. Later, Visvamitra whose performance of sacrifices had been hampered by demons, approached that king to seek Rama for the protection (of the sacrifices). The king honoured him with madhuparka offerings in his hand.
18. The king spoke thus : ‘I hope that you are free from hindrances in your meditations intended for the conquest of rebirth which cease after the realisation of the (UltimateForm, and other things, and through which you grasp the subtlest principles.'
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आख यन् मुनिस्तस्य शिवं समाविध्नन्ति रक्षांसि वने ऋतूंश्च। |
19. The sage told him, ‘‘(There is) welfare for my meditation. But the demons destroy the sacrifices in the forest. Along with Laksmana, let Rama, capable of destroying the prowess of the enemykill them.'
20. Unable to bear separation from his sonsthe King who heard that speech fainted . That protector of the earth (the King) who possessed good fortune was then addressed these words by the eminent sage possessed of egotism.
21. You have been approached by me as a protector in calamities; we also have been approached by you for the prosperity of Dharma. The Ksatriya race and the Brahmana raceare for each other. Do not enterain any fear. Send (your) son.
22. By him, who will stand at the vanguard in the battlefield, (even a) great adversary will be killed. Oh high-souled one, do not disregard me. One like me does not lay the supreme burden upon an unworthy (person). "
23. ‘‘The raging fire in the form of the brahmin's will burn out my race. By going, (my) son will torment only my grief-striken self." Thus did the king reflect first and then permit the departure of his son.
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श्राशीभिरभ्यर्थं मुनिः क्षितीन्द्रं प्रीतः प्रतस्थे मुनिराश्रमाय । |
24 . Having honoured the protector of the earth with blessings, the delighted sage again set forth for his hermitage .The humble prince having a trustworthy bow glowing with (sharp) killing arrows, followed him wholed in the front.
25. Dedicated to (Rama's) well-being, the daring Laksmana, who had three mothers and had acquired all the missiles and weapons, became the fellowtraveller of the victorious Rama who had a beaming face and had set out for the holy forest.
26. As Rama, who had put on a wonderful finger-guard and was holding tightly in his fist his bow with arrows intent on killing harmful demons and unbearable to the enemies, was leaving, the auspicious young ladies of the city, somehow, avoided weeping though their grief was heavy.
27. The brahmins loudly proclaimed blessings on him ; others (trumpeteers) played on their instruments loud sweet notes; his (right) arm throbbed foretelling the desired results; and , birds chirped loudly from the trees in an auspicious manner.
Here ends Canto I of Bhattikavya named
THE BIRTH OF RAMA
अथ द्वितीयः सर्गः
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वनस्पतीनां सरसां नदीनां तेजस्विनां कान्ति मृतां विशां च । |
NOW CANTO II
1. Having come out of the city, he (Rama) perceived the
autumn bearing, all around, the beauty of plants, lakes, and
rivers, and the radiant quarters possessing splendour.
2. Wearing the excessive splendour of filames on their
petals (that were) tremulous on account of the contact with the
ripples, the red lotuses, which had the hue of smoky blazing fire
and had bees hovering (around), looked to advantage.
3. On seeing their own affiluence snatched away by the
waters through the clusters of trees on the banks that had entered
(the waters) as reflections, the banks, as if through wrath,
exhibited the splendour of the water-lilies by means of the
blooms of ground-lilies.
4. With clear drops dripping from around the edges of
its leaves, on account of the night dew that resembled tears
from the eyes, a tree on the bank, on which the birds were
chirping, bewailed, as it were, the moon-lotus at the dawn of
the day.
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वनानि तोयानि च ने नकल्पैः पुष्पैः सरोजैश्च निलीनभृङ्गः। |
5. The woods and the waters, with (their) eyes, respectively, in the from of flowers and the white lotuses on which bees had rested, observed, as if with respect, the marvellous riches of each other.
6. The sun-lotus plant, whose frame was shaken by the morning breezedrove out, as if enraged, the bee whose form was tawny with the pollen from the moon-lotus creeper. A self-respecting woman does not tolerate (her lover's) contact with another (woman).
7. Desirous of killing a deer that had fixed its attention on the song of the bees, (and so was standing still), the hunter, listening to the warblings of the eager Swans, could not rivet his concentration on his target, (viz. the deer)
8. The cloud, shattered by the wind on the slope of the mountain, resembling snowspray on account of the remnants of water and causing a swelling of the rivers, imitated the charm of the Lord of Mountains.
9. Roaring, on having heard the echoes aroused by him self in the watery towers of the mountain, the angry lion taking them ( to be ) the roars of another lion, assumed a position for attack.
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अवृक्षताऽम्भसि नवोत्पलानि तानि चाऽश्रोषत षट्पदानाम् । |
10. The waters with fresh lotuses were seen, the humming of bees were heard and the gently blowing breeze, fragrant by its contact with the lotuses, was inhaled by him (Rama),
11. Bending before every creeper, he plucked flowers, and leaping up to every river he sipped (water) ; (indeed) that descendant of Kakutstha (Rama) sat down on every charming stone slab, smiling slightly
12. He sawnot from far, the eastern waters tinted in the morning by the rays of the sun, as if (they were) the lustre squeezed from the sunbeams and collected on the earth
13. He was pleased to see the straight long rows of special corn, attractive to the eyes, pervading the quarters, cleanly planted, with its interstices cleared of grass and as if it were oozing out oiliness (love).
14. He saw colonies of cowherds occupied by men who were not acquainted with the experience of the grief of separation, who paid the prescribed royal portion (taxes) in time, who were devoid of artificial embellishments and who were free from deceit,
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स्त्रीभूषणं चेष्टितमप्रगल्भं चारूण्यवाण्यपि वीक्षितानि । |
15. He was delighted to observe the innocent activity (that constituted) the ornament of womanhood, the charming though not athwart glances , and the straightforward , confidence-inspiring nature of the cowherdesses.
16. The dance of the milk-maids in which (their) sides were twisted and the body made charming movements which were attractive with the beautiful tossing buttocks and in which the rhythmic beat was marked by the slightly low sound of churning, delighted him.
17. Jumping high up from far and proceeding windwards, a flock of timid spotted deer that had reached the forest and acquired charm on the departure of the clouds, stretched his curiosity.
18. Lurking in the thick beds of white lotuses and the foam-covered sandy banks, the rows of royal swans (kalahasas), white like jasmine flowers, were detected only from their notes, delightful to the ear.
19. (There was no water that did not have very beautiful lotuses, no lotusus that had no bee resting within, no bee that did not hum sweetly and no humming that did not captivate the mind.
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तं यायजूकः सह भिक्षुमुख्यैस्तप:कुशाः शान्युबकुभहस्ताः । |
20. Habitual sacrificers, emaciated by penance and (carrying) jugs of propitiatory water in their hands, vagrant mendicants and others fit to be worshipped, paid homage, with flowers and fruits, to him (Rama) who was worth being worshipped by the the world.
21. Thereafter, desirous of getting the demons killed, the son of Gadhi (Visvamitra) of unsoiled soul, taught him, in the prescribed manner, the magic spells (vidya-s), Jaya and Vijaya, (which had the potency) to kill hosts of demons.
22. Watchful about his welfare, the sage gave him various unfailing missiles that could last in fighting, in view of the impending battle, in order to kill the demons
23. A demoness who, on seeing the brahmins, made efforts to kill (them), reached him (Rama) who was walking across the forest. Having realised that she was intent to kill, Rama who wielded blazing missiles killed that demoness named Tadaka.
24. Thereafter was seen the penance-grove wherein the luxuriant branches (of trees) were oily with the black soot from
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क्षुद्रान जक्षुर्हरिणान् मृगेन्द्रा विनश्वसे पक्षिगणैः समन्तात् । |
the flames of the fire in which oblations were offered and where the weet warbling of the birds was drowned in the loud chant (of the Vedas).
25. Lions devoured not the poor deer ; confidence was entertained by the focks of birds all around; and the waving creepers there were resplendentlowering themselves down as if through a desire of giving away (their) fruits
26. The chiefs of forest-dwellers, who were adepts in hospitality, honoured them with seats, water for washing their feet, and flowers ; those two princes accepted the seats and other things along with the madhuparka (offering of honey with other ingredients)
27. You two have borne the burden of this world overpowered by the demons; now protect our sacrificial oblations too.” Thus were the two addressed by the ascetics.
28. Thereupon Rama too replied to them : "Nowbegin the desired sacred rite. May the fire of our arrows be enkindled in the faggots in the form of the enemyby the winds of your penance.'
29. Then, with collections of sacrificial materials, they commenced the rite according to prescription. Directed by the
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अपिङ्गरूक्षोध्वं शिरस्यबलैः च शिरालजङ्गरिकूटदघ्नैः। |
brahmins worthy of sacrificial fees and performed by persons fit to act as sacrificial priests, it was proceeding apace; (however, the fact) was known to the demons as well 30. Then, as if by clouds of the rainy season, the sky was pervaded by demons bearing slightly tawny, dry and erect hair on their heads, having sinewy shanks and wide yellow eyes and equalling the mountain summits (in size)
31. With his bow strung, his arms and fists steady, his eyes raised upwards, his right thigh slightly contracted and his right shank well bent, Laksmana who had stainless arrows and who pulled (his bow) hard, killed them.
32. Rama too, who was famous for his missiles, spoke, with a smiling face, loud words of great significance to Marica who was pointed out by the son of Gadhi (Visvamitra), was roaring hideously, and was notorious for his magic.
33. Feeding yourself on the flesh of men, you kill those that take (i.e, eat, only) the fruits of plants. Why do you not pity them whose possessions do not last (even) for the morrow?
34. Marica replied), ‘We eat the brahmins, kill those that sacrifice to the gods, and turn the city into an abode of dead
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"धर्मोऽस्ति सत्यं तव राक्षसाऽयमन्यो व्यतिस्ते तु ममाऽपि धर्मः। |
men. For, Oh Son of Dasaratha, that is our duty. We are not at all authorised (entitled) to (perform) Vedic rituals."
35. (Rama spoke to him again). Oh demon, truethis may be your duty. But, t, too, have another duty which runs contrary (to it), whereby, following the profession of a warrior and wielding the bow and arrows, have to kill you, the brahmin-hater.
36. Conversing thus, Rama and the demon started ex changing blows in the fight. Then taking him as a (mere) blade of grass, the descendant of Raghu (Rama) banished the demon from the battle-field with an arrow
37. The minds of the brahmins regained composure ; the sky became a showerer of heaps of flowers; the sacrifice proceeded without trouble and the prince was again addressed (these) words by the sage:
38. Being honoured beyond limits by you, Oh vanquisher of cannibals, the earth, (nowpossessed of warriors, does not feel ashamed even before the heaven that has the adamant-weaponed (Indra) for its ornament.
39. This burden (was) not too heavy for you by whom Bali was tied down (as Vamana), the ocean was churned (as the
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इति ब्रुवाणो मधुरं हितं च तमाञ्जिहन् मैथिलयज्ञभूमिम् । |
divine tortoise), the demon race was vanquished (as Mohini) and the earth standing in danger at the end of the aeon was sustained (as the Great Boar)."
40. Speaking these sweet and beneficial words, the sage whose mind was pleased at the completion of the sacrifice (and) who desired to have the glories of kings surpassed, made that Rama go to the place of the sacrifice of the king of Mithila.
41 . Are these Mitra and Varuna that are coming or are they the two Asvini-kumaras that have arrived, desirous of drinking Some juice ?’ -Those two excellent (lions among) men, made all the people residing in Janaka's hermitage doubt like this by (their) charm.
42. Desirous of knowing the strength of his (Rama's) arm Janaka made him wield the bow wherewith the Pitaka-bearer (Siva) had struck down the city of the demon; the scion of Raghu, broke it, smiling
43. Thereafter, desirous of giving away his daughter, the lord of the people of Mithila dispatched to Ayodhya, on horses that (usually) carried warriors, messengers conversant with the Trivers, expert travellers acquainted with the mountains, who would invite the King (Dasaratha)
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क्षिप्रं ततोऽध्वन्यतुरङ्गयायी यविष्ठवद् वृद्धतमोऽपि राजा। |
44. Then, having heard of the achievement of his son from the reporters, the King, though aged, quickly went to Mithila like the youngest of men, riding speedy horses and not feeling tired during the march.
45. Equal in merit, the most famous (Janaka) worshipped him (Dasaratha), the most venerable of the lords of the earth, the dearest, the most magnanimous , equalling a preceptor, the great abode of merit and the supermost in fame, who had (just) arrived.
46. ‘Getting (you) seated on one and the same seat (throne, you who have attained extreme supremacy over the three ideals (of worldly life), that Indra attained among the gods the position of one having discriminative foresight." The king of Mithila spoke these words to him (Dasaratha)
47. (Janaka) gave to his son, his (own) daughter (Sita), the princess of Mithila, (who was), as it were, a moving golden creeper hanging from a tree, like a steady lightning flash fallen from the sky and whose form was like that of the presiding deity of moonlight.
48 . Thereupon, Rama whose tendency was beneficial to the universe, married ( Sita ) whom he had won, who was
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सुप्रातमासाबितसम्मवं तद्वदारुभिः संस्तुतमभ्ययोध्यम् । |
beneficial to him, who had ornaments of excellent jewels, pearls and gold, and who was highly enhancing the glory of the descendants of Raghu .
49. At the beautiful dawn, praised by the bards, the army that experienced great delight, affiluent with troops of horses, warriors and elephants, and capable of covering long distances, proceeded, along with the Kingto Ayodhya.
50. On the way, (Parasurama), son of Jamadagni, broad in chest, with arrows in his hand, tall like a fullgrown palm tree, terrific, carrying a bow, his arms reaching down to his knees, approached Rama.
51 . He loudly challenged the descendant of Raghu, Fix an arrow on this bow ; do not bypass me Conversant with (his) valour and fond of his (own) offspring, the humble King desirous of propitiating (him) spoke to him thus:
52. You who have completely vanquished hosts of kings several times, propitiated (your) ancestors with the waters in the form of the blood of kings, control your wrath that has no adversary. What is your concern, Oh Parakurama , with this (child) Rama ?”
Bhatti-2
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अजीगण वाशरथं न वाक्यं यदा स दपंण तवा कुमारः । |
53. When, through haughtiness, he did not take heed of Dasaratha's words, the prince drew fully the bow, having a strong arrow (fixed) in it and shattered the (spiritual) world won by him (through penance).
54. The adversary of the kings having been vanquished, the troops, feeling delighted in their minds, shouting aloud dauntlessly, facing diversely, plunged into the roads with the permission of the old King.
55. Afterwards bringing far of places near by re . sorting to great speed, and leaving far of the stretches of the earth that had been reached, by their excessive speed, the army, free from fatigue, quickly and unknowingly reached Ayodhya wherein the grounds had been cleared of dust and decorations arranged.
Here ends Canto Two named
MARRIAGE WITH STITA
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वधन संख्ये पिशिताशनानां क्षत्रान्तकस्यभिभवेन चैव । |
NOW CANTO III
1. There was none to whom prince (Rama), becoming eminent in fame through the killing of the demons in battle and defeating the destroyer of kings (Parasurama), did not endear himself.
2. Loudly announcing thusI shall coronate my son (as) the king," King (Dasaratha) who had (previously also) pleased the minds of the citizens and servants, now, once again made the minds of the people joyous.
3. And (he) ordered for him (Rama), along with a foot- rest, a throne resembling blazing fire (in resplendence), having beautiful diamonds, charming like molten gold and having highly valuable jewels studded on (its) parts.
4. And, for holy waters, he got hurriedly dispatched all around, men who were formed into groups and who were fostered with effort on his own riches, whose limbs had a firm build, who were walking on foot and had golden potes.
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उस्प्रचक्षुर्नगरस्य मागन् िध्वजान् बबन्धुमुमुचुः खधूपान् । |
5. Experts appointed by the king on various assignments got the city roads properly sprinkled, hoisted banners, fumigated the sky with frankincense and strewed the quarters with multi coloured flowers.
6. Unable to tolerate that, Kekayi, through infatuation, without consulting Bharata who had at that time gone to his maternal grandfather's residence, chose (a boon, being Rama's departure to the forest
7. Greed for the kingdom, introduced into her by secret tale-bearers, and driven to perversity by womanish meanness, she did not think of the guilt of censure from the people, together with the death of the king (inherent) in the banishment of Rama.
8. The desire for the retention (lit, return) of Rama by promising (her) riches and regions by the king was ignored by her and the dart of grief (in the form of) the coronation of Bharata was implanted into his heart.
9. Then, willing to send Rama into exile, the bewailing king ordered his despatch to the forest, with Laksmana and Sita as his followers, in a chariot having Sumantra for its driver.
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केचिनिनिन्दुनृपमप्रशान्तं विचुक्रुशुः केचन सास्त्रमुच्चैः । |
10. Some censured the listless king, some lamented aloud with tears, others talked about the fraud of Bharata, (while) still another said, "Fie upon Kekay."
11 . To the forest tomorrow will Rama be gone." Thus some people chafed (lit. burnt) beyond limit through grief, while other courageous ones, who gave up grief, set their minds to follow the prince.
12. About to set out, the two (Rama and Laksmapa) spoke to those that were lamenting continuously. Coming near (they consoled) them thus : "Oh ! how strange ! Why do you , in this good fortune, lament for us who are content to receive our father's command.
13. ‘‘Is reciprocation of our heavy obligation to him who begot us, always protected us in calamities and nourished us on his own wealth, (possible) by (our) worthless departure to the forest ?
14. He had better perish like a lightning flash or get parched up standing erect, (he) who did not abide by the command of his father regarding even an object hard to be secured. What then of (mere) exile ?
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परा निवर्तध्वमिति न्यगावीत तातस्य शोकापनुबा भवेत । |
15. Return, citizens, said (Rama). Be the removers of father's grief ; and do not look upon Bharata as different from me.” “‘Turn the chariot (towards the forest), thus he addressed the charioteer.
16. Having known, from their indicative jestures, the intention of the people to accompany him and having slept in the company of the citizens for one night, (thus) protecting them from the dangers caused by residence in a forest, Rama left at dawn, by (resorting to) a trick.
17. Wailing piteously, they (the citizens) shed tears, repeatedly heaved hot sighs (and) saying, ‘‘Alas, Oh Rama ! Alas !, " they returned (to Ayodhya) with reluctant minds.
18. Having cleaned himself and the horses with the waters of the Gangas, the charioteer, too, whose grief was not the less, entered the city regretfully remembering the two descendants of Raghu and Sita and heaving hot sighs.
19. On returning, was seen by the people the city resembling the sky bereft of the Sun and the Moon, devoid of all activity due to the darkness of grief, though endowed with stars in the form of warriors.
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विलयय रामेण विना सुमन्तुमच्योष्ट सत्त्वान्नृपतिश्च्युताशः। |
20. On seeing Sumantra without Rama, the king whose hope was gone, swerved from his (natural) courage. He desired not for wines, did not anoint (himself) with scented unguents and did not put on attractive garments.
21. He would not sit at one place, and through grief, (he) became indifferent to the royal tasks, whether done or undone; (though) anointed with sandalkhus and lotusstalk (juice), he passed away into the state of the heaven-dwellers.
22. The Queens of the king wailed aloud, tore off (their) hair, struck (their) bodies, pulled off (their) ornaments, fell on the ground and even broke their bracelets.
23. Consoling them and waiting for Bharata, the kinsmen hastily placed him (Dasaratha) in oil and, desirous of fetching the son of the Kingdespatched, with the consent of the ministers, young messengers.
24. Living in his maternal abodeBharata also saw, ( while ) asleep, the sun fallen from the sky and shooting downwards; sensing danger to the King, he told (so) to his friends.
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अशिश्रवस्मास्ययिकं तमेश्य दूता यवाऽऽर्थ प्रयियासयन्तः । |
25. When, having arrived and desirous of making him start, the messengers did not communicate to him the disastrous fact, Bharata, in whom the desire to start was born, departed, anxiously remembering (bis) elders
26. Being distressed on account of the influence of affection, he suspected his kinsmen to have fallen into calamity; herds of deer and jackals did not cross him auspiciously but yelled horridly.
27. Having reached (Ayodhya), he who had stayed away for long and (was nowentering the city, did not hear any commotion emanating from the streams of people. Nor did he hear the chanting of the Vedasand he did not perceive any profit to (or mutual enquiries amongst) the traders.
28. Having joined him who had sat down, the mothers and the warriors headed by the priests and ministers, to whom tears had come and whose veins in the nape had swollen through intensified grief, wept aloud for the King
29. When, desirous of seeing Rama along with Sita and Laksmana, he did not see them around, then, weeping incessantly he enquired of them ; thereupon they narrated to him the happening just) as it had taken place.
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आबद्धभीमभुकटीविभट्टः । शेश्वीयमानारुणरौद्रनेत्रः। |
30. He, whose eyebrows were knit in a terrific frown and whose red and fierce eyes were extremely swollen, loudly abused Kekayi again and again, and plunged into continuous grief.
31. The two princes, accompanied by Sita have suffered; the King has expired; you (are) widows; we (are) pitiable ; the earth (is) kingless; alas, the first mean (strategy) of Kekayi has entailed manifold disasters."
32. "This idea is not mine." Thus saying he (Bharata) swore thousands of oaths; loudly crying for his father and Rama, and wallowing on the ground he wept and wept (continuously)
33. Putting him at ease, desirous of cremating the King and intent upon collecting the various utensils for having the last oblation offered, the ministers, together with the brahmins, had (the king's body) carried not very far.
34. They hoisted banners of silken cloth, played on flutes, drums and bell-metal gongs, blew high-pitched conchs and also scattered saffron and sandalwood all around
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श्रोत्राक्षि नसाघव सरुवमं कृत्वाऽऽजिने प्राक्शिरसं निधाय । |
35. Having made his (Dasaratha's) ears, eyes, nose and mouth full of gold, having laid him head eastwards on a deer skin, and having arranged the utensils according to relevant rites, the chief officiating priest offered oblations in the ignited funeral fire
36. When the oblations of rice-balls and water (had been offered), and the collection of bones had been doneBharata desirous of bringing Rama back, proceeded in humility, along with the citizens, to the forest, after setting aside the coronation suggested by the subjects.
37. The earth began to glitter with people proceeding hastily, pervading the quarters, trailing along after spilling over to non-roads, mingled with big elephants, chariots and horses though (they were) void of ornamens on account of mourning.
38. They (the peopleplucked flowers and fruits from the forests, took bath and propitiated the manes in the rivers and going fearlessly to the sandy banksconversed (among themselves) and rested, taking shelter in the shadow.
39. Having reached the bank of the Tamasa river that had attained special purity through contact with the waters of the
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ईयुर्भरद्वाजमुनेनिकेतं यस्मिन् विशश्रम समेत्य रामः। |
Ganges, theyin whom the advent of fatigue had been checked, went ahead to take a dip in the sacred water of the Ganges
40. (They) went to the hermitage of Bharadwaja to which Rama had gone and rested. And, with (their) hunger removed through the luxuriance of fruit-trees, they quenched (their) thirst with the cool water.
41. Walking on foot, they bowed to sage Bharadwaja and his pupils, with modesty, Bharadwaja who was teaching, day and night, those that controlled their speech, slept on bare ground, desired to practise yoga and wished for salvation
42. Through the power of concentrated meditation of that reservoir of lustre who was desirous of offering hospitality to them, the wish-yielding trees bore fruit and produced clothes possessing softness and length.
43. And, there, Tilottama and other damsels accepted his orders, humbly waited upon him, sang in musical melodies, danced with jesticulations, bowed gracefully and spoke courteously.
44. Having kept ready, at various places, clothes, food, drinks and bedstastefully arranged, the delighted sage then told then, ‘‘War, eat, drink and sleep."
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ते भुक्तवन्तः सुसुखं वसित्वा वासांस्युषित्वा रजनीं प्रभाते । |
45. They ate with delight; having put on the garments and stayed overnight, taking hastily to the road by chariots, horses and elephants, at day-break, they reached the Ganges having charming woods (on its banks)
46. Having heard the news about Rama from the hermits, they thence proceeded towards the Citrakuta mountain which had flocks of chirping birds, whose summit scratched the sky, (constituting, as it were) an obstacle on the path of the sun.
47. On seeing the streams of army fooding the quarters, having stretched his bow and put on his armour, the son of Sumitra who had sharp arrows and who was desirous of fighting stood (ready), raising his eyes and eyebrows.
48. The son of Dasaratha (Rama) inferred these (armies) that bore white upper garments, ( carrying ) no weapons , approaching slowly on foot and were full of grief, to be his own partisans, devoid of adverse motives and desirous of saluting (him).
49. Weeping, with the tempo of their grief accelerated, and reporting vociferously that the King was dead an account of the grief of separation from Rama, they scratched the ground around Rama so that they (seemed to have) dug (the earth) to its very roots.
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चिरं रुबिस्वा करुणं सशब्दं गोत्राभिधायं सरितं समेत्य । |
50. Having wept for long, piteously and loudly, and (then) having gone to the river and (dipped) in the midstream, water was offered, near the waters, by Rama and Laksmana (in oblation) with the cavity of the joined palms, after uttering (Dasaratha's) name.
51. Father ordained me for going to the forest which was easy to do. Alas, he appointed you for administration which is difficult to carry on . Oh courageous one, do not attain grief ; bear this burden." The younger brother (Bharata) was addressed by Rama with these words.
52. Accustomed to listening to and acting upon the ideas of the elders and possessed of intelligence, if you do not carry out the paternal order, how then would there arise in this world the desire in any other person, for a son even if the family were to become extinct ?
53. If you regard our opinion highly, if you do not (wish to prevail while I exist, if you are ashamed of not abiding by the father's words, then give up fear, go back and rule the earth,’” (said Rama )
54. ‘‘How could I, the younger, dare to bear the yoke of the kingdom, fit to be borne by the eldest, legitimate son ?
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‘‘ऊर्जस्वलं हस्तितुरङ्गमेतदमूनि रत्नानि च राजभाञ्जि । |
Do not ordain me for the destruction of the family reputation." To Rama, Bharata too spoke (these) dutiful (words).
55. ‘‘These mighty troops of elephants and horses, these jewels worthy of a king and this host of warriors (to be mine) and I to become the king while you are alive, this (view) has to stop" (added he.
56. To him who spoke thus, Rama said, "You return, taking with you my sandals. Freed from all doubts and being respected by streams of people, carry on the administration of the whole world at our behest.'"
THE EXILE OF RAMA
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निवृत्ते भरते धीमानने रामस्तपोवनम् । |
NOW CANTO IV
1. When Bharata had gone back, the wise Rama repaired to the penance-grove of Atri. (After having been) honoured there, he went to the Dandaka forest.
2. Wandering extensively through that vast forest, along with Sita and Laksmana, Rama, having been picked up, was carried away by a ferocious hungry demon.
3. Having broken his arms, the two (Rama and Laksmana) buried in the ground, that (demon), whose name was Viradha, whose head was downwards and feet lifted up, and who was difficult to be subdued even by the God of Death (Yama).
4. Thereafter, the two best of Raghus proceeded to the hermitage of Sarabhaiga, which was the abode of Vedic (i.e., spiritual) glory and the refuge for those who desired shelter.
5. Having pointed out the nearby resort of sage Sutikspa, Sarabhaiga, sacrificed his body in fire, in the presence of Rama.
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“ययं समेधयथेत्यस्मिन्नासिष्महि वयं वने । |
6. (At the time of sacrificing himself, Sarabhanga said to Rama) : ‘‘We resided in this forest (expecting) that you would arrive; (now) you have been seen; farewell to you ; we depart to the status earned by our own religious merit."
7. When the (sage Sarabhaiga) had been reduced to ashes by fire, (Rama) lived day and night in a cottage of leaves in the neighbourhood of sage Sutiksna.
8. Residing in habitable forests, that hospitable (Rama) having a bed of leaves, after getting out of the bed wandered about shooting wild beasts.
9. Paying homage to sages that were reciting *ks and yajes and those who were experts in the samans, Rama performing (daily) sacrifices, ate after offering to the Gods meat cooked on a spit and in a pan.
10. Wearing a pair of bark-garments that resembled new unbleached pieces of cloth and which covered the whole body, wielding a sword, bow and arrows, wearing an armour and protecting the brahmins,
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हित्वाऽऽशितङ्गवीनानि फलैर्येष्वाशितम्भवम् । |
11 . —that dauntless enemy of the beasts of prey, shifted to forests that could provide satiety with fruit, after having deserted woodlands that were already grazed by the cattle.
12. Along with excellent brahmins (he, whose missiles blazed against the savage beasts that killed the labourers, wandered to the neighbouring hermitages (graced) with an assembly of Vedic scholars, paying homage to the performers of Soma sacrifices.
13. Thinking about the prosperity and adversity of excellent sages, for tomorrow, today, yesterday and (all) other days too, (he) came to be dear (to them).
14. (He) who got up at dawn earlier than the birds, recited (the gayatri mantra being the prayer to the dawn bowing to the sun from the time of the arrival of the cows for milking (in the stable) till they had been milked.
15. Then he was seen in the leaf-cottage by a voluptuous demoness. Disregarding him, who had married a wife, that contemptible (demoness) waited covetingly upon Laksmana.
Bhatti-3
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वधाना बलिभं मध्यं कर्णजाहविलोचना । |
16. Bearing a waist having folds, her eyes stretching upto the root of the ears, with her voice and skin surpassing everything else, and resembling the crescent of the moon at the beginning of the (bright) fortnight,
17. -shewhose legs were well-shaped, whose thighs resembled the trunk of the elephant, whose palms and fingers were delicate and whose solid buttocks possessed massiveness.
18 . –(she stood) carrying a face with a prominent nose, clean teeth and dangling ear-rings, wearing a chaplet, with a sweet smile on her face and causing the onlookers to feel delighted.
19. Having approached (Laksmana), the best of Raghus, that sweetspeaking, lustful one, frolicking in an abominable manner, praised him (thus), towards making him favourable (to her).
20. ‘‘Oh son of Sumitra, desirable and fearless, accept me, for your wife, me who am pining (for you), (who am) at your command, good for pleasure and a (willing) partner for the duration of a man's life.'
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तामुवाच सं°गौष्ठीने वने स्त्रीपुंसभीषणे । |
21. He told her, In (this) forest (which was once) the site of a cowpen, (but now) terrific for women and men, why do you, fearless and having a form unseen (even) by the sun, wander wantonly ?
22. Pining for human males , shining, possessing divine . characteristics, appearing like a celestial damsel and self-willed, how (is it that you wander about ?
23. Or, how (is it that) in this forest, infested with ferocious animals, you, devoid of modesty, and adept in soliciting a lover, are not having a husband ?
24. In the cottage of leaves, solicit Rama in privacy, for your husband, Rama who is my master, who has a wife and whose eyes stretch upto the ears,
25.—'and whose body is perfumed with sandal, whose ears are adorned with ear-rings, and whose arms, are adepts in all activity in the battle, and reach upto (his) knees;
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बद्धा दुर्बलरक्षार्थमसिथैनौपनीविकः। |
26 . -"who has fastened, near the knot of his garment, a sword for the protection of the weak and who wields with an arrow, a bow (as hard) as granite and difficult to be wielded by another ;
27. “‘‘the vanquisher, in battle, of the enemies of sacrifice, the propagator, in the forest, of a series of righteous acts , on approaching whom (there is) freedom for ever from fear for the sages, (their) wives and cattle."
28. Then, desirous of choosing (Rama) as her husband, she entered the cottage of Rama, respectfully, uttering the words, Rama, marry me."
29. He (Laksmana, is) without a wife, I am with (my) wife. He is a worthier husband for you , said Rama. ‘‘Go to him only, do not leave (him)."
30. She whose mind was being tortured by the stroke of the weapon of Cupid again went to Laksmana, longing for sexual intercourse, like a cow (approaching) a stud bull.
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तस्याः सा ।सद्यमानाया लोलूयावान् रघूत्तमः। |
31. Having lifted the sword from his side, Laksmana keenly desirous of cutting, rendered the face of (Surpapakha), who was approaching hideously, devoid of the nose.
32. (She shouted), ‘I have, indeed, not been recognised by you as Sarpanakha by name, since this irremediable physical punishment (injury) has been inflicted upon me.
33. Having revealed her fearful form, she, standing in the sky, lamented loudlyand (as if) desirous of being destroyed, (she) repeatedly proclaimed the valour of (her) brothers.
34. Desirous of making them pick up a quarrel with Rama and Laksmana (who were ) dwelling in the forest, she wailed aloud in front of her brothers, Khara and Dusana
35. You two behold the action of those two sons of unfortunate wives, who were sent into exile by their father for the sake of Bharata, the son of the fortunate wife.
36. May you tolerate, if it is tolerable to you, this deformity (inflicted) by the contemptible ascetic, upon me having Ravana as her protector and moreover the sister of you two,
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असंस्कृत्रिम सध्यानवनुप्त्रिमफलाशिनौ |
37. The two who wear unfinished (unknit) clothing, eat uncultivated fruits and do not have any retinue nourished (by them), have nevertheless, humiliated me"
38. You shall attain your own well-being,” (thus) she was replied to by her two brothers. *We two breathe (i.e., live) for the sake of your honour. Depart, take courage, do not weep."
39. We devour human beings day and night, even in the absence of any wrong (done to us). Whence come, Oh timid one, that we would tolerate those two bearing ill-will towards you."
40. Then the two, who had an army of fourteen thousand and were equipped with axes, bows, missiles and spearheads marched out.
41. Later, in the battle, Rama and Laksmana killed, with (their) arrows, the terrific, assaulting (demons) who had many heads, two heads and three heads.
42, The earth was covered (all over) by those miserable ones (who were) shattered, twisted, crushed, pierced and disabled (and who felt) depressed, frightened and ashamed.
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केचिद्वेपथुमासेदुरम्ये दवर्थमुत्तमम् । |
43. Some attained (experienced) tremor, others extreme agony, a few (began) vomitting blood, but none (attained) splendour.
44. Thereafter, (as if ) like a deer hurt in its right side approaching the hunter, like one thirsty in the desert running in the direction of a forest confiagration, like a snake running towards the lord of birds (Garuda) with his ferocious beak, the three headed demon (Trisiras) approached the scion of Raghus.
45. (A moment later), Trisiras was standing there with all his heads cut off by sharp arrows, like a mountain whose peaks had been broken off by an earthquake, and as a warning about the imminent annihilation of the entire race and (as such) instilled terror in the demons.
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Here ends Canto IV named |
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THE DISCOMFITURE OF SURPANAKHA |
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( Here unds Pt. IV of Prakrna-Kanda ) |
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प्रथ पञ्चमः सर्गः |
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निराकरिठण वतिठण वधष्णू परितो रणम् । |
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NOW CANTO V |
1. Desirous of annihilating (the enemy, staying put, growing (in strength), jumping up and bearing (the attack), Khara and Dusana stalked all over the battlefield.
2. The two, who had swords, clubs, spearheads, discuses, arrows and maces in their hands, spread a thick shadow of weapons on the battlefield that was strewn over by the darkness produced by dust.
3. Then piercing again and again (their) vitals with arrows having sharpened tips of steel, the two alert and excellent of Raghus made over the two enemies to Yama (the God of Death).
4. Surpanakha, whose brothers had been slain, then fled from the forest to (her) protector Ravana residing in Lanka across the occan.
5. Having reached the assembly of the demons, she, who was agitated by wrath, wailed aloud. (Standing) by the side
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'दण्डकानध्यवातां यौ वीर ! रक्षः प्रकाण्डकौ । |
of Ravana, she wept for her brothers, uttering their names (as Khara and Dusana)
6. Oh warrior, the two excellent demons who dwelt in the Dandaka forestsalong with (their) servants, have been turned into corpses, in battle, by two human beings.
7. ‘‘You (took up) the cudgels against Indra who had Brhaspati for his priest and Kumara (Sadanana) for his commander. And, what ( sort of ) policy (is) this that you are disspirited (now) ?
8. ‘‘Oh Lord, if I, whose nose has been cut off and whose brothers have been killed, had not come over (here), you would not have known that all, weak in espionage and inattentive (that you are).
9. ‘(Even) the task that will be achieved by the enemies (in the future) should be known (by a king); what then of that which has (already been done ? Ignorant, even when a harm ( is done ), is it (possible) that you are not (at all) intent on victory ?
10. Surrounded by parasites, ascending (others' ) beds, a bantering hard drunkard and listless (that) you (are), (your) royal riches will not stay with you for all times,
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अध्वरेष्वग्निचिरवसु सोमसुत्वत आश्रमान् । |
11 . NowIndra visits the hermitages of Soma sacrificers for partaking of the portion offered to Mahendra in sacrifices which are attended upon by fireworshippers.
12 . The demons also do not destroy the milk and curds for amakathe (rice ) plant for (preparing the parodata, the oblation material and the fresh ghee.
13. Rama who has a young wife, (and holds) a bow in (his) hand kills, standing on the ground, the sacrifice-hating (demons) with death-like arrows
14. The deities eat lumps of (soft) meat meant as material (for sacrifice) and can be cut with the (the mere) lips ; the demons, afraid of Rama, eat the quarters (i.e., empty space) !
15. Make (your) intellect as sharp as the tip of the kuka grass; give up wantonness ; render your hereditary riches accessible to your sons and grandsons.
16. Do not rest idle having brought within (your) hands the fickle riches which many energetic and expert (kings) possessing aids covet.
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लक्ष्मीः कुलटेव कुतूहलात् । |
17. Riches (Laksmi) though seated in the vicinity of her husband looks at another (man) under (some) pretext, like a prostitute, desirous of union with him, out of curiosity.
18. (Rama's) beloved wife is the most virtuous of young women, walking (gracefully) like a swan, slender like the stalk of dirva grass, and having a (broad) girth like that of a banyan tree.
19. He who neither beholds her face, nor kisses her lip, nor hears her remarks is endowed with senses in vain.
20. She is the (very) essence of the objects of the senses; happiness is (only) his to whom she belongs ; plunging into the bed with any other lovely lady is, I think, despicable.
21 . I do not behold anyone to whose mind she would not be an agitator; be blessed by acquiring her at the cost of even the three worlds.
22. Not even Saci, nor Parvati, nor Satarupa, nor Rohini, nor the wife of Varuna, nor the spouse of Agni is as attractive as she.”
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प्रस्यूचे राक्षसेन्द्रस्तामाश्वसिहि , बिभेषि किम् । |
23. (Ravana), the lord of the demons replied to her, Be reassured; why do you fear ? Oh demoness, discard agitation, for, oh garrulous woman, I am (after all) Ravana.
24. Desiring to see me, Indra (though) repelled by (my) cane-bearer (door-keeper) and looked at disrespectfully with an evil eye, from a distance(still) waits upon me
25. ‘‘The mighty thunderbolt, the edge of whose sharp blade was blunted on my chest, regards itself powerful (in as much as it was) not broken into a hundred fragments.
26 . Having made the Airavata elephant to have a tree in Lanka as its tying post, did I not discard it like a blade of grass, on account of its being useless in fetters ?
27. Behold my wonderful manliness in as much as there is the constant presence of the Moon in my city, even though the darkness therein is destroyed by the brilliance of jewels,
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हृतरत्नश्च्युतोद्योगो रक्षोभ्यः करवौ दिवि । |
28. Does the shameful Indra, bereft of (his) jewels, deprived of (his) occupation and paying tribute to the demons, not approach (and stay in hiding with) his wife in heaven ?
29. ‘Shameful will be my enmity with Rama whose might is not comparable (to mine). Even then, here I shall try a special punishment on him."
30. Jumping up into the sky, travelling like the mind, (and) wielding a sharp missile, Ravana walked up to Marica who had his abode in the vicinity of the ocean.
31. Descending by his Marica's) side, he (Ravana) made him listen to that happening (of the discomfiture of Surpanakha). Then Ravana was addressed thus by him who had heard the account and was feeling frightened :
32. ‘Hide, Oh lord of demons, from that tiger of Raghus who, wielding a bow held lightly in (his) hand, is difficult to be faced on the battlefield.
33. ‘‘That Rama vanquished the world-famous killer
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यमास्यवू श्वरी तस्य ताडका वेति विक्रमम् । |
of the name Kartavirya who compelled you to make servile peace (with him).
34."Tadaka who saw the face of Yama knows his valour ; and I, Vainly regarding myself brave, was banished from the battlefield by him who roars like a lion.
35. You have not been tested by him, nor has he been tested by you, too; but he has been experienced by me and I have been experienced by him.
36. Rama is the supermost of weapon-bearers ; having confronted him, (persons) such as I, are the lowliest. As the dowry for the bride he broke the bow in the sacrifice at Mithila.
37. ‘Khara and Dusana who fought with him and the sacrificers along with the offerers of soma libation, know his might well.
38 . ‘(Oh you) who has experienced pleasure, drunk wine, devoured human beings and worn chaplets, gambled with women in Lanka ! please do not commence hostility with the mighty.
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तं भीतद्रुमानृश्य रावणः प्रत्यभाषत । |
39. Having shouted at him , calling (him) a coward, Ravana replied, "If the defeated Parakurama who was aged, so what ?
40. To Tadaka bashfulness and timidity were ornaments; if that (shooting of the arrow) upon womenfolk were commendaable, (then) fie upon the mean-minded people (who perpetrated that crime).
41. It is no manliness that in the contemptible sacrifice of the wretched brahmin (Visvamitra) that Rama with (his) arrows frightened you, a coward who roars only in his) house.
42. “What is there to be surprised if the bow lying there for long, worn out and eaten by insects, was broken by Rama in the presence of pitiable warriors.
43. What (is there) to wonder, if the two warriors (Khara and Dusana) who had lost (allconcern and were full of contempt for (their) adversary, the worthless forester ascetic, died ?
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त्वं तु भीरु: सुदुर्मुखं ! नित्यं शरणकास्यसि । |
44. ‘‘But you, whose intent is extremely evil, are a coward that seeks shelter for ever ; and (you) always deny my merits and praise my enemies
45. Hence I shall turn you, who deserve to be beheaded, into a corpse; or else, desirous of punishing those two forest dwellers, I shall force you to do what must be done.'"
46. To him who had lifted his sharp sword, Marica, desirous of remaining alive and entreating (him) on account of fear, replied, I shall be confronting your enemy.
47. Having become a deer, I shall allure away Rama and Laksmana who are addicted to hunting; and confronting the enemy you accomplish the task as per your desire.'
48. Then that astonishing deer of gold and jewels leapt in front of Sita, fascinating (her) greatly.
49. Desirous of wearing the deer-skin, the Mithila Princess, who had deer-like eyes, forced the broad-chested Rama to hunt that deer.
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योगक्षेमकरं कृत्वा सीताया लक्ष्मणं ततः । |
50. Then having put Laksmana in charge of the main tenance and security of Sita, Rama, whose gait was like that of an elephant, departed following the footsteps (heels) (of the deer).
51. Rama was surprised at seeing the queer behaviour of the deer which went ahead at a spotstopped off and on, and moved on again.
52. Adept in piercing the vitals, Rama, after having laboured for long, wounded the fearfully shouting demon whose leaps were deranged.
53. Having heard a sound echoing the peal of thunder and having thought that Rama had fallen into trouble, the lamenting (Sita) desired Laksmana to go (to him).
54. ‘‘Listen to the screams of your brother echoing the thunder of a cloud during rainy season ; Oh son of Sumitra, do the duty of a kinsman ; protect Rama from danger."
Bhatti-4
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‘‘रामसंघषितं नैतन्मृगस्यैव विवञ्चिषोः । |
55. ‘‘This is not the loud Scream of Rama. This is the yell (only) similar to that of Rama, (but really) of (that) deer who is desirous of deceiving (us)." Thus Laksmana spoke to her.
56. Oh timid (Sita)” ! who indeed (is) capable of with standing, on the battlefield, enraged Rama whose frontal and hinder shoulders and neck are stout and who pervades the quarters with (his) arrows ?
57. ‘(The deer) desirous of getting (his) body burnt in the fire of missiles and intent on gambling at the stake of his life, out of a desire to die, has approached Rama whose thumb is hardened due to its (constant) friction with the bow-string.
58. Who would cause dismay to that Rama who (himself) terrifies (his) enemies ? Do not be anxious about him. The husband who has achieved his object will just be seen by you today (itself)."
59. It is my desire that you should go. You do not feel enthused to go because you are desirous of having me as your wife." Thus he was spoken to by her (Sita).
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मृषोऽयं प्रवदन्तीं तां सत्यवद्यो रघूतम:। |
60. The self-restrained, excellent Raghu (Laksmana) who (always) spoke the truth, departed, cursing her, who uttered a falsehood, "You shall fall into the hands of the enemy"
61. After he was gone, Ravana who was pure with (a bath in) water, whose teeth were clean, who bore a tuft of hair , who recited prayers constantly, who had a rosary of beads and carried a gourd-like earthen pitcher ;
62. -(equipped) with the shell of a water-jar, a clean- groomed head and a staff, clad in lac-dyed garments and having procured the necessary material;
63. - reciting the spiritual lore (Upanisads, keeping the vow of an ascetic speaking mostly with the movements of (his) fingers, and gazing with unkait eyebrows;
64. -intent on exhibiting peace-lovingness and con- cealing his identity as a demon, having faltering steps, having approached Sita, said, ‘Be agreeable (happy)."
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सायन्तनों तिथिप्रण्यः पङ्कजानां दिवातनीम् । |
65. Having a bright smile and putting to shame, by your ever-lasting charm, the evening lustre of the moon and the day-time beauty of the sun-lotuses;
66. ‘‘Oh timid one ! who are you, all alone in this forest, devoid of contact with human beings ? Or, how (is it) that wild beasts, though hungry, did not devour you who have no protector ?
67. Rendering agreeable even this terrific forest, say, with what intention, have you, whose form is attractive to the heart, arrived here ?
68. What fortunate (person) do you, who behave pleasantly, wait upon in privacy ? Who is thy meritorious and sweet-speaking errand-boy during love-sports ?
69. Blessed is this life that is within us who have observed this beauty of yours which is beyond the (scope of) the ocean and difficult to get from the heaven.
70. Like a lotus-creeper whose honey is fully sucked by the bees and who is blessed with a sunny day, you, possessing
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मिथ्यैव श्रीः श्रियम्मन्या, श्रीमम्मयो मृषा हरिः। |
the affiluence of fragrance, are not without a male, that is my opinion.
71 . Certainly false (is) the Goddess of Wealth who boasts of her glory; false (is) Hari who wrongly boasts as being the possesser of Laksmi, thus do I think after having cast (my) eyes upon you who vanquish the glory of Sri.
72. Had Cupid seen you, he would neither have intensely pined for Rati nor, again, would he have made her his mate and remained sporting with her, day and night.
73. Having seen you looking (so) attractive, which woman in this world would not get enraged ? Or, again, what man, though like a pillar (or Siva) would not long for your charm ?
74. All men grieve; only that one takes delight in whose company, you being eager, do not become reluctant.
75."Which person, who vainly regards himself learned and feels afraid of those who cherish enmity, has resorted to this deserted forest, taking you along, you who are similar to (a bait of) meat ?”
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अजायमाना तस्याऽघ्यं प्रणीय जनकात्मजा। |
76. After offering him arghya (due to a guest), Sita getting valiant, (yet) full of respect, spoke to Ravana (these) choked (indistinct) words:
77. My highly noble-born husband, of the race of Iksvaku, (is Rama), the son of Dasaratha, doing what was desired by (his father, viz., providing well-being to the ascetics ;
78. - the killer of those that practise enmity, greatly obliging the good at all times, the destroyer, in battle, of the prowess of that Rama-who-wields-the-axe;
79. —the protector of the sacrificers during sacrifices, ever the nourisher in rituals, who having abandoned kingship at the command of his father, came over to (this) forest.
80 . Torn by his arrows and fed upon by birds and jackals, demons lie piled in heaps in this terrific forest.
81. How is it that you do not know Rama who strikes with sharp arrows, hurls huge maces and kills the enemies ?
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भ्रातरि न्यस्य यातो मां मृगाविन् मृगयामसौ । |
82. Having entrusted me to his brother, that hunter has gone ahunting ; his younger brother, dispatched by me for knowing (his whereabouts) has gone to the forest."
83. Then, trying very hard, Ravana whose eyes became red, who was covered with particles of dripping sweat and who (now) revealed his internal motive, spoke to her :
84. Who would regard highly Rama, the son of the eldest (wife), exiled for the sake of the son of the youngest (wife), and similar to one (who is) naked and robbed (of everything) ?’’
85. Oh female frog in a well ! if, during the sacrifices of a wretched brahmin, he has killed the demons that are valiant (only) at eating, what (sort of) pride of yours in just this much ?
86. Will it be proper for myself to say (as to) how Indra, whose kingdom and means of enjoyment were snatched away by my valour, has become a pauper ?
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निलं ङो विभवः स्वामी धनानां हृतपुष्पकः। |
87. Who knows not the reason why the Lord of Wealth (Kubera), deprived of Lanka, freed of arrogance, and with his Puspaka snatched away, stays in the (Kailasa) mountain ?'
88. Pondering like one whose boat is shattered and fearing me, Yama himself sits (idle) without any work and wears darkness on his face.
89 . ‘‘Oh Mithila Princess ! my golden capital, Lanka by name(has) the ocean for its outskirts, and (is) situated on a mountain plateau.
90. Along with me, anointed and perfumed with fragrant ingredients and having put on massive fragrant garlands, you stay there in an abode sprinkled and swept.
91 . Oh beautiful young woman delightful to a young man ! do unite with me. The scion of the Raghus (Rama) (is) exiled and is very evil; abandon him, a penniless (wretch).
92. Intent on the act of love and ordering about 'eat, drink' (i.e.) becoming the mistress of the house), having made
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मा स्म भूग्रहिणी भोरु ! गन्तुमुदसहिनी भव । ( इति प्रकीर्णकाः )
(अतः परमधिकारकाण्डम् । तत्र प्रथमं टाधिकारः) |
Ravana subservient (to yourself ), stay in the best of mansions.
93 . Do not be obstinate, Oh timid one; be enthusiastic about going ; and after becoming highly brilliant, be the shambooer of my chest.'
94. Reckoning her as adverse (to him), the demon of a terrific body, desirous of kidnapping her, having clutched her in his arms so tight as to crush her, plunged up into the sky.
95 . Having caught hold of her who was feeling frightened, he went to the homeland of the demons. Having become silent through terror, the birds and beasts stayed (put).
96. (But) Jatayu, the Lord of Birds, approached that miserable (Sita) shouting out loudly for Rama and Laksmana, speaking harsh words to Ravana.
(Here and the Miscellaneous Form)
Henceforth the Adhikara-kanda and therein, the Ta ' adhikara )
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‘द्विषन् ! वनेचराग्रयाणां त्वमावायचरो वने । ( अतः परं प्रकीर्णकाः ) धुन्वन् सर्वपथीनं खे वितानं पक्षयोर सौ । |
97. Oh enemy, you that snatch and eat (the ascetics) and the best of forest-dwellers and are the foremost leader of the despicable ones, do not move ahead of me in the forest.
98. ‘Fie upon your shameless self that harasses Rama of a behaviour that brings glory, well-known in the world, acting compassionately and carrying out (his) father's orders.
99 . Oh demon, I, like the Sun unto darkness, fit to be guided by Rama like an errand boy, am to bring about your end."
100. Intending to kill (Ravana ), the man-eater, injurious to the good and bearer of enmity, the fighting and roaring bird zoomed into the sky .
(Henceforward Miscellaneous Forms )
101. Flapping the expanse of his two wings that pervaded all the paths (in the sky), he fought striking with his beak and, (on being struck by Ravana with his sword), exposing to sight (his) flesh and blood.
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न बिभाय, न जिह्वय, न चक्लाम, न विव्यथे । अतः परम् 'आम्'-अधिकारः। संत्रासयाञ्चकाराऽर सुरान् पिप्राय पश्यतः । |
102. Though being ripped, he (while) trying to kill, neither feared, nor fought shy, nor got tired, nor felt pained and did not back out from the fight.
103. In the fight, he shattered, like a rickety chariot, the terrific chariot whose horses had the faces of demons, which carried an umbrella and a coat of arms, and which looked to advantage with its flag.
( Henceforth Am' adhikara, Perfect form )
104. He frightened the enemy, delighted the gods and then caused Sita to be abandoned by the twenty-armed (Ravana).
105. Devoid of Sita, Ravana, who was not distressed by (Jatayu's) weapons, began to curse; the bird whose nails and beak were (his weapons) again severely pierced him.
106. The two, under the influence of wrath, wished to kill each other. Neither did the bird run away nor did the demon take pity (on him).
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उपासाञ्चक्रिरे द्रष्टुं देवगन्धर्वकिन्नराः। ( इति प्रकीर्णकाण्डे पञ्चमः परिच्छेदः । ) |
107. The gods, gandharvas and kinnaras stood to by watch; but the filesh-eater went on cutting off by deceit the wings of the bird.
108 . On seeing the best of birds shorn off and laid rolling on the ground, the ten-faced (Ravana) feeling highly delighted drove to his city (of Lanka), after ascending his excellent chariot yoked with ferocious horses and having tightly clutched the wife Rama.
Here ends canto V named
THE ABDUCTION OF SITA
( Here ends Part v in the Prakirna-kanda )
अथ षष्ठः सर्गः
आमधिकारः पूर्वागतः ।
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ओोषाञ्चकार कामाग्निर्दशवक्त्रमहर्निशम् । |
NOW CANTO VI
( Formations preceeded by 'im, continued )
1. The fire of love consumed Ravana day and night. He came to realise that the Videha princess (Sita) had no longing for anyone other than Rama.
2. Through fear, he remained watchful, day and night, about the activities of Rama; and he feared excessively being very suspicious of the descendant of Kakutstha (Rama).
3. Having supplicated Sita, he was not ashamed (though) reproached (by Sita). Nor, also, did he sustain his radiance, (being) excessively attached to Vaidehi (Sita).
4. He said to his own (attendants) : 'Find out the activities of Rama. And, resorting to great caution, he commanded demonesses to guard Sita.
61
( अथ प्रकीर्णकाः )
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रामोऽपि हतमारीचो निवत्स्यंन् खरनाविनः । ( अतः परं दुहादिः )
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( Now Miscellaneous Forms )
5. On his own part, Rama, who had killed Marica, heard, (while) returning ferocious jackals that howled like donkeys, forboding evil.
6. Suspecting the Videha princess to have been devoured, killed or dead, he espied, Laksmana approaching (him) from afar.
7. Having realised that his timid companion, Sita, was left all alone by the son of Sumitra, the descendant of Kakutstha reflected, ‘Scarce is happiness in my house'.
(Henceforward the double-object roots duh and others)
8. Soliciting the gods for welfare, he enquired Laksmana about Sita. The distressed brother narrated to Rama everything as it had happened.
9. Seeing the house vacant, Rama, begging the forest for Sita, committed grief to his mind as if extracting his vital breaths out of himself.
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गता स्याबवचिन्वाना कुसुमास्याश्रमनुमान् । ( अतः परं प्रकीर्णकाः ) ‘‘आः कष्टं, बत ही चित्तं हू मातर्देवतानि धिक् । |
10. Ah ! She might have gone plucking the flowers of the trees in the hermitage (or) to (the place) where Sutiksna preaches Duty to the ascetics.
( Hereafter Miscellaneous Forms )
11 . Alas! What a calamity! It is a pity! Alas, how strange ! Hum ! (what) a rage ! Ah, Mother | Fie upon the deities! Ah, Father ! Oh (Sita) who has beautiful eye-brows, where are you ? ’’ Thus he lamented excessively.
12. Here did she sit, slept here, went gracefully from here !! (Thus) remembering Sita constantly with regret, Rama waned.
13. This garland of noctural flowers (and) this one of day flowers, have hung themselves (to death) on the branch, and as if through grief wither away without her.
14. Oh ! it is indeed difficult to die out of time, since we are alive without her, whom we looked up again and again, (while she was) asleep, with the apprehension that (she was) dead. अक्षमः परिहासोऽयं परीक्षां मां कृथा मम । मतो माऽन्तधिथाः सीते ! मा रंस्था जीवितेन नः ॥ १५ ॥
( अथ सिजधिकारः )
अहं न्यवधिषं भीमं राक्षसं क्रूरविक्रमम् । म पक्ष पत्युरात्मानं म। न श्लिक्षः प्रियं प्रिये ॥ १६ ॥
मा स्म द्राक्षीर्मष दोषं भक्तं मां माऽऽतिचिलिशः। शं लं न्वशिश्रियद् वामा नव नु प्रयबुबुवत् ॥ १७ ॥
ऐ ! वाचं देहि धयं नस्तव । हेतोरसुनुवत् । त्वं नो मतिमिवाऽधासीर्नष्टा प्राणानिधाऽवधः ॥ १८ ॥
रुदतोऽशिश्वियच्चक्षुरास्यं च हेतोस्तवाऽश्वयीत्। म्रियेऽहं मां निरास्थश्चेमा न वोचश्चिकीषितम् ॥ १९ ॥
15. This joke is not good! Do not put me to test. Oh ! Sita, do not disappear from me. Do not play with our life.’’
( Henceforward Sij- adhikara, i.e. , ‘S'-aorist forms )
16. I have killed the terrific demon of cruel valour. Oh dear one, do not conceal yourself from your husband. Please do not refuse to embrace your beloved.
17. Do not find fault with me falsely. Do not torture me excessively, who am devoted (to you). Has that adverse (Sita) resorted to the mountain or possibly run away to the river ?
18. ‘Oh Videha Princess, give me a word (in reply); because of you, our fortitude has slipped off. You, who are lost, have as it were, sucked off our intellect, and have , as it were, drunk off our breaths.
19. ‘The eye of mine (who am) weeping, is swollen; for your sake my face is swollen ; I shall die if you abandon me . Do not desist from speaking out what you desire to do.
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लक्ष्मणाऽचक्ष्व यद्याख्यं सा किञ्चित्कोपकारणम् । |
20 . Oh Laksmana, speak out, whether she mentioned any reason for her anger. How can a remedy be provided when the fault is not known ?
21. Here she anointed (me) with ungents; here, taking a bath, she splashed water on me; here I called her, (for me) to gaze at her." Thus remembering Sita, he fainted.
22. The burning fire of grief ignited his mind like wood; the cool breeze in the forest only enkindled him ; (it) did not, on the other hand, comfort him.
23. Bewildered by grief (being) without Sita, he poured water ( upon himself ) both (while ) bathing ( and ) While weeping; (he) sprinkled water (also) to his manes
24. Again, though distressed, he did not, at any time, give up a religious rite at its proper time. For, to great (men), obligatory (daily) ritual is not at all to be neglected even in a calamity.
Bhatti-5
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श्रादंस्त स मुहुः शूरान् मुहुराढत राक्षसान् । |
25. He challenged, again and again, the brave and re peatedly dared the demons (thus) : “Come, Sita-haters, encounter (me), the scion of Raghu, in battle.
26 . Oh young ones of birds and beasts, say where went she who nourished you by herself and shone (vying) with the Moon,"
27. Desirous of recovering (Sita ), the daughter of Janaka, Rama approached the mountain, and appraised Laksmapa about the great battle that (should have ) taken place there.
28. ‘‘Oh Laksmana, two demons had definitely come, desirous of killing Sita. This fresh blood has streamed forth during their mutual encounter.
29. Here, the armour has fallen off ; this chariot has been shattered along with the horses. Come along, let us both penetrate this mountain for searching (her).
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मन्युमन्ये ममाऽस्तम्भो विषावोऽस्तभदुद्यतम् । |
30. I think my grief has become stiff; (my) distress has arrested my (assiduous) effort ; my intellect has as it were , decayed; similarly, my strength has waned due to grief.
31. Oh Laksmana, behold, here lie scattered the two shorn off wings of a vulture. Sure, it has attained this destruction from the demon desirous of killing her."
32. Enraged, the mighty Raghu blazed; within a moment he became (possessed) of red eyes. (Herealised that the three worlds were in danger and got filled with brilliance like the sun.
33. His excellent spirit (prowessexpanded ceaselessly like one who had accomplished his task. The great might of (Rama), who was in high rage, waxed.
34. His distress, squeezeditself out, as it were; his
valour, belted itself, as it were ; birth was taken by rage and he sighed deeply, time and again.
( अथ ‘श्रम्-अधिकारः )
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अथऽऽलम्ब्य धन रामो जगर्ज गजविक्रमः । |
( Now Snam-adhikara, 7th conjugation forms )
35. Now, having taken up his bow, Rama whose valour was like that of an elephant, thundered, ‘‘I (shall) obstruct the path of the Sun, (and) split asunder the (seven) dividing (border) mountains.
36. ‘I (shall) drain out the water of the ocean, dispel the gods from the heavens, crush the serpents in the nether world, shatter the night-rangers;
37. ‘Enkindling (my) expertise in missiles, (I shall) unite Yama with death ; untiring (I shall), with my own lustre grind the earth to dry dust ;
38. ‘(I shall) reduce to nought the riches of the yaksas, annihilate the valour of Indra, break all barriers, compress the extended sky;
39. This world regards me as void of valour (simply) because I do not hurt it. Speaking thusthe son of Dasaratha
set the arrow on the bow.
( अथ पुनः प्रकीर्णकाः )
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न्यवर्तयत् सुमित्राऽस्तं चिकीर्णा जगत्क्षयम् । |
( Now Miscellaneous Forms once again )
40. Laksmana dissuaded him (who was ) desirous of bringing about the annihilation of the world (and) exhibiting (his) warrior-like lustrelike fire intent on burning.
41. Near the hermitage the two saw a mountain-like bird. Taking him to be the killer of Sita , Rama rushed to kill (him).
42. Do not kill me, Jatayu, Oh Rama ! I have seen Sita." When told thus, the scion of Raghus ( Rama ) approached (Jatayu), his father's friend.
43. Thereafter having announced (that) Ravana (had been) entertaining enmity, the best of birds, feeling exhausted by the agony of the wounds, died in the mountain valley.
44 . Having performed the (funeral) rite of cremation and (having poured) water-libations, the two, reaching (the point of) dejection, again set out to the forest, searching every where (lit., here and there) .
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सवानजघ वनाकषं समश्नता । ( अथ कृत्याधिकारः ) प्रष्टव्यं । पृच्छतस्तस्य कथनीलमवीवचत् । |
45. Then the two were seized by a terrific long-armed, hungry demon who was ceaslessely devouring animals, after dragging (them) forcibly from the forest.
46. The two best of Raghus cut off his two hands with two swords; he whose arms were severed crashed down un conscious, making the earth quake.
( Now Krtya-adhikara, Potential Participle Forms )
47. To him who asked what ought to be inquired about (Rama), the best of Raghus, told him what deserved to be told, about nimself, his exile into the forest and the enemy to be vanquished.
48. How should the Videha Princess be recovered; how could the enemy be contacted and how could the separation be bearable ; this should be told to me by you."
49. ‘I, Oh Rama, the son of Sri (a demon), roaming like a drunkard, have become an evil-doer through the curse of a sage." Thus he spoke to him.
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‘‘तव प्रयातो यम्यत्वं शस्त्रपूतो ब्रवीमि ते । |
50. who became punishable by you and has been purified by (your) weapon, (shall now tell you. Sita has been abducted (and) taken to Lanka, by the enemy of the gods, Ravana.
51 . There is, on the Rsyamuka (mountain), an innocent monkey, Sugriva by name , who would bargain for the killing of (his brother; he, whose valour is excellent, should be chosen by you (for an ally).
52. With him as (your) supporter, you will kill the ferocious demon of cruel deeds, the enemy of Indra, staying far away.
53. The monkey keeps on regretfully remembering his wife, (who has been) snatched away by Vali, just as a bull in the cowpen woefully remembers the approach-worthy cow.
54.‘‘Oh Rama, quickly make an indissoluble friendship with him. On reaching Lanka thereafter you will kill the sinful ten-necked (Ravana).
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अनुतोषं न तत्राऽस्ति सत्यवधं ब्रवीम्यहम् । |
55. ‘‘There is no false speaking in him (Sugriva) ; I speak this as a true statement. (Having) reached (established) friendship with him you will bring about the death of your enemy.
56. You, who are worthy of regard, worthy of praise and fit to be followed, will, when united with him who is worth being chosen and fit to be served, like a preceptor joined by a pupil, secure the covetable object.
57. Even another ocean is not impossible to be dug up by him who has excellent servants. His grief is worth being wiped off by you and your sorrow is fit to be wiped off by him."
58. Like the performer of a Rajasya sacrifice, that resplendant demon, similar to the sun in lustre, making a true statement, plunged into the sky.
59. Then observing the creepers that would ripen (even) in unbloughed ground, the two sons of Dasaratha who had lost the recollection of jewelry, food, drinks and precious metals roamed about
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समुत्तरन् तावव्यथ्यौ नदान् भिद्योद्धघसन्निभान् । |
60. Crossing big rivers resembling those that break and overflow their banks, the two reached Sabari who was famous in the jungle like the sidhya (wish-fulfilling) star (of the Pusya constellation)
61. (Sabari) who was wearing a clean pair of bark garments, who had made a girdle of mutija grass, who was emaciated, who was similar to a slab of black collyrium, who was with a staff and had a bed of deer-skin ;
62. (Sabari), noble like a usable word, of clear-cut form, void of ( any) aberration, not capable of being enslaved about as she had given up desires, acceptable to the gods, and irreproachable :
63. (Sabari), ever engaged in religious rites, whose meal consisted of non-aphrodisiac fruits. On seeing her, Rama shed off fatigue, as if (he had) arrived in a carriage
64 . Then he enquired of her : ‘Do you perform the ritual for the manes on the arrival of the newmoon day, with sweet fruits that need not be cooked ?
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"अवश्यपाव्यं पवसे कचिचत्वं देवभाग्धविः । ( अथ प्रकीर्णकाः ) वर्धते ते तपो भीरु ! व्यजेष्ठ विघ्ननायकान । |
65 . ‘Do you purify the oblation to be partaken by the gods, that has to be invariably purified ? Do you honour the Some juice which has to be squeezed by the brahmins in a sacrifice ?
66. I hope your regular ritual of sipping water at the two twilight prayers is not missed.Do you respect a guest at the proper time, like the Daksina Fire which is to be brought at the right time ?
67. I hope no undesirable, religion-hating person resides in your abode for interrupting the ritual to the gods, Oh highly glorious one.
68. Do you feel delighted, Oh virtuous lady, by the tales of the Kundapayyyas (sacrificers that drink Soma juice in bowls), the Agricityavats (who maintain the sacred fires) and also the Upacayyavats (who preserve the special cityagni) ?
( Now Miscellaneous Forms )
69. ‘‘Does thy penance prosper, Oh timid lady? Have you subdued the main impediments (in penance) ? Have you vanquished desire and ignorance ? Or, have you attained, modesty?
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नाऽऽयस्यसि तपस्यन्ती गुरून् सम्यगतू तुषः । ( अथ कृदधिकारः । तत्र निरुपपदकृदधिकारः ) ‘सख्यस्य तव सुग्रीवः कारक : क पिनन्दनः । |
70. Hope, you do not tire (yourself out) performing penance(you have pleased your elders well, do not fear from Yama (and) take delight in your own penance."
71. After having presented, with respect, argha beginning with madhuparka and after worshipping the two (brothers) worthy of worship, she reported well-being in everything.
( Now Krt forms, Non-prepositional Krt terminations )
72. ‘‘Sugriva, the delighter of the monkeys, will soon establish your friendship; soon you would have a glimpse of the Mithila princess. So saying, she disappeared.
73. Then the two Raghava warriors entered the forests, not far from the Pampa lake, which were delightful to the best sages, and pleasurable to the forest-dwellers.
74. ‘‘Oh Laksmana, behold the Pampa lake, embellished with the warbling and lovely rows of bees, cuckoos and curlews, (but) hurting our heart.
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परिभावीणि ताराणां पश्य मस्थीनि चेतसास । |
75. ‘‘Behold the shining lotuses, subduers of the stars, agitators of the mind, distress to a man who is without his beloved.
76. Everywhere pleasurableness is very clearly dependent on the beloved, since the fock of swans and cuckoos has been croaking harsh at the departure of their beloveds.
77. It is (only) he who is ignorant or has no good heart that does not get depressed by the birds that hurt the youth (and) the trees that scatter flowers.
78 . We are tortured by these bees, producers of hummings, suckers of profuse honey and smellers of the fragrance of flowers
79. Alas ! we have been hit hard by these trees, bearers of rows of flowers, capable of torturing people and shakers of hearts.
80 . Which sentient being would not be set fire to by the breezes, givers of grief to such as me, carriers of excellent scents (and) besmearers of the body ?
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अवश्यायकणात्रावश् चरुमुक्ताफलत्विषः । |
81. The flows of dew-drops which have the splendour of big beautiful pearls make the mind melt.
82. When indeed shall be the terminator of this grief ? Yama, the snatcher of life, does not make me happy.
83. I am being burnt by the honey-suckers, just as a mountain (is burnt) by violent conflagrations. Which is the expedient here, whereby, alas, I shall be cured of suffering.
84 . On seeing the forest regions, the abodes of Cupid, as it were , my mind is assaulted as if by a (wicked) planet or as though by a crocodile in the sea.
85 .j•Alas! The trees whose branches are moving due to the onslaught of winds and which are surrounded by the singers in the form of humming bees are, like dancers, highly unbearable to me.
86. The shatterers of the enemy's might, the two best of Raghus who had the gait of an one-year old elephant, (thus) went towards Mt. Rsyamuka.
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तौ वालिप्रणिधी मत्वा सुग्रीवोऽचिन्तयत् कपिः । ( अथ सोपपदाधिकारः ) स शत्रुलावौ मन्वानो राघवौ मलयं गिरिम् । |
87. Having thought them (to be) the spies of Vali, sugriva pondered, How would I, opposed by (my) brother, (remain) alive ?’’
( Now Forms with Upapadas )
88. Thinking the two Raghavas (to be ) destroyers from (his) enemy(Sugriva), along with his retinue went to the Malaya mountain that had risen up high as if to measure up the sky.
89. Fallen into adversity, the mighty monkey employed as a messenger Maruti, who brought well-being, drove away sorrow and was not distracted (by anything);
90. –-he whose dress inspired confidence, who was well . versed with the paths, balanced (in mind) and the knower of the minds of those desirous of winning a victory.
91. He (Hanuman ) went to the Rsyamuka mountain characterised by trees (rolling like wine-consumers (when) assaulted by the wind, whereupon the bees sang like Sama-reciters.
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तं मनोहरमागम्य गिरं वर्म हरौ कपिः । ( अथ खशादिप्रत्ययाधिकारः ) सत्त्वमेजयसहाढवान् स्तनधयसमत्विषौ । |
92. Having reached the mountain attractive to the mind and bringing joy, the monkey, (disguised as a mendicantwhose body was suitable for begging, spoke to the two warriors of armour-bearing age.
93. Tell (me) what for have you two, mighty like a pair of elephants, arrived at this great mountain, difficult of access even to Sankara ;
94. —finfested by ferocious beasts staying in caves and eating flesh, along with demons, covered with trees of high tops, (and) not within the scope of human beings ?
( Now groups of Khas and other terminations )
95, How have you two, whose complexion is that of suckling babies, come over paths that teem with lions which cause animals to tremble and the veins and arteries to swell up, and where the rocks are uneven ?
96. ‘‘Or how, (again), did you two cross the rivers over flowing their banks; say how (comes that you were not assaulted by the bank-tearing elephants ?
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रामोऽवोचद्धनूमन्तमावामभ्रंलिहं गिरिम् । |
97. Rima said to Hanuman, “Oh learned one protecting those that cook sparsely, we have come to this skyscraping mountain, through (our) father's desire.
98 . Understand the excellent Dasaratha who cooks amply, is affiluent, enjoys everything and is famous on the earth, (to be) our father.
99. By deceit, my beloved, not to be glanced at even by the sun and possessed of a beautiful form was snatched away by the demon who wounds our vitals ; we two search for her.'
100. Maruti replied to Rama, There is a monkey named Vali who would subdue in a battle even the sun that scorches the forehead.
101 . ‘By that brother who looks (at others) fiercely, ( his brother ) Sugriva was banished. I have come (as) an obedient messenger of the latter ) who wants to become a friend (of yours).
102. Oh tormentor of foes, though an agreeable speaker,
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वाचंयमोऽहमनृते संयमेतद् ब्रवीमि ते । |
I do not at all tell a lie With him as a friend, you will kill Ravana, the tormentor of foes.
103. ‘, restrainer of my tongue in case of falsehood, tell you this truth. Come along ; make Sugriva, the monkey, who can stand everything, your friend."
104. The monkey (Hanuman), having seen, in the form of Rama, the wish-yielding tree which bore branches in the form of his all-pervading glory, went to the sky-scraping Malaya (mountain) abounding in fruits.
105. Having seen Rama approaching like the (rainy) season, the producer of clouds, Sugriva, though full of fatigue, did not (now) consider (as) terrific , the sun in the form of Vali.
106. Bringing about the welfare of one another, (they) made an alliance by the side of the fire ; then both considered the actions that would produce well-being (peace and security).
107. The descendant of Kakutstha felt high regard for the eating, shouting, jumping, lying down and standing up performed by the monkeys, at their own sweet will.
Bhatti-6
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ततो बलिम्बमप्रख्यं कपिविश्वम्भराधिपम् । ( अथ डाधिकारः ) दूरगैरन्तरैर्बाणैर्भवानत्यन्तग: श्रियः । |
108. Then Sugriva narrated to the overlord of the earth, Rama, who resembled Visnu (the subduer of Bali), the valorous deeds of Vali in battle.
109. In the whole earth, there is none as mighty as vali. I tell you, not (by way of) humiliation, what has penetrated my heart.
(Now Da' forms )
110. ‘‘Your honour, (when) angered, would, with far reaching and target-hitting arrows be putting an end to the glory even of Indra; what then of Vali ?
111 . But due to the boon of the sage, vali whose advance cannot be checked, has become the killer of dasyus in war, like the sun rising in the early morning.
112. Oh Rama, it is indeed because of its being greatly
desirable to me, that my mind does not believe (that) the death of Vali, the repeller of my trouble, has come near.
( अथ उपपदाधिकारः )
शीर्षघातिन मायातमरीणtि - त्वां विलोकयन् । पतिघ्नीलक्षणोपेतां मन्येऽहं वालिनः श्रियम् ॥ ११३ ॥
शत्रुघ्नान् युधि हस्तिघ्नो गिरीन् क्षिप्यन्नकृत्रिमान् । शिल्पिभिः पाणिधैः क्रुद्धस्त्वया जय्योऽभ्युपायवान् ॥ ११४ ॥
आढ्यङ्करणविक्रान्तो महिषस्य सुरद्विषः । प्रियङ्करणमिन्द्रस्य दुष्करं कृतवान् वधम् ॥ ११ ॥
प्रियम्भावुकताँ यातस्तं क्षिपन् योजनं मृतम् । स्वर्गे प्रियम्भविष्णुश्च कृत्स्नं शक्तोऽप्यबाधयन्” ॥ ११६ ॥
जिज्ञासोः शक्तिमस्त्राणां रामो न्यूनधियः कपेः । अभिनत् प्रतिपत्त्यर्थं सप्त व्योमस्पृशस्तरून् ॥ ११७ ॥
( Now forms with Upapadas )
113. Seeing that you, the decapitator of enemies, have come, I think that the glory of Vali is possessed of the charac teristics of the murderer of one's husband.
114. Enraged Vali, capable of killing elephants in war, hurling huge natural rocks and resourceful with technicians and boxers (who kill with their fists), has to be vanqui shed by you.
115 . ‘(Vali), whose valour enriches him, has brought about the death of demon Mahisa, (which was) difficult to achieve and which was pleasing to Indra.
116 . Hurling the dead (demon) off, at (the distance of) a yojana (eight miles), he came to be endeared (by all) ; and not harassing in the least, though capable, he came to be loved even in heaven.'
117. For the sake of convincing the dull-witted monkey who was desirous of knowing the might of his (Rama's) missiles, Rama tore asunder seven sky-scraping trees.
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ततो वालिपशो वध्ये रामत्वग् जितसाध्वसः। |
118. Then as the (sacrificial) beast, Vali, had to be killed by the chief priest, Rama, the daring Sugriva, who had subdued his fear, approached the residence of his brother, roaring.
119. Like a lion (chasing) a deer, Vali came out of his cave chasing his brother (and) pervading the quarters with a cry that struck terror in war.
120. Perplexed in distinguishing between the two who were similar, the delighter of the lksvaku family withdrew the arrow that was drawn.
121. Like a deer, the exhausted monkey, extremely bruised by Vali who was residing on the Kiskindha mountain, hastily retired to the Royamuka mountain, heaving hot sighs
122. Having, by means of a garland, made the enemy of Vali to wear a distinctive sign, Rama had the father of Aigada (Vali) challenged again by the monkey (Sugriva) for killing (Vali).
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तयोर्वानरसेनान्योः संप्रहारे / तनुच्छिदम् । |
123. In the fight between the two monkey commanders, Rama, who was standing at a distance discharged an arrow that would injure his body and take (away) his life.
124. Now, struck by that speedy arrow producing a cry that aroused fright among flesh-eating animals, Vali the fulfiller of supplicants' wishes
125.—the advance leader of warriors, the vanquisher of all enemies, addicted to comforts, and having a steady mind, crashed on the ground, all of a sudden.
126. Having seen Vali, the destroyer of enemies, fallen wailing like kinsmen, the monkeys who had no lord (now) took to the ten quarters.
127. ‘‘Fie upon the son of Dasaratha. Thus spoke the sages residing in the forest. The monkey's wives who always bibbed honey went up to him bewailing (loudly).
128. Feeling exhausted by the pangs of the wound, the lord of the monkeys, who regarded (himself) brave, loudly
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मृषाऽसि त्वं हविर्याजी राघव ! च्छप्रतापसः। |
taunted Rama, who considered himself a gentleman, as an evil person
129. Oh Raghava, deceitful ascetic, you are an untrue offerer of oblations and are (dis-credited with the sin of brah- minicide, because of having killed one who was engaged (in fighting) with another. "
130. The son of a meritorious father, indulging in sin, Oh ill-behaved Rama, what will you say among the righteous (men) (now) after having killed me ?
131. Why have you not thought of(your) father, the King, keeping the fire, extracting soma-juice and offering oblations in the fire during sacrifices (with oblations arranged) like a chariot wheel ?
132. A deed (more) despicable than even (that) of the hunter who sells meat has been perpetuated by you, the conceiver of sin, who killed me without (any) qualms.
133 . ‘Knowing you (to be) a villain, your father did not intentionally make you the King, you who killed the innocent me who was fighting with another,
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पञ्च पञ्चनखा भक्ष्या ये प्रोक्ताः कृतज्ञे द्विजः। ( अथ अनुपपदाधिकारः ) प्रत्यूचे वालिनं रामो ‘नाऽकृतं कृतवानहम् । |
134. Oh son of Kausalya, I, a monkey, am not one of those five five-nailed (animals) -rabbits and others-that are declared as fit to be eaten by the brahmins born in the Krta age.
135. Being yourself ill-inclined towards pious duty, how will you protect the subjects ; or how (is it that ) you are not ashamed (before) your own younger brother, the son of Sumitra ?
136. Oh elder brother of Laksmana, I consider you as low-born, you of evil-conduct, who, goaded by our younger brother, killed me in a fight which was waged by others than ksatriyas.
(Now the group of forms without an Upapada )
137. Rama replied to Vali , “Oh lord of monkeys, I have done nothing that was not done by sacrificers, Soma offerers, our ancestors and elders.
138. For they desired the death by means of nets or noose-cords on the neck of brutes standing nearby and of those who lived with another's wife.
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अहं तु शुश्रुवान् भ्रात्रा स्त्रियं भुक्तां कनीयसा । |
139. ‘I, however, have heard, Oh monkey, that you cohabiting with a woman enjoyed by (your) younger brother, have been condemned by Vedic scholars."
140. Thereupon, Vali, like one full of shame, propitiated Rama and, with efforts, made over to the descendant of Kakutstha, his beloved son Aigada .
141 . While dying, (Vali) who had attained a noble disposition, spoke to Sugriva, Do you realise that we were born of one (and the same) mother ?
142. ‘(Please remember everything, that we two dwelt on excellent mountains and drank honey (together); for this is the convention (appropriate rule) of brothers.
143. Indeed, Fate did not decree our happiness together. It was always ill-disposed in as much as it made us thus (inimical)."
144. He gave away to his brother his beloved (wife ) and (his) excellent golden necklace ; and having ordered the
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तस्य निवं यं कर्तव्यं सुग्रीवो राघवाज्ञया । |
इति भट्टिकाव्ये वालिवधो नाम षष्ठः सर्गः ॥
( अधिकारकाण्डे प्रथमः परिच्छेदः ।। )
kingdom and its wings (to Sugriva) he died, tortured by (his) wounds.
145. Having performed his (last) rite, sugriva, at the command of Rama, decided to go quickly to the cave in the Kiskindha mountain.
146. Being praised loudly, all around, with the mention of (his) name, and shining with a friendly disposition towards the two best of Raghus(Sugriva) the King of monkeys entered the Kiskindha mountain whose summit was saturated with leaves and where bees, intoxicated by honeywere humming as (the rainy season), the time for the showering of waters, was nearby.
Here ends canto VI named
THE DEATH OF VALI
( Part I of the Adhikara-kanda )
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ततः कर्ता वनाकम्पं वव वर्षाप्रभञ्जनः । |
NOW CANTO VII
[ Henceforward the group of Krt forms used in the sense
of habit, characteristic or favourableness ]
1. Then producing a strong tremour in the woods, the stormy rain-wind blew ; and clouds rose high, pervading the sky.
2. As though torn asunder, the highly shining clouds accompanied by thunder, let down clear water, good for satiating the speedily growing produce ,
3.-(the clouds) that were in the habit of subduing the sun. moving about both the sides of the sky, and embellishing and shining.
4. On seeing them, the habitually triumphant Rama, residing on the Malyavat (mountain), unable to endure (separation), and unable to pick up courage, becoming depressed,lamented like one highly intoxicated.
90
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भ्रमी कदम्बसंभिन्न पवनः शमिनामपि । |
5. The whirling wind, mingled with (the fragrance of) kadamba (flowers), and cool with the spray from the clouds causes excessive depression even to the self-controlled.
6. (This) harmful darkness teeming with glow-worms and robbing the eyes (of visibility), is hard to be borne by the mind by me feeling fatigued, as if feverish.
7. ‘Prone to spread around and interspersed with cataka (birds) given to producing a drum-beat-like sound and chattering(these) lightning flashes make me a lamenter.
8. The spray, though cool, appears to be scorching all over (when) it touches (me; insufferable are the playful peacocks given to clamouring.
9. These falling showers, complying with Fate, torture the harmless lovers, as if full of hatred.
10. ‘‘Accompanied by thunder and scattering water all around, this season would render even a yogin (who controls
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विकस्थी याचते प्रत्तमविश्रम्भी मुहुर्जलम् । |
his mind), who is a habitual forsaker of pleasure and pain, prone to be allured.
11 . The distrustful cataka bird, given to boasting as if cutting my heart, repeatedly begs for water which is already (being) given by the rain.
12. When, indeed, would these wretched, over-croaking frogs, given to overpowering and harming the separated lovers, tend to be void of desires ?’’
13. The suffering Kakutstha given to wailing and critici sing, somehow passed the day that seemed to be the night and the night (too), during the rainy season.
14 Then, with the autumn nearby, he saw the white sky spread over with flocks of herons given to activity and worbling and (thus) increasing (his) longing.
15. On observing the moon shining brightly, the grieving Rama said to Laksmana, Look at the swans longing for the lotuses and moving languidly,
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कपिश्चङ्क्रमणोऽद्यपि नाऽसौ भवति गर्धनः। |
16. ‘‘That lustful monkey is not given to gradual movement even today! The stars adorning the sky render me prone to anger.
17. Does the monkey (Sugriva) not know (that) the nourisher of lotuses, the sun, who would have dispelled the mass of darkness (will now) shine brightly at the beginning of the day ?
18. While the showering (rainyseason is gone, the negligent stay-at-home Sugriva is certainly deemed to go the way traversed by Vali.
19 . "He seated (forever) with garrulous women, should be addressed (in) merciless words by your speedy and triumphant self.
20. "Going (to him) straight and humiliating (him), speak just words to the unrepenting and sinful monkey.
21 . "Like a merciless person, quickly speak to Sugriva, doting upon women, sleepy, addicted to honey, a drunkard, resting happily on the mountain."
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सृमरो भङ्गुरप्रज्ञो गृहीत्वा भासुरं धनुः। |
22. Having taken up his lustrous bow Laksmana, a fast walker, knowledgeable about the self-destroying, very wise, bent upon victory, reached the ever-moving monkeys.
23. The modest monkey, Maruti, ever vigilant about (his) tasks, ushered into the cave that radiant and unshakable enemy of the demons (Laksmana).
24. Surrounded by lovely ladies, desirous of his own security and coveting (his) favour, Sugriva spoke to the King (Laksmana) :
25. ‘‘Sleepy (and) fearless, I, the lord, stayed here along with doting and radiant ladies, through your favour.
26 . Engrossed in the enjoyments provided by (the favour of Rama, I did not notice the disappearance of the lightning fashes, the lustre of the sun and the well-shining moon.
27 . Here (and) now, do I dispatch, (my) lord, brave
monkeys, destroyers of (Rama's) grief and traversing to the end of the earth, mountains and oceans.
( अथ निरधिकारकृतः )
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राघवस्य तत कार्यं कारुर्वानरपुङ्गवः । |
[ Henceforth other Krt terminational forms ]
28. Then, bent upon accomplishing the task of Rama, the mighty monkey ordered the immediate arrival of all the monkey troops.
29. He said, "Today itself shall go in (all) haste, we the fulfillers of (our) friend's object to see Rama for the sake of the recovery of Sta."
30. Then pervading the ten quarters and determined to infuse fear, companies of monkeys assembled together in joy, for the sake of the prosperity of Rama.
31. They reached the vicinity of Sugriva, (with the intention) 'We shall dissipate the enemy', and as if suddenly bent upon rendering the world bereft of Ravana.
32. Feeling, I shall accomplish the task with these that have arrived he (Sugriva) reached the shadow of the tree in the form of Rama, cool to the touch.
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कायं सारनिभं दृष्ट्वा वानराणां समागमम् । |
33. Having seen the concourse of the monkeys, Raghava felt that the task resembling (constituting) the quintessence (i.e., the recovery of Sita) by the destruction of Ravana was as good as accomplished.
34. Then, he (Sugriva) explained to the monkey congre gation (the distribution of) the expanse of the quarters that had turned into a single mass.
35. Then he spoke to Hanuman, whose thunder was like that of a cloud full of water and who was (sitting) with Aigada, and Jambavan whose fight was charming and who was sitting with Nila.
36. "You go by means of expedients towards the southern direction, the abode of Yama, (you) subduing the watery thunder of the clouds with your cries.
37. Oh (monkeys) of excellent valour, knowing (ascending with quick flights) the elevations of the mountains (and) executing the destruction of the forests at your (sweet) will;
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सदोगारसुगन्धीनां फलानामलमाशिताः । |
38.— featers to the fill of the fruits that are ever fragrant during eructations, but not desiring consumption of heaps of corn;
39. — listening to the humming of the bees resting on fower-couches, the humming resembling praises sung in chorus by Saman-singers during a great sacrifice;
40. — observing the expanse of the waters of the Southern Ocean, tasting the fruit-juice squeezed out by the pressure of the fists;
41. — by you, not hostile (to one another), should be accomplished, by turn, whatever task be appropriate at whichever place and you should indulge in nocturnal sleep and collection of fruits, (by turn).
42. ‘‘Sita should be searched for, in the abodes of the demon through guile, by you whose bodies will be made tiny and who will not resort to (mutual) recrimination before hosts of enemies.
Bhatti-7
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सांराविणं न कर्तव्यं यावन्नायाति दर्शनम् । |
43. No tumultuous uproar should be produced until ( Sita ) does not come into view; after Sita has been apprehended, however, your challenging shouts against the enemy (will be) fruitful.
44. The Mithila Princess should be searched for by you taking the guise of (beggars, i.e.), holders of begging bowls, and she, who would be pondering upon the arrival of Rama, should be recognised by her righteous (i.e., natural) gestures.
45. "Sita, who would be wearing a blemishless dress and would be having around a guard like the sacrificial altar sanctified by brahmins worthy of conducting sacrifices, should be perceived (i.e., found out ) by you, before the last day of (this) month.
46. ‘Go quickly (and) find (lit., see) her whose changeless virtues surpass even that of the sages who eat wild rice, fruits and roots.
47. Possessed of (physical and moral) height, Rama whose voice was like that of clouds and gait like that of an elephant spoke to the monkey Hanuman whose roar was similar to tha of the cloud and whose flights were long.
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"अवग्रहे यथा वृषिंट प्रार्थयन्ते कृषीवलाः। |
48 . Just as farmers pray for rain during a draught, you too pray for Sita (and) depart on Sugriva's command.
49. Just as a merchant, carrying the balance-string, moves about at proper time for the sake of success so also you go, expecting (to visit) regions, having taken (this) ring.’’
50. Having taken the token-ring they jumped up into the vast sky like the horses of the sun's chariot whose reins are let loose.
51. The king of the monkeys who made haste, dispatched Satavali northwards with a crore ( of monkeys ) and Susena to the west.
52. With as many monkeys who took long jumps did Vinata proceed to the east like the sun (travelling) with the rein free horses galloping with long trots.
53. For finding Sita, the monkeys led by Hanuman (Maruti) went to the Vindhya (mountain) covered with autumnal clouds resembling excellent upper garments.
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परिभावं मृगेन्द्राणां ये कुर्वन्तो नगमूर्धसु । |
54. Inflicting insults upon the lions on the summits of the mountain, (the monkeys) roamed upon the Vindhya, comparable, in the matter of height), to a disgrace of the sun's passage.
55. Desiring (hoping for the annihilation of the enemy and with certainty about finding Sita, they traversed lofty, rocky mountains (and) crossed unfordable rivers.
56. Pervading the quarters and rendering the lions full of injuries (making them) incapable of eating, they (themselves foodless) effected, with caution, an entry into difficult (terrains), too.
57. Some moved about with a smile ; some wandered noiselessly, and othersfull of restraint like ascetics, gave up conversation.
58. Like men whose stakes (money) are exhausted, they all, void of joy (and) noiseless through fatigue, sat down on a fank of the mountain.
59. Then, (getting) cheerful (again) they perceived there,
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बीनामुपसरं दृष्ट्वा तेऽन्योन्योपहचा गुहाम् । |
flocks of birds emerging like herds of animals from the opening of a cave.
60. On seeing the constant how of birds, they, inviting one another, entered the cave, intent on a fight (if needed) and desirous of finding a water reservoir,
61. Calling upon their friends (and) desirous of killing (quenching their) thirst (they) entered the opening of the cave that resembled a cloud of darkness,
62. Therein they who had shoulders as stout as iron blocks saw in the open space beyond the door, on the portico of a palatial house, a lady with graceful limbs .
63. Smiling, she whose lustre was like the moon's that subdued (others), exclaimed (extended) welcome to the monkeys whose arms were long like bars and whose footsteps crushed down grass-stalks.
64. She delighted (entertained) those excellent (monkeys) who had come in groups and resorted to the mountain-cave, with various fruits that had divers favours and with water, sweet and cool.
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निघाऽनिघतरुचढने तस्मिस्ते लबिभ्रमैः फलैः । |
65. Satiated with the fruits available in that (region) covered all over with tall and broad as well as short and thin trees, they asked that resplendent one, "Whose city is this ?
66. ‘May we be told, why you protect (it) with efforts, Oh meritorious one : indeed, your sight appears to us like a treasure in a dream.
67. Then she replied to the monkeys who were extensive (in number) as the ocean, "This city is the creation of Visvakarma, the king of demons.
68. And, that demon was killed by Indra, (the enemy of Bala), breaking the settled rule (of duel). I am the daughter of Merusavarni, Svyamprabha by name.
69. If you wish for a quick departure (from here) or desire to protect your reputation, I shall have you taken out ; cover your eyes with (your) palms."
70. Just as the (Vedic) lore delivers those that have performed religious deeds, at their wish, she took out the monkeys that had covered their eyes and were walking zigag.
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निष्क्रम्य शिक्षया तस्यास्त्रपावन्तो रसातलात् । |
71. Having walked out of the nether world as per her instructions they took fright and were full of shame, realising that the month (during which they had to find out Sita) had passed.
72. Afraid on account of the breach of faith (and) full of anxiety, they held discussion, ‘‘How shall we receive honour, without accomplishing the work of the king ?"
73. Setting his mind (intent) upon (mental) peace through fast unto death and revealing (his) mental agony, (Aigada) the son of Vali, sat on the mountain, resorting to yoga.
74. After having reflected, Jambavan who had, as if he had contracted diarrhea, said , "Fie upon the objects of the senses whose charm is imaginary and which are comparable (only) to dolls (i.e., unreal) .
75 . "I too (shall) perform the same rite which this Prince (Aigada) performs." Having so declared, he too abstained from food.
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उवाच मारुतिर् "वृद्ध संन्यासिभ्यश्न' वानरान् । ( अथ स्त्रीलिङ्गभावं निवर्य कृदुदाह्रियते । ) "अक्लेश्यमसिनाऽऽन्यसं कबन्धवधमभ्यधुः । |
76. Maruti said to the monkeys, "When the old (Jambavan) is renouncing (food), I (too) shall observe fast unto death that has come to my turn. "
77. Then all the other monkeys also sat down in yogic postures after declaring, May lifelessness come to him who may live here, in your absence."
[ Now are illustrated feminine Krt forms ]
78. They remarked , Painless (was) the slaughter with a sword of (even) Kabandha, by the side of the Fire. Fie upon (this) horrifying fall of ours, the Fate of ending in damp decay like one without a protector !'
79. Then a slow-movingugly, huge bird (Sampati ) came down , expecting as it were, their fast unto death to (provide it) food.
80. On seeing him, a mine of evil, with the tip of its beak capable of shearing (their) bodies, the monkeys bewailed them selves over and again that they had fallen within the range of evil.
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जटायुः पुण्यकृत् पक्षी दण्डकारणप्रसञ्चरः । |
( इति कृदधिकारः )
81. Meritorious is the bird Jatayu roaming about in the Dandaka woods who, having accomplished the task of Raghava, ascended the heavens, (being) consecrated in the funeral fire !
82. This visible incarnation of he has approached us ; for We, incapable of activity, shall be eaten by him without any justification.
83. Security difficult to have after getting (into is (the hands of) (this bird) resembling a wrench for (extracting out the heart), and similar to the noose (or net) of the God of Death, and which has the tip of its beak capable of tearing the body apart.
84. Famished by hunger, this bird whose deeds are inauspicious, and who is not the bestower of the slightest good (even) in the other world, comes from this (place) to eat us.
85. Having reached the monkeys, the bird spoke sweet words: Who are you on this mountain summit difficult to be reached even by the mind (mentally) ?
( Here ends the Krt Section )
( अथ प्रकीर्णकः )
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अश्मनः परिदेवध्वे कुर्वन्तो रामसंकथाम् । |
[ Now Miscellaneous Forms ]
86 . "You lament yourself, carrying on conversation about Rama, and praise respectfully, our co-uterine brother, Jatayu."
87. To the bird whose speech was the dispeller of fear, the monkeys replied : "We are the messengers of king Rama whose arrows are the mowers of enemies.
88. ‘‘We wish to recover that high born man's beloved, best of family, born in a great family, (but) who has been kidnapped by one born in a despicable family.
89. Realising that the thirtieth day, the time fixed for (our) return, has gone by and feeling distressed, we, whose objective has not been fulfilled, abide fasting for the other world (death).
90. Oh best of birds, we who have not apprehended the laudable wife of one who had not married before dear to the son of Kausalya (Rama ), shall not go back,
(but starve and) die.
( अथ क्ङिदतिशेषाधिकारः )
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जगाव वानरान् पक्षी नाध्यगीढ्वं भुवं स्मृतिम् । |
[ Now kit and iit forms, i.e. with ' ]
91. The bird spoke to the monkeys, You have certainly not studied the smrtis, for you resolve to get destroyed at this time.
92. ‘Fallen from the kingdom, Rama, whose wife has been kidnapped, who is excessively pining for Sita, -this is not the time for the like of you to shrink from the duty to the lord.
93. 'Quickly make efforts to explore the southern direction. Therein you will perceive a golden city that tends to cover the sky;
94. —Lanka by name, protected by the lord of demons, in which the wives of gods were brought after defeating Indra ;
95.—"which (originally) stood on the top of the mighty mountain (Sumeru), having pounded (surpassed) the kingdom (of heaven) under Indra. I presume that it is the only city constructed on the earth by extracting the essence of the world.
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अमृडित्वा सहस्राक्ष क्लिशिव कौशलं निजै: । |
96. That is the only city built by the Creator with great efforts, by his own skills , after having made Indra unhappy, toiling hard and then saying enough.
97. ‘‘Go to that Lanka, where, having seized it after robbing Kubera, the hateful sinner, Ravana, has stayed put and which has been, as it were , abandoned by Indra after having cried (over it).
98. I have told you who were desirous of asking. (Now) recognizing your own capacity, Oh (monkeys) who are desirous of fighting Ravana, do not be intent on sleeping (inattentive or idle)
99. ‘‘Riches do not approach a man not desirous of learning and intent (only) on weeping. Why do you not go, desirous of robbing (him) and with a will to wrong (punish) the enemy ?
100 . Desirous of apprehending Sita, do find her out quickly, I tell you. Do not regard ours as a false statement. Achieve the welfare of your lord.
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समगध्वं पुरः शत्रोमदयध्वं रघूत्तमम् । |
101 . Assemble in front of your enemy; delight the best of Raghus; do not entertain fear; hope, Ravana has not seduced Sita .
102. Then chattering aloud, all the monkeys quickly set out for the greatest mountain, Mahendra, and instilled (into themselves) greater courage.
103. Having halted in its groves and making ample but soft noise, they saw (in front) the ocean, a repository of the best jewels ;
104.-hitting, as if intolerantat the mountains on its shore, with its watery billows, embellished in toto by its magni ficence and violently rolling through pride;
105.-sanctified by cool breezes, standing as it were, after knitting together (all) splendours, and hurling everywhere ripples, after stringing them (together);
106.-staying within its own even after having assaulted the far of sky and drinking the sweet waters of the rivers, as if having felt thirsty ;
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द्युतित्वा शशिना नक्तं रश्मिभिः परिवर्जितम् । |
इति भट्टिकाव्ये सीतान्वेषणं नाम सप्तमः सर्गः ॥
( अधिकार कण्डे द्वितीयः परिच्छेदः )
107. -expanded on all sides by the moon, after having lighted it, intent on rising aloft as if for subduing the expanse of the Meru (mountain).
108. Having observed the lofty cloud-scraping billows above the ocean, and its waters, horrifying on account of the crocodiles, whirling below, the mighty monkeys quickly dispatched Maruti, the best of monkeys, capable of going and returning and possessed of great valour, like the lord of elephants.
Here ends canto VII named
THE SEARCH FOR SITA
(Part II of the Adhikara-kanda )
अथ अष्टमः सर्गः
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अगाधत ततो व्योम हनूमानुरुविग्रहः । |
NOW CANTO VIII
( Now Atmanepada Group )
1. Then, Hanuman of massive frame, plunged into the sky ; neither Garuda, nor the sun, nor the wind (could) excel his speed.
2. He shone like the morning sun in the beginning of autumn. Not that the (path) being traversed by it (the sun) in front, was not covered by him (Hanuman) (while) travelling.
3. (Both) the monkey and the ocean extended each other's forms into the sky; and each went by the excellent way of the other, the way that was followed by the sun, Indra and the moon.
4. Even the sea did not subdue his courage as he traversed ; and even the violent stormy wind did not attain his speed.
111
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व्यतिष्ठनम्ती व्यतिष्ठनन तां राक्षसीं पवनात्मजः। |
5. Thinking of killing a demoness who was about to kill him, (Hanuman), the son of god Wind, after having (first) entered her mouth, killed her by tearing her apart, on coming out of her, quickly.
6. The sea, thrown up by the wind and the dying demoness mutually mingled the horrifying noise of the one into the other's howl.
7. Providing an ample supply of food for the alligators (that infested the ocean), that single demoness entered (i e., sank down) the (sea), the abode of crocodiles, infested by huge sharks.
8. He then saw, risen up, the Mainaka mountain (who had been) protected by his father (viz., Wind), from Indra (and) who (therefore) wanted to repay the obligation to the Wind by means of a counter-favour.
9. Vanquishing the sky by (his) great height, he Mainaka), said to the son of Wind, Having rested on me conquer the enemy.
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फलान्यावत्स्व चित्राणि परिक्रीडस्व सानुषु । |
10. ‘Accept various fruits , sport on (my) crests, (and) observe the flocks of birds sporting merrily.
11. “Dear friend, halt here for a moment ; you will set out again thereafter. The task that is undertaken by you (who are) competent, will not be delayed (or set aside).
12 . Our love abides by you ; we declare to you (our intention). Who does not regard highly you (who are) striving for the sake of (your) friend ?
13. ‘( Being ) tormented by the demons, the brahmins who propitiate with incantations the sun at the three (morning, mid-day and evening) prayers, now crave for your success.
14. 'oh warrior, stay with us without agitation; I am a friend of the Wind; the sun is excessively scorching ; you may proceed after having rested on me.
15. This sunshine, scorching severely, is impossible to be borne as if (it were) striking repeatedly all around with blazing fire-brands
Bhatti-8
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संशृणुष्व कपे ! मस्केः संगच्छस्व वनेः शुभैः । |
16. Please listen, Oh monkey; visit the beautiful forests of mine, you having arrived (and) my coveted intentions have come by (as it were) ! </poem>}}
17. Who does not know that the Wind is the friend of Mainaka mountain ? Delighted, I invite you with effort. Speak out, you who (seems to have) desired to say (something).”
18. Waiting upon it like a dependant, the monkey spoke to the extremely obliging mountain that wasas if, challenging the sky (through its lofty height).
19. Oh Lord of MountainsI am going post-haste to meet Ravana (who is about to outrage (another's) wife of a noble family. (So) please do not overdo anything.
20. Producing divers soundsI (shall) destroy the might of (Ravana) who overpowered Sita in the forest (and) whom Indra could not withstand.
21. "I shall play havoc in the capital of that enemy
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विनेष्ये क्रोधमथवा क्रममाणोऽरिसंसदि’। |
of Rama ; I shall either give up my dear life or raise high (my) reputation.
22. Or, entering unobstructed into the enemy's court, I shall give vent to my wrath." Having spoken thus, the son of (god) Wind speedily leapt into the sky.
23. Like a terrific comet assaulting the sky, a demoness rushed at him (as if) to test his valour.
24. Having entered the hundred y०janas-wide mouth of hers who was walking forcefully in the water, Hanuman, assuming an atomic form came out unnoticed.
25. Starting to find out Sta, he walked towards the seashore that was infested by terrible demons who were roaming about.
26. Concealing himself, (by reducing himself to the size of a rabbit, he passed the day. The intelligent one, expert in (his ) tasks, promised himself thus, I shall apprehend her during the night.
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संजानानान परिहरन् रावणानुचरान् बहून् । |
27. Avoiding the numerous attendants who were watching, he, an expert in talking, entered Lanka at night.
28. Listening to the people who were proclaiming, all at once, the virtues of Ravana, he neither conversed with anyone nor was he addressed by anyone.
29. By means of conversations challenges, songs, dances, laughter and braggings, Lanka echoed, as it were, the capital city of Indra.
30. He went to that city possessed of ghosts of brahmins Wrangling diversely with contrary (philosophical) views, as also by goblins (voraciously) gulping flesh and blood.
31. They pronounced in assemblies the qualities of the master, as though (they were) their own and, addicted to drinking and being intoxicated, they crossed the roads and moved away.
32. Others moved about by means of conveyances like
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कोपात् काश्चित् प्रियं: प्रत्तमुपायंसत नाऽऽसवम् । |
elephants, horses, chariots and others; some others offered lovely flowers and fruits to captive women.
33. On account of anger, some women did not accept the wine offered by (their) lovers. Uorious lovers were cursed by those (women) who were curious to know (test) their love.
34. Intent upon remembering Rama who was grieved by separation, that monkey neither wished to see the dance nor intended to listen to the singers
35. Now, the moon, as if desirous of permitting the inspection (sight) of Lanka, made an appearance in the eastern direction, so as to scatter its darkness-dispelling rays (everywhere).
36. Desirous to hear an account of Sita, he moved about undaunted in the demons' palaces wherefrom darkness was vanishing.
37. The monkey saw a hundred-thousand (strong) guards-unit, situated at the centre, on confronting which even Yama would have died.
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अध्यासिसिषमाणेऽथ वियन्मध्यं निशाकरे। |
38. Now, on account of the moon being about to occupy the centre of the sky, the white and extremely radiant (whitewashed) palaces of the city began to shine (brightly).
39. Employing affable words, the people, fully engrossed in the drinking parties, enjoyed, like nectar, the moon that was reflected in the goblets.
40. As though sharpening their longing, youthful groups of demons whose pride was slipping away, consumed enough (ample) wine in the moonlight.
41. Mixed with blue lotuses, the clear wine, a producer of confidence for fuller sexual intercourse, caused itself to be drunk by the side of the loving persons,
42. Without causing dismay to the demons who, being expert in fighting, had frightened Indra, the monkey wandered from house to house.
43. Desirous of seeing Sita he, confounded, incognito, the demons and rebutted the magical tricks of the cannibals by means of his own magical devices.
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अपलापयमानस्य शठंस्तस्यऽभवन्मतिः । |
44. To him who was outwitting (his) enemies, the thought occurred—The king of demons renders the proclamation by the spies to be untrue.
45. Concealing his greatness and after roaming over the residences of the ministers, he went to the house of Ravana who was reviling men ;
46. -(the house) crowded by excellent divine damsels that illuminated the (ten) quarters and bore unparallelled beauty ;
47. -(the damsels ) who were always enthusiastic in acts of sexual enjoyment, and who were amply conversant with (lovers' actions like) lila, kilakificita and vibhraa;
48. -(the damsels) by making whom accomplish his task, Cupid rests carefree and who make young men, seduced by intoxication, fulfil their own purpose (of sex-enjoyment);
49. - the damsels) who bore their own lustre, offered
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ता हनूमान् - पराकुर्वन्नगमत् पुष्पकं प्रति । |
their bodies which was drunk, as it were, with their eyes, by the hosts of the minds of onlookers.
50. Ignoring them, Hanuman went to the arial vehicle Puspaka which imitated, as it were, the grandeur of the Mandara mountain.
51. Therein he saw Ravana, resembling the Kailasa mountain with his peak-like head and (twenty) arms resembling trees, (and) humiliating the glory of the mountains ;
52. -Ravana, asleep, ever bearing perfume waited upon by servants, enviable (even) to Indra and highly addicted to sex.
53. Maruti was, for a moment, delighted at the sight of (Ravana), excessively frightened of whom Indra desisted from fighting.
54. And, seeing him, as attractive as Meru with the waves of his breaths (flow of breezes) and moving faces (shaken forests), the monkey halted (for a moment) from his intention (of searching for Sita).
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दृष्ट्वा दयितया साकं रहीभूतं दशाननम् । |
55. Having seen Ravana, who had retired in privacy with his beloved, the son of Vayu whose mind was grieved that Sita is not here went out.
56. Then, without disturbing the (sleeping) demons, he ascended the rampart, and did not entice them to fight though he was strong enough to do so, since he was anxious for a glimpse of Sita.
57. He pondered , How may annihilate the grief of Rama ? Or, how shall I generate the best joy in Sita ?
58. After having seen the beloved (wife) of Rama, I shall cause the demons to flee. But any strong action before seeing her would be destructive of the ( intended ) purpose."
59. (While) thinking thus, he perceived nearby an Asoka grove filling the heaven with (its) lofty gardens studded with bunches of flowers.
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तां प्राविशत् कपिध्याग्रस्त हनचलयन् शनै: । |
60. Neither disturbing the trees, nor frightening the forest-dwelling birds asleep on the branches, the mighty monkey softly entered it (the grove);
61. -(the grove) wherein the wind blew gently, as if causing the creepers to dance, and wherein the frightened seasons did not disturb the luxuriance of one another ;
62. -(the grove) wherein, the moon always (remaining) full at the command of Ravana, supplied the drink of nectar of moonlight to the water brooks in which the blue lotuses bloomed;
63. –the (grove) wherein the ladies kidnapped (by Ravana) sat surrounded by demonesses (who) enticed (them) thoroughly, and were caused to pacify Cupid (Ravana's sex);
64. --(the grove) wherein, through (the influence of ) Cupid, Ravana merely lodged Sita but had not endeared himself (to her), in spite of his being clever and prosperous.
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मन्वायमानगमनो हताियतह् । कपिः। |
65. The monkey whose gait was slowing down, wandered all over (the grove) full of ever-green trees, the trees hissing on account of the wind.
66. Moon-stones oozed, beds of moon-lotuses appeared bright and collections of flower-clusters rolled about, being dispersed by the wind.
67. Chirping in a deep voice, auspicious birds delighted the monkey who was wishing to stay near Sita and whose success was imminent.
68. At that time, on account of omens signifying (the fulfilment) of (her) desired (objective), Sita foresaw, as it were, herself ( as ) destined to be by the side of (her) husband.
69. Hanuman pondered thus , If the news about Sita be not forthcoming, our effort would certainly (prove )
futile',
( ग्रथ कारकाधिकारः )
वृक्षाद् वृक्ष परिक्रामन् रावणाद् बिभ्यतीं भृशम् । शत्रोस्त्राणमपश्यन्तीमदश्यो जनकात्मजाम ॥ ७० ॥
तां पराजय मनां स पीते रक्ष्यां वशाननात् । अन्तर्दधानां रक्षोभ्यो मलिनां म्लानमूर्धजाम् ॥ ७१ ॥
रामादधीतसन्देशो वायोर्जातश्च्युतस्मिताम् । प्रभवन्तीमिवादित्यदपश्यत् कपिकुञ्जरः ॥ ७२ ॥
( अथ सम्प्रदानकारकभेदाः )
रोचमानः कुदृष्टिभ्यो रक्षोभ्यः प्रत्तवान् श्रियम् । श्लाघमानः परस्त्रीभ्यस्तत्राऽऽगाव् राक्षसाऽधिपः ॥ ७३ ॥
अशप्त निह्नुवानोऽसौ सीतायै स्मरमोहितः । धारयन्निव चैतस्यं वसूनि प्रत्यपद्यत ॥ ७४ ॥
Now the group of Case-endings or Syntax
70. Jumping from tree to tree, (he saw) (Sita), the daughter of Janaka, feeling excessively frightened of Ravana and not seeing any rescue from the enemy;
71.-(Sita), full of dirtand having faded hair, adverse to the love of and fit to be protected from Ravana, concealing herself from the demons.
72. The mighty monkey who was born of the Wind God and had received (his ) message from Rama perceived (Sita) with her smiles gone, but still radiant as if she was born from the sun.
( Now varieties of the Dative )
73. (Then) there came the lord of demons, attractive to the evil-eyed, bestower of ample wealth upon the demons (and) being praised by the wives of others
74. Concealing (his motive), he, beguiled by Cupid, swore to Sita and promised her ample riches, as if indebted to her.
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तस्यै स्पृहयमणोऽसौ बह प्रियमभाषत । |
75. Longing for her, he spoke many a sweet word, full of entreaty; he neither got angry nor grudged her either.
76. (He said), Oh deer-eyed one, why do you get enraged in vain, with me (who am) desirous of seeing (you) ? It is the inborn character of demons that they ogle at others wives.
77. Oh timid one(only), the mediocre promise (obedience) to the versatile (Vedic scholars), not the best ones like me ; (only) those that have not achieved their objective encourage the eulogisers, not others like me.
78. ‘‘Sporting with the objects of sense, desire for the lord of the worlds through love ; though I have bought you for sexual enjoyment, I shall do nothing disagreeable to you.
79. ‘‘Abide with me in a palace ; do not reside in a manless (uninhabited) forest ; do not squat on the ground; eager for sexual enjoyment, lie down on a couch.
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असिन्यविक्षथास्वं मे यथैवाऽव्याहता मनः। |
80. In the same manner as you have settled yourself down in my mind, uninterrupted, so also do not prevent me (from) staying in your heart.
81. Oh you, ignorant of what should be done do not disregard the lord of the world making obeisance. Having seen me who will long for the cursed descendant of Kakutstha ?
82. (Only) he who squeezes out milk from a stone may acquire prosperity from Rama. Make Ravana who is teaching you your good and bad, attain delight.
83. Pleased, I shall have you enjoy (all) the three worlds. Why do you make Ravana bewail (or speak) in diverse ways ? (Do) get me to sleep by your side.
84. "Get (your) orders executed by the demons. Make me fetch (you) delightful (things). Who would not desire for the (obeisance) made by Indra with his hands folded over
his head."
( अथ कर्मप्रवचनीयाधिकारः )
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वचनं रक्षसां पत्युरनु क्रुद्धा पतिश्रिया । |
( Now, Caserelations of Prepositions, Karmapravacaniya )
85. Enraged at the speech of the lord of the demons, Sita to whom her husband was dear, addressed to Ravana, who abided by sin, (these) words.
86. If your honour were not inferior to Rama but were supermost among the brave, why did you kidnap me here after leading away the two warriors by a ruse ?
87. How, Oh lowliest of the demons, (would) your behaviour not be (regarded as) inferior to that of a warrior, in as much as, now, (you have your) residence in Lanka through fear, away from the people ?
88. Ah! sinner, ill-behaving towards the well-behaved, and sullied by lusciviousness for another's wife, you (may) glitter in front of women, (only) till (you) get a glimpse of Rama.
89. Before long, would shine brilliantly here, around you, Rama, who, with his arrow fitted (on the low, is a second Visnu in battle.
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कुतोऽधियास्यसि कूर ! निहतस्तेन पत्रिभिः। ( अथ विभक्त्यधिकरः ) ततः खड्गं समुद्यम्य रावणः क्रूरविग्रहः । |
90. “Struck by him with arrows, where would you fee, Oh cruel one ? Oh one puffed up with pride, the very hot (words) scorning Rama were not spoken well by you.
91. The omnipotent Rama will not let even your name remain as a remnant. Rama can vanquish even Siva; how (insignificant) then is your seizure (by him)
92. Oh cannibal, you may as well praise or censure us ; the truth has been stated (by me. Lustful towards me, be you damned, to shed your heat (semen) in fire.
93. ‘‘valour (abides) in Rama as its lord; he is sure to bring about your destruction. Having spoken thus to Ravana, Sita sat silent.
( Now, Case terminations, Vibhakti )
94. Thereupon, having flourished his sword between Sita (and himself), the enraged Ravana spoke after having heaved sighs for a moment.
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'चिरेणाऽनुगुणं प्रोक्ता प्रतिपत्तिपराङ्मुखी । |
95. Addressed in agreeable words for a long time ( and yet ) averse to compliance, you shall die, Oh Mithila Princess, if you will not accept me within a month."
96. Returning to his palace, he ordered dreadful demonesses, ‘‘All of you give threats to Sita for my sake.’’
97. (Ravana) having gone, the demonesses assembled around the Mithila Princess and , towards (arousing) terror (in her), they repeatedly uttered cruel (words) in profusion, to the delight of Ravana.
98. "Oh Sita, bow down to Ravana ; (then) welfare shall certainly be yours (for ever). Otherwise we shall make you suffice for (our) morning meal."
99. (One of the demonesses named) Trijata, considering them who were speaking thus (as contemptible) as grass, said, Misbehaved (wretches) !kill yourselves. Make a meal with your own flesh.
Bhatti-9
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अद्य सीता मया दृष्टा सूर्यं चन्द्रमसा सह । |
100. The charming-eyed, slender-waisted, young Sita was seen by me today in a dream, touching the sun along with the moon.
101. Reprimanded by her, they all, terrific in (their) faces, went away, just as they had come, with ferocious words and deeds, to (their) bed, anxious to sleep.
102. They having departed, the Son of the Wind who had recognised Sita (but) had, for long, stayed concealed on account of the arrival of Ravana,
103.-(feeling) by the absence of the enemy of sacrifices, as if he was (first) restricted and then released from debt, began (to repeat) the story of Rama, towards acquainting Sita (with his identity).
104. On seeing him, Sita reflected, For what purpose is this Ravana, having descended from the tree, approaching me in monkey form ?
105. Eulogising Rama through devotion, he appears
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इतरो रावणादेष राघवानुचरो यदि । |
different from (what he was) before. Has he possibly come with out cruelty to inspire confidence in me ?
106. If this one be other than Ravana, Rama's servant, then the auspicious omens (experienced by me before daybreak (are) fruitful.
107 . 'Residing to the north of the ocean, how did Rama come to know about the city (that stands) south of the salt watered (ocean) ?
108. I have been kidnapped here, to the south of the Dandaka forests, (to a place) inaccessible to men, after having crossed rivers, mountains, forests, and also the ocean.
109 . Excepting a violent gale or Garuda, none ventures to come hither. How, (can) a monkey (dare) then ?
110. Having, with difficulty, reached her thus (engrossed) in thought (and) abandoned by the demons for a while, the mightiest of monkeys said, "I am a servant of Rama.
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विप्रकृष्टं महेन्द्रस्य ना दूर विन्ध्यपर्वतात् । |
111. At a great distance from the Mahendra (mountain), not far from the Vindhya mountain nor away from the sea, is your beloved (husband) .
112. I entered this forest (earlier) when Ravana had not arrived; his having gone back, I have walked up to you unnoticed.
113. While he was speaking (to you), oh Queen, though provoked, I, pondering over the pros and cons for the safety of my mission, did not indulge in violence.
114. ‘‘The sovereign among monkeys, Sugriva, has become a friend of the overlord among men, Rama. From him, have I have come (as) a messenger.
115. Having explored the whole capital of the Lord of the demons, I, skilled in searching and appointed to the task of a messenger.
116 . - seeing ladies (who are ) the loveliest among even the divine damsels and throwing of ( killing ) demons more cruel than even serpents, have come here.
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भवत्यामुत्सुको रामः प्रसितः संगमेन ते । |
117. Pining for your ladyship and eager for your union, Rama who has offered oblations to the manes in the Magha (constellation) has dispatched me.
118. Oh Mithila princess, this ring of the descendant of Kakutstha, was handed over to me with great regard by him who remembers you with excessive grief.
119. ‘That Laksmana, sympathising with Rama re . members you woefully. The two mighty princes have readied themselves to come here; do not be afraid (any more).
120. ‘Monkeys of terrific prowess will destroy Ravana here; Oh Videha Princess wish well with (your) courage (and) your kill your anguish.
121 . ‘‘When I have returned, Rama will totally annihiate the demons ; Ravana, bringing you here has staked his life . (breaths);
122. -(he has) staked the comforts (possessions) of his kinsmen and has bartered away his riches. The best of Raghus woefully remembers you alone, hundreds of times a day.
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तवोपशायिका यावद् राक्षस्यश्चेतयन्ति न । |
123. Before the demonesses sleeping near you (as guards), wake up, Oh Mithila Princess, let a return message be given to (Rama), the bearer of the box (made of horn)."
124. Realising the entry by the monkey in the city to be a wonderful (feat), she gave as a token for cognition (her) crest jewel, prized by Rama.
125. Having inquired repeatedly about the sleeping place, the eating place, the talking-subjects, the occasions of smiling, the dwelling place and the regions of walking about, of Rama, she sent him (back)
126 Holding the ornament, desirous of doing a deed terrifying (to the demons), he though anxious to go to his master, pondered for a moment.
127. “They call him the best envoy who, after having executed the assigned mission, accomplishes an extra task, not contrary to (his) original assignment.
128. I have found out the Videha Princess; I shall return (as) a reporter of the news (about Sita) to my lord, after
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राक्षसेन्द्रस्य संरक्ष्यं मया लव्यमिदं वनम्’ । |
इति भट्टिकाव्ये अशोकवनिकाभङ्गो नाम अष्टमः सर्गः ॥
( अधिकारकाण्डे तृतीयः परिच्छेदः)
accomplishing a task more arduous than the others and (thus becoming) an acquirer of fame
129. This grove, worth preserving for Ravana, should (now) be mowed down by me Having thought thus, the monkey tore down (that grove which was similar to the Nandana garden (of Indra).
130. ‘I shall destroy this grove proclaiming Welfare to the two Raghavas. I am their envoy wishing them well' . What does any demon here say ?’
131. The Son of the Wind then devastated the place of residence of the deer-eyed (Sita), viz., the enemy's grove that was tawny with the scattered pollen of flowers, where the buds, leaves and flowers were crushed, the ground was variegated by the shower of flowers, the birds were anxious on account of the noisy crash of trees, the quarters resounded with the loud chirpings of birds and the tremulous deer were racing off.
Here ends canto VIII named
THE DEVASTATION OF THE ASHOKA GROVE
( Part III of Adhikara-kanda )
अथ नवमः सर्गः
( अथ प्रकीर्णकाः )
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द्वभङ्गध्वनिसंविग्नाः कुवत्पक्षिकुलाकुलाः। |
NOW CANTO IX
(Now, Miscellaneous Forms )
1. Terrified by the noise of the breaking of the trees and agitated by the moaning flocks of birds, the demonesses made a report to Ravana.
2. A monkey is pulling down the self-same grove which the sun heated (but) gently, wherein the wind blew restricted, and which is nourished by the moon."
3. Then stupified by rage, the father of Indrajit sent eighty thousand servants for the destruction of Maruti.
4. Comparable to serpents who have poison in their eyes, they who carried missiles, double-edged swords, iron clubs, darts and mallets arrived, pervading the quarters.
136
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बध्वान मेघवद् भीममावाय परिघं कपिः । ( अथ सिचि वृद्धयधिकारः ) प्रक्षारिषुः शराम्भांसि तस्मिन् रक्षःपयोधराः । |
5. Picking up a terrific iron club, the monkey thundered like a cloud. They whose weapons were radiant, also roared like water (-bearing) clouds accompanied by lightning.
6. Like a river whose water-stream has swollen during the rains joining the sea, the demons confronted the monkey who was as steady as the ocean.
7. Brandishing his upraised tail and wielding a heavy iron club, he waited, after ascending the outer porch, (but) did not strike first.
( The Aorist Vrddhi group )
8. The clouds in the form of demons showered upon him (streams of) water in the form of arrows; (but) the mountain in the form of the monkey neither shook nor took fright.
9. "Halt," he shouted aloud and struck with the iron club in such a manner that it snatched away the lives of many enemies.
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व्रणैरवसिष रक्तं देहैः प्रणविषर्भवम् । ( अथ इष्ट-प्रतिषेधाधिकारः ) मायानामीश्वरास्तेऽपि शस्त्रहस्ता रथैः कपिम् । |
10. Some demons emitted blood from their wounds, (some) covered the ground with their (dead) bodies and (some others), in whom fear was aroused, pervaded the quarters.
11 . They whose enthusiasm was gone, whose bodies were battered and to whom lives were dear, were frightened by the monkey's roars just as the deer (are frightened) by the lion's roars.
( Now the absence of fit (i) )
12 . Masters of trickery they too, (with) weapons in (their) hands, returned in chariots to kill the monkey (but only) to be struck (down) by Maruti.
13. Having taken (his) stand on the outer porch, the monkey smote, by whirling the iron club, at those who had united together and come in a group, desirous of fighting and who deserved to be laid down in a heap on the ground.
14. Thereafter, desirous of saving their lives and intent upon reporting (what had happened), the demons that remained behind those slain, arrived near Ravana,
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"एकेन बहवः शूराः साविष्काराः प्रमत्तवत् । |
15. (So) many of us, brave (and) full of pride, were forced to turn back like highly intoxicated (ones) by a single (monkey). Thus they spoke aloud in Ravana's presence.
16. On realising that those demons , stout by the consumption of flesh, were frightened, he (Ravana), whose eyes were raised up, despatched his own stout ministers.
17. Very much fattened, accompanied by (their) sons, noble-minded, extremely heroic, they whose voice was clear and who had in (their) hands missiles coated with multi coloured dyes, set out (for battle).
18 . On seeing the very strong, adventurous, cruel, vigorously shouting ministers who had come on the command of (their) Lord and whose hands made a noise with the weapons, the monkey,
19. -(remaining) untroubled, quickly killed them who resembled mountain summits, who were not far away, who had studied (the science of) weapons, whose undertakings were mighty and who could not be subdued even by the gods.
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दमितारिः प्रशान्तौजा नावापूरितदिङ्मुखः । ( अथ इडधिकारः ) हत्वा रक्षांसि लवितुमक्रमीमारुतिः पुनः । |
20 . He who had restrained his enemies and quenched their lustre filled the openings of the quarters with (his) thunder, got enraged, made haste and killed them who were angry and had arrived hurriedly.
21. On account of the ear-rending screams of the demons that were being slain, the world, one and all of whose quarters reverberated (with noise), became afficted with fear.
22. Thereafter, those enemies of the revered (sages) whose hair had horripilated through fear and (whose) valour was destroyed, were brought to annihilation within a moment.
( Now Id', forms with 'j ' )
23. Having killed the demons, Maruti, who disregarded the command of his enemy, again proceeded to pull down the selfsame Asoka grove.
24. Completely devastating the (Asoka) grove which had risen high as if to cover the sky and as though to solicit the birds the Son of the (devastating) Wind God did not take (any) pity.
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वरिषीष्ठ शिवं क्षिष्यन् मैथिल्याः कल्पशाखिनः । |
25. Hurling the wish-yielding trees, he solicited the well being of Sta, and scattered, all around, the trees, (which), as it were, covered the whole earth.
26. Desirous of concealing his own agitation (and) intent upon exhibiting his (sovereign) command, Ravana, hastily selected the irresistible Aksa for killing the monkey.
27. He said, 'Go and overwhelm the enemy's valour ; torturing the enemy in front, fight deceitfully with the help of illusory tricks (at the back)
28 . ‘‘Fearless, in an excellent battle, you shout loud (or torture) and that speedily. " That producer of illusions (phantoms) went to kill (destroy) the monkey's lustre.
29. That monkey, the shatterer of the grove, the annihi lator of the enemies, and the killer of Lanka-dwellers, quickly proceeded to ruin Aksa.
30. Taking his iron club, he who had uprooted the trees from the grove, stood up for dragging out from
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एष्टारमेविता संख्ये सोढारं सहिता भृशम् । |
the son of Ravana (his) life-breaths which deserved to be forced out.
31. The irascible Aksa who used to search out (bis) enemies in battle, and was highly capable of endurance and prone to resentment, hurled multitudes of weapons to injure Hanuman who (also) sought out (his enemies), endured (anything) and wounded (the adversary).
32. Desirous of sporting his iron club and intent on enhancing his fame, the monkey thrashed, with trees, Aksa (who was also) desirous of playing with weapons and adding to his reputation.
33. Having again challenged that prince who wished to deceive him, Hanuman ( himself ) intent on deception, hit him ; then overcome by swoon, he (Aksa) tended to take support of the flag-staf.
34. Having regained his breath in a moment, Aksa, as if intent on burning the worlds with his lustre, covered, with arrows, the monkey who resembled fire on account of his wrath.
35. Exhibiting (his) valour in the fight, the monkey desirous of engulfing, with trees, Aksa who was intent on
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वानरं प्रोर्णनविषः शस्त्रैरक्षा रक्षो विविद्यते । |
mixing up (churning) the quarters with his arrows, performed (some) jugglery, as it were.
36. Desirous of covering (engulfing) the monkey (with missiles), Aksa sported with weapons ; the monkey (also), intent on covering him, shone with stones and trees (with which he engulfed Aksa).
37. Are these two intent upon filling the worlds (i.e., the atmosphere) with their missiles, desirous of making their respective prowess known (to each other) : The two, (Hanuman and Aksa), aroused this thought in the onlookers.
38. The demon, after tormenting the monkey for pretty long with his illusory tricks, the monkey whose exploits, (how ever) continued unhindered, confronted him (direct, but, being) struck by the iron club, fell (dead) on the ground.
39. (Hanuman) having washed (himself) in the ocean and cleansed by cool and favourable breezes, again mowed down the forest wherein dwelt the birds which had become hunger stricken.
40 . -Hanuman who had raised his tail high, was holding his head high as if in self-esteem and was sporting a fire-brown bunch of hair dishevelled by the breezes.
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जरित्येव जयेनाऽन्ये निपेतुस्तस्य शाखिनः । |
41 . Some trees fell down on account of his speed, as if they had grown old; after cutting them (uprooting them), he pulled down other trees (that had become supportless.
42. Not having been tired even after having subdued hosts of enemies, the lion of a monkey roamed about in the forest humming as if having a desire to dance.
43. Now, desiring to exterminate (lit. reach the end of) the enemy who were about to return again, he romped like a rutting elephant in the grove of the people of Lanka.
44. The monkey wandered about saying to (himself), “If any intention to fight (by) himself shall occur the Lord of the demons, I shall nip that (idea) too today.
45. He (Ravana) being killed, lord (Rama) on hearing the happy news, will attain great delight; and the highest joy will arise in the mind of Sita, today itself."
46. Thereafter having called (Indrajit) to his presence,
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ययाथ त्वं द्विषामन्तं भूयो यातासि चाऽसकृत् । |
Ravana spoke to him ! "You roaming about in battles like a rutting elephant in the forest, you in battles,
47. —"have reached the end (destruction) of the enemies and will achieve that more than once. You could vanquish the gods in battle by having remembered illusory magic.
48. ‘‘You discharged weapons and confronted irresistible enemies; with your weapons, you eclipsed the weapons of even the great.
49. "That you (shall now) go, by my command, to kill that evil-minded monkey. Not that you should not exhibit the demonic magic and not commence your valour ;
50. --"And do not avoid discharging mighty missiles; do not refrain from harassing the enemy in the fight; do not avoid to capture the monkey; go quickly and undaunted.”
51. (While) going out from the palaceIndrajit bowed at his feet and having secured blessings from him, he attained the highest delight.
Bhatti-10
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गते तस्मिन्नुपारंसीत् संरम्भाद् रक्षसां पतिः । |
52. He being gone, the lord of the demons fully conversant with the valour of Indrajit and considering the monkey to have been (already) vanquished [according to Mallinatha] desisted from agitation.
OR
He being gone the lord of the demons desisted from agitation (and) Indrajit well aware of (his own) valour (departed) considering the monkey (as already) vanquished,
53.-intent upon ridiculing the enemies, desirous of exhibiting his jugglery, wishing to wipe (off) the world, like the unassailable wind at the end of the aeon.
54. —comparable to the God of Death desirous of devouring the world at deluge, and desirous of eclipsing the might of the monkey who wanted to pull down the trees in the grove.
55. While he was coming , the hosts of birds bewailed full-throat the destroyed trees as if through grief, (just) as (one laments) for (annihilated) kinsmen on the arrival of a friend (well-wisher).
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आश्वसीदिव चाऽऽयाति ह तद्वेगपवनाहतम् । ( अथ ‘स’त्वाधिकारः ) ससैन्यश्छादयन् संखपे प्रातट तमिन्द्रजित् । |
56. While he was arriving, the grove hit by the gales produced by his onrush, shining with its multi-coloured bunches of flowers and its sprouts tcssed about, regained as it were its breath.
57. Evil-doer, if you do not praise the descendant of Kakutstha (Rama), you will neither live nor have control over the tricks of jugglery,” (these) words the monkey spoke to him.
(Now the 's', visarga group )
58. Accompanied by his army, Indrajit proceeded in the battle, repeatedly covering him (Hanuman) on all sides with hundreds of crescent-tipped arrows and jugglery tricks.
59. Wishing for fame, the monkey resembling the Kalaparvatas, having repulsed the shower of the weapons, rushed at the wretched demons who resembled darkness.
60. The monkey, whose thick mane resembled fames shook, during the battle, the demons who were bearing accursed bows, were goaded ahead by the lord of demons (Indrajit) and who never bowed (to anyone).
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स्वामिनो निष्क्रयं गन्तुमाविष्कृतबलः कपिः । |
61. Killing the enemies, the monkey who manifested his might for attaining requital (from his lord's obligations) and kept away sin, shone in the battle.
62. Hurling trees in (all) the four directions , subduing (his) enemies in the battle, the whirling monkey who veiled the expanse of the quarters (by his quick movements), appeared (to be) manifold.
63. Dealing (in return) four (blows) with trees to the enemies who gave two (blows), intent upon driving out the enemies from the battle, tawny like fire,
64 . —as if enkindling fire, the single monkey whirled about like as if having a hundred billion forms (or like a divine being). The enemy of Indra (viz., Indrajit), who had a bow in his hand, approached him (Hanuman) whose (nature) was to put an end to the life (of the enemy)
65. Discharging arrows causing injury, he whose lustre was like that of the sun and who earned fame attacked with arrows the monkey who was desirous of fame.
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चकाराऽधस्पदं नाऽसौ वरन बियति मारुतिः। ( अथ ‘षत्वाधिकारः ) पुरुहूतद्विषो धूर्ध यक्तन यानस्य वाजिनः। |
66. Though being struck many times with arrows that resembled darkness and pierced the vitals, Maruti who was moving about in the sky, never set his foot down (on the ground).
( Now the 's' changes )
67. Having pierced through (their ) skin, the Son of the Wind Maruti), made the horses yoked to the poles of the enemy of Indra lay down their life.
68. While they lay (dead) on the ground, Ravana's desperate son, whose fear had vanished, ordered the charioteer to fetch others (i.e., other horses).
69. Desirous of starting the battle again, intent on aggravating fear (in Hanuman) and, as if about to encourage his own (soldiers), he ascended his own chariot.
70. Desirous of vanquishing the cloud in the form of the monkey, wanting to shower the armies with treesIndrajit again arranged the Darjaya (Invincible) array.
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अभिष्यन्तः कपि क्रोधादभ्यषिञ्चन्निवाऽऽत्मनः। |
71. (Though) wanting to kill the monkey out of rage they bathed him, as it were, with their own lukewarm blood that oozed from (their ) wounds and were made to flow by the blows (delivered by the monkey).
72. Wishing to overwhelm, in the battle, sitting, the demons who were not far removed and who ate human flesh noisily, the untiring ( Hanuman) took (his) position on the outer porch.
73. Having withstood (the attack), the angered demons discharged a mass of weapons ; the monkey withstood that (attack) which even Indra could not face.
74. The unshaken monkey, from whose person blood was spurting out, smote with the iron club, the enemies that were reddish by the trickle of blood and were getting unsteady.
75. Moving around, the shining Meghanada (Indrajit whose roar resembled the thunder of the clouds) firmly and quickly bound down the whirling enemy with the Brahmapasa (Brahma's noose) missile.
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विस्फुलद्धिर्णहीतोऽसौ निष्टफुल: पुरुषाशनैः। |
76. Bound down by the enthusiastically roaming ( tumultous ) man-eaters, he (Hanuman ) did not move , through reverence for the Creator (Brahma), though capable of shaking it off.
77. ‘‘Produce joy in our lord ; do not desist from jumping (even) into the sky for carrying the monkey speedily." Thus spoke Indrajit loudly to his own (soldiers).
78. We shall eat you who have come here from the place of the cowards and have come into contact with our fingers (i. e., into our grip). Thus spoke the enemies carrying Maruti.
79. And they remarked, “He is the messenger of that human male who protected the brahmins in sacrifices like Jyotistoma modelled on Agnistoma ;
80. " -and who cut off the nose of Ravana's maternal aunt's daughter ( Surpapakha ) and who killed the sons of his maternal aunt, Khara and others.
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प्रादुःषन्ति न संत्रासा यस्य रक्षःसमागमे। |
81. ‘‘This one has come (as) the messenger of that wretched progeny of a kshatriya (Rama) in whom no fears are aroused during confrontation with the demons.
82. Having observed the best of kings (Ravana) well asleep, this sinner of deceitful intentions and expert in the task of a spy, entered the ladies' grove.
83. At night he apprehended the Mithila Princess abiding by the conduct of the brahmins whose sacred threads are well-washed and whose lustre is like that of ( the sage ) Kapisthala.
84 . —‘‘standing foremost in all feminine virtues, seated on a holy seat, steadfast in her speech, sleeping on bare ground, pure like the star situated in the sky.
85 . -"'possessed of noble gentility, most radiant of all lustrous things, slender, auspicious, scorching as it were in penance, rendering the grove full of lustre.
86.-resembling a holy creeper of gold and jewels,
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विलोचनाम्बु मुञ्चन्तीं कुर्वाणां परिसेसिचाम् । |
crowded with bees, (rendered) tawny with the pollen soaked in honey and bearing blossoming flowers,
87. -‘‘shedding water from her eyes, as though providing a continuous bath to her heart that is scorched by the fire of grief, observing an excellent vow.
88. Having seen her, he broke down the trees (and) killing the enemies that wandered about, he hurled them all around, like the enraged Wind-god himself.
89. In a mighty battle, the never-restricted Meghanada, rendered him motionless, he whose valour never got stunned and who had withstood the missiles."
90. Having known that he would bathe them in blood, the demonsfull of fright, tied him up far and wide, with other leather straps and chains too.
91 . On learning about the act of an additional binding over the (original) binding, Indrajit got depressed, for (he knew) that a divine bondage would not brook another
fetter.
( अथ ‘ण’स्वाधिकारः )
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मुष्णन्तमिव तेजांसि विस्तीर्णारःस्थलं पुरः । |
(Now 'na' changes )
92. Having put the monkey in front, the demons reached Ravana (who was lustrous) as though robbing the lustres (of luminaries) and having an expansive broad chest.
93. With the moon's orb standing on the outskirts of the grove, in the west the terrific (demons), donkey-nosed and others, whose vitals were variously injured,
94. —the enemies of the monkey spoke thus : The garden full of mango groves interspersed with Deodar (oak) groves is rendered devoid of trees by this one.'
95. Having taken the monkey, the highly delighted demons waited, in the forenoon, upon the lord of the blood. drinking (demons) who was entertaining wrath.
96. Full of egotism, the associates of drunkards, arrived near him, intoxicated by drinking wine, whose prosperity dispelled the enemies' pride and who kidnapped others' wives.
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सद्धर्षयोगिणः पादौ प्रणेमुस्निवशाद्विषः । |
97. Escorting Hanuman, who outdid the intellect of the enemies, they bowed down at the feet of the enemy of the gods who was ever engaged in conflict.
98. The highly enraged lord of the demons addressed the assembly thus : “I shall (cut and) throw on the ground the head of the monkey, the devastator of the grove."
99. Then prompted by self-interest, Vibhisana, like a thundering cloud, remonstrated to the lord of the demons (Ravana) (who was) about to kill (Hanuman), (and said as follows).
100. Be calm, Ravana ; enough of getting enraged. Understand well that messengers (emissaries) are never killed even if a crime be (committed by them)."
101. The lord of the demons spoke to Vibhisapa who was desirous of saving the enemy's life, ‘This sinner who devastated the ladies' grove could not be desirous of living.
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प्रघनिषत रक्षांसि येनाऽऽप्तानि वने मम । |
102 . ‘‘Say, how shall not kill this killer who wronged (me) first (and) by whom were slain, in the grovemy well wishing demons ?
103. Do not create an obstacle for me who, through anger, will execute the enemy's spy (who has arrived) within the house. Know him to be fit for the last journey.
104 . Those that do not render an enemy, that has arrived (by himself), devoid of his life, practise hastily the repudiation of riches, though (it be) justly (acquired).
105. Having aroused excessively the intolerance of Ravana, who, (be he even Indra, is capable in this world of the protection of his life ?
106. Moving about freely on the outskirts of the grove, that sinful one, the sucker of fruits, will never again touch the copious honey, after having trilled with us.
107. ‘In the grove protected by me, there is no entry for
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दुष्पानः, पुनरेतेन कपिना भृङ्गसंभूतः । ( अथ प्रकीर्णकाधिकारः ) ‘'चूतमेकं कपि बद्धमानीतं वेश्म पश्यत । |
Hari (Indra, vispu, Moon or monkey), no shining of the sun, nor any excessive blowing of the wind.
108. Difficult to be drunk in the grove, by this monkey whose modesty has ended, will the top-quality, delicious honey be collected by the bees from the flowers."
109. This having been said by him whose face was terrific on account of anger, and who was getting agitated, the monkey, addressed a speech full of conciliation for the fulfilment of his own objective.
( Now Miscellaneous changes )
110. How (arises) this wrath, as insignificant as a grass-blade, of yours, (who are) the lord of the three worlds, on seeing a single monkey, an emissary, bound down and brought (before you) ?
111. Or on what account is this wrath of yours (who are) an expert in polity, towards an ascetic who is humble to the fire-worshipping people and averse to the desire for conquest ?
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न सर्वरत्नकल्याण्यः स्त्रियो वा रत्नभूमयः । |
112. Who would pick up a cudgel against him, after vanquishing whom neither women auspicious through all nights nor jewels nor lands may be acquired ?
113 . ‘‘Unite (yourself ) with Rama and Sugriva for the prosperity of the world, just as the Himalaya joins the Eastern and the Western Oceans full of jewels.
114. The two friends, Rama and Sugriva, and servants (like) the commanders of monkey troops would be secured only by the return of the wives of others. (So) release Sita.
115. Having restored Sita, acquire the trio, of righteousness (in the form of ) the return of Sita, riches (in the form of friendship with Rama and enjoyment by living in confidence (without fear).
116. Not that it was not made known to you as to what sort thy enemy (Rama) (is), by Viradha, Tataka, Vali, Kabandha, Khara, Dusana and also by Marica.
117. And, also do not regard the death of Khara and
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ततः क्रोधानिलापातकप्रास्यम्भोजसंहतिः |
others as a (fit ) cause of enmity, for it was done towards protecting himself and not through a desire for conquest.”
118. Then getting agitated like a huge lake, Ravana, the host of whose lotus-like faces quivered on account of the blows of his wind-like anger, spoke to the monkey.
119. ‘‘Of you who killed the warrior-demons, shattered the trees in the grove and are saying(that) { am an emissary', what is there (in you) that befits an emissary ?
120. If Rama, killing the crippled Kabandha, the child Khara and the woman Tadaka , is (yet) a (poor) ascetic, say of what sort is a sinner.
121. Having known that greatness ( has ) pride for its fruit, how is it that you called the enmity with Rama (as) fruitless in the absence of the acquisition of jewels and other things ?
122. Enjoyment and abduction of others' wives is the very duty of cannibals. You spoke (just) because you had a mouth. What apprehensiveness (can there be) of mine about you ?
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बूहि दूरविभिन्नानामृद्धिशीलक्रियान्वयैः । |
123 . ‘Say, Hanuman, what sort of alliance (is possible) amongst men, monkeys and demons who are far removed ( from one another ) in prosperity, character, behaviour and race ?
124 . And what (is this) wonderful (statement) of yours, just on account of ( the fact ) that the lonely, untalked of (little known) and foolish Viradha was slain by a ruse by the two (together) who were already vanquished ?
125 . And, it was at my command that, devoid of the will to fight, Marica whose only resort was running away, died in the forest, (while) decoying Rama.
126. In fact, Rama killed the monkey who was engaged in fight with someone else. Say after pondering deeply, whether it is worthy of great ones ?
127 . "Whence this misconception of yours that the slaughter (may be ) for protecting himself, or of his relatives, by a human being fit to be eaten (by them), will be brooked by Ravana.
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कपिर्जगाद ‘दूतोऽहमुपायं च तव दर्शने । |
128. The monkey said, "TI, (as) an emissary, deliberately brought about the destruction of the trees and the demons (as) a means for your interview.
129 . ‘‘Oh Ravana, how do you call those (kinsmen) of yours, who rendered the whole earth (right) upto the Trikuta (mountain) devoid of (all) moving beings, were not fit to be killed by a king, (who is the lord of the earth) ?
130. On account of that (greatness) which you menti oned as (bearing) the fruit of pride, with reference to the conflict with Rama, the families of Asuras and Raksasas have perished by the hundreds !
131. The wicked path which you declared as your way of life is a weak (argument) and your statement that (you are) dauntless towards the enemy Rama-this is not going to be the cause of (your) well-being for long.
132. Just as friendship with those that are distinct in race and other things is not desired, so also do not desire such an enmity with men and monkeys.
Bhatti-11
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बिराधं तपसां विघ्नं जघान विजितो यदि । |
इति भट्टिकाव्ये मारुतिसंयमो नाम नवमः सर्गः ।
( अधिकारकाण्डे चतुर्थः परिच्छेदः )
133. If he, (Rama), (though) vanquished, killed Viradha, an impediment to austerities, how may he not be spoken of (famous) as the supermost among bowmen ?
134. You have yourself stated that though trying to vanish, Marica whose magic prowess was great was not able to fly out of the reach of the arrow of the elephant-like Rama.
135. Since you do not remember the valour of Vali engaged in something else, you are definitely under a swoon as (you had once been) pressed under the arm of (Vali), while he was performing sandhya worship.
136. Give up (this) enmity with the mighty which had its commencement in the slaying of your evil brothers. Give back Sita along with your treasury, royal staff, self and the region to him who is worthy of being prostrated (by you)."
137.Being loudly addressed, in the assembly, such evidently harsh and unbearable (words) by the son of the Wind, Ravapa, having looked at his attendants on both sides, peremptorily ordered the burning of the monkey.
Here ends Canto IX of Bhattikavya named
DETENTION OF HANUMAN
( Part IV of Adhikarakanta )
अथ दशमः सर्गः
( प्रसन्नकाण्डः। तन्न शब्दालङ्काराः )
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अथ स वकटुकू लकुथादिभिः परिगतो ज्वलबुढतवालधिः । |
NOW CANTO X
( The Prasanna-kanda . Verbal figures of speech )
1. Now, wrapped up with bark garments, silken cloth, mattings and other things and watched by the frightened enemies of human beings whose eyes were agitated, he who had raised aloft his burning tail, jumped up in the sky.
2. The enemy (Hanuman), expert in battle, commended by Rama, desirous of achievement, forcibly introduced a strife in the capital of the foremost enemy of gods (Ravana) and had the house of Ravana, delightful to swans, set on fire.
3. Situated on a mountain and reduced to the plight of the Tripuras’ (the group of three demoniac cities) by the raging fire that broke out all of a sudden, with the women-folk running helter-skelter through the sky, the city was no more full of laughter.
163
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सरसां स-रसां परिमुच्य तनं पततां पततां ककुभो बहुशः। |
4. The sky was, as though pervaded, all around, by the full-(throated), sweet, (but) piteous cries of the birds which, having abandoned the watery body of the lakes, were filying again and again towards the sky.
5. And, it was not that the monkey did not unite with fire any one block of golden buildings. Nor that by it (the fire) which did not stop spreading and which effected the destruction of snow anything was not reduced to melting.
6. Intense laughter ended; the joyous amours of love aroused by Cupid waned; the proud ladies, whose delight was killed, were no (longer) infatuated; the desired welfare of the city was not accomplished.
7. Brilliant in its interior, with its buildings set fire to, Lanka which was much liked by Siva , which had the encourager (of the demons) for its protector and which was capable of fulfilling ample desires, was burnt out.
8. The distress of the demons scampering in every direction became manifest; by the great men that were moving about was undertaken manifold activity that was devoid of greatness.
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न गजा नग-जा दयिता दयिता, वि-गतं विगतं, ललितं ललितम् । |
9. Elephants procured from forests, though dear, were not protected ; the flight of birds disappeared ; (any) desirable (object) was crushed; the proud ladies became devoid of joy, as if struck by diseases (or injured in running) : due to (adverse times) death befelt the great without any fighting.
10. The monkey burnt down the city (that was) never seiged by monkeys nor by the great (gods) of terrific valour, nor by men.
11. The city that stood on the earth, that shone with no mean lustre, that was clustered (with gold mansions), came into contact with fire and melted away quickly; never conquered by the highest (mightiest) enemies, the city was levelled down on all sides, with its outer gates crashed down.
12. The best of monkeys saw groups of attractive women, wearing necklaces, vanishing away, unaccompanied by soldiers.
13. The golden wells whose clear water was dried up did not allay the physical agonies of the women. Nor did the enemy's women have any comfort on approaching the trees whose leaves and flowers were enveloped by fire.
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अथ लुलितपत व्रिमलं रुग्णासनबाणकेशरत मालम् । |
14. Thereafter, (yet) strong enough to see Sita, he went to the orchard where from the rows of birds had fled, the asana, bana, kepara and tamala trees were pounded down and the grounds were deserted.
15 . By the monkey who was lustrous enough to cross lofty mountains, was seen, settled in the orchard, (Sita) the daughter of Janaka, whose eyes had the beauty of lotuses, who was respected by the people, and (who was) lying down on the ground underneath a tree ;
16.-(who was) the separated beloved (wife) of Rama, suffering grief and devoid of ornaments.
17. To her, Hanuman spoke with joy, measured but very significant (words) : ‘‘Queen, quickly and openly shall I go near the mighty Raghu (Rama), towards the Malyavat mountain that maintains splendour day and night, (I) by whom your grief is known and all the demons are seen."
18 . Invincible by the enemies, Hanuman leapt into the radiant sky possessing great height and filled with huge animals, after having rendered his body delightful, bent in salutation, full of prowess and frightening to the enemies,
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बभौ मरुत्वान् वि-कुतः स-मुद्रो, बभौ मरुवान् विकृतः स-पुत्रः । ( अथ अर्थालङ्काराः ) गच्छन् स वारीण्यकिरत्पयोधेः कलस्थितांस्तानि तरूनधन्वन् । |
19. The Wind's son who had accomplished various tasks and who possessed the means of cognition (viz, the crest-jewel) shone ; the excited lord of the gods accompanied by divine damsels became radiant; (lashed) by the gales, the ocean that had crossed its boundaries, appeared grand; full of joy, the wind whose speed was reduced, seemed attractive.
20. (Hanuman) will (soon) approach the excellent and lofty king, attractive in his frontal part, stern, the well-known resort (of the righteous), possessed of prowess and having lotus-like eyes.
21. (By him) who was going from the city to the mountain, was, for a moment, spread in the sky a delightful, firm and powerful radiance that blocked the sun (or the wind) and rose to a great height.
22. Having confronted the marvellous speed of (Hanu man) who was approaching the mountain, as colourful as a painting, the terrified monkeys fainted again and again.
( Now, Figures of Sense)
23. He who was going (rushing), scattered the waters of the ocean; they (in turn) shook the trees that stood on the
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स गिरि तरुखण्डमण्डितं समवाप्य स्वरया लतामृगः । |
shore ; they spread beds of flowers pleasurable to the body and Cupid-struck (kinnara-s) sat upon them.
24. Having, with speed, reached the mountain that was adorned with tree-groves, the monkey who indicated the accomplishment of his task by (his) smile, embellished it (again) with the delighted monkey troops.
25. Even though Garuda, the Wind and the Sun are revered for speed by those that fly, hey regarded him, who had achieved his object and had come back before long, much more.
26. At that time,that mountain of a monkey, in the caves of whose wounds were hidden snakes in the form of weapons whose hard and broad slopes (consisted) of his massive chest and who carried the mineral hues in the form of the blood that had oozed out, looked attractive.
27. At the arrival of the Wind's son, the monkeys who bore waving tawny hair resembling golden creepers, and whose bright rows of eyes resembled visible rows of jems, appeared as charming as the golden peaks of a mountain.
28. Having, by his sweet appearance delighted the oceans in the form of the monkeys, the Moon in the form of the
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परिखेदितविन्ध्यवीरुधः परिपीतमलनी राम्भसः । |
monkey, spreading out nectarine rays in the form of his speech, made them possessed of eyes filled with tears of joy.
29. Thereafter, at the command of the delighted Aigada, the elephant-like monkeys who had crushed the creepers that spread on the Vindhya mountain and had drunk the water of the clear springs, shook down the honey grove (of Sugriva).
30. Having abandoned the mountain that resembled the eastern (Sunrise) mountain, the dispellers of the darkness in the form of the monkeys' dejection, the sun in the form of the monkey (Hanuman), who with the rays of his sweet words caused the sun-lotuses of sense to bloom, flew skywards, about to destroy the darkness of the great depression occupying the cave in the form of the King's heart.
31. Hanuman approached Rama who wore matted hair, deer-skin and dark garments, who was staying in the penance grove along with his younger brother whose equanimity, attire and concentration were the same ( as those of the latter ), and (so) resembled Purusottama (i.e., Narayana) accompanied by Nara.
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करपुटनिहितं दधत् स रनं परिविरलाङ्गुलिनिर्गतारुपवीप्ति । |
32. Holding the jewel placed in the cavity of his palms, he (Hanuman) from whose fingers having gaps, shot out bits of (its) lustre, and who had bent down his knees and head bowed down before the King who looked like the moon situated behind thin tawny clouds.
33. Possessed of the excellence of the brilliant, high quality jem and circular like the orb of the full moon, the crest-jewel of his wife was perceived by Rama along with the hopes of her life (being intact).
34. He saw the excellence-bearing jewel whose lustre was dimmed (as it were), which had come from the grove, which was tawny on account of the unwiped dust and which was bereft of Sita, like his own lack-lustre self, who had come to the forest, and was dusky with the dust that was not wiped off, deprived of Sita and yet bearing magnanimity.
35. "How may Hanuman who achieved the desired object through (his might) not be the Cintamani (the wish-fulfilling jewel)," so thought at that time, Rama along with Laksmana, and the commander of the monkey troops. 25
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"युष्मानचेतन् क्षयवायुकर्पान् सीतास्फुलिङ्ग परिगृह्य जाल्मः । |
36. Having taken hold of the spark in the form of Sita (and) not realising that you are like the wind of destruction, the inimical (Ravana) sleeps like a lion in the forest of Lanka (merely) for dying." Thus spoke Hanuman.
37. I have come (here) after seeing him who, possessed of magic powers, snatched away, in battle, the wealth of the Lord of Wealth (Kubera), who waged the mightiest war with the gods and who is excessively afiluent with the pride for (his) treasure that has dispelled ( his) shame. Or, whom does captured wealth not lead astray from the righteous path, here (in this world) ?
38. ‘Possessed of affluence, a demon and a fool (that he is), (it is ) no wonder that he is arrogant (puffed up with pride). Or what purpose (is there) for the ignoble to abide by the righteous path ?
39. In his abode was seen by me that slim and highly grieved lady whose husband is Rama. I have reported to you this gist of my achievement ; what is the use of narrating the rest of the adventure ?
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समतां शशिलेखयोपयायदवदाता प्रतनुः क्षयेण सीता । |
40. "If, indeed, a past or a future blot would not render the crescent of the moon lowly, then the pure and extremely slender Sita would attain a semblance to the crescent moon, on account of her waning.
41. Oh King, exert yourself amply for rescuing your virtuous (and) beloved wife, kidnapped by one who acts without thought who is learned but (has) not served the elders, and who, (though) unoffended, is merciless.
42. That huge lake (Rama), crowded with distressed creatures (distressed by his despondent spirit), had become completely dried up (emaciated ) ( being ) exhausted all around by the excessive heat (rendered unconscious by the heavy grief all around). And, just then, the desired water (news about Sita) came down without any clouds.
43. Then, having assembled together, the monkeys marched behind Rama, whose form and dress were similar to Laksmana's, whose forearm was stretched out (to issue) the command for departure and whose order was accepted with respect by Sugriva who had bowed down (to him).
44. Then the two princes, seated on the back of (two) monkeys, and (all) the monkeys whose eyes were tawny like
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स्थितमिव परिरक्षितुं समन्तादुदधिजलौघपरिप्लवद् धरित्रीम् । |
ignited fire, abandoned the ground, went up into the sky and quickly arrived at the Mahendra Mountain,
45. - which, after having spread its form , capable of withstanding the onslaught of the sea-waters, stood, as though for protecting the earth from being flooded by the rushing waters of the ocean ;
46, —whose base was rooted in the abode of the snakes (Patale), which brushed the divine world (heaven) with hundreds of summits, which pervaded the directions with its massive and expansive slopes, whose delightful arbours of trees were loaded with fruits and flowers ;
47.-which was clearly imitating the utterances of (Rama's) beloved by means of the humming bees, and the charm of the smile on (her) face through the lotuses and was suddenly imparting the highest joy to the lord of men (Rama) ;
48.—which, as though through love, was touching with its hands, in the form of peaks, the expansive slope of the sky which bore the planets resembing a girdle of jewels, which had attained an unsurpassable union with lustre , where from the garment-like cloud had slipped away and which was attractive to the mind;
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प्रचपलमगुरुभरासहिष्णु जनमसमानमन जितं विवज्यं । |
49. -which (being itself) firm, of unparallelled height and one that had borne the lofty clouds, had, as it were, made its residence in the vicinity of the ocean, after having avoided the (populated) world that was neither firm, nor heavy, nor capable of bearing weight nor lofty (enough);
50. —which was void of sorrow, had ample wish-yielding trees and which, through its houses of quartz-jewels was having jewel-lamps, and through the notes of the songs of the very young kinnara-s, was instilling the misconception), among the divine damsels, of (its being) the city of the gods.
51. Thereafter, along with the descendants of Raghu, the monkey troops that had raised their eyes looked at the direction that was dusky on account of the thick smoke, that was separated by the sea, that possessed Sita and that was pointed out by the finger of the Son of the Wind.
52. From the bowers of the mountain Mahendra that hid the lustre of the sun with its height, they proceeded to the ocean which, though capable of filling up the world with its ample waters and huge billows, did not cross its shores ;
53.-which, by the lustre from the cavity of the shells
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समुपचितजलं विवर्धमानैरमलसरित्सलिलंबिाबरीष । |
containing big and heavy gems subdued the darkness that pervaded the nether world and checked the diffusion, high up, of the rays of the sun with networks of diamonds that were foating (on its surface);
54. —whose water swelled on account of the clear river waters rising up at night and which was thus clearly indicating that the summits of the Mahendra mountain contained profuse moon-stones and bore water.
55. -which was containing serpents and mountain-peaks that were capable of bearing the weight of the earth, that contained copious brilliant gems that had huge|heavy forms, that propped up the earth and wherein were concealed tortoises and crocodiles that were exhausted through exertion.
56. (They) perceived the huge billows which scattered far and wide the gushes of spray, which augmented the rainbow with the lustre of (their) clear jewels, whose sound was loud and rumbling, which resembled the water-showering clouds and removed the all round heat of the earth.
57. -(the ocean ) where the sandy shores and the mountains that wore the ornaments of coral beads(that) painted themselves with hosts of pearls and (that) were broken by the water-elephants;
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भत निखिलरसातलः सरत्नः शिखरिसमोमि तिरोहितान्तरीक्षः। |
58. –having reached which (viz. the ocean) the monkeys attained an illusion : Whence (could) here be in reality a reservoir of water that pervaded the whole nether world, contained gems and veiled the sky with its mountain-like waves
59.-(a reservoir ) that possessed ample lustre, though it was devoid of the moon, that had not lost its charm though its treasure (Laksmi) was snatched away by the gods, overwhelmed the sky by its streams of water though it was churned (crushed) by the gods and whose prowess remained unhurt ;
60. -(a reservoir) which bore the Earth, the dividing mountains, the serpent sesa and the mighty elephants of the quarters like a boat which floated on its waters and which, with its activities, was subduing even the mighty Boar that propped up the supportless earth and had a jaw as big as a mountain;
61. -(a reservoir) that contained a mass of water that had its end (periphery) in the lowing rivers that encircled the mountains and that was delightful to the mind as though (it were) the white silken garment fallen from the Earth's breasts in the form of mountains.
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अपरिमितमहाद्भुतविचित्रश्च्युतमलिनः शुचिभिर्महानलद्वयैः। |
62. Devoid of dirt, the vast multicoloured ocean shone excellently (when) arrived at by the immeasurably and highly marvellous, pure and unsurpassable lord of the monkeys, Laksmana and King (Rama ).
63. As if making the onlookers realise (that) greatness is not (there) without calamity, the ocean became incessantly possessed of mountain-like, lofty, broad and steady billows moment after moment,
64. Cupid, that expert in mischief, with his flower arrows, though (they were) delicate , injured and, with the breezes, though (they were) cool with water, scorched the descendant of Raghu ; (yet) he (Cupid) produced neither a Wound nor a flame.
65. Then, at the end of the day, (the two), the sun and Raghu's descendant, the lustre of both of whom was soft and dim and who (two) had arrived near the ocean practised an imitation of each other's forms.
66. Thereafter, as if snatching away diversions (entertain ments) from everywhere, bearing a single-aimed concentration.
Bhatti-12
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अधिजलधि तमः क्षिपन् हिमांऽगुः परिददृशेऽथ दृशां कृतावकाशः । |
fixed on his beloved, the cloud-coloured darkness increased along with the rise of Cupid (love) in Rama.
67. Then the moon which provided (some) scope for the eyes, was seen dispersing the darkness upon the ocean (and), recreating, as it were, the world that had merged. For, all that is magnanimous exist just for the benefit of others
68. ‘(Is) this the thunderbolt ? Whence that, too, in a cloudless sky? A shower of sharp arrows ? That too (has to be) non-existent without a bow.” (Thinking) thus again and again. Rama who was under the sway of Cupid, could not conclude (that it was) the moon.
69. The moon who had scattered its rays on beds of night-lotuses and the faces of the ladies, viz., the quarters, where from darkness was annihilated, shone so gracefully in the sky, as none else than moon could shine.
70. Seated in the interstices between huge uneven boulders, the darkness whose colour was like that of a water-cloud and which had gone for shelter in the bowers where from the enemies in the form of the moonrays were driven out by the trees, hid itself like one frightened.
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अथ नयनमनोहरोऽभिरामः स्मर इव चितभवोऽप्ययमशीलः । |
71. Now, attractive to the eyes and the mind, handsome, and, though occupying the mind (but) not perverse in nature like Cupid, the younger brother whose voice was comparable to the thunder of a water-cloud, spoke to the descendant of Raghu (these) words :
72. Make the enemy's wives bereft of (their) waving hair through the slaughter of (their) husbands and get the paint on (their) lips washed off by tears from (their) eyes. Abandon grief. Where are you, the refuge of the worlds, and where is (this) depravity ? (The two are incompatible).
73. Alas ! one who has attained greatness in this world of human beings and, (then) commits an error, suffers a greater downfall. A huge and mighty elephant whose form is like the summit of a great mountain and who is caught in mud, sinks deeper (but) not so (a log of) wood.
74. Which thing that is worth knowing is not known to you ? Or, have you even winked thoughtlessly ? still, the flow of affection (in me ), that has its origin in meritorious deeds and that is afraid of evil befalling you, goads me to speak (to you as above)."
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सौमित्रेरिति वचनं निशम्य रामो जुम्मावान् भुजयुगलं विभज्य निद्रान् । |
इति भट्टिकाव्ये सीताभिज्ञानदर्शनं नाम दशमः सर्गः ॥
( प्रसन्नककाण्डे प्रथमः परिच्छेदः)
75. On hearing this speech of the son of Sumitra, Rama about to sleep, yawning and deploying monkeys in each direction for guarding (the camp), occupied a bed of leaves, with the desire of sleeping separating his pair of arms (one under and one over the head).
Here ends canto X of Bhattikavya named
PERCEIVING THE CREST JEWEL OF SITA
( Part I of Prasanna-kanda )
अथ एकादशः सर्गः
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अथाऽस्तमासेदुषि मन्दकान्तौ पुण्यक्षयेणेव निधौ कलानाम् । |
NOW CANTO XI
1. Now, as the moon, whose lustre was dimmed as though on account of the waning of its religious merit, was about to set, full blooming and gloom were attained (respectively) by the sun lotuses and the moon lotuses (which were) comparable to its enemies and friends.
2. The hosts of stars, which had fixed (their) love upon the moon, and had acquired clear fame, hastily fell (i.e., set) following it, which after rising for up the sky (the previous night) was (now) falling down (i.e., setting) as if from a precipice (but) after it had conferred obligations (upon them).
3. Where do I possess those sidelong glances or those graceful utterances ?’ Reflecting thus and having been (proved) incapable of standing comparison (with them), the moon went to set, at the waking time of the ladies of Lanka.
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मानेन तल्पेष्वयथामुखना मिथ्यप्रसुप्तेर्गमित क्रियामाः। |
4. The husbands who, through pride, had turned away their faces in the beds and had passed three parts (of the night) in feigned sleep, were entreated by the wives that were distressed at the dwindling of the night, even though (their) faults had been noticed.
5. Hurt through jealousy, the lovers' trees in the form of love, whose roots were firmly fixed, but whose auspicious tendrils were cut off without remnant, grew up (when) nourished by the sprinkings of water from the eyes.
6. Thereafter the unsatiated people who feared separation, and whose addiction (interest) was revived again, did not notice the (oft) occurring recurrence of Cupid who was wandering around.
7. The ecstacy arising in all the senses having taken its seat in the heart the intolerant eye, regarding itself as deceived, resorted to more contraction, like a weak person.
8. On seeing her nails that (usually) injured the body reversed on the stout chest of the warrior, the shapely-waisted lady got wild for long (both) with her husband and her nails, her mind being agitated by the defeat of her intention.
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स्रस्ताङ्गचेष्टो विनिमीलिताऽक्षः स्वेदाम्बुरोमोसगम्यजीवः । |
9. Tightly embraced by the lovers, the womenfolk were rendered as ones who had lost the activity of (their) limbs, closed their eyes, had life inferable only from the rise of sweat and horripilation, and had their skill of genius totally lost.
10. ‘(Was it) indeed a blacking out, or sleep, or death, or ecstacy, or unconsciousness, or a jugglery of Cupid ?’’ Thus conjecturing variously after regaining consciousness, as to what and how (it was), they did not identify (it) all the same.
11. Rubbing hard the chest with the breasts, the mouth with face, limbs with limbs, people afflicted with Cupid (love) were not at all satiated. Whence (can there be) the incompatible satiation in love ?
12. The newly-married bride who had let lose (her) slender frame of body, who, though (she was) being closely observed, had closed her eyes and bore no pride, sat on the bed like one whose only interest was (in) obliging the other.
13. Cupid was bashful in the case of the bride (who was suddenly embraced, followed by fear and longing at the beginning of the intercourse (and subsequently) pleasurable on account of crushing, being reassured by the lover.
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समोन्मुखेनाऽऽच्छुरिता प्रियेण दत्तेऽथ काचित् पुलकेन भेदे । |
14. Then, tenderly scratched by her lover who was favourable to reconciliation, a certain lady who was fully relaxed on account of the departure of internal anger, was won over through sheer force, her secret (longing) being given out by horripilation.
15. Bold and harbouring harshness, though charming another one caressed by the (ray-like) hands of her moon-like lover, (getting) quickly overjoyed, was, through excitement, dripping with perspiration like a moon-stone.
16. Then the sweet lustre of the morning twilight which had exhibited her redness (love), awakened, like a female friend , the sky (which was) gloomy on the departure of her lord, the Moon, and was void of discrimination as though enveloped in a swoon.
17. Then the couple whose desire was not exhausted by one another, to whom the end of the night had arrived as if in a moment, came out of the sleeping chambers (but still) full of longing, as though under the sway of somebody else.
18. Half arisen, (but) embraced and (then) sunk down, restricted again when about to go, (but) not desirous of going,
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तालेन - सहपादितसाम्यशोभ च शभवधन स्वरबद्धरागम् । |
a certain (lover) returned under (some) pretext after having gone and abandoned all other work, and just stayed on.
19. At daybreak, in the royal palaces, young ladies sang an (auspicious) song in which the charm of uniformity was achieved with beats (keeping time), the concentration was excellent, the rage produced by (appropriate) notes and the sense was conveyed by words.
20. The rising sun which had spread the ropes of rays, pulled out the world that had sunk down into the mud-like darkness that was hard to emerge out from and had lost the distinctness of (its) forms.
21. The shining faces wherefrom the paint on the lips had been licked off and the collyrium (from the eyes) had come off (but only after they) had fulfilled their purpose, looked so brilliant in the early morning, (as though) they had never been embellished so the previous day.
22. The women that were deprived of the company (of their husbands), the corners of whose eyes were reddish through wakefulness and who did not have (any more) collyrium and lac-painting of leaves and who were ematiated by excessive worry (fatigue), were comparable to those who had enjoyed love.
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आबद्धनेत्राञ्जनपङ्कलेशस्ताम्बूलरागं बहुलं दधानः । |
23. Bearing the ample redness of the betel roll, the attractive lower lip to which a bit of wet collyrium from the eyes had got stuck brought lowliness to the ladies who had stayed in the company of their husbands
24. (In) making even their charming eyes have collyrium, their (already) colourful lip reddened with betel roll and their fragrant mouth have scent, mere partiality was practised by the womenfolk.
25. On account of the scars that were unknowingly received from the teeth at the time of intercourse and detected in the morning, even the couple that was without separation, suspected, through excessive love, a fraud practised by each upon the other.
26. The chief warriors , in the form of ladies who bore spears in the form of (their) long hair, huge discs of breasts, and wide nooses of ears, moved about winning victory with the arrows of eyes to which feathers of eyelashes were fixed and which were stretched (right) up to the tips of their ears.
27. On observing the ladies' breasts besmeared with sandal paste and (their) garments having their cleanness unsullied, (their) co-wives rejoiced in their minds wherefrom deep hatred was softening down.
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स्मरातुरे चेतसि लब्धजन्मा रराज लोलोऽपि गुणापहार्यः । |
28. Though fickle and removable by (the opposite ) quality, the passion that had taken (its) birth in the mind agitated by Cupid and was seated through curiosity in the windows in the form of eyes as though looking at each others' faces, shone (brightly).
29 . Love having reached its utmost height (culmination) a couple whose awareness had disappeared and was agitated by Cupid did not remember the actions that were committed unknowingly though they were experienced by their own selves.
30. The couple indicated the secret that had (left) its marks by means of the garments that did not bear bright attractive hues, the unguents (that were) detectable only through fragrance and faces that beamed with satisfaction.
31. In the morning, speaking after covering (their) lower lips with (their) palms and suppressing their winks, young men whose limbs were besmeared with sandal paste, revealed more openly what was to be concealed.
32. While a person is vanquished even by mere concilia tion, Oh adverse one, why is this unbearable bow raised ? Or, say why is the arrow of the eye, which is (by itself) capable of killing, besmeared with the poison-like collyrium ?
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दन्तच्छदे प्रज्वलिताग्निकल्पे ताम्बूलरागस्तृणभारतुल्यः। |
33. On the lip, comparable to fire, why is there the red dye of the betel-roll, comparable to a bundle of grass ?” Thus did the young men , in whom love had advanced, address the young damsels.
34. Pleasurable to enter into, possessed of riches, clean, removers of heat and spacious, the houses wherein had bloomed the lotuses in the form of the faces of the ladies glittered in the morning like lakes (pleasurable to a dip, clear, removers of heat, vast and having blooming lotuses).
35. By the mansions that were swept, sprinkled and decorated with beautiful flowers, whose parts were scented with materials bearing sweet fragrance and (that were) possessed of bees, was vanquished the splendour of even the Nandanavana (that was) enjoyable even to the gods.
36. Attacking the eyes through a craving for the blue lotus and warded off with her hand by (a lady) of low intellect, the daring bee, distressed by thirst and under the wrong impression that (the hand was) a red lotus, stung the palm of the hand too.
37. Like an instructor in the practice of dance, the bee
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अथाऽनुकूलान् कुलधर्म सम्पदो विधाय वेशान् सुबिवः पुरीजनः। |
set tremulousness in the eyes, tremor in the hands, knitting in the eyebrows and jingling in the ornaments.
38. Thereafter, having put on an attire befitting their families, offices and riches, the citizens to whom (every) day was auspicious, walked at the awakening time, towards the royal palace of the enemy of Indra.
39. Like water-streams flowing speedily from the summits of a huge mountain, streams of people proceeding from the city mansions, filled up the ocean in the form of the royal courtyard, after having flooded the rivers in the form of streets.
40. (Even) before the awakening time of the enemy of the lord of gods, the small and the great looked upon by the door keepers with eyes harsh in disrespect, attained equality, being parched (while) just standing (waiting to enter)
41. Demons waited with excellent elephants whose wide and huge trunk sears and tongues were waving, elephants which were controlled contemptfully with the small of the finger, which were fetched effortlessly and on whose temples rested swarms of bees.
42. By (some) others were brought lions that were arranged into rows and tied to one another with (their own) tails,
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उपेक्षिता देवगणैस्त्रसम्नि निशाचरैर्वांतभयं निकृत्ताः । |
(and which were distinguished) by their paws that had torn off flesh from the temples of elephants in heat and (hence) had pearls stuck in them.
43. Unheeded by the fearing hosts of gods (and) plucked by the demons whose fear was gone, the bunches of flowers, along with the buds of divine trees, were seen therein.
44. Ravana, who, desirous of subduing them, trified with one and all of their virtues, worshipped first, for the sake of prosperity, the best of brahmin-demons whose intentions were sinful.
45. Accompanied by friends who possessed magical powers that aroused fear in people and whose only interest was the destruction of the good, he entered the assembly wherein a part of the ground was shaken.
46. Occupied by demons who wielded sharp weapons, crowded with demonesses whose bellies and mouths were huge, the assembly, on account of the terror-stricken captive goddesses, was like a forest strewn with hundreds of hunters and interspersed with female deer (caught) in nets.
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जलद इव तडित्वान् प्राज्यरत्नप्रभाभिः |
इति भट्टिकाव्ये प्रभातवर्णनं नामैकादशः सर्गः ॥
( प्रसन्नकाण्डे द्वितीयः परिच्छेदः । )
47. By the lustre of his copious jewels resembling a cloud harbouring the lightning, projecting a deep and low peal in every direction, he ascended a lofty golden throne, variegated with numerous jewels and resembling the summit of the Sumeru mountain.
Here ends canto XI of Bhattikavya named
DESCRIPTION OF THE DAWN
( Pt. II of Prasanna-lkanda )
अथ द्वादशः सर्गः
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ततो विनिर्दे कृतदेवताऽचं दृष्टचैव चित्तप्रशमं किरन्तम् । |
NOW CANTO XII
1. Then to Vibhisana whose sleep was over, who had offered worship to the deity, who bestowed mental quietude by a mere glance and who was attractive on account of the visible embellishment of (his) body, (his) mother spoke (these) words.
2. ‘‘Oh intelligent one, you, delightful to the gods, bring about mental quietude to your co-outerine brother, who is greatly tornmenting the worlds and is haughty with excessive arrogance, just as nectar allays poison.
3. You may so arrange that he would give back Sita whose body is enveloped in the mist of grief, (who is) seated on the ground, whose long stretch of hair is dull and who instills fear in the people like a meteor enveloped in the mist of poison, which has fallen on the earth with its blaze of fire extinguished.
4. Oh joy of (Our) family! exert (yourself) before (Ravana) who has greatly terrified the hosts of gods, who is
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हता जनस्थानसब निकायाःकृता जितोत्खातभटबुसा पूः । |
diresome like a lump of poison, and is not annihilated by the lord of men, just as the terrific block of poison which was swallowed by Hara (Siva).
5. Hosts (of demons) residing in the Janasthana are slain, the capital is made to have its warriors vanquished, trees uprooted, and houses burnt ; accomplish what ought to be done by a brother in this (calamity or position)."
6. Being (thus ) repeatedly urged with a certainly well-meaning intention by his mother for the beneficient purpose which was already desired (by him ) to be accomplished, that well-meaning Vibhisana pondered (still) more, for a long time.
7. He went to the door of Ravana's palace where the messengers of Indra were beaten up by the door-keepers, where the Lokapalas had arrived with presents, and wherein were entering the fear-entertaining, terrific demon brethren.
8. Asking for news, (Vibhisana) who was saluted from a distance by the doorkeepers, who was escorted without being announced and for whom a way was made respectfully by the demons, saw the enemy of Indra (Ravana) like a mountain summit.
Bhatti-13
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कृशानुवर्मण्यधिरूढमुच्चैः सिंहासने । संक्षयमेघभीमम् । |
9. -seated on a lofty throne lustrous like the fire, terrific like the clouds of destruction, stern by nature, having spark-like eyes, a mass of smoke, as it were, of the (all-destructive) fire at the end of an aeon,
10. -instilling fear like the lord of serpents even (if) (his) multitudinous eyes were east out of love, and subduing with (his) radiance one and all of those that emanated light though himself having a form resembling a mass of darkness.
11. The demons, who had conquered the mortal world who were bearing lustre and in whom a thirst (for jewels) has arisen, approached him, the distributor of gems, just as the chiefs of gods that have conquered the world of death and in whom thirst is aroused at the approach of the cloud which showers pearls.
12. (Vibhisapa) who had made (his) salutations and who rested his charming arm on the throne, sat on a seat fetched by servants conversant with (Ravana's) intention, causing the earlier visitors to shrink (back).
13. Then, Ravana, having stretched out (his) palm that resembled an enraged cobra, the gem in the ring on which was
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"शक्तैः सुवद्भिः परिदृष्टकार्येराम्नातिभिर्नातिषु बुद्धि मद्भिः । |
shining and which bore jewels and which had tongues in the form of sparkling beams from his numerous nails, addressed the assembly.
14. ‘‘Undertakings which are well deliberated with capable and intelligent friends like you, who have seen action, studied political sciences and are conversant with the (four-fold) remedies, (are bound to) succeed.
15. ‘‘The destruction of Vali, Khara and others having been disregarded, the city being burnt, Aksa being killed along with his attendants and the army of the enemy being desirous of crossing the ocean, say what should be done here (under such circumstances).
16. (Respectfully) touching (their) arms,shoulders,broad chests, bows, swords, maces and spikes, the demons , whose pride was well known and whose chief was Prahasta, said to Ravana :
17. Oh Chief of cannibals ! Having totally broken down Indra whose pride was industructible and who vainly regarded himself intelligent, why do you, whose might is enhanced and who are inclined to (take) counsel, raise to importance the conflict with a man ?
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निर्यत्स्फुलिङ्गाकुलधूमराश किं ब्रूहि भूमौ पिनाम भानुम् । |
18. Say, shall we powder on the ground the sun from whom will shoot out a mass of smoke mingled with spark ? Ah ! or shall we spit out, like dry bagasse of sugarcane the moon sucked up, after being completely squeezed with our teeth ?
19 . Alas, what with those monkeys (coming here), along with the two Raghu princes with whom even the breakfast of any one of us (will not be provided for) ? Oh holder of the Kailasa together with Siva, say, if the heaven should be placed) underneath and the earth up in the sky !
20. Oh King, (it was only) the fire enkindled by your own (men) and resting (burning) on the tail of the monkey which was full of rashness and deserved to be killed with a weapon , falling off, that burnt down Lanka --(all) through (our) own mistake."
21. Now, having rendered his body (posture) suitable to his desire to speak, Vibhisapa, whose chest was bedecked, sight fixed and right-hand stretched out, spoke to the demons, so as to convey a magnificent counsel.
22. "Whatever , worthy of ( your ) prestige, has been spoken by you, who have been well maintained by the King for
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यवपि यत्नादृतमन्त्रवृत्तिर्वमयति न राभियोगः । |
the sake of war, ought necessarily to be said by those whose life is (their) stake (or price). In (political) counsel, however, discretion is authorised, not bravery.
23. In respect of what (you said), A conflict with a man wherein a recourse to counsel has been respectfully and industriously taken by one (Ravana) who brought Indra under control, attains importance,' Hanuman who devastated the whole city has already made the reply.
24. ‘If fire enkindled by ourselves on the body of one who deserved to be killed, burnt out Lanka by mistake, then say, after considering well with a divine intellect, whether noosing him with the missile of Brahma was also a mistake.
25. The worlds contain diverse temperaments and various types of people who have vanquished ego. You may undertake the utmost effort in (your) task; but do not disregard those of good intellect who are saturated with political strategy.
26. ‘(The Goddess of ) wealth, though fickle, does not abandon (a king) who desires victory, who has been incessantly and properly watching the tendency (of the enemy) obtained in prosperity, decline and stability, and strives along the right course of action such as peace etc.
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उपेक्षणीयंव परस्य वृद्धिः प्रनष्टनीतेरजितेन्द्रियस्य । |
27. Of an enemy who has lost his morals, has not subdued his senses and is possessed of vanity and other (vices), prosperity which is the cause of disaffection and is therefore, destructive in the end, even as to cause annihilation along with the roots, ought certainly to be disregarded.
28 . By a king whose understanding is good and who has subdued the group of six defects, such as desire and others, ought, after having contracted a treaty, to be disregarded even one's decline which is accompanied by the affection of the people and has fruit as its result (or aim).
29. And when a warring king who seeks peace, does not perceive commensurate gain or loss, then, he should keep waiting for a ( suitable ) opportunity ( and ) should not undertake vain efforts.
30. Abiding by peace (terms) he should either produce his own gain, or kill the enemy by use of secret actions, or allure away his people or make him discard peace, after setting him at war with others.
31. ‘Causing his enemies to hate (one another), he who has exhibited the quality of love, should break up his
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मत्वा सहिष्णूनपरोपजय्यान् स्वकानधिष्ठाय जलान्तदुर्गान् । |
( enemy's) circle of allies. Having manoeuvred this and such other things , should be contracted peace, which is the means of prosperity.
32. Having honoured one's own forbearing men who are not secretly negotiable by the enemies and having resorted to fortresses (situated) near (or in) water-reservoirs and unassailable on account of woods, mountains and water hard to cross, a king should prosper by a war with the enemy.
33. The king who can neither kill the enemies nor is also invaded by the powerless enemies, should instigate (among enemies) a conflictlike that of a dog and a boar, and wait strengthening forts and other (means).
34. If the enemy be vanquishable merely by marching against him, (the king) should, after having made security arrange ments, march forward. But, (if ) unable to effect the destruction of the enemy and the protection of ones self, (he) should seek protection from another.
35. Or, having fully well perceived all round gain, peace should be made with one and conflict with another. Thus should (a king) , desirous of victory and well aware of the enemy's and his own prowess, adopt these stratagems .
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स्वया तु लोके जनितो विरागः प्रकोपितं मण्डलमिन्द्रमुख्यम् । |
36. However, disaffection has been created in the world by you ; the circle (of kings) led by Indra has been angered; but with Rama, Oh King, this is (just) the opposite ; on that account I apprehend the adversary as superior.
37. Just when your best friend Vali was killed with one arrow and the monkey Sugriva was installed (as) the king exactly then, the cause of your majesty was totally lost.
38. “On account of Khara and others being slain, even that prowess of yours which was confined only to the ramparts as its fencing, now wanes excessively on account of the burning of Lanka, the slaying of Aksa and the devastation of trees.
39. You, who are under the sway of the six vices, whose well-wishers are extremely foolish and who are riddled with vicious people, shall not undertake a fight on foot with an elephant. Bow down to that King (Rama), useworthy to those who bow (before him).
40. "Rama too is enraged by the abduction of (his) wife ; we (are grieved) by the killing of kinsmen who were as good as ourselves. Like the welding of heated iron with heated iron, let us have peace with the enemy; release Sita.
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सन्धक्षितं मण्डलचण्डवतं रमर्षतीक्ष्णं क्षितिपालतेजः । |
41 . ‘Let the king (Rama's) lustre, inflammed by the violent winds of his circle (of allies) and severe on account of his wrath, attain coolness by the water of peace! Be pleased, Oh King; let us live along with (our) kinsmen and dependents.
42. Like two unbaked jars that suffer a breakage, Oh King, two equals would attain death (if they fight each other) Rama, however, has abided by valour and has aroused affection (among his allies); (on the other hand), you have the best and very many (for your) enemies.
43. "If you regard yourself as superior to the enemy on account of (your) army and treasury, even then the destruction of the empty (Rama) by (you) who are full is futile; but much (more) would be lost in the destruction of (one like you who is full.
44. "One, for whom wealth has to be sought after and one who has highly troubled himself and his servants (for that purpose), may try even for a dubious purpose. But the Goddess of Wealth does not entertain love for him who has fulfilled his objectives (and still) embarks on doubt(ful tasks).
45. "A king who has induced affection may undertake possible and flawless actions which bear high fruits (for) bringing
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जेतुं न शक्यो नृपतिः सुनीतिदंषः क्षयादिः कलहे ध्रुवश्च । |
them to (proper) conclusion; but, in the opposite (case), the great labour (may prove) fruitless.
46. A king whose policies are good is not possible to be conquered; and, in conflict, ruin and other evils are certain ; (there is no fruit nor auspicious end; leave (alone) the enemy who has infused love in the world.
47. Destruction of your friend (Vali), acquisition of a friend (Sugriva) for one's self, and he (too) along with his army useful and subservient in the calamity on his friend (Rama) —see what objective has not been achieved by the arrow of the enemy in the slaying of Vali ?
48. Neither through avarice nor through dread has the lord of the monkeys gone to Rama, so that he may be amenable to defection. He has abided by the path of the good and has acquired (his) kingdom ; he went to (Rama) for doing (him) a good (turn) in return.
49. Eating fruit, resorting to groves and springs, unacquainted with the joys of sex (Cupid) with divine damsels, belonging to a lower species, not obtainable by excellent jewels, the (other) chiefs of monkeys too are not amenable to secret overtures.
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कृताभिषेको युवराजराज्ये सुग्रीवराजेन सताविशेषम् । |
50. "Coronated, as not different from his own (son), to the office of the Crown-Prince by King Sugriva who was to be guided by Tara, how will (Aigada), the son of Tara, undergo a change for the sake of a demon ?
51. I do not perceive another one superior or equal to Rama whom we can confront in conflict ; the self-born Creator is repentant after having given a boon (to you), (and) Indra and others have been opposed (to you) since long back
52. For those who take shelter in a fortress, Oh King, (there does arise), after a long time, a cause (of trouble), like seizure by the rear troops (or kings) and others. But, for the enemy who lays a seige on the fortress, Oh Ravana, there is no loss, even after long.
53. (Their) weapon, viz., trees and mountains, drink, viz., water, livelihood on fruits, with no elephants, horses and women, and no country (to be left) behind—say, what evil can befall the enemy.
54. Therefore, let there only be peace with the enemy; no other means is being perceived. Verily, if you make no peace, the monkeys will, before long, reduce all this to ruin."
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विभीषणोक्तं बहु मन्यमानः प्रोन्नम्य देहं परिणमननम् । |
55. Regarding the speech of Vibhisapa ( as ) highly ( important ), the maternal grandfather ( Malyavan) whose wrinkles hung loose and whose head was tremulous due to old age, spoke thus to Ravana, after having straightened up his body which was bent through age:
56. What (sort of) wrong impression of yours is (that) he is mere human being, who, a single man, fighting on foot and bearing a bow, killed fourteen thousand demons who used many magic jugglaries and occupied the sky ?
57 . Verily invincible in the world, this one who has a human form and is equipped with an army of monkeys, is a means forged by the tormented brahmana-sages, along with the gods, for the destruction of the demons.
58 . "It ought to be realised that this is something as queer as the (fact) that by means of the delicate foam of water Mahendra caused the rupture of the demon (Vrtra) whose form had not been injured even by the blows of the adamant !
59 . "Where are the nails bearable (even) to women and where are the demon's (Hiranyakasipu's) chest, as broad as a boulder from the loftiest mountain ? Behold, this successful
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प्रमादवांस्त्वं क्षतधर्मवर्मा गतो मुनीनामपि शत्रुभावम् । |
stratagem of the gods, (viz., that with those (nails), he whose form was of a man-lion, tore up that (chest) !
60 . "If you, possessed of insanity, have abandoned the righteous path and have attained enmity even with the sages, greatly prize peace to your family, Oh best of kings, do what is told by Vibhisana.
61. Then Kumbhakarna who had regained wakefulness by that loud voice, whose eyes were turbid with sleep, who had heard the purport of the business, addressed a speech, like a watery cloud thundering in the sky :
62. "They declare these five as the aspects of (good) counsel: the remedy inherent in the beginning of an action resources of men and materials, being with the (proper) place and time, being united with the counteraction against calamity, and the success of the objective.
63. "He who does not transgress the objective, and time and place settled with due regard to the means of undertaking etc. would acquire the fruit of counsel, not an egotist (like you), oh lord of demons, when the time(for counsel)has already passed.
64. "Even the sun that has risen to the meridian may
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तथाऽपि वक्तुं प्रसभं यतते यमद्विधा: सिद्धिमभीप्सवस्स्वाम् । |
give up heat ; or, the moon (may discard) coolness at night; but I think, Oh Lord of demons, an egotist who scorns the world (would) not (abandon) his pride.
65 . "Even then, the fact that persons like me, desirous of victory and subjected to great ridicule by others, try to speak importunely to you, whose actions are adverse, is indeed due to the folly of affection.
66. "Oh King, cruel deeds and addiction to vulgar pleasures which are said to be the cause of complete ruin (and) which have been excessively resorted to by you, will certainly fructify in no charming manner.
67. "What has not been given away? What sensuous pleasures have not been enjoyed ? Or, after defeating which one have I not stood supermost? If, for your sake, death were certainly to befall me whose desires are thus gratified, whatever will not be obtained (by me) ?
68. "What is the use of evil policies advocated to you with futile objectives ? I shall pronounce the rebuttal (of that) argument through valour in the battle". He, having slept again after speaking thus Vibhisana spoke to the Lord of demons.
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'निमित्तशून्यैः स्थगिता रजोद्भिदशो, मरुद्भिविकृतं विलोलैः। |
69. Enveloped in dust particles (raised) by severe, gusty breezes blowing without cause, the quarters are, as it were, lamenting (their) dead husband, by means of the loud unnatural cries of beasts and birds.
70. ‘‘Having expanded (opened wide) the hole that was created by a natural calamity whose form is like a mouth which is terrific to the world, that sun whose multitudes of rays are dusty is rising up to devour the people, like a lion with a dishevelled mane.
71. "Venus, the family priest of the Bhrgus, has gone to the path of the crest of the Vindhyas resided upon by Agasti (the South); the priest of Indra (Jupiter) is seen during daytime; and meteors, causing the earth to quake, are shooting down.
72. As though coveting the flesh (of men) that (will be) killed, and howling, carnivorous animals whose cries are ferocious and whose mouths resemble burning fire, roam about undaunted around our city.
73. The cowherds are milking scanty, colourless and tasteless milk from (their) cows, though the udders are like jars.
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तस्मात् कुरु त्वं प्रतिकारमस्मिन् स्नेहान्मया रावण ! भाष्यमाणः। |
Though having the best fuel, the fire in which insects are born and which becomes full of hair, does not blaze in (spite of) the offerings. [Or There is a litter of insects along with hair in the offerings (and) the fire, though it has good fuel faggots, does not blaze.]
74. Therefore, Oh Ravana, being addressed by me through love, employ the (right) counter-remedy in this matter For, those who have adopted the position of dependents, speak to one occupying a high post regarding an unhappy thing which is beneficial in its result.
75. While the enemy does not satiate the eaters of dead bodies with the demons mutilated, scattered about, dead, smashed, pounded, humiliated and cut up with sharp missiles, you do bow down to him (Rama).
76. Having assumed a knit on his eyebrow (and) having abandoned patience, the tall enemy of Indra, whose eyes were terrific and harsh, addressed a speech, the words in which were fierce, exaggerating his own prowess :
77. A boulder will float in water, not a leaf; darkness will ooze from the sun and fire from the moon ; I, the greatest conquerer in war being conquered ! Oh grandson of Pulastya ! regard (all these) as equal, (i.e., equally impossible).
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अनिर्दूतं भूतिषु गूढवैरं सरकारकालेऽपि कृताभ्यसूयम् । |
78. "May none in our family have in this world an accursed relative who is discontented in (their) prosperity, harbours secret enmity and entertains envy even at the time of honour, and whose actions, intentions and speech are contradictory.
79. ‘Kinsmen always wish (prefer) even for their own ruin, (but) not the prosperity of one of the same family; they salute the enemies and do not brook, in their burning hearts, the prosperity of their relatives.
80 °In the (event of) an attack on Lanka, today, you have, with great ecstasy, revealed, beyond limit, your wicked inner soul. Fie upon you! False is thy conception about my being in distress." Saying so, he gave him (Vibhisana) a kick.
81. Then, restraining his wrath with forgiveness, grief with courage, pride with modesty, embarassment with reason, powerlessness with determination, (Vibhisana) stood up with (his) four advisers;
82. - and said to that Lord of demons, "Oh mighty King,
Bhatti-14
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करोति वैरं स्फुटमुच्यमानः प्रतुष्यति श्रोत्रसुखैरपथ्यैः। |
live happily without me. It is no fault of the physicians if a foolish patient not consuming bitter (though ) wholesome (medicine) remains afficted with disease.
83. A king void of reason, proud of himself, harbouring enmity when spoken to openly, and is highly delighted by unwholesome (things) that are pleasurable to the ear-Alas ! this is, indeed, a great disaster for friends.
84. Just as some person playing with a serpent and going from house to house lives in fear, so also it is an achievement of one that though serving an utterly foolish king one remains alive.
85 . On account of your own faults, you have adminis tered a kick with the leg to me who abides by the righteous path. It ought to be considered by you along with your ) chief ministers, as to which one of us two should that (kick) bestow lowliness ?’
86. Forcefully addressing the Lord of the demons this speech full of many qualities, more than once, the dauntles (Vibhisana) went out from the capital of the enemy of men, for extolling the feet of King (Rama) which were praised (even) by the enemy.
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अथ तमुपगतं विवितसुचरितं पवनसुतगिरा गिरिगुह्वयः । |
इति भट्टिकाव्ये विभीषणागमनो नाम द्वादशः सर्गः ॥
( प्रसन्नकण्डे भाविकत्वप्रदर्शनस् तृतीयः परिच्छेदः )
87. Now, king (Rama), whose heart was great, delighted him who had approached, whose noble behaviour was announ ced through the words of (Hanuman ), the Son of the Wind, and whose retinue (also) was pleased with the showers water that were poured on his head by Rama indicative of his coronation and made him the lord of his own city, (viz., Lanka).
Here ends canto XII of Bhattikavya named
'THE ARRIVAL OF VIBHISANA
( Pt. III of Prasanna-kanabeing Illustration of Bhavika )
अथ त्रयोदशः सर्गः
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चारुसमीरणरमणे हरिणकलङ्क-किरणावली-सविलासा । |
NOW CANTO XIII
1. The night that was full of grace on account of rows of moonrays and brought unconsciousness to Rama, ended on the edge of the seashore which was delightful with pleasurable breezes.
2. At the touch (dawn) of the day, a terrific emotion of wrath, resembling the orb of the sun risen far up, was suddenly fixed by Rama on the ever-moving reservoir of saline waters.
3. Towards Rama who held a huge arrow, in which was produced fire with smoke by the pressing of its firm and heavy tip, the earth, along with the mountains and the assembly of serpents, entertained suspicion.
4. The saline water which swarmed with dreadful water elephants, wherein the marine animals were distressed on account of the tremendous mud that was dried up, and terrific mighty serpents were injured by the arrow with a filaming edge, was dried up all around .
212
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सभयं परिहरमाणो महाहिसञ्चादभासुरं सलिलगणम् । |
5. Fearfully avoiding the concourse of water radiant with the movements of huge serpents, the ocean ascended the water-shore whose recesses were astir on account of the advent of the monkey troops;
6. -on which hosts of monkeys were bustling about, wherein Rama's residence was arranged under intertwined trees with plentiful flowers, which had a network of trees with green sprouts (and) which bore cool shadow on account of the tall, massive and radiant trees.
7. - which had excellent elephants, which checked the sheet of mountains and the expanse of earth with the food of its waters, which bore riches and hindered the speed of the rotating earth by the onslaught of its lofty billows.
8. Thereafter, the lord of waters , who rested his arms on the Ganges, spoke words beneficial for the future to Rama whose complexion was like that of a massive and wide hari tamala tree, after having bowed down to him :
9. "The lofty forms of huge mountains, the impassable water, the wind that sucks up juice (moisture) and the hot host of sunrays-your highest Mayव is the cause of (all this) worldly existence .
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आयाससंभवारुण ! संहर संहरहिमहरसमच्छायम् । |
10 . Oh (Rama), red with the onset of anger, withdraw the arrow whose lustre resembles the Sun (Fire) of destruction (of the world) (and) join the sea, the abode of your ancient beautiful body.
11 . ‘'Say, (will) the base of the water reservoir which is devoid of water, (and yet) has its expanses blocked by massive ud and is terrifying by (its) whales, conchs and water- elephants, where the movement of the monkeys cannot be easy, be easily accessible ?"
12. ‘‘Let the monkeys, capable of bearing the weight of the mountains, carry ( here a mass of boulders of heavy forms), for reaching the shore (near ) Lanka, with ease, by means of a huge bridge built across the water.
13. My deep water being bound down by huge boulders, let the arrows of Rama sever, in the great battlethe group of the enemy's throats whose destruction was blocked by Hara's (Siva's) laughter.
14. ‘Let the elephant-monkeys, with sweet smiles, go to kill suddenly the multi-armed Ravana's forces that have checked the onset of fear by (their) continuous pleasure in heroism and whose bodies are as massive as the best mountain."
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जिगमिषया संयुक्ता बभूव कपिवाहिनी मते वाशरथेः। |
15. With the consent of Rama (the son of Dasaratha), the monkey-army, that had known the mind of the ocean, became engrossed in effecting the commencement of the fetching of mountains.
16. All of a sudden, Rama's army capable of carrying huge heavy boulders and tawny like the fire of destruction, ascended the sky, deep like the multitudes of the clear waters of the ocean (Varuna's abode) .
17. By them was penetrated the network of mountains which blocked the movement of the gods with their lofty and massive cliffs, which was dreadful on account of the roars of fearless lions and wherein the water in the numerous caves was delightful on account of the scent of elephants' (rut);
18 -where the flowers were tremulous on account of the throngs of bees, wherein focks of geese and ospreys were intoxicated in the water full of lotuses, whose terrific caves were crowded with serpents and where blocks of wet earth were carried by the tusks of elephants ;
19 whose clear, plentiful and pleasurable water was attractive by the cackling of cranes and rendered tawny by the
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हरिश्वविलोलधारण-गम्भीराबद्ध-सरसपुरुसंरावम् । |
lotus-pollen which abounded in the incense of divine trees, produced by the fire born in the sun-stones :
20. -where the deep cries of the elephants , which were disturbed by the roars of lions, built up ample noise full of (ferocious) sentiment and where the huge boars dirtied by the mud that stuck to their shouts were capable of bearing weight.
21 . Then the hosts of monkeys dug up the mountains that were clasped in their hands, that crushed the hoods of ( serpent ) Sesa and caused deviation of the sun and the groups of constellations.
22. (The monkeys) who were heavily burdened with the lofty and massive boulders, who clasped in their hands the breakable cliffs and who had a desire to bind down variously the saline waters, ascended the sky that had vast dimensions,
23. -and numerous white clouds, the colour of whose form was that of a huge sword of pure steel, wherein birds had formed rows (garlands), which, like the Himalaya mountain, was endowed with the chirping of intoxicated ospreys;
24, -which was crowded with beautiful sweet-warbling
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सहसा ते तरुहरिणा गिरिसुभरा लवणसलिलबन्धरम्भे । |
swans, wherein a din was built up by soft-flying cranes, where the wind was loaded with the pollen of flowers and whose expanse was clear on account of the contact with rains that came at the proper time.
25. At the commencement of the binding down of the saline waters, those monkeys heavily loaded with boulders, suddenly ascended the mountain on the shore whereupon the movements of frightened enemies were restricted by the arrival (appearance of) Rama (at the mountain top).
26. Then, fetched by the chiefs of the flocks of monkeys, and properly laid by the Son of Fire, (Nala), the mountains with unshakable bottoms, slopes and top portions sank into the vast ocean.
27. The rock-bridge was stretched ; the ocean swelled ; Rama was pleased ; the lord of the monkeys felt happy ; the enemy took fright; the Suvela mountain was seen; the edge of the waters was reached and the monkeys got overjoyed.
28. The monkeys roamed (about), bustled, danced, ate, sang, jumped high, sat down, boasted, shouted around, shone, rejoiced, went apart (and) joined together.
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गिरिपचरुदेहं कक्कोललवङ्गबद्ध-सुरभिपरिमलम् । |
29. Overstepping the earth, the saline waters (ocean) whose form was charming with the mineral paste, which had put on the fragrant aroma of caper (kakkola) and cloves, which had numerous huge and lofty billows, ascended (i.e., rose on) the outskirts.
30. The saline water which became agitated on reaching the shore, which had acquired an ample wide expanse in the sky, and which was capable of flooding the divine Ganges (Mandakini), was bound down by the excellent rock-bridge.
31. And, Rama's army, causing fear to the mind of Ravana and having slightly tawny and rustling mane, ascended the Suvela (mountain) which had a (surrounding) net of excellent mountains attractive on account of the expanse of rows of trees;
32. -wherein the recesses of the caves and the deep and wide groves were thickly saturated with the loud shouts of the residents of Lanka and the shadows of huge tamala trees were crowded with hosts of gods that gathered together for the enjoyment of the notes of lutes;
33.-which bore the thick shadows of the kesara, bakula, and hintala (trees) darkened by juicy and luxuriant foliage, where
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तुङ्गतरुच्छायारुह-कोमलहहिरि-लोलपल्लवजालम् । |
the sentiment of rage was aroused in the elephants by the wind that bore the aroma of Airavata's rut;
34. -which carried a network of green, charming and dancing sprouts that grew in the shadows of lofty trees;
35. —which bore the sweet sound from the throats of lions, where the huge sala trees were distressed on account of the huge bridge on the water, which bore a network of jewels consisting of water particles sticking to the moving leaves;
36. -which had a network of high-soaring rays from the gems, where a deep sound was raised by the mutual collision of the mountain water-streams, which had assembly halls in the form of the beautiful cavities of the caves, which were like the city of the gods, which bore the attractive notes of divine bards (gandharyas);
37. —whose precipices were formed of big and clear jewels-whose huge slopes were reddish on account of the colour of red lead, where the longings for nocturnal sports was checked by the fear of coming across mighty lions and elephants ;
38. —which had terrific caverns full of huge serpents,
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चलकिसलयसविलासं चारुमतीकमलरेणु-पिञ्जरवसुधम् । |
which was saturated with dense, loud and dreadful sounds of multitudinous birds, which had huge sala trees swarmed by elephants, boars and excellent lions;
39. —which bore the grace of the dancing foliage where the ground was reddish with the pollen from beautiful land lotuses, which held flowery kesara and bana trees, which were the excellent smile of the tender branching fruit-stalks of clove-trees.
40. —which resembled Meru which had precipices of clear gems and gold, whose lofty and massive slopes prevented the trekking of the ruru (deer) in the mud, whose surroundings were ascended by gods and which had dense (groves of) juicy mandara trees.
41. -where excellent trees were bent under the loads of fruit, which wore a wreath of attractive flowers produced not far away (i.e., nearby), whose deep caves were flooded with the plentiful waters originating in the moon-stones ;
42. -where the beautiful white frames of the caves, full of melted gold, were crowded with elephants desirous of water and where the scintillating rays of the green emeralds whose hues resembled green grass-blades, were, ( for that reason ), licked by flocks of ruru (deer);
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गाढसमीरणसुसहं भीमरवोत्तुङ्ग-धारिधरसंघट्टम् । |
43. —which was capable of withstanding violent breezes, on which the lofty clouds (producing) terrific thunders dashed against one another, which, on account of the close contact of white clouds, had put on the grace of the Himalaya mountain.
44. Craving for a battle, Rama's army, which was joyful at the binding down of the ocean , whose physical fatigue was checked (removed) by the abundance of the fruits on trees, and which laid a siege on the outer gates of Lanka, ascended (Suvela).
45. (Then) got ready with armour, the enemys army which produced a terrific din of huge musical instruments (parava), flutes, drums, kettle-drums, blow-horns and large cymbals and raised the loud din of hand-drums (dhakkas) and bells and which was capable of withstanding the exertion of war .
46 . -(the army) that was dreadful with (the) arrows fixed, whose stout bodies were covered with clean chain mail and which had put on the quality of an attractive vastness on account of the mutual collision of restive horses and elephants;
47.-(the army) which carried swords, javelins, lances,
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ते रामेण सरभसं परितरला हरिगणा रणसमारम्भे । |
इति भट्टिकाव्ये सेतुबन्धनं नाम त्रयोदशः सर्गः ॥
( प्रसन्नकाण्डे भाषासमावेश चतुर्थः परिच्छेदः )
huge axes, spears, excellent arrows and long heavy maces, which wore the heroic sentiment as its ornament, which produced an earthquake by the horses and elephants that treated (the earth) heavily.
48. Rashly and excessively restive for the commencement of fighting, those monkey troops that bore a keen craving for tearing of (trees) from the mountains on the outskirts of Lanka, were restrained by Rama in severe tones.
49. The dreadful monkey-army that occupied water banks, lofty excellent trees, caves, mountains, slopes, groves and burrows, and which was as unsteady as the rows of the rays of the blazing sun,
50 . - ascended the terraces, trees, high platforms, man sions, series of outer gates and assembly halls, for assessing Ravana's army whose colour was like hosts of clouds heavy with water-loads.
Here ends canto XIII of Bhattikavya named
THE BUILDING OF THE BRIDGE
( Part IV of Prasanna-kanda named Bhasasamayesa )
अथ चतदशः सर्गः
( तिङन्तकाण्ड: )
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ततो दशास्यः स्मरबिद्लामा चारप्रकाशकृतशत्रुशक्तिः । |
NOW CANTO XIV
( 'Tiianta-kanda : Verbal forms )
1. Thereafter, Ravana whose mind was affilicted by Cupid (passion) (and) to whom the might of the enemy was revealed by the spies, dispatched the army for fighting, after having beguiled Sita by means of Rama's head made by magic.
2. Then (they) blew the conchs, beat the drums with drum-sticks and puffed the flutes, and the drums, that were struck with the hands, sounded.
3. The tabours began to sound, the beaten drum resounded; they blew the kahalas, and the air-filled peras produced notes.
4. The murdagas produced deep notes and music was produced by the gomukhas ; the bells tolled for long, and excessive noise was produced by the pataha drums.
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हया जिहे घिरे हर्षाद् गम्भीरं जगजुर्गजाः। |
5. The horses neighed through joy, the elephants trumpeted deeply, the frightened baby elephants cried aloud and rows of foot-soldiers hummed. 6. The frightened horses ran helter-skelter; bulls became extremely restless , women got agitated, became wearied and unconscious and lamented for their husbands. 7. The brave shouted, rejoiced, blazed, were praised by others, fastened finger-thimbles, put on armour, marched out 8. -strung (their) bows, ascended (their) chariots, flourished (their) swords and hurled aloft (their) maces. 9. The foot-soldiers whirled (their) spikes, picked up radiant arrows, moved about, jumped, shouted and ran fast. 10. The horses leapt up on account of whip-lashes, looked attractive at the pulling of the reins, ran fast on being unleashed and drank (licked) (their own) blood on exhaustion.
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गजानां प्रवदुः शारीन् कम्बलान् परितस्ततः । |
11. (They) loaded elephants with arms, spread over blankets, fastened belly-straps and hoisted banners with their flaps rising up.
12. (They) wished to create confidence in and embraced the young wives; and, fond of their sons, (they) smelt the children on their head and kissed them.
13. The elephants which could feel injuries, accepted the suggestions given without being hurt; and their ichor increased and glittered and, overjoyed, (they) jumped.
14. The deer paraded rightward; jackals howled auspiciously; (their ) bodies throbbed and their mental dispositions were pleased.
15. By the command of Ravana, Prahasta desired to march to the eastern gate. Mahaparsva and Mahodara appro ached the southern gate.
16. Indrajit went to the western gate. (Ravana) himself proceeded to the northern gate. Virupaksa wished to remain at the centre of the city.
Bhatti-15
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शभावं रामस्तत्सर्वं प्रतस्थे च ससैनिकः । |
17. Rama heard all that and started, accompanied by (his) soldiers ; then (he) stretched his bow and fastened two quivers.
18. Now, Rama looked at Laksmana and ordered about (his) troops ; (he) saluted the gods and abandoned the leaf-bed.
19. Then the monkeys shone forth, got up, muttered, pervaded the quarters, dug out boulders and broke down trees.
20. The earth cracked up and a cows foot-printful of blood rained; deer proceeded leftwards and birds hooted inauspiciously.
21. Blazing meteors were sighted and jackals howled ominously ; the earth quaked and Rama suspected the advent of evil.
22. Seated on the front of the rampart, Ravana who had heard that the enemies were desirous of attacking the demons, personally inspired them for fighting.
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निरासू राक्षसा बाणान् प्रजहुः शूलपट्टिशान् । |
23. The demons discharged arrows, hurled spears and axes, used swords and pulled broad nooses.
24. And, they pierced with sharp crescent-shaped lances and similarly injured with javelins, crushed with maces and tore off with cutting discs.
25. The monkeys beat with fists and also bit with teeth, hurled lofty boulders and similarly dispersed trees ;
26. Enraged, they killed with tails, led to destruction with palms, tore up with nails and pulverised on the earth with force.
27. There arose headless trunks; rivers of blood flowed ; the lotus-like faces of warriors floated and the flags appeared like foam.
28. Elephants got stuck up in mud (created by) blood, chariots could not proceed, horses sank deep and warriors dared not go ahead.
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कोटया कोटया पुरद्वारमेकैकं रुरुधे द्विषाम् । |
29 . Each and every gate of the city was blocked by a crore each of the enemies ; and thirty-six crores encircled the lord of the monkeys. 30. Injured warriors of both sides groaned, tossed about, felt weary, desponded, rolled (on the ground), fainted, vomitted blood and got thirsty.
31 . Prajaigha, however, fought Sampati; hit with a tree, he was shaken, cried excessively and so perished as to lose his life.
32. By Nala were dug out both the sparkling eyes of Pratapana ; hit with a boulder by Maruti, Jambumali laid down his (life-)breaths.
33. Of Mitraghna, Vibhisana pounded the body with a mace; Sugriva killed Praghasa and Rama killed very many.
34. Vajramusti's head, battered by Mainda, got severed. Nila, sawed off with a dise the throbbing head of Nikumbha.
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विरूपाक्ष जहे प्राणैस्तृढः सौमित्रिपत्रिभिः। |
35. Pierced by Laksmana's arrows, Virupaksa was aban- doned by (his) life-breaths. Dvivida caused life-breaths to be given up by Asaniprabha.
36. A mace was hurled by Indrajit ; the son of vali caught it. Thereafter Aigada, with a tree, battered his (Indrajits) chariot along with the horses.
37. Having seen that deed of the son of Vali, the universe was wonderstruck, all the demons took fright and Raghava (Rama) held it in great esteem.
38 . Sugriva rejoiced, the gods, full of surprise, exclaimed, "Well done !' Vibhisana praised (him), and the monkeys applauded aloud.
39. ‘‘Oh, wonder !' uttered by Laksmanpa and, Indrajit the son of Ravana, disappeared. Then Rama dispersed arrows ; the enemies took fright (felt distressed).
40. Injured, they screamed horridly ; carnivorous beasts devoured the slain ; the blood of the wounded trickled (down); severed arms throbbed for a moment.
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कृत्तैरपि । दृढक्रोधो वीरवक्त्रेनं स तत्यजे । |
41 . The deep-rooted anger was not abandoned by the warriors' faces, though severed; the rest ran away; those who regarded themselves brave felt ashamed.
42. Raghava took no pity; none took courage ; Warriors died like moths and screamed , Ah, Alas !'
43. The sun disappeared and (immediately) a foot-hold was acquired by the night ; and, like a night of death, she swallowed the monkeys and the demons.
44. Indrajit got angry and summoned the extremely terrific serpent missile; he who had become invisible, challenged the enemy's army and jeered.
45. He overpowered the whole amry and immediately bound it down with arrows; he discharged arrows and they turned into serpents against (Rama's army).
46. He enveloped the army and covered the two Raghu princes with them, and exclaimed. Even Indra could not subdue my jugglery. What with men ?’’
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आचिक्याते च भूयोऽपि राघवौ तेन पन्नगैः । |
47. Once again were the Raghu princes covered by him with serpents. Distressed, the two fainted and fell down on the ground.
48. Then the commanders of the army yelled, “Alas, Oh Rama, "took fright, lamented, sighed and exclaimed "Fie upon ourselves !'
49. They could not restrain (their) grief, did not check the falling tears, could not know the way to Indrajit and went around.
50. Then Vibhisana washed the eye of Sugriva with water ; he whose eye was washed apprehended the enemy in the sky and shouted .
51. Now the monkey (Sugriva) hurled a rock for kill ing Indrajit. (But) the son of Ravana left (the battle-field) and thence went to his father.
52. He reported the happening and immediately Ravana was highly delighted , embraced him tightly and smelt his head.
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ध्वजानुबुधुवुस्तुङ्गन् मांसं चेमुर्जगुः पपुः । |
53. Thereafter the delighted demons hoisted lofty flags, ate meat, sangdrank (and) longed for their sweethearts.
54. And (they) showed Rama to Sita, at the command of the King. Both her eyes got shut and she rolled down in the interior of the Puspaka.
55. The dear Rama being slain, her life-breaths perished and body stiffened. That miserable (Sita) heaved, wept and screamed for long.
56. "Is my heart caged in iron fetters or is it fashioned out of adamant since it did not burst into a thousand pieces in the absence of Rama ?
57. For my sake you crossed the ocean, killed the enemies and perished ! Fie upon me, excessively wicked, rendered lowly (despicable) by life.
58. ‘Deprived of you (who were) alive, (thy) unhappy father did not survive ; What (use) is (your) accursed wife living, even while you are dead.'
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सा जुगुप्सान् प्रचक्रेऽसून् जगहें लक्षणानि च । |
59. She got nauseated with her life and censured the (auspicious) signs existing on her person ; then (she) tore off her hair and rolled down again and again.
60. She wearied (herself), worried, screamed, stopped breathing for a moment, grieved, blamed Fate, wailed and burnt with excessive grief.
61. Then Trijata consoled (her) and took her away. Thereafter the monkeys along with Vibhisapa kept awake.
62. Rama felt that agony ; thereupon he burnt with grief ; and his anger waxed and he called (out for) Laksmana.
63. He wished to die ; the whole army was honoured by him with words; and he took leave of Sugriva and dismissed him to his land.
64. He (Sugriva) ordered Aigada to carry the two Raghu princes to Kiskindha ; Sugriva also vowed to kill the demons by himself.
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"नागास्त्रमिदमेतस्य विपक्षस्ताक्ष्यंसंस्मृति:” । |
65. Having heard from Vibhisapa (that) this is serpent missile and its counter remedy is the remembrance of Garuda ,’’ the excellent Raghu Prince meditated upon him .
66. Then the mountains burst; the ocean flooded across the shore ; flowers fell down from the trees ; and the radiant quarters shone brightly.
67. The serpents plunged into the ocean; wind pleasurable to the mind blew; lustre got mellowed (and) the bonds of the arrows got loosened.
68. The warriors shone as if uninjured and Laksmana regained consciousness. Vibhisana too glittered and Garuda came near.
69. Then he touched the two Kakutstha princes ; they became devoid of agony; (he) announced himself to them and departed just as he had come.
70. The monkeys shouted, glittered, exerted, dug up
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डुढौकिरे पुनलंडू बुबुधे तन्वशाननः। |
mountains (and) trees and ran about ; then they longed for a fight.
71. They again invaded Lanka ; Ravana recognised them and realised that the enemies were alive ; thereupon he swerved from his fortitude.
72. He heard that the divine bonds of the arrows had slipped off; he then took to extreme delusion and did not expect victory.
73. Thereafter, permitted by Ravana, Dhumraksa intended to march out ; his chariot was yoked with beasts fying in the sky which had mouths of lions or foxes.
74 . The cannibals covered (their) bodies with armour, ascended vehicles, picked up missiles and proceeded to the battle-field.
75. Dhumraksa ascended (his) chariot, went out of the city and sneezed inauspiciously; he also announced his name and made haste.
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निलिल्ये मूध्नि गृध्रोऽस्य क्रूरा ध्वाङ्क्षा ववाशिरे । |
76. A Vulture settled down on his head; evil crows crowed; the sky sprinkled blood; also the surface of the earth quaked.
77. Then the battle started; (they) hurled missiles mutually; they pierced, revolved, shouted and sported.
78. The monkeys and the demons smashed, shone and moved variously; the warriors did not fear ; (they) frightened the enemies.
79. Injured, they oozed out blood (and) got swollen ; the arms of those who hurled arrows disappeared along with the fingers and fists.
80. Dhumraksa sported in the battle; the son of the Wind (Hanuman) condemned him ; and he picked up a rock and with it smashed his chariot, along with the horses.
81 . The demon fell on the ground and yelled horridly ; and (he) smote the enemy with a mace; the monkey rendered him motionless with a boulder,
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अकम्पनस्ततो योढं चकमे रावणाज्ञया । |
82. Thereafter Akampana wished to fight under the order of Ravana. He proceeded hurriedly and roared very dreadfully.
83. His left eye throbbed and ill-boding birds twittered. Having disregarded them (these omens), he went ahead and shone with arrows in the battle.
84. Spread out like ropes, the arrows covered the sky and veiled the earth. The enemies shied away from him ; none could withstand him.
85. He reduced the enemies to ashes and tormented them like the God of Death. Maruti got angry and dug out a sala tree having huge branches.
86. By means of that tree, he offered Akampana (as) a huge (sacrificial) beast to Yama. He having been killed, grief scorched Ravana like fire .
87. He stirred, pounded, and bit (his) lip with the teeth. He hastily got the city guarded all around, with effort.
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प्रहस्तमर्थयाञ्चक्रे योबृ मद्भुतविक्रमम् । |
88. He requested Prahasta, whose valour was wonderful, to fight. "What (is the use of thought ? We are meant for wars," thus he. --
89.--declared dauntlessly and the mighty chariot-fighter marched forward to fight . Ravana assigned warriors to him and kept ready horses and elephants.
90. Chariots were yoked with horses ; the priests sacrificed to the gods, and worshipped brahmins (who) blessed (them) well.
91. White mustard grains were carried on the head and cows were touched by the warriors; they sharpened (their) mighty missiles and desired to test their horses.
92. (They) picked up and polished (their) swords and cleaned (their ) axes. ( By the soldiers their own selves ) were decorated, anointed, clothed, fed and (drinks) were drunk.
93. The soldiers laughed for a moment and then made
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संवर्गयाञ्चकाराप्तान् चन्दनेन लिलेप च । |
their exit. Prahasta worshipped brahmins and offered oblations into the fire.
94. He honoured his well-wishing kinsmen, smeared ( himself ) with sandal paste, drank grape-wine and tied up (his) excellent coat of mail.
95. He put on a nice turban, took to an auspicious chariot, caught hold of mighty missiles and then started to go.
96. The dependants beat all sorts of drums and praised (him). Awful dust gathered up and sound pervaded the quarters.
97. Vultures accompanied him and carnivorous animals attended him who was marching ahead; terrific winds blew and meteors shot down from the sky.
98. The sky scattered blood ; the war instruments went up in flames; chariots skidded along with the horses and the troops of horses and elephants would not budge.
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प्रतोवा जगलुसमानञ्चुयं ज्ञिया मृगः । |
99. Whips slipped down; sacrificial beasts passed by the left; the earth split up; the sky was filled with the shouts of the monkeys too.
100. The troops of elephants and horses made water (urinated) and the demons spat out blood. Then both the armies flashed and struck mercilessly.
101. In the battle, warriors hated, confronted, battered (mutually), fainted and lay down (as if) killed. They were up (again) and they ate and bewailed.
102. In front of Prahasta the monkeys killed and also overpowered the ministers; the commander of the demons did not brook that action.
103. He covered up the monkey army with streams of weapons and struck many warriors and deprived them of life;
104 -(he) instilled fear into them and shone forth like the sun; (he) was not exhausted and penetrated the ten quarters with the enemies' bodies.
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केचित् सञ्चुक्षुर् भीता लेजिरेऽन्ये पराजिताः । |
105. Frightened, some contracted (or curled up); being defeated, others felt ashamed; some slipped away from the battle; others begged for safety.
106. Thus Prahasta vanquished that army and was excessively delighted ; and (once) enraged, he did not calm down and protected the demons.
107. Thereupon Nala got enraged and a huge tree was lifted up by him; beaten with it, Prahasta discharged plentiful arrows.
108. The monkey withstood (them) and destroyed the enemy's chariot and horses with the tree ; wielding a mace Prahasta descended to the ground and did not grieve .
109. The wrath of the two fared up; (their) quickness in hurling weapons waxed; Nila hurled a tree ; the mace-bearer (Prahasta) warded off that tree.
110. The two warriors dived into the sky, moved in circles on the earth, assaulted each other and did not tire .
Bhatti-16
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समीरयाञ्चकाराऽथ राक्षसस्य कपिः शिलाम । |
इति भट्टिकाव्ये शरबन्धो नाम चतुदर्शः सर्गः ॥
( तिङन्तकाण्डे ‘लिट्'-विलासः प्रथमः परिच्छेदः )
111 . Thereafter, the monkey hurled a boulder at the demon; injured by it, he died and took to the ground.
112. All the monkeys were pleased ; the demons of various types perished; Ravana's hopes withered and the army applauded Nila.
113. When the desires of the demons in the battle with Rama's army did not fructify, then they took to Lanka and loudly announced (to Ravana) the slain Prahasta.
Here ends canto XIV of Bhattikavya named
TYING UP WITH THE (SERPENT) MISSILE
( Part I of the Thanta-kanta being the exemplification of lit )
अथ पञ्चदशः सर्गः
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राक्षसेन्द्रस्ततोऽभैषादैक्षिष्ट परित: परम । |
NOW CANTO XV
1. Thereafter Ravana dreaded, looked around the city and dispatched demons for awakening Kumbhakarna.
2. They repaired to his mansion and then beheld him asleep, produced a tumultous din and quickly struck (him) with sticks;
3. -plucked his hair, made elephants walk across his limbs, sprinkled him with cold water and also singed him with burning (fire brands);
4. —tore him with sharp nails, as also bit him with teeth, pierced him with pointed spikes and sounded auspicious drums.
5. He heeded not all those and woke up of his own will, and asked the demons, Why have you awakened me ? ’
243
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तेऽभाषिषत "राजा त्वां दिदृक्षुः क्षणदाचर: !” । |
6. They said, "Oh demon, the King is desirous of seeing you. " He bathed, anointed (himself), ate meat and drank Wine.
7. Then he dressed to meet Ravana and started from (his) house. The King saw him coming and rose up slightly from the throne.
8. He was pleased and pointed to a golden seat nearby. Kumbhakarna smiled and sat by his side.
9. He said, What for did you summon me ?” And, he was replied to, by the King. "You (who are) happy need not know what Rama did to the demons.
10. He crossed the ocean, besieged the city all around, shone with (his weapons) in the battle and brought the demons to ruin.
11 . So long as I lived, I never solicited anything desir- able, not that, you, a brother, honoured with affection, might not kill my enemies.
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वीर्यं मा न ददर्श स्वं मा न त्रस्थाः क्षतां पुरम् । |
12. Do not refrain from showing valour; do not refuse to protect the harmed city; we have seen your bravery; formerly, you have vanquished the gods."
13. Kumbhakarna told him, "You have not listened to all that we had spoken to you in counsel. This fruit of that has come (now).
14. You disregarded the speech of the wise and abided by the words of the fools; you have studied the science (but) did not accept what is wholesome (in it).
15. ‘‘The fools that made you indulge in conflict, deceived you. Malyavan spoke (what was) proper ; you did not brook it through vanity.
16. You shattered (separated) Rama's beloved (wife), and did not return (her) when spoken to by well-wishing kinsmen . Not that you should not experience (the fruit of ) your own faults; do not be senseless, do not get angry now.
17. "The time for even that which I had told then is past.
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सन्धानकारणं तेजो यगभूत्तेऽकृथास्तथा । |
Demons are slain by the enemies (and) you have squandered the treasures.
18. You have so acted that the means of peace, your lustre, has been dimmed, since you have depleted along with the army (your) valour and treasury."
19. Ravana got angry and immediately addressed (these) words to Kumbhakarna : Why did you condemn me, (but) did not enkindle your own heroism ?
20. Force me not to accept good sayings; do not hesitate to march out in the battle; do not taunt me about mistakes already committed; do not demur to carry out the highest interest.”
21. Thereafter Kumbhakarna thundered and caused other warriors to return (to fight), took up mighty missiles and hastily went out of the city.
22. He scratched, as it were, the sky with his head, pervaded the sky with his huge frame, broke as though the earth with his (two) feet and burnt the enemies as if with his glance.
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दग्धशैल इवाऽभासीत् प्राक्रुस्त क्षयमेघवत । |
23. (He) appeared like a blazed mountain, stalked ahead like the cloud of destruction, caused the ocean to quake, frightened excessively even the demons.
24. (He) moved like a winged mountain, breathed out like the tornado at the end of the aeon, filled the worlds with roars, and flashed like the fire of destruction.
25. By his weight, the earth caved in, trees rolled down by (his) speed, lions ran away frightened and the dividing (border) mountains shook.
26. Ill omens dogged him, the heaven sprinkled blood, ferocious tornados began to blow and birds boding evil chirped.
27. And (his) left eye throbbed and dreadful jackals howled, Vultures fell headlong on (his) maces and a burning meteor shot down.
28. Having ignored them, he marched ahead. Then (he) roared, rejoiced and challenged the enemies to battle.
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प्राशन चाऽतृपत् ठर: क्षुच्चाऽस्याऽऽधबश्नतः । |
29. He devoured (the monkeys) and was not satiated; the hunger of his, (who went on) eating increased; he drank the fat and sipped the blood of the forest-dwellers.
30. Both his sides swelled with meat and his abdomen too got swollen. (He) dispelled the life-breaths of many and snatched away their fame in the battle.
31. He also restrained (their) might (but) they did not stem his valour ; some resorted to trees and others plunged into the ocean.
32. Others, however, crossed the mountains ; some others hid in caves; some sat paralysed; and some rolled about through fear.
33. other monkeys crossed the ocean by the bridge. At this Angada felt ashamed and resorted to bravery (dare-devilry).
34. And he enkindled the spirit of the monkeys and fought ; then they hurled boulders and lifted up trees.
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अनवधूः कपिध्याघ्राः सम्यक् चऽयुत्सताऽऽहवे । |
35. The tiger-like monkeys roared and fought neatly in the battle. He (Kumbhakarna) crushed, devoured and scattered the monkeys who were (first) hit with his palm.
36. And he pulvarised them with his two feet and instantly frightened (them); Kumbhakarna even pierced the monkeys with lances.
37. He hurt them deep with the mace and crushed (some of) them with embraces ; others he punished by his (two) knees and moulded still others by pressing (them) with (his) palms.
38 . On (his) body, boulders got shattered, huge trees were crushed to powder; he did not (at all) feel that they were hurled at him, nor also was he agitated.
39. The two tiger-like Raghu princes perceived him and Vibhisana briefed (them) on him. "He vanquished the Lord of the gods (Indra) and did not dread the Sun.
40. "(He) shattered the mighty missile of the Lord of
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"ऽनन्तं मोपेक्षिषथ च मा न कष्टं मिहाऽऽदरम् । |
Yaksas (Kubera); none overpowered him. Not that you two princes need not be afraid of this Kumbhakarna.”
41. Do not disregard him who hits; don't you have no regard for this one. Do not hesitate to kill him. Thus Rama spoke to the monkeys.
42. They chattered, challenged the demon and also jumped, exhibited their own powers, (and) hurled (at him) a number of trees and boulders.
43. They crowded (around him), crushed him with the feet, so also tore him with the teeth ; Sarabha tried to pick up a tree ; Nila however, took up a boulder.
44. Rsabha hurled boulders ; with those they thrashed the enemy; Gandhamadana thundered and discharged the summit of a mountain.
45. Gavaksa frolicked and dispersed many boulders; that brave Kumbhakarna did not heed them, nor was he hurt.
46. And he harassed the enemy's army and hopped about unrestricted and hastened to kill the enemies and devoured those that came near his lap.
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व्यऋक्ष वानरानीकं संपलायिष्ट चाऽऽयति । |
47. On his coming, the monkey-army yelled and filed. He dragged back (the) disappearing (army) with both hands and threw it into his terrific mouth.
48 . The cruel one drenched the ground with blood and covered it with the slain forces; he was not satiated (by) eating and was not tired (of ) killing the monkeys.
49. Some could not fight, some did not go near him, and the forest-dwellers vanished through both his nostrils and mouth.
50. Some were digested in his stomach which resembled the nether world (patala) ; they yelled, called (their) friends, fled quickly (and) perspired.
51. The crushed monkeys passed out blood; wounded, (they) felt thirsty: the King (Rama) was approached by the scattered (monkeys) and he goaded on Sugriva.
52, He, too, was enraged for fighting and threw a huge
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स तामबिघ्रमद्भसां वानरेन्द्रस्य चाऽमुचत् । |
tree against the enemy; he withstood it (as it) reached (him) and picked up a ferocious missile.
53. He whirled that terrific (missile) and discharged it towards the lord of the monkeys. Maruti instantly fell thereon and caught that (missile) that had risen up the sky.
54. The brave Maruti blazed and broke the missile and was not tired. ‘Manufactured out of a thousand weight-units (20 tolas) of iron.
55. -my missile is (broken by him), thus the demon got angry and dug out a heavy boulder and hurled it against (Sugriva), the lord of the monkeys; wounded thereby he fainted.
56 . -and rolled on the ground and passed blood; after picking him up, the demon ran off and became radiant (with victory).
57. The monkeys got frightened; the son of the Wind (Maruti) chased Kumbhakarna ; gradually Sugriva came to (his) senses ; (and) he plucked off the ears and nose
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राक्षसस्य, न चाऽन्नासीत् प्रनष्टुमयतिष्ट च । |
58. -of the demon and did not fear; he also tried to ( disentangle himself from his grip and) flee. At this Kumbhakarna got enraged and began to crush him against the ground.
59. sugriva slipped off from his hand and adeptly plunged into the sky, hurriedly approached Rama and delighted the monkeys.
60. He hurried them up to fight and urged the two Raghavas. Kumbhakarna re-entered the fray and the monkeys fought (him).
61. (Rama) got (him) surrounded (by the monkeys); and (they), by the command of the King, quickly mounted on the demon. He shook of those that had mounted on him, and they too, hurtled down distressed.
62. He swallowed, chased and mercilessly hugged (them). They too yelled fiercely and vomitted blood through their mouths.
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स चाऽपि रुधिरंमंतः स्वेषामप्यवयिष्ट न । |
63. And he, intoxicated by blood, did not pity even his own (soldiers), and took the life and strained the valour of the enemies.
64. The spirit of the frightened forest-dwellers was eradicated; His diadem as well as his armour was shattered by Laksmana ;
65. -and, his body was injured by means of arrows, The demon praised him and fought with Rama ; by him arrows were discharged at him.
66. Through vanity, he disregarded those arrows with which Khara, vali, Marica as well as Dusana were killed, and brandished his club.
67. With the missile of Wind, Rama severed that arm along with the weapon; with a tree in his (other) hand he glowed brightly and ran up to confront (face) Rama.
68. The King, with Indra's missile, cut off his hand
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ऐन्त्रेण हृदयेऽव्यासीत् सोऽध्यवात्सीच् च गां हतः । |
along with the tree, incapacitated his thighs with arrows and filled his mouth with darts.
69. He struck at his (Kumbhakarna's) heart with Indra's missile and, killed (him), (at which he (Kumbhakarna) took to (fell on) the ground; of forest-dwellers two thousands were ground under his body.
70. Gods applauded Rama ; the demons reached (filed in) (different) directions ; the earth, along with mighty mountains quaked; the ocean got agitated .
71. The demons announced slain Kumbhakarpa to the King . Ravana wept, lamented and passed into a high faint.
72. He proclaimed the virtues and recounted the valour of his brother. 'The enemies who were perceived (confronted) by the enraged Kumbhakarna.
73. -survived; but he, whose might was great, died; How is it ?" Thereafter, having reassured Ravana, the princes, (the sons of Ravana), desired to fight.
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देवान्तकोऽतिकायश्च त्रिशिराः स नरान्तकः । |
74. Those powerful sons of Ravana, Devantaka, Atikaya, Trisiras and that (famous) Narantaka, marched forth for battle.
75. The King dispatched Yuddhonmatta and Matta for the protection of his sons. Those two demons, expert in fighting, marched out.
76. By them the forces were vanquished, enemies were rendered distressed; like mountains they heaped on the earth the best of monkeys.
77. Narantaka strove to fight with Aigada; the demon discharged a barbed missile; it broke on the chest of Aigada.
78. The son of Vali killed (his) horses and thrashed him with the fists and, unharmed, Ravana's son, who descended to the ground, began to fight.
79. With a fist-blow, his life-breaths were snatched away by the son of Vali. Then all the enraged sons of Ravana rushed towards Angada.
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ततो नीलहनूमन्तौ र।वणीनववेष्टतम । |
80. Then Nala and Hanuman surrounded Ravana's sons (and) hurled lofty boulders ; Trisiras blocked (them) with arrows.
81. Then , in the fight, the mighty Devantaka hit with an iron-tipped club ; the Son of the Wind smashed his head with a first-below.
82. Then Yuddhonmatta enkindled valour and tormented Nila with arrows ; by Nila, however, he was led to destruction by means of a boulder.
83. Then Trisiras shot a missile at the Son of the Wind struck by Hanuman, his horses died in the fight.
84. And, hit on the head, he dropped down and allowed (his) sword to be snatched away by the enemy, and laid down his life with his (three) heads severed by that very sword !
85. Having received (a blow from) the huge club hurled by Sarabha, Matta died. Then Atikaya sported in the battle in a thousand-horsed.
Bhatti-17
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रथेनाऽविध्यथच्चाऽरीन् व्यचरीचच निरङ्कुशः । |
86. -chariot and tormented his enemies and moved about unrestrained. By Vibhisana that mighty (chariot)-warrior was announced (introduced) to Rama.
87 . This one stopped the adamant and delighted the Creator (Self-born-Brahma), studied mighty missiles and pro tected the demons in battle;
88. -(he) studied the science of politics, dispelled the valour of Yama, (and) blazed in the wars with the gods; no fear (ever) arose in him.
89. Dreadful to the monkeys, this son of Ravana has come near." Then he challenged the descendent of Kakutstha (Rama) and flourished his heavy bow.
90. Like a serpent assaulting a lion, the son of Sumitra (Laksmana) assaulted him in the great war; for winning a vic tory, they discharged numerous arrows.
91. And the two magnanimous (warriors), broke (the arrows) and did not tire out for long. They shot arrows in such a manner (even) as to spread darkness.
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सर्याग्नेये पकारिष्टमस्त्रे राक्षसलक्ष्मणौ । |
92. The demon and Laksmana discharged the Solar' and the Fiery missiles, (respectively), and having dashed mutually, they (the two arrows) perished.
93. Then the demon ignited the Aisika missile in the battle. That too, perished after dashing against the Mahendra missile shot by Laksmana .
94. Then Laksmana recollected and ignited the invincible Brahma missile and with it smashed the head of the man-hater (Atikaya).
95. Then Ravana cried (in grief). Indrajit consoled him and marched out enraged and worshipped the Self-born (Brahma).
96. (He) offered oblations in the Fire, worshipped the group of missiles; he acquired from the Creator a weapon and a chariot which brought victory.
97. The son of Ravana mounted it which had a blazing front and instantly rejoiced; then (he), whose form became invisible, smashed the bodies of Ravana's enemies.
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सप्तषष्टि प्लवङ्गानां कोटीर्वाणैरसूषुपत् । |
98. By the end of night, the angry Indrajit put to (eternal) sleep seven thousand crores of monkeys and rendered the two Raghavas unconscious.
99. Indrajit enhanced his own might, veiled the quarters with arrows, thundered very ferociously and having gone back, sent (out) Ravana (to see the devastation).
100. Then Vibhisapa realised (that) Rama and Laksmana (showed) a throbbing ; he, who held a torch, delighted the remaining monkeys that had survived the dead (saying) :
101 . “Do not grieve, the tiger-like Raghu Princes are not dead." He came to know that the monkey commanders Nila and others were slain.
102. Among them Jambavan breathed slightly and opened his eyes, and spoke to Vibhisana (Paulastya), Has the Son of the Wind survived per chance ?
103 . Oh great King, in (case of) his safety all of us may not die." And Vibhisana reported to him that the Son of the Wind was alive.
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प्रायिष्ट मारुतिस्तत्र तौ चाऽप्यहृष तप्तः । |
104. Maruti arrived there and thereupon both of them rejoiced; then (the two) dispatched behind Himalaya to the mountain of all medical herbs.
105 . -Maruti, to fetch the herb which revived the dead (myrtajiwan), which joined together broken bones (sandhana karan) and also another one which completely healed wounds.
106. The sky was dived into by him (Hanuman) and he reached the huge mountain whereupon the important herbs shone brightly by the thousands at night
107. When the distinction between the medicinal herbs was not determined by Hanuman, then the whole mountain along with the herbs was brought (by him) there (to Lanka).
108. Some of the dead, breathed again; some, on the other hand, opened (their eyes) ; other warriors abandoned darkness (unconsciousness) and still others yawned.
109. He made (them) smell the herbs; so also smeared others (with them); thus they all came back to life and acquired greater strength.
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अजिह्वत् स काकुत्स्थो शेषांश्चाऽजीजिवत् कपीन् । |
110. Hanuman delighted the two Kakutstha princes and revived the remaining monkeys ; thereafter, they hastily ignited Lanka with fire.
111 . Then the army (of Ravana) put on armour, polished crescent-tipped lances and javelinscleaned (their) ine swords and brightened (their) axes.
112. Then Nikumbha and Kumbha, the two very mighty sons of Kumbhakarna, put on coats of mail and they accosted the monkeys.
113. The two protected the city (of) Lanka, saved the army of the demons, discharged a multitude of weapons and led the enemy to destruction.
114. That distressed army yelled and fled; being wounded, (it) emitted blood, and being killed, (it) lay on the ground.
115. Those two, Akampana and Kampana, were killed in the battle by Aigada. Thereupon Prajaigha, full of jealousy, struck the soa of Vati (Angada).
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तस्याऽप्यबेसिदिष्टऽसौ मूर्धानं मुष्टिनाऽऽङ्गवः । |
116. That Aigada smashed his head with a fist-blow and Nirakula quickly severed the head of Yupaksa.
117. Then (the monkey) Dvivida pounded the body of Lohitaka. Thereupon enraged Kumbha injured Mainda along with Dvivida with arrows.
118 . Wounded, those two whirled and took to the ground. On seeing both his maternal uncles distressed, the son of Vali with trees.
119. --covered up Kumbha ; the demon dispelled them with a shower of arrows. Rama hurriedly impelled the monkeys to protect Aigada.
120. Sugriva instantly rescued (his) brother's son from the danger of the enemy and enraged, he, with a fist-blow, got the son of Kumbhakarna to be forsaken by his life-breaths.
121 . Then Nikumbha hurled a club at the monkey chief and Hanuman smote down that (club) which was rushing down and was as terrific as a cobra.
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प्रणुवत् । तेजसाऽरातिसरासीच्च भयङ्करम् । |
इति भट्टिकाव्ये कुम्भकर्णवधो नाम पञ्चदशः सर्गः ॥
( तिङन्तकाण्डे ‘लुड्-विलासः द्वितीयः परिच्छेदः )
122. (He) overpowered the enemy with (his) lustre, and thundered ferociously and so pulled his neck as not to let him live.
123. The monkey army was overwhelmed with exultation; the lord of the monkeys inferred eternal victory ; the Kings mind exulted through joy as if it had secured its desires ; the grief of the King of the demons waxed unabated.
Here ends canto XV of Bhattikavya named
THE DEATH OF KUMBHAKARNA
( Part Iy of the Tihanta-kanda in exemplification of lui )
अथ षोडशः सर्गः
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ततः प्ररुदितो राजा रक्षसां हतबान्धवः । |
NOW CANTO XVI
1. Then the King of the demons, whose kinsmen were slain, lamented, What shall I do with the kingdom ? What could be done with Sita ?
2. ‘‘The warrior Atikaya having been killed, I shall not enthuse (myself) to live. Who will put the enemies to shame ? By whom will Yama be vanquished ?
3. ‘‘Or who but Atikaya will cut of the noose of Varuna ? Or who will respect Ravana ? Whom will Brahma please ?
4. By whom shall be praised? Who, himself pros perous, will lead his kinsmen to prosperity ? Who will gratify the manes at the proper time ? Who having achieved (something great) will not boast ?
5. (Now) Indra will brandish the adamant and move
265
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रविस्तथ्स्यति निशब्दो वास्यत्यनियतं मरुत् । |
about dauntless ; and he will partake of the sacrificial portions and would prattle thinking himself to be brave.
6. The sun will shine fearlessly: the wind will blow unrestricted; the collection of seasons will end (i.e., They will occur singly); the moon will rise at its will.
7. ‘‘The clouds will shower severely and Yama will behave ferociously. On Atikaya's death who and what will not act differently ?
8. In vain will my eye open, my eye that will not per ceive the modest Narantaka, arrived in humility, with his face raised for receiving orders !
9. ‘‘Fie upon me, for I shall not be seen again today by (my son) Trisiras. He being slain, through whom will the enemies be got killed ?’’
10. "Matta being killed by the enemies, I shall (now) be easily encountered (by my enemies) in battle. Who but Yuddhonmatta will march towards the enemies in the battle ?’
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आह्वास्यते विशो मां योत्स्यमानः शतक्रतुः। |
11 . Dauntless Indra, desirous of fighting, will challenge me; and Nikumbha, who was hard to kill, being killed, his (Indra's) objective will be achieved.
12. ‘‘Indra's delight will occur (ensue) and Lanka will be devastated; the gods will arrive here and I shall get into the servitude of the enemy.
13 . ‘If my sons are killed, I shall die or vanquish ; I shall quickly kill the enemies ; (but) grieved, I shall not live.
14. The sages will smile and the gods will declare, day night, ‘The race of demons perished on account of the evil policies of Ravana.
15 . By whom was it foreseen, Oh father, that Rama would sever the limbs and hurt the vitals of Kumbhakarna in battle ;
16 that the sun will tumble down on the earth ; the earth will be hurled up; the wind will be shattered; the sky will be beaten up with fist-blows;
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इवोस्यन्दिष्यते वह्निः समुच्छोक्ष्यति सागर: । |
17 . —"that fire will ooze out of the moon; the ocean will dry up; water will burn; a mass of darkness will flow from the sun;
18. -that the enraged Kumbhakarna will be overpowered in battle by a human male. These were never thought possible by anyone among the people.
19. ‘Kumbhakarna being killed, the arrogant monkeys will invade Lanka, bite the demons and pull down (my) resorts.
20 . And (they will) kill the children and old men and will dance, full of joy; who without that chief of demons, will restrain them ?
21. My greatest anger (is that), Rama will make love to Sita ; what pleasure, indeed, will she derive from him who has lost his kingdom ?
22. I shall kill the Videha Princess (and) have her devoured by the demons; or I shall ditch the cause of this devastation down into the ground.
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नाऽनुरोत्स्ये जगल्लक्ष्मीं घटिष्ये जीवितुं न वा । |
23. I shall not covet the riches of the world, nor shall I strive to live, nor shall I feel happy with sensuous objects in this palace which is devoid of kinsmen.
24. Without you, Oh Kumbhakarna, in whose happiness shall I rejoice ? Who will exult in my happiness ? For what purpose should pleasures be acquired ?
25 . Is it not that, with their dimensions pruned by grief, the riches that will come to mewhile my (well-wishingfriends are dead, will be disastrous among calamities !
26. ‘‘This was well said by Vibhisapa, The monkeys will soon arrive(this) capital of yours, who are not desirous of peace, will perish ?'
27. And this was said by Prahasta : 'Well nourished with money by the king, we shall not speak, (but) shall fight.
28. Indeed, a human male, treading on feet, will force the King of the cannibals, invincible on account of his divine missiles and chariot, to fight in battle !
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सनत्स्याम्यथवा योधं न कोष्ये सत्वहीनवत् । |
29. Or I shall brace up for fighting (and) not bewait like a dis-spirited (person). Today the carnivorous animals will be gratified, the earth will drink blood.
30. ‘‘I shall wrench fame, repel the enemies with my activity. Toady Sita will be made to experience grief on account of the destruction of (her) husband.
31. The lord of the Yaksas will be depressed; Yama will not rejoice; and the young wives of the monkeys will despond devoid of husbands and sons.
32. The demons will sleep happily and move about fear lessly; the demonesses will not weep and be exalted that they will eat men.
33. Before the (close of the first) mudurta in the morning. I shall definitely be happy (by killing Rama). Then during what (will be the next second moment (muhurta) in the time to come.
34. —‘therein I shall proceed to vanquish the lord of the gods, along with the gods ; with the next morment (nuhurta) thereafter I shall once again return to Lanka, free of anger.’’
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तमेवंवादिनं वा मूढमिन्द्रजित् समुपागतः । |
35. To the infatuated one speaking thus, came Indrajit, fearful to the enemy, saying thus, I wish to fight.
36 . ‘‘Oh great King, don't you have the recollection that we two together conquered the abode of the gods protected by Indra and thronged by haughty hosts of gods ?
37 . Don't you have the recollection that we two forcibly broke up Yama, along with the lord of the Yaksas, and snatched away jewels and reached this city ?
38. "Here, I shall crush the enemies; you will never lament again, Oh Ravana ; you will see the world bereft of Rama and pervade the quarters.
39. "Along with dependents, you will again instil fear in the residence of the gods. Today the King of the gods will surrender and he will announce his salutation to you.
40. “Fright for you will be entertained by the sages ; you will overpower enemies. Today, in the battle, I shall be tested by all those who falsely regard themselves as brave.
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शयिष्यन्ते मया चाऽद्य वीरंमन्या षिद्गणाः । |
इति भट्टिकाव्ये रावणविलापो नाम षोडशः सर्गः ॥
( तिङन्तकाण्डे ‘लुड्बिलासः तृतीयः परिच्छेदः )
41 . "And those hosts of enemies, who falsely feel brave will be tested by me, today. I shall cover the earth today with the severed limbs of the forest-dwellers.
42. “Marching out, I shall mount a chariot which will produce a deep sound like that of the collision of banks of clouds at the end of the aeon and which will be lustrous with the radiance of the upraised flag, bow and sword. Today you shall hear the yelling of carnivorous beings who (will be) satiated on the battered and slain enemies scattered face downwards on the battlefield and whose faces will be red and ferocious with blood. "
Here ends canto XVI of Bhattikavya named
THE LAMENT OF RAVANA
(Part III of Thanta-kanda, being the exemplification of Int)
अथ सप्तदशः सर्गः
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आशासत ततः शान्तिमनुरग्नीनहावयन् । |
NOW CANTO XVII
1. Then the warriors solicited peace, bathed, offered oblations in the (sacred) fires, made brahmins utter (blessings) and performed auspicious rites.
2. They honoured the elders of the family, embraced the children, reassured the women who were full of tears, (and) so also instructed (them) about (their) tasks.
3. They dressed, anointed (themselves), consumed wine with meat, drank the madhvika wine to their content and ate food as (they) desired.
4. They sharpened their favourite weapons and braced themselves with coats of mail, mounted good vehicles and cursed (their) enemies.
Bhatti-18
273
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अपूजयंश्चतुर्वक्त्रं विप्रानाचंस्तथाऽऽस्तुवन् । |
5. They worshipped the four-faced (Brahma), honoured the brahmins and also praised (one another). Indrajit smeared (himself) and desired an excellent chariot.
6. He donned an armour rich with jewels, tied a blazing sword, mounted a terrific chariot and then marched forth.
7. They beat loud-sounding drums , so also blew auspicious conchs, mydangas and blew sweet peras.
8. The bards sang praises ; (the warriors) gave out calls to one another and roared like lions.
9. Now they saw evil omens ; the sun's orb burst; the clouds showered blood (and) extremely unbearable hurricanes blew.
10. Black antelopes passed by the left; warriors forgot (their) weapons ; the troop of horses and elephants vomitted blood, got exhusted and depressed.
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न तानगणयन् सर्वानास्कन्दंश्च रिपून् द्विषः । |
11. The enemies disregarded all of them and attacked their enemies, cut (them) with sharp swords, so also pierced (them) with javelins.
12. They severed with the sharp edges of discs, injured firmly (deeply) with missiles, wounded with sharp-tipped spears (and) battered amply with javelins.
13. The monkeys hurled trees, killed excessively with mountains, struck with fists and bit in anger with teeth too .
14. They speedily tortured with knees, mauled with palms and elbows and tossed back the various weapons discharged by the enemies .
15. Indrajit killed his enemies and stalked all around; and he thundered most frighteningly, not that he did not frighten one and all.
16. They did not see him fixing the arrow (to the bow), did not perceive him wielding the bow, did not notice him.
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प्रशृण्वन्नन्यतः शब्दं प्रपलायन्त चाऽन्यतः। |
discharging the arrow ; the enemies struck by him realised (only his valour).
17. They heard the sound from one place and quickly fled elsewhere; (they) gave out a yell from another place and by him they were killed from elsewhere.
18. Hit by him, they rolled, got separated (or severely injured), oozed blood all around, got exhausted and thirsty, and died.
19. Distressed at him, the son of Sumitra (Laksmana) wished to invoke the missile of Brahma for the massacre of all demons; Rama restrained him.
20. Then Indrajit was seen rising up in the sky and killing a phantom of Sita with a sword; the Son of the Wind addressed him (these) words :
21. This one, Oh demon, has committed no crime; she stayed away from the vicinity of her husband. Oh sinner, do not kill her who is grieved.’’
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‘पीडाकरममित्राणां कर्तव्यमिति शक्रजित् । |
22. Whatever is troublesome to the enemies has to be done, " thus spoke Indrajit, and, having drawn his sword, severed her head .
23. ‘‘She for whom we fought the enemies and crossed the ocean is slain. So saying Maruti went to Rama .
24. Then the brave Raghu Princes fainted and lamented and heaved long hot sighs and called out loudly.
25. The Son of Pulastya (Vibhisana) told them, ‘‘You two do not weep. Definitely, that sinner, having beguiled us, has gone to Nikumbhila.
26 . Do not wait; he ought to be killed (while he) is staying there and has not sacrificed into the Fire, and while the terrific Brahmasiras missile and chariot have not been secured (by him).
27. Brahma decreed his slaying while that ritual is incomplete.” Rama gave the command to Sumitra's son and the troop-leaders.
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तां प्रत्येच्छन् सुसंप्रीतास्ततस्ते सविभीषणाः । |
28. Then, highly pleased, they accepted it, proceeded to Nikumbhila along with Vibhisapa (but) were prevented by the demons (who were).
29 . –the protectors of the quarters. There, both the armies fought a terrible battle. Having subdued the demons, Laksmana and Vibhisana quickly went (ahead).
30. There they saw seated in concentration, Indrajit who had arranged the altars ; repeatedly reciting the most powerful incantation, he sacrificed into the Fire.
31. Indrajit meditated upon Brahman (the Eternal Soul) and did not stir from concentration. Laksmapa challenged him and roared fearfully.
32. At that, Indrajit got wild and said (these) words to his (paternal) uncle : ‘‘You took birth here and (your) body got fat here on wine and flesh.
33. Here only you lived; how did you undertake (this)
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अधमन नाऽनसः पाप ! लोकवावान्न चाऽबिमेः। |
cruel deed ? You did not see the wet hand, nor also did you look to relationship.
34. ‘‘Oh sinner, you did not fear irreligiosity and you were not afraid of public censure. Oh violator of duty, indeed, you have neither known nor heard this.
35. —as to how one having repudiated his kinsmen, doubtlessly gets debased." Then Indrajit was addressed (these) words by his uncle :
36. Do not overstep falsely; not that you do not know my character. True, I took birth in the race of sinful demons.
37. My character, however, did not become like that of your father. Though being dissuaded by me, he revelled in vices wrought with ruin.
38. “On this account did I leave Ravana, but not feeling inimical. He got the riches of others looted and touched the wives of others.
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व्यजिघक्षत सुरान्नित्यं प्रामाद्यद् गुणिनां हिते । |
39. ‘‘He always wished to fight the gods, erred in (following the beneficial (advice) of the virtuous, suspected friends and kinsmen (and) highly respected the immature.
40. Your father revelled in these vices, wherefore he was abandoned by me" Thereby Indrajit got angry and thundered and also with forty-
41. arrows, (that) son of Ravana struck (his) relative (and) with a hundred the King (Laksmana). Laksmana killed his four horses (of the chariot).
42. And (his) charioteer, (he) cut down with arrows, so also shattered his chariot. Then the Son of Ravana enveloped the Son of Sumitra all around with arrows.
43. The two enhanced their strength and repeatedly discharged arrows. Laksmana discharged Varuna's missile and Indrajit hurled Rudra’s.
44. The two missiles, having contacted each other
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तस्मान्निरपतद् भरि शिलश्लेष्टिमुद्गरम् । |
attained mutual destruction. Then the demon discharged the terrific Asura missile.
45. Therefrom fell down copious boulders, spikes, swords and mallets. The son of Sumitra halted that highly invincible (missile) with (the missile) of Mahesvara.
46. Then Laksmana remembered the Mahendra missile in conjunction with the Raudra. That terrific missile shot forth and the enemy's head was shorn off.
47. All the gods rejoiced; the chiefs of monkey troops were highly delighted; Rama embraced and smelt Lasmana on the head.
48. The army of the demons wept ; the lord of cannibals wailed and swore at the Mithila Princess, and, distressed, (he) walked up to kill her.
49. Other well-meaning kinsmen dissuaded him saying, ‘‘This is improper, and blocked his way; the multitude of kinsmen dispelled his grief,
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आस्फयताऽस्य वीरत्वममर्षश्चाप्यतायत । |
50. Ravana's valour swelled up and anger expanded; then he made his whole army wish for fighting.
51. Those demons in whom fear was being born, attended (respectfully) to the Fire and bowed to Sankara, and pleased the brahmins for pacification (of evil).
52. All around blew a breeze smelling ghee and delightful to the mind; the rising recital of "Be it well (syasti)” along with May the day be auspicious" was heard.
53. For pacification (of evil), the warriors carried, on their heads, water with unbroken (rice grains) ; they gave away jewels and cattle, and then ardently wished for blessings.
54. They smeared themselves with white sandal (paste), donned multicoloured dresses, put on charming garlands and quickly put on armour.
55. (They) sharpened the weapons, polished the bulk of swords, mounted elephants and other (mounts) and set out in baste.
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अपूरयन् नमः शब्दो बलसंवर्त संभवः । |
56. The din arising from the bustle of the forces filled the firmanent and the space of the quarters was pervaded by the tumultous peals of trumpets.
57. There was , at the gates , a very great upsurage of chariots, horses, elephants and demons: and dreadful evil omens occurred.
58. At that, the monkeys got frightened, and tore off big trees, hurriedly dug up mountains and picked up huge boulders.
59. Then ensued a battle; monkeys and demons struck (each other) ; they were overpowered by one another and with stood (each other's) strokes.
60. Dust from the ground rose up higher and higher ; it pervaded the ten quarters and robbed the monkeys and the demons of the discrimination between one's own and the enemy's (soldiers).
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ततोऽहिद्विषनिरालोके स्वेभ्योऽन्येभ्यश्च राक्षसाः । |
61. Then, in the absence of light, the demons got wild with their own and other's (soldiers). And the merciless monkeys got inimical with the monkeys too.
62. They thundered very dreadfully; then blood oozed out ; on account of that blood slush got formed all around.
63. Deep rivers flowed forth and deep lakes were created; and that swollen dust settled down and the enemies were recognised all around.
64. Then Rama worked wonders with streams of missiles and waved (his) huge bow; neither his own (followers) nor those of the enemy understood his intention.
65. They did not see (the demons) injured and battered all around by Rama's arrows ; and they heard (their) cry Ah ! Alas !' (but) did not perceive Rama.
66. He smashed crowds of enemies, pulverised elephants and horses, and pounded the chariot array , (but) was not apprehended raging around,
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दश दन्तिसहस्राणि रथिनां च महात्मनाम् । |
67. Ten thousands of elephants, fourteen thousands of magnanimous chariot-warriors and of horses along with their riders.
68. —and two lacs of foot-soldiers were led to destruction by the bow-bearing Rama, in (just) one-eighth of the day.
69. With the multitude of demons killed, he wove up, as it were(a sort of) Yama's world, prepared a play-ground, as it were, for Rudra (a cerematorium), and heaped up the earth as though with boulders.
70. The gods and the gandharvas eulogised (him) ; the monkeys were surprised; delight was spread in the Lord of the monkeys (Sugriva), and Vibhisapa regarded (it as) marvellous.
71. The demonesses wept bitterly and loudly (and) despised Ravana. The old people and children fainted and other people wailed intensely,
72. And they spoke thus, "Ravana secured safety from all, but did not solicit (i) from human beings; here came the fruit of that mistaken utterance.'
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aततोऽधावन् महाघोरं रथमास्थाय रावणः । |
73. Thereafter, having mounted a very terrific chariot Ravana rushed out ; the earth quaked ; dreadful vultures frequented all around.
74. And clouds accompanied by lightning showered blood, enough to wet clothes; terrific storms blewinauspicious jackals howled.
75. Having disregarded those evil omens, he stalked about incessantly in the battle, waved (his) bow and ceaselessly covered his enemies with streams of missiles.
76. Thereafter, the boulder hurled by Sugriva destroyed the enemies; then (the army) yelled, felt weary and lay down on the surface of the ground;
77.-the army of the cannibals, harassed by Sugriva and in extreme agony, oozed out blood and pined for water and slept (in death) .
78. Then Virupaksa disported in the battle on a rutting elephant. The Lord of the monkeys pounded his head with a fist-blow.
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अचूर्णयच्च । यूपाक्षी हा शिलया तदनन्तरम् । |
79. And thereafter (he) crushed Yupaksa with a rock. The highly enraged Aigada completely finished Mahodara with a fist-blow.
80. Then the angry Ravana pulled out the life-breaths of the forest-dwellers; he protected the demons and had the enemies resort to the quarters.
81. He beheld Rama, braced up, shouted fiercely, whirled (his) terrific bow and frightened the dire enemies.
82. Accustomed to victory, he harassed Laksmana with his arrows and hurriedly went past him, accosted Rama and enveloped (him) with showers of arrows.
83. Unperturbed, Rama dispelled that shower of arrows with spears (and) in return enveloped Ravana with arrows comparable to serpents.
84. The two whirled marvellously in circles and cut the volleys of weapons ; those (two) warriors dismayed the world and did not get exhausted.
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व्योम प्राचिनुतां बाणैः क्ष्मामक्ष्मापयतां गतैः। |
85. (The two) covered the sky with arrows, made the earth tremble by (their) movements , injured each other speedily and repeatedly spread out (exhibited) (their) instruction (in fighting).
86. The demon of cruel valour aimed the Asura missile; it emitted huge serpents and fierce tigers and lions.
87. Rama despelled it with the Fire missile ; then the demon deployed the extremely terrific Raudra missile ; therefrom fell down maces and other weapons.
88. The King counter-struck it with the Gandharva missile. Then the cannibals overspread Rama on all his vitals with sharp arrows.
89. Thereafter, Laksmana cut off his three-pronged banner and speedily crushed down (his) charioteer and perforated (him) with a multitude of arrows.
90. Vibhisana killed (his) horses and speedily smashed (his) chariot. The demon was not agitated and lifted up a heavy missile against (his) brother.
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तामापतन्तीं सौमित्रिस्त्रिधाऽकृन्तच्छिलीमुखैः । |
91. Laksmana split with arrows that oncoming (missile) into three ; the onlookers yelled; thereupon the enraged demon-
92. --picked up a bigger and mightier missile which had eight bells (and), with it, he struck Rama's younger brother, (at which) he (Laksmana) fell breathless on the ground.
93. Rama's arrows gained speed ; battered by them Ravana vacated (left alone) the battlefield in a trice.
94. And, the elder brother pulled out the missile from Laksmana who had (still a throbbing, (and) sprinkled the (juice of the medicinal herbs that were fetched by Hanuman.
95. The son of Sumitra revived; the brother embraced him for long, smelt (him) properly on the head and inquired about the removal of his agony.
96. Then all were enthused to fight. Ravana, who had come in another chariot, assaulted the enemies and proceeded to (inflict) misery.
Bhatti-19
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‘भूमिष्ठस्याऽसमं युद्धं रथस्थेने' ति । मातलिः । |
97. The fight of one standing on the ground with another standing in a chariot (is) unequal’ --Hence Matali, at the command of Indra, brought (for Rama) a terrific chariot (equipped) with weapons.
98. It was ascended by Rama. Then Ravana discharged the Pasupata missile ; the King subdued it with Indra's missile.
99. Thereafter, with a hundred thousand arrows, Rama enveloped the demon ( and ) killed (the horses ) yoked to (Ravana's) chariot and instantly injured the charioteer.
100. Evil omens were perceived; the sphere of the earth trembled; Ravana hurled a spike and the King hurled Indra's Sakti.
101 . Having dashed against each other, extinction was attained by the two (missiles). The enraged demon (covered) Rama's chest with a lac of arrows.
102. As he covered (Rama's chest) thus, Rama sported increasingly with (his) arrows, Ravana fainted and (his) charioteer made his chariot disappear.
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राक्षसोऽतर्जयत् सूतं पुनश्चाऽढौकयद् रथम् । |
103. The demon scolded the charioteer and got his chariot taken again (back to the battle-field). Both discharged arrows; both wounded the horses (of each other).
104. Both cut off (each other’s) flags ; both of those were not pained; both the daring ones brightened up and employed (all their) skill.
105. Both spread a phantasmagoria ; both the warriors did not tire; both quickly made various circular movements.
106. And both of them were not seen (i.e., disappeared from view), and both struck the charioteers. The chariots, with resplendent horses, of both of them, contacted each other.
107. Then the demon spread around illusory heads in the battle ; a hundred of them were severed by Rama with arrows.
108. The seas got agitated; mountains quaked; Indra entertained fear and got excited; the earth stirred.
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ततो मातलिना शस्त्रमस्मर्यत महीपतेः । |
इति भट्टिकाव्ये रावणवधो नाम सप्तदशः सर्गः ॥
( तिङन्तकाण्डे लङ् विलासः चतुर्थः परिच्छेदः । )
109. Then by Matali was revived Rama's memory of that terrible missile which Bramha had fashioned for slaying Ravana.
110. -which had (god) Wind on its wings, the Sun and the Fire on the blade, whose heaviness was like that of the Meru (mountain) and whose subtle body consisted of the sky.
111 . —which glittered with Garuda-like wings and was the repository of universal brilliance ; (when) remembered, that terrific (missile), having split up Ravana, felled him on the ground.
112. The faces of the monkeys put on great delight; the assembly of gods praised the King who had vanquished the enemy ; to others the ends of the quarters (seemed to) become free of oppression ;Vibhisana , whose brother was dead, entertained grief.
Here ends canto XVII of Bhattikayya named
THE DEATH OF RAVANA
( Pt. IV of Tianta-kanda being the exemplification of lai )
अथ अष्टादशः सर्गः
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व्यश्नुते स्म ततः शोको नाभिसम्बन्धसम्भवः । |
NOW CANTO XVIII
1. Then the grief that had its origin in couterine relation ship, greatly enveloped Vibhisana. He loudly bewailed Ravana.
2. Accustomed to a very costly bed, Ravana lies on the ground ; he does not look at my distressed self, nor address a word.
3. ‘(When) this consequence had not (yet) come, Oh Ravana, (it) was fully foreseen by me ; on that account, you were told beneficial things; why did you not dispel (your) anger ?
4. Misfortunes soon overtake and riches bypass those who, through vanity, do not abide by the opinion of those that speak out what is just."
5. Dependents, through avarice , consent to that which
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प्राज्ञस्तेजस्विनः सम्यक् पश्यन्ति च वदन्ति च । |
is unwholesome in future. Riches do not accrue to him who listens from them (only) to the agreeable."
6. The brilliant and intelligent perceive properly and (then) speak out. (When) disregarded, they, oh great King, get depressed and indifferent.
7. He who always enjoys (consumes), beneficial (advice), like medicine, though bitter and, for that purpose, resorts to well-wishers, never perishes.
8. ‘In prosperity, everybody breeds pride, commits mistakes regarding ones own welfare and resorts to the unwholesome. On that account a man perishes.
9. Even a prosperous (person) suffers a downfall if he mostly hates virtues, does not cherish anybody and harbours enmity towards the great
10. "By whom may be reassured, whose brother, the lord of the three worlds, lies (dead) on the ground ? How may I, ill-fated, live ?
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अहो जगत कृच्छेषु देवं यद् वलभिज्जितः । |
11. Alas ! Fate wakes up during difficulties; for, the defeaters of Indra, my kinsmen, roll, get drenched and sleep on the ground.
12. Jackals pull out the flesh, the earth sucks the blood (and) birds feast on the meat of the couterine brothers of Ravana.
13. ‘Due to Fate, crows are roosting on the head of even that Indrajit by whom, in a great battle, (his) foot was laid on the head of Indra.
14. "Rahu who has finished his daily meal (routine), spits out the swallowed Sun ; (but) none eclipsed by Rama attains prosperity again.
15. "Unaware of this, you, Oh King, used to eulogise your own valour, did not desire to give back Sita and did not exercise control on (your) passions.
16. "Sometime, ignorant persons speak to you in counsel and you approve of them ; how indeed do you not understand your own welfare therein (in those matters) ?
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अपृष्टो नु ब्रवीति त्वां मन्त्रे मातामहो हितम् । |
17. Indeed, not consulted (by you), your maternal grand father spoke to you, in counsel, about your own welfare ; at that time, On Ravana, through infatuation, you said, I shall not do (that)'.
18. ‘‘Oh great king, you did not understand what Vibhisapa said; for, (being) enraged, you, having repudiated me in the assembly, dismissed me in days gone by.
19. (Now), that dauntless Indra eats oblations in the sacrifice; the wind blows at its own will and the sun rises (at its will).
20. ‘‘Yaksas exercise control over wealth and Yama restrains the demons; varupa spreads (his) noose and the moon rises (at its will).
21 . 'The concomitance of the seasons ends; the forest dwellers practise penance ; the gods do not salute or wait upon your kinsmen.
22. The Goddess of wealth is displeased with Laika ; prosperities fade away; I know not anything which does not attain a reverse when you are dead.
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शक्त संस्वजते शको गोपायति हरि: श्रियम् । |
23. ‘Indra wields (his) Sakti , visnu protects Laksmi, the captive goddesses rejoice and the eminences of the clouds become variegated.
24 . The enraged gods wield weapons and wish for a battle; they blaze and are also wakeful (watchful) about the weak spots of the demons.
25. "They ride intentionally around Lanka and outdo us; they augment their strength and lessen our reputation
26. ‘Puffed up with pride, they occupy the quarters, give up the limitations laid down by you ; and (those) mean ones will call us mean and jeer at you who have fallen into disaster.
27. Calming down incessantly, the winds purify the world all around . Why do you, oh great king, (though) dead (calmed) not get revived again ?
28. ‘‘Grief envelopes my mind; my spirit, as though, ebbs; affiliction obliterates light ; without you I lose (my) prowess,
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केन संविद्रते नाऽन्यस्त्वतो बान्धववत्सलः। |
29. Who do not know well that there is none more affectionate to (his) kinsmen, than you ? I lament in void. How may I conceal the uprise of grief ?
30. I lament my orphaned self, (being) separated from my brother, that you, for whose obligation I know no measure.
31. Now Indra and Kubera do not fear, nor become poor, nor give up (their) vanity. Oh Ravana, the two arrogant ones do not worry (get distressed)
32 . Indeed, separated even from you, we carry on our activity and have the intention to live ; fie upon ungrateful greed.
33 . If you do not give me a word (speak to me), I shall destroy my body ; for (the reason of their) being remembered, your virtues aggravate my grief.
34. ‘‘Who, having removed his own garland, will garland me, smiling ? Who will pull my seat closer ; who will speak delightful (words) to me (and when ) ?
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न गच्छामि पुरा लङ्कामायुबव् दधाम्यहम् । |
35. ‘‘So long as I sustain my life, I shall not, in future, go to (the city of) Lanka ? When can I have delight if I do not see you ?
36. In over a muhurta shall I die, I who am afflicted and whose kinsmen are killed. In (my) counsel, I had told (what was) beneficial; I did nothing undesirable to you.”
37. Having heard (of) Ravana to have been killed by Rama in battle, the ladies of the harem and the excessively grief-sticken citizens ran (to the battle-field).
38. (The wives) pulled out (their) hair, wept in extreme distress and incessantly recollected the obligation of (their) husband, with enhanced grief.
39. The citizens saluted Ravana and wept with tears. Thereafter Rama addressed a speech to the distressed Vibhisana :
40. Why do you lament the charitable sacrificer who trampled over the heads of his enemies, who invariably satiated
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बोभवीति न सम्मोहो व्यसने स्म । भवादृशाम् । |
इति भट्टिकाव्ये विभीषणप्रलपो नाम अष्टादशः सर्गः ॥
( तिङन्तकाण्डे लविलासः चतुर्थः परिच्छेदः । )
the manes, who was never defeated or distressed in a battle ? (Or who was injured and slain in a fight ?)
41. Excessive bewilderment in difficulty never arises in (persons) such as you. Do you not see that all these people depend upon you ?
42. ‘‘You deserve to perform the post-death rites of your brother and the dissipation of the grief of these people. Oh Lord of demons, if you, who is the leader, become distraught, the burden of the kingdom, being unsustained, will collapse.
Here ends canto XVIII of Bhattikavya named
THE LAMENT OF VIBHISANA
( Pt. V of Tiiantaknda being the exemplification of lat )
अथ एकोन्वशः सर्गः
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अपमन्युस्ततो वाक्यं पौलस्त्यो राममुक्तवान् । |
NOW CANTO XIX
1. Thereafter Vibhisana, whose grief had subsided, addressed Rama (these) words : Might a couterine brother, though not worth lamenting, not cause grief, (while) reaching his end ?
2. May the gods arrange that, for us, by which we, like Ravana, may vanquish enemies and die in battle.
3. May someone else in our family, like Ravana, make the demons wage war with the gods and render the hosts of gods lowly.
4. ‘‘He alone would sustain (his) life-breaths in such a ruin of (his) kinsmen, who has a capable friend like your honour for his comforter.
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म्रियेयोध्वं मुहूर्ताद्धि न स्यास्त्वं यदि मे गतिः । |
5. I might die in a mahurla if you were not my resort; for we had no desire that we may live after Ravana has passed away.
6. How may we entertain any damned attachment to that country wherein there is no existence of our twenty-armed couterine brother (Ravana) ?"
7. Then Vibhisana ordered his submissive ministers: "Quickly go to Lanka and enter the King's palace.
8. ‘‘Therein promptly seize very costly clothings, unfurl huge flags and fetch the best sandalwood.
9. "Fumigate with sky-pervading incense, weave auspi cious garlands, fetch unlimited wood, camphor, sandalwood and saffron.
10. "Let the sacrificial fire-vessels be carried and fire taken along ; let the ghee be collected and faggots and kusa grass be kept ready by the officiating priests.
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स्नानीयैः स्नापयेताऽऽशु रथैलिम्पेत वर्णकैः । |
11 . ‘Promptly bathe Ravana with bathing materials, smear (him) with attractive unguents and embellish him with jewels worthy of Ravana.
12 . May you perfume the lord of demons with excellent holy scents; let the priests place him wearing a garland, head eastwards, on a deerskin.
13. May he place, as per prescriptions, the sacrificial utensils on his limbs and offer an oblation in fire. Let the Sama reciters chant Sama hymns.'"
14. Thereafter, having gone to the city of Lanka and having done everything as per instructions, they, with tears, spoke to Vibhisapa, when the final oblation was nearby.
15. "Everything is done as ordered : Oh great king, may you, with all your relatives exert to perform the cremation and the water-offering
16. "Why do you, likene ignorant person, not get ready:
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नाऽवकल्प्यमिव, ग्लायेद् यत् कृच्छेषु भवानपि । |
pick up excellent courage ; may you abide by (your) duty to (your) kinsmen and abandon the bewilderment (delusion) arising from grief.
17. ‘‘This is inconceivable that you too should despond in calamities. A wise person should never be excessively stupified like an ordinary person.
18. None else of Ravana's (men may stand) wherever and for whatever you may stand; and where and what you may despair ( get disheartened ) aboutis condemned by the magnanimous.
19. It is strange that we have to tell you (as to) what is beneficial and where. For, in difficulty, you may (i.e., are able to) instruct (advise) even Brhaspati himself (in person).
20. Oh lord of demons, it is the peoples will that you should abandon0 (this) lapse (from duty) ; even enemies may lament during (this) calamity; what then (of) kinsmen ?
21 . If your majesty would not be stupified and your honour may protect all the people like your brethren, according to convention, then the demons may feel reassured."
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ततः स गतवान् कर्तुं भ्रातुरग्निजलक्रियाम् । |
22 Thereupon, he proceeded to perform the cremation of and give water-offerings to (his) brother. Then Rama addressed (him) who had done his duty, these words, as he (Rama).
23. —sprinkled waters on his (Vibhisapa's) head with golden pitchers: "Possessed of concentration, you, Oh Vibhisana, the king of the demons, should look after (protect) Lanka.
24. You may, Oh Vibhisapa, pacify properly the enraged, win over the avaricious with riches, honour the proud at the proper time (and) console the distressed.
25. How would you rejoice Like Indra, (that) is my highest desire; for, every friend will wish (his) friend to remain steady in prosperity.
26 . May you rise higher among your own kith and kin ; may you kill hosts of demons; may you become respectable (adorable) to the virtuous and abide by their arrangements (rulings).
27. May you sustain the delight of (your) friends,
Bhaji=20
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प्रवसेयाश्च कार्याणि धर्मेण पुरवासिनाम् । |
इति भट्टिकाव्ये विभीषणाभिषेको नाम एकोनवंशः सर्गः ॥
( तिङन्तकाण्डे लिङ्-विलासः षष्ठः परिच्छेदः । )
bow to the gods, drink Soma juice) (and) give up harmful actions.
28. May you settle the business of the citizens according to rules (Dharma) and, Oh king, may you always bestow all pervading affection on the people.
29. May grief be destroyed; may all-round progress be seized by you ; may you be seen by the demons and they be seen by your Majesty.
30. "Oh King, smother the grief of the children and the aged produced by the slaying of a warrior. Let intelligent (men) well-versed in the exigencies of the sciences be by your side in the assembly; may you attain delight in (following the path abounding in righteousness ard traversed by the gods and the sages; (and), by means of the eyes in the form of good policies, may you understand well the motives (intentions) of your enemies."
Here ends canto XIX of Bhattikavya named
THE CORONATION OF VIBHISANA
( Part VI Tiianta-kanda being the exemplification of lii )
अथ विंशः सर्गः
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समुपेत्य ततः सीतामुक्तवान् पवनात्मजः । |
NOW CANTO XX
1. Then having approached Sita, Maruti said, "Oh Videha Princess, may you prosper by good fortune. The thorn of the three worlds (Ravana) is slain.
2. "Permit me ; let these meanminded demonessess, your guards, be killed by me ; entertain anger towards these.
3. I would kill (these guards) whose behaviour is evil and whose forms, intentions and actions are dreadful ; let your intention be harmful to these ; act mercilessly.
4. "Let us do this final (deed) pleasurable to you." Then Sita, whose heart was compassionate, spoke to the monkey thus:
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‘उपशाम्यतु ते बुद्धिः पिण्डनिबंशकारिषु । |
5. May your mind calm down towards these insignificant creatures who make (their) living on morsels. The wretch by whom this crime was committed is slain.
6. May the intention I shall indulge in the cruel massacre of servants, be not yours. Be inclined to do my work. Having departed, you speak to Rama :
7. Rama, let the Mithila Princess, desirous of seeing you, see you without delay' .' After promising, ‘‘As you say, and having gone, he said to Rama :
8. Oh delighter of the Kakutstha family, let the pining queen be brought (here).” Having scratched the ground, sighed and looked up into the sky, to Vibhisana.
9. -Rama said, "Fetch Sita, (properly) decorated. " After having gone (to the place where Sita was), Sita was add ressed by him (these) sweet words:
10. "Give up grief, Oh Videha Princess, set your mind on delight; dismiss hatred towards Ravana ; leave the ladies ' grove;
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स्नह्यनुलिम्प धूपाय निवस्स्बाऽऽविध्य च स्वजम् । |
11. ‘Bathe, anoint,fumigate with incense, dress up in (rich) clothes, wear a garland, put on jewellery and offer an oblation in enkindled fire.
12. ‘Consume the pentamix-cow-product (panica-gavya) and dispel the gloom arising from imprisonment, Mount a golden palanquin, thwart the desires of the enemies.
13. May the Lord of the Ksatriyas and the grief arising from your separation. May you henceforward be in your own house, united (with Rama).
14. May you soon be consecrated with Rama in a horse sacrifice; may you be looked at by your delighted husband; ( yourself) pleased, behold Rama.
15. This is the command of your husband; no investi gation need be done herein. If authentic (these words) be to you , adorn (your) body and exert to go to Rama.
16. ‘Unite Rama with joy, and yourself too acquire
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ऊध्वं मुहूर्तावर्ताऽङ्ग ! स्वामिनी स्म भव क्षितेः । |
ecstacy. Oh Queen, you reach the vicinity of Rama within a thrita. 17 . After a muhra of the day, Oh queen, be the mistress of the earth. Ordain the people of the city who abide by the orders of the King's wife.
18. “Stand up by the intention of (your) husband; so also exert for personal decoration and you proceed to see that King who deserves to be seen.'"
19. Having carried out the order as instructed, Janaka's daughter, who had covered her face with a silken garment, mounted the vehicle.
20. Bent down in shyness, pained by the recollection of the grief of separation, full of tears, that poor (pitiable) one wept after reaching the vicinity of her husband.
21. Then the King, who had attained (felt) a suspicion regarding her behaviour, spoke to her : ‘This is my desire; I should not accept you ; go away from here,
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रावणाङ्परिक्लिष्टत्वं हृल्लेखकरी मम । |
22. Molested on Ravana's lap, you who have left scars on my heart, fix your mind on Sugriva or take to the lord of the demons.
23. Enjoy pleasures from Bharata or choose Laksmana, or go away at your will; let the hopes fixed on Rama be given up.
24. ‘‘Where (is) the renowned race of Raghu and where (are) {you who stayed in the enemys house ? Give your heart to someone else ; we do not indulge in undesired things.
25. ‘‘Act as you wish, Oh Videha Princess; may your ways be auspicious ; let your desires develop elsewhere; give up (all) fear from me".
26. Then (Sita), whose relatives were from Mithila, addressed this utterance to Rama, May the suspicion arising (as if) from a common woman be given up with reference to me.
27. ‘‘Fear fate , so also shy away from the people, Oh Rama, who are, in vain, getting enraged with me who was help less and (hence) kidnapped by the enemy.
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चेतसस्वयि वृत्तिमें शरीरं रक्षसा हृतम् । |
28 . The activity of my mind rests on you; (only) the body was abducted by the demon; let the equanimous gods, verify this true statement.
29. Oh Wind, you who purify the three worlds (saying), ‘do purify, do purify' ( and ) circulate in the bodies of beings, ascertain (if there is any) aberration in my mind.
30. ‘Oh extremely purifying waters that wander about (saying), ‘traverse the sky, traverse the heaven, traverse the earth', ascertain my auspicious mental disposition.
31. "Oh Earth, you who sustain the worlds, (saying) do support, do support, know my character which has not swerved (fallen) day and night.
32. ‘'Oh Sun, you who exert (saying), ‘withdraw (suck up) the water, shine, destroy darkness, traverse the sky, try to under stand my behaviour.
33. ‘‘Oh sky, who abide (saying), exist in the heaven, stay on the earth, be in the abode of the snakes, ascertain my commissions and omissions .
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चितां कुरु च सौमित्रे ! व्यसनस्याऽस्य भेषजम् । |
इति भट्टिकाव्ये सीत।प्रत्याख्यानं नाम विंशतितमः सर्गः ।।
( तिङन्तकाण्डे लोड्विलासः सप्तमः परिच्छेदः ।)
34. And Oh Laksmana, prepare a burning pyre, the antidote of this censure; let either Rama be satisfied with me today or may the fire burn (me) out, the sinner."
35. Then after seeing the burning pyre arranged by Laksmana with the consent of Rama, Sita, having gone round Rama from the right, addressed a declaration to Rama :
36. Oh Rama, suspected by you, I sacrifice my body in the fire. May you all, including the monkeys , understand and listen.
37. Oh Fire of a blazing form, burn me out, (if I be) violated (Sullied); otherwise protect (me) like a friend (who is) disproved (to be) impure. Here, like the stream (trickle) of ghee for Vasu, have I, according to the prescribed rites, come to you who have shot out a garland of flames. ”
Here ends canto xx of Bhattikavya named
THE REPUDIATION OF SITE
( Party of the Tiianta-kand being the exemplification of lot )
अथ एकवशः सर्गः
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समुत्क्षिप्य ततो वह्निमैथिलीं राममुक्तवान् । |
1. Thereafter, having lifted up the Mithila princess, God Fire spoke to Rama (these) words : "Oh Rama, how did you suspect (your) chaste, beloved (wife) ?
2. ‘I would certainly not have protected her if she were not pure; I have no partiality towards anything else than Dharma (righteousness).
3. Had the enemy not been evil-minded, he would not once have solicited Sita, spoken wickedly and praised his own riches.
4. And, this pure-minded one never entertained a desire therein (for him). (I cannot understand how) you, Rama, attained a true wrath upon Sita.
5. Living together for long, was her character not observed, or were her activities not watched for a long time by you ?
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यावज्जीवमशोचियो नाऽहास्यश्चेदिवं तमः । |
6. If you would not discard this illusion, you would repent as long as there is life (in you). If this one were agitated, even the Sun would fall down on the earth.
7. If rashness, natural to womanhood, had occurred here (in Sita), then the protectors of the worlds who hate sin would not have come here.
8. "Oh wonder, what and where ? If a woman, on your consent would abide in torment, Oh, what fruit would you acquire, if she be destroyed due to fear ?
9. ‘‘What and where ? If a woman devoid of vice (crime) would die through fear, it would wrongly be an object of censure in (this) world addicted to envy.
10. And if your father had thought just as you (did), (he) King Dasaratha would not have come here in person, seated in a plane.
11. ‘The trident-bearing Sthanu (Siva) who has a bull
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आनन्दयिष्यदागम्य कथं त्वामरविन्दसत् । |
for conveyance, would not have effected (his) presence here, if Sia had been enjoyed by someone else.
12. 'How would the Creator of the universe, God Brahma, sitting on a lotus, have delighted you, oh King of kings, if Sta's character were sullied ?’’
13. Thereafter the saluting Lord of the circle of Kings was spoken to by Brahma : "If Sita had not performed this, then she would not have been in (the eyes of) the world.
14. We would not have discarded suspicion, if you had not set here this act (the fire ordeal). Or what is strange in that you did what was proper.
15 . If your activities had proceeded without accordance to truth, then, Oh Rama they would have been still more (so) among the people to be disciplined by you."
16. Then Sankara spoke thus to Rama who saluting, "What ? Did you not remember yourself (as) the unborn Narayana ?
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कोऽन्योऽफस्र्यबिह प्राणान् दृप्तानां च सुरद्विषाम् । |
17. And who else here would have destroyed the life breaths of the enemies of the gods ? Or, who would have applied (himself) to deeds beneficial to all the people ?
18. Oh Emperor, in whatever (incarnation) and wherever you exerted in (bringing about the destruction of the demons, why did you not, even once, carry to a finish (your) undertaking therein only?"
19. Having pleased his father who had been harassed excessively by Kaikeyi for the sake of Bharata, Rama desirous of bowing down, saw Indra.
20. Then, by the boon of Indra, the dead monkeys, who began breathing, (again) became denizens of fruit-bearing trees bent low and resplendent.
21. That Suvela mountain which had flowering trees, intensely fragrant and crowded with swarms of bees, whose lofty summit was rendered golden brown by the fresh flowers of the
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संवाद्भिः सकुसुमरेणुभिः समीरैर् अनथैर्बहुफलधारिमिर्वन (न्तैः। |
इति भट्टिकाव्ये सतासं शोधनं नाम एकविंशतितमः सर्गः ॥
( तिङन्तकाण्डे तृड्-विलासो नाम अष्टमः परिच्छेबः। )
madhuka trees (and) from the interspaces of the rocks on whose summits down-flowing streams of water were produced, spread out a luxuriance (glory) of juicy fruits.
22. By the blowing breezes full of the pollen of flowers, by the slightly curved outskirts of the forest which bore ample fruits, and by the dripping honeycombs was enhanced the monkeys' rapturous delight arising out of the killing of the enemies.
23 . Reaching a breaking point on account of their own fruit-load, the creepers on the trees covered with throngs of rows of bees, full of fragrance, pluckable by one seated on the surface of the ground, did not bring any rise of fatigue to those who enjoyed (them).
Here ends canto XXI of Bhattikavya named
THE TESTING THE PURITY OF SITA
Part VIII of Tianta-kanda being the exemplification of lी )
अथ द्वाविंशः सर्गः
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ततो रामो हनूमन्तमुक्तवान् हृष्टमानसम् । |
NOW CANTO XXII
1. Then Rama spoke to Hanuman whose mind was delighted :, Oh monkey, tomorrow you will proceed to Ayodhya, governed by Bharata.
2. Once again, you will plunge into the sky with its rows of clouds parted, will see the water of the Lord of waters (Ocean) having cool spray.
3. "Oh monkey, you will enjoy the tablelands possessed of moonlight and moon-lotus plants of the Mahendra mountain which has transgressed the path of the sun.
4. "And by you will be beheld those beautiful lowlands of the Malaya (mountain), that are veiled under sandal trees and have sighted the moon.
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प्रतन्व्यः कोमला विन्ध्ये सहितारः स्यवं न ते । |
5. "On the Vindhya (mountain) the very slender and delicate creepers, shining with flower bunches and crowded with throngs of bees, will not bear your speed.
6. Repeatedly remembering (your) former sports, you, who are full of delight, will observe lovingly, from near , Kiskindha.
7. By you will be seen , those two, the Malyavan (mountain) and the Dandaka forest where, overpowered by the pairs (of opposites, viz., pleasure and pain etc.), I suffered pangs for long.
8. "By you will be reached the two charming hermitages, of Sutikspa and Sarabhaiga--crowded with deer and full of holy water and brahmins.
9. "By you, the penancegrove of Atri shall be by-passed sorrowfully, (but) you will, out of curiosity, halt on the sacred Citrakuta mountain."
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तत परं भरद्वाजो भवता वशिता मुनिः। |
10. "Thereafter will be seen by you the sage Bharadwaja and you will be perceived (also ) by the holy people whose sins are destroyed by the waters of river Yamuna.
11. "You will then be diving into the Ganges, like a melted image of righteousness that had come down to the earth after flowing and flowing in the heaven and jumped down on the head of Siva.
12. ‘‘You will very much admire, along river Tamasa, the forest regions whose lustre is similar to huge sapphire rocks and which bear witness to the sports of the citizens.
13. After having seen the attractive Sarayu river, yellowish-red with the saffron applied to and then washed away from the breasts of the ladies of the city, the city of Ayodhya will be reached by you.
14. Having seen you, (my) mothers will rejoice and enquire about the welfare of both of us along with that of the Mithila Princess, and Bharata will exult extremely.
Bhatti-21
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प्रख्यातासि हतं शत्रुमभिषिक्तं विभीषणम् । |
15 . You will report about the slain enemy, coronated Vibhisana and befriended Sugriva -all (of whom are) about to arrive (there) soon.
16. 'on hearing your statement, the citizens will attain great delight and, on knowing this, Bharata will surely come out to meet (welcome) you.
17 . "You having gone by this route, we too shall proceed. I shall acquire satisfaction when you will again arrive facing (me)."
18. He, who had comprehended the substance (of the message) having been gone, Rama said to Sugriva and the demon, "Tomorrow you two will go with me to (my) city.
19. ‘‘There, you two will see my three mothers whose inner souls are satisfied and will acquire the far-reaching friendship entertained by Bharata.
20. ‘‘Thus we shall not be struck by the agony of
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एवं युवां मम प्रीत्यै कप्तास्थः कपिराक्षसौ !। |
separation and by you two the distress arising out of separation will thus not be experienced.
21. Oh Monkey and Demon, if you will exert in the morning to go along with me, you two will thus prepare for my delight.
22. Thereafter Vibhisana and the Monkey (Sugriva) addressed (these) words to Rama, This, Oh Rama, (is) a favour that we two shall go with you.
23. We two shall not consent to impending separation from you, even on acquiring the status of the Lord of the gods. What then of a position bestowed by you."
24. After having passed the night, they, along with army having mounted the Puspaka, took off, agitating the unfathomable waters of the ocean under the impact of (their) speed.
25. Rama travelled, explaining to Sita about the bridge (over the sea), the Mahendra (mountain), the Malaya along with the Vindhya, and the Rsyamuka mountain along with the Malyavan, and the Pampa lake together with the Dandaka forest :
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“एते ते मुनिजनमण्डिता दिगन्ताः |
26. "These (are) the ends of the quarters adorned by the sage-folk; this (is) the Citrakuta mountain whose forests are shaken. Oh beautiful-bodied one, this (is) the Ganges delightful with its vast banks." Pointing (them) out to Sita, Rama rejoiced.
27. Oh Sita of charming form, here are seen the forest regions wherein the tips of the flowers are swarmed by throngs of humming bees, which are enveloped all over is the surge caused by the complete absorption of cool water, enjoyable for the people of the city (and) attractive to the eyes.
28. This, the place of our ancestors, this very dear city of Ayodhya wherein all the Gods without a remnant are propitiated with various oblations offered (to them), is seen from afar ; this, Oh Sita, is the region from where having left all the citizen-folk weeping, we two , along with Laksmana who had sustained his courage, went at the end of the night to the sylvan region.
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तूर्याणामथ निःस्वनेन सकलं लोकं समापूरयन् ( अथ काव्यप्रशस्तिः ) इदमधिगतमुक्तिमार्ग चित्रं विवदिषतां वदतां च सन्निबन्धात् । |
29. Thereafter, pervading the whole world with the loud blare of the trumpet, causing the earth to quake on all sides by the strides of the monkeys, (by Rama) was reached Bharata along with the mothers accompanied by the ladies of the harem, with the subjects and in the company of Maruti, Bharata whose eyes bore tears of joy and who was amply bowed down (in salutation).
30. Now, surrounded by the bustling citizen-folk (and) congratulated by the elderly persons, brahmins and bards, Rama over whom a chowrie was held in Bharata's hand, entered the city.
31. Having inspired the highest contentment among the people, then, having crowned Bharata to the Crown-Prince's office, the Lord of the subjects who had made arrangements for the (necessary) materials, busied himself for performing the Horse-sacrifice.
( Now the Kavyaprasasti )
32. Striking by (its) ways of expression and well embellished, (when) studied, this (epic) by means of its excellent composition always produces victory for the discoursing and
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दीपतुल्यः प्रबन्धोऽयं शब्दलक्षणचक्षुषाम् । |
इति श्रीभट्टिकाव्ये अयोध्याप्रयगमनम् नाम द्वाविंशतितमः सर्गः ।
( तिङन्तकाण्डे ‘लुड्-विलासः नवमः परिच्छेदः ।
debating people, just as a well-deployed missile, marvellous with its well-learnt ways of discharging, brings, on account of its being well-aimed, victory in a battle to the exerting and fighting people .
33. This composition is comparable to a lamp for those who possess the eyes (in the form) of grammar ; without grammar it may be like the touch of the hand of the blind.
34. Comprehensible with (the help of) a commentary, if this (epic) poem may becomes a festivity for the highly intelligent, (it is) enough. Those of deficient intellect have been disappointed by me in this regard, on account of (my) fondness for the learned.
35. This (epic) poem was composed by me in Valabhi, governed by Narendra, the son of Sridhara. May fame accrue to the king hereby, for the king is a producer of delight to the subjects.
Here ends canto XXII of Bhattikavya named
RETURN TO AYODHYA
( Part IX of Tiianta-kanda in exemplification of Int)
श्लोकानुक्रमणिका
४२ अजिग्रह प्रजिघ्रपंस्तथैव अजिह्मदत् सः अजीगणद्दश० अज्ञवन्नोत्सहेथाः १५.११ २. ५३ १९. १६ अटाटघमानः अकम्पनस्ततो १४. ८२ अकुध्यदिन्द्रजित् १७. ३२ अकूदिष्ट व्यकारीच १५. ४५ अकृष्टपच्याः ६. ५९ अकोक यिष्ट १५. ११४ अर्धच्चाभ्यधाद् १५. १९ अक्लेश्यमसिना ७. ५८ अक्षारिषुः शाम्भांसि अक्षेमः परिहासोऽयम् ६. १५ अक्ष्णोः पतन्तील० ११. ३६ अतत्वरच्च तान् १५. ६० १५. ८७ ६. ३३ १६. ३ १६. २ २२. ९ अखण्डयमान म १२. १७ ६. ११२ अतस्तम्भदयम् अताच्यस्योत्तमम अतिकायाद्विन अतिकाये हते अतिक्रान्ता त्वया अतिप्रियत्वात अतीते वर्षके अतुल्यमहसा अतुषपीठम् अतुष्यन्नमराः सव अतृणेट् शक्रजित् अतौत्सीद् गदया ७. १८ ५. २९ अगाध त तत अगोपिष्टां पुरीम् १५. ११३ अग्निः प्रमादेन। १२. २४ अग्निचित्सोमसुत् ६. १३१ अग्निष्टोमादि ९. ७९ अग्नीनवरिवस्यंश्च १७५१ अग्न्याहितजनप्रदं ९. १११ अग्रसिष्ट व्यधाविष्ट १५. ६२ १८ ८ १७४७ १७. १५ १५. १७ ७. ५८ अथ क्लमात् अथ जगदुरनीचैः १. २७ अग्र गाव च। ६. १२५ ५. ४० अघानि ताडका १२८७ अथ तमुपगतम्। अथ तीक्ष्णायसैः ५. ३ अथ ददृशुः ५१ अघुरस्ते महा १७६२ अङ्गदेन समं १५. ७७ अङ्गदेनाहसाताम् १५. ११५ अचूर्णयच्च यूपाक्षम् १७. ७९ अच्छेत्तां च महात्मानौ १५. ९१ अथ नयन ० १०. ७१ २. ५५ अथ पुरुजवयोगात् अथ बाणेन जविना ६. १२४ 327 328 | BHATIKAVYA अनुजानीहि अथ मृदु १०. ६५ अध्यङ् शस्त्र० ५. ३६ अथ लक्ष्मण ० १०. ४३ अध्यायच्छक्रजित् १७. ३१ अथ लुलित १०. १४ अध्यासिसिषमाणे ८. ३८ अथ स वल्कल० १०. १ अध्यासीत् ८. ५७ अथ संपततः ४. ४१ अध्युवास रथम् । १४. ७५ अथ ससंभ्रम ० अध्वरेष्वनि० २२. ३० ५. ११ अयाचितोर स्कम् १२. २१ अध्वरेष्विष्टिनाम ५. ७९ अथानुकूलान्। अनंसीच्चरणौ ११. ३८ ९. ५१ अथायस्यन् ५. ८३ । अनंसीद् भूर्भरेण १५.२५ ६. ७१ अनर्चिषः कपि० अथाध्यं मधु १५. ३५ अथालम्ब्य ६. ३५ अनिमित्तान्यथT० १७९ अथालल के २. २४ अनिर्दूतं भूतिषु १२. ७८ अथास्तमासेदषि ११. १ अथोपशरदे ७. १४ अनुजिज्ञासतेवाऽथ ८. ३५ अदालिषुः शिलाः १५. ३ अनुमन्तास्वहे नाव २२. २३ अदिलैश्चन्दनैः १७५४ अनुष्ठाय यथोद्दिष्टम् २०, १९ अदीदिपत्तत्तौ वीर्यम् १५. ८२ अनतोद्य न तन्नास्ति ६. ५५ अदृक्षताम्भसि। २. १ अनेकशो निजित० २. ५२ अदृश्यन्ताऽनिमित्तानि १७. १०० अन्तःपुराणि पौलस्त्यं १८. ३७ अन्तर्धत्स्व रघ० ५. ३२ अदेवीद् बन्धु० ८. १२२ श्रन्तनिविष्टो० अदोहीब ६. ३४ अन्यासक्तस्य ९. १३५ अद्धि त्वं पञ्चगव्यम् २०. १२ अन्ये त्वलद्विषः १५. ३२ अश्रो द्विजान्। २. ३४ अन्योन्यं स्म अद्य सीता मया अन्वनैषीत् ततो ६. १४० अद्राष्टां तं रघु० १५. ३९ अन्वयादिविभिन्नानां ९. १३२ अधर्मान्नानसः १७३४ अपक्वकुम्भाविव अधिगतमहिमा १२. ४२ १०. ७३ अधिजलधि अपथ्यमायती १८. ५ १०. ६७ अधिज्यचापः २० ३१ अपप्रथद् गुणान्। १५७२ अधि रामे १९. १ अपमन्युस्ततो वाक्यं ८. ९३ अधीयन्नात्म० ५. ६३ अपरिमित ० अध्यगीष्टार्थ ० १५. ८८ अपरीक्षित० १०. ४१ ० ० INDEX OF VERSES ] 329 अपलापयमानस्य ८. ४४ अमर्षों मे परः १६. २१ अपहरदिव १०. ६६ अमलमणि० १३. ४० अपि तत्र रिपः २१. ३ अमितम्पचम् ६. ९८ अपि स्तुह्यपिसेधास्मन् ८. अमृडित्वा ९२ ७. ९६ अपस्फवत् स्वसामथ्र्यं १५. ९९ ॥ अम्भांसि रुक्मकुम्भेन , १९२३ अपूजयंश्चतुर्वक्त्रं १७. ५ प्रयुक्त मिदमित्यन्ये १७. ४९ अपूजयंन् कुलज्येष्ठान् १७. २ । अयं नियोग: पत्युस्ते २५/२०. १५ अयं मैथिल्यभिज्ञानम् ७ ८. ११८ अपूपुजन् विष्टरपाद्य ० २. २६ अरण्ययाने ३. ५१ अपूरयन् नभः १७५६ अरविन्दरेणु ० १३. १९ अपृष्टो नु ब्रवीति १८, १७ श्र रासिषः। ९. ११ अपौहद् बाणवर्षम् १७. ८३ अरोदीद् राक्षसानीकम् १७.४८ अप्रतिस्तब्ध० ९. ८९ प्रथन सभता० १६२७ अबभ्राजत् तत १५. ८३ अबिभ्रजत ततः १५.९३ । अधत्थितालिङ्गित० ११. ९८ अभायत यथा० अलिगणविलोल० १३. १८ अभावे भवताम् ७. ७७ अलोठिष्ठ च १५. ५६ अभिज्ञानं गृहीत्वा ७. ५० अवगाढं गिरिजालम् १३. १७ अभिद्योतिष्यते। ८. ८९ अवग्रहे यथा वृष्टि ७. ४८ अभिनच्छन्न० १७. ६६ अवश्यपाव्यं पवसे। ६. ६५ अभिन्यविक्षथाः श्रवश्यय कणा० ६. ८१ अभिमानफलं जानन् ९. १२१ अवसन्नरुचिम् १०. ३४ अभिमानफलं प्रोक्तम् ९. १३० ६. ८२ अवसाव नगेन्द्रष। अभियाता वरं ६. १४२ १० २ अभियाताऽऽवरं १०२१ अभिष्यन्तः ९. ७१ श्रवसेयाश्च कार्याणि १९. २८ अभीषयन्त ८. ४२ अवाक शिरसम अभून्नृपो १. १ अवादीत्तिष्ठते अभेदि च शरै १५. ६५ अवादीन् माम् १५. ९ अभैषुः कपयोन्वारत् १५. ५७ अवाद्वायुः ८. ६१ अभंस्यत भवान् २१. १ अविवेष्टन्तृपा० १५. ६१ अमन्थीच्च परानीकम् १५.४६ वीततृष्णो० ११. १७ अमषतमिव ७. १०४ अवोचत्कुम्भ० १५. १३ ८. ८० ग्रवसितं हसितम् 330 [ BHATTIKAVYA ७. २५ ६. १३९ ६. १६ अहं स्वप्न अहं तु शुश्रुवान् अहं न्यवधिषम् अहमन्त७ अहूत धनेश्वरस्य अहो जागति ग्रहौषीत्कृष्ण० ५. ९९ १०. ३७ ८. १४ अव्यण गिरि ९, १९ शनिरयम १०. ६८ अशप्त निह्नुवानो० ८. ७४ अशान भरतात् २ ०. ३३ अशिश्रवन्नात्ययिकम् २५ अशण्वन्नन्यतः १७. १७ अशोभिष्ट १५. ५४ अश्नीतपिबतीयन्ती ५. ९२ अश्वान् वालिसुतो १५. ७८ अश्वान् विभीषणो १७. ९० अष्टघण्टां महा० १७. ९२ असंस्कृतिम० ४. ३७ १८. ११ १५. ९६ ९. १३६ / असद्वन्धु० असंप्राप्ते असितोमर० असीतो रावणः असुलभहसिंचारम् ८. ११२ १३. ४७ ५.१०५ १३११ अहिषातां रघ० आंहिष्ट तानसंमान्य७ १५. २ अT: कष्टम् ६. ११ आकक्ष्यामि यशः १६३ आख्यन् मुनिस्तस्य १. १९ ग्राख्यातासि हतम् २२. १५ अधूणिष्ठीं क्षतो १५. ११८ अघ्नन् भेरी: १७. ७ आचचक्षे च वृत्तान्तम् १४. ५२ श्राचाम्यं सन्ध्ययोः ६. ६६ आचिक्याते च भूयोऽपि १४. ४७ अचिचय स तैः १४. ४६ आच्छादयन् व्यलि० १७. ३ आजघ्नुस्तूयं ० १४. ९६ अज्ञां कारय० ८. ८४ आज्ञां प्रतीषुः ३. ४३ अटटयता ० १७७५ असृष्ट यो० ३. १३ ८. १२६ १५. ७० १७. ७० असौ दधदभिज्ञानं अस्ताविषुः सुरा अस्तुवन् देव० अस्तुवन् बन्दिनः अस्तृणादधिकम् अस्त्रीकोऽसा० अस्पन्दिष्टाऽक्षि ० १७८ १७१०२ ४. २९ १५. २७ ३. ५३ ६. ११५ अस्माकमुक्तम् अस्यदन्निन्दु० श्राढ्यङ्करण आतिथ्यमेभ्यः ८. ६६ ३. ४२ अस्यन्नरुकरान ९. ६५ अ।तिष्ठद्गु ४. १४ अत्रसच्चाऽऽहतो १५. ८४ ७. ८६ आत्मनः परि० आत्मम्भरिस्त्वं श्रस्राक्षत्रम् ३. १७ २. ३३ अहं राम० ६. ४९ आत्मानमषजनानः ८. २६ अहं शूर्पणखा ४. ३२ आ त्रिकूटम ९. १२९ INDEX OF VERSES ] 331 आददीध्वं महार्हाणि १९५८ श्राशासत ततः १७. १ आदरेण गमम् ७. ५६ आशितम्भवम् ६. १०७ आदिक्षदादीप्त ० आशीभिरन्यच्यं १७ २४ आदिदेश स १४. ६४ अशुश्रूषन्। ८. ३६ आदत्यस्तेन ६. ५६ आश्चर्यं यच्च यन्न त्वाम् १९ १९ आनन्दयिष्यदागम्य २१. १२ आश्चर्यं यच्च यत्र स्त्री - २१. ८ आनन्दितारस्त्वाम् २२.१४ आश्च्योतत् रुधिरं ७. ७७ अपिङ्गरूक्षध्वं ७ आश्वसीदिव ९. ५६ आपीतमधुका ५. ७० अश्वस्यक्षः ९. ३४ आप्तारो भवता २२. ८ आश्वासयञ्च कारऽथ १४. ६१ आप्यालस्कन्ध० ५. ५६ आससञ्ज भयम् १४. १०४ आबद्धनेत्र० ११. २३ आसिष्ट नैकत्र ३. २१ आबद्धभीम ० ३. ३ श्रासीद् द्वारेषु १७५७ अबध्नन् क पि० १७. ११२ अस्कन्दलक्ष्मणम १७८२ अमन्येत तान् १९ ७ आस्ते स्मरन् ६. ५३ आमिक्षीयं दधि७ ५. १२ आस्फयतस्य १७५७९ आमुञ्चद्वर्म १७. ६ आस्यन प्लवङ्गमाः १७. १३ अयन्त्यः स्वफल ० २१. २३ अस्स्व साकं मया ८. ७९ श्रायाससंभवारुण ० १३. १ आहय रावणो ९. ४६ आयिष्ट मरुतिम् १५. १०४ आहोपुरुषिकाम् ५. २७ अयोधने स्थायुकम् २. २२ आह्वास्त स ६. २५ आरामद नात ८. ८८ अदृस्यते विशङ्को १६. ११ आरूढं च सुवेलम् १३३१ आरूढवण ७ १३. ४६ आरोक्ष्यामि युगान्त०-१६. ४२ इच्छ स्नेहेन ८. ७८ आचद् द्विजातीन् १. १५ इच्छन्त्यभीक्ष्णम् १२. ७९ १७१ अच्छन् वामम् इच्छा मे परमानन्दे: १९. २५ आलि बिताया ११. १३ इतः स्म। २. ४१ आलोकयत्स १७. ८ इतरो रावणादेषः ८. १०६ आलोचयन्तो ७. ४० इति चिन्ता ० ८. ११ श्रावरीतुमिवा० इति ब्रुवाणो २. ४० प्रवासे सिक्त० इति वचनमसौ १२.८६ आशङ्कमानो इत्थ प्रवादम् २. ३६ 332 | BHATTIKAVYA इदं कवचम् ६. २९ इदं नक्तन्तनम् ६. १३ इदमधिगतम् २२. ३२ इन्द्रं चषक० ३९ इन्दो: स्यन्दिष्यते १६. १७ इषुमति रघुसिहे १. २६ इह सा व्यलिपत् ६. २१ इहाऽजीव इहैव त्वम् १७. ३३ इहIऽसिष्टा० ६. १२ उत्तिष्ठस्व मते उत्तीण वा ६. ९६ उत्तेरिथ समुद्रम् १४. ५७ उत्पत्य खम् ५. ३ उत्पातजं छिद्रम् १२. ७० उत्पाता: प्रावृतंस्तस्य १५. २६ उत्सुकानीयताँ उदक शत ० ७. ५१ उदक्षिपन् पट्टदुकूल ३. ३४ उदजीवत् सुमिन भू० १७. ९५ उदतारिषः १५ ३३ उदतारीदुदन्वन्तम् १५. १ उदपतद्वियदप्रगमः १०. १८ उदरे चाऽजरन्नन्ये १५. ५ उद्यास्यति हरिः १६. ५ उनसं दधतो ४. १८ उन्नयानधि० ७. ३७ उन्मीलिष्यति चक्षर १६. ८ उन्मुच्य स्रजम् १८. ३४ उपशाम्यतु ते बुद्धिः १४. १८ ३. ४० ईक्षांचक्रेऽथ ईयुर्भरद्वाज० ईष्र्याविरुग्णा: ईश्वरस्य ईषदाढ्यकरो ११. ५ ८. ११५ ७. ८४ । उक्तवन्तौ ततो रामम् २२. २२ उक्तवान् राघव: २०. ९ उक्षन्प्रचक्षुः उग्रम्पश्याऽऽकुले ४. २३ उग्रम्पश्येन ६. १०१ उच्चखनाते नलेनाजौ १४. ३२ उच्च घ्नुः परि० १३. २१ उच्चियिरे पुष्प० ३. ३८ उच्चैरञ्चितलाङ्गूलः ९. ४० उच्चैरसौ राघवम २. ५१ उच्च रारस्यमानाम् ५. ९६ उच्झ्यवान् ७. ४७ उज्जुग्नरे ततः १४. ५१ उत्तराहि ८. १०७ उपशूरम् ८. ८७ उपाग्न्यकुरुताम् ६. १०६ उपार्सीच्च ८. ५४ उपासांचक्रिरे ५. १०७ उपास्थिषत संप्रीताः ९. ९५ उपेक्षणीये व १२. २७ उपेक्षिता देव० ११. ४३ उपेक्षिते वालि० १२. १५ उभावकृन्तताम् । १७ १०४ उभौ मायां व्यतायेताम् १७. १०५ उल्का ददृशिरे १४. २१ उवाच चैनं क्षणदा० १२. ८२ उवाच मारुतिः 9. ७६ ८ ३ ॐ १; } ३४ •6 1bushna unhealk 21b ०४ ‘३४ ४४४ ३० ४ २४ ११ ०४ ४ ४ ८४ २६ ८६ ७८०४ ०b£k bh Alhallah bh Alp acula kh + 1; b$ ०215£ € £h ०21B> 19b Alb812 19a
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४३ - ४ [ SESHA HO XECN 334 t BHATTIKAVYA केचित्संचुकुटः केचिद्वेपथुम् केचिन्निनिन्दुः कम्बूनथ समादध्मुः १४. २ कृते नोपकृतम् कत्रभिरावतः ७. २४ कृतेषु पिण्डोदक० ३. ३६ करपुटनिहित १०. ३२ कृते सौभागिनेयस्य ४. ३५ करिष्यमाणम् । कृतैरपि दृढ० १४. ४१ करोति वैरम १२ ८३ कृत्वा । ८. १२७ कर्णेजपैराहित० कृत्वा लङ्क० ५. २६ कर्तास्मि कार्यम् ७. ३२ कृत्वा वालि० ६. १२२ कलहरि कण्ठ० १३. ३५ कृशानुवष्मण्यधि० १२९ कल्पिष्यते हरेः १६. १२ कृषीढ्वं भर्तुः ९. ७७ का स्वमेकाकिनी ५. ६६ १४. १०५ कान्ता सहन ० १०. १६ कान्ति स्वाम् कामो जनस्य १९. २ केन संविद्रते नाऽन्यः १८. २९ कार्यं सारनिभम् ७. ३३ केन संविद्रते वायोर काव्यमिदं विहितम् २२. ३५ केन सम्भावितम् १६. १५ किं दुनं यैस्त्वयु० १२. ६८ केनापि दौष्कुलेयेन कुण्डपाय्यवताम् के शानलुञ्चिषुः कुतोऽधियास्यसि ८. ९० कोटया कोटया १४. २९ १०. ६९ कोऽन्योऽकृत्यं दिह २१. १७ कुम्भकर्णस्ततो १५.२१ कोपात्कांश्चित ८. ३३ कुम्भकर्णं सुतौ १५. ११२ कोसल्यऽऽसावि० १. १४ कुम्भकर्णं हते १६. १९ क्रियासमारम्भ ० १२. ६२ कुम्भकणों रणे। १६. १८ क्रियेरंश्च दशास्येन कुरु बुद्धिम् ५. १५ीडन् भुजङ्गत १२८४ कुर्याद्योगिनम् क्रुद्धाननुनये: १९. २४ कुर्यास्तथा । येन । १२. ३ क्रुद्धोऽदीपि कुर्वन्ति परिसारिण्यः। क्रुध्यन् कुलम् १. २३ कुर्वन्तो हवमाप्तानां ७. ६१ क्रूराः क्रिया ग्राम्य७ १२. ६६ ८. १९ क्लिष्टात्मभृत्यः १२. ४४ कृतं सर्वं यथोद्दिष्टम् १९. १५ क्व च ख्यातो रघो कृताभिषेको० १२. ५ क्व ते कटाक्षः ११ ३ कृती श्रुती ३. ५२ क्व स्त्रीविषह्याः १२. ५९ कृते कानिष्ठिनेयस्य ५. ८४ क्षणं भद्रावतिष्ठस्व ८. ११ INDEX OF VERSES ? 335 रसं चेतित ११. २५ क्षितिकुल ° १०. ६ क्षिप्रं ततोऽध्वन्य७ २. ४४ क्षद्रान्न जक्ष २. २५ खमट द्यामट २०. ३ गिरिपकचारु० १४८४ वसुधाम्। खं पराजयमानो गर्जन् हरिः गढगुरुपुव ! १३. ३ गाढसमीरण ० १३. ४३ गाधितासे नभो। २२. २ गाधेय दिष्टम् २. ३२ गान्धर्वेण यविध्यत ५ १७. ८८ १३. २९ गिरिपरिगत ० ६१ गिरिमन्वसपत ६. २७ गिरेनितम्बे गुरुगिरिवर० १३. १६ गुरुपणववेणु १३. ४५ गुरुर्दधाना ११. १५ गुरूरुचञ्चत् ० ११. ४१ गुहाया निरगात् ६. ११ गूहमानः ८. ४५ गृध्रस्येहा० ६. ३१ ग्रहमणिरसनम् १०. ४८ ४. ३४ खरादिनिधनं ९. ११७ १३. १४ गच्छन्तु चारु० गच्छन्स वारीणि १०, २३ गजानां प्रददुः १४. ११ गतमङ्गुलि० ९. ७८ गतासु तासु ८. १०२ गता स्यादवचिन्वाना ६. १ गते तस्मिन्गृहीतार्थं २२. १८ गते तस्मिन जल ० ५. ६१ गते तस्मिन्नुपा० ९. ५२ गते तस्मिन् समा० ८. ९७ गतेऽतिभूमिम् १०. २९ गते त्वयि पथनेन २२. १७ गतो वनं प्रवो ३. ११ गत्वाऽथ ते पुरीम् १९. १४ गदा शक्रजिता १४. ३६ गन्तारः परमां प्रीतिम् २२. १६ गन्तुं लङ्कारम्। १३१२ गम्भीरवेदिनः १४१३ गम्भीरा प्रावहन्। १७. ६३ गरुडानिल० १०. २५ घनगिरीन्द्र १०१५ घनिषीष्ट त्वय १९. २९ घनिष्यते तेन १. २२ धोरजलदन्ति ० १३. ४ घोषेण तेन प्रति० १२. ६१ घ्नन्तं मोपेक्षिषाथाम् १५. ४१ चकाराधस्पद ९. ६६ १४. १९ ३. २८ चकासांचक्रुः चक्रन्दुरुच्चैः चक्वाणऽशक्ति चक्षुषि कान्तान्यपि १४. ८९ ११. २४ 336 | BHAIKAVYA ७. ९१ १४६७ २. ३७ १४६ ७. ८१ १२. २८ ९. ४१ १३. ४२ १३. ४९ ११. ४७ १०. ५२ चञ्चलतरुहरिण ० १३. ६ जगाद वानरान् चञ्चर्यन्तेऽभितो १८२५ जगाहिरेम्बुधिम् चतुष्काष्ठम् ९. ६२ जग्मुः प्रसादम् चन्दनद्रुमसंछन्ना २२. ४ जग्लो दध्यौ चत्स्” ति बाल ० १६. २ जटायुः पुण्यकृत् चलकिसलय० १३. ३९ जनानुरागेण जरित्वेव चल पिङ्गकेशर० १०. २७ जल कामदन्ति ० चापल्ययुक्तस्य १२. २ चारुकलहंस० १३. २४ जलतीरतुङ्ग० जलद इव चारुसमीरण रमणे १३. १ जलनिधिमगमत् चिकीषते पूर्व १२. ६ जले विक्रम० चिचेत रामस्तत् १४६२ जल्पाकीभिः चितां कुरु च २०. ३४ जल्पितोत्कृष्ट १०. २२ चित्रं चित्रम् चिन्तयन्नित्थम् ८. ५९ जहसे च क्षणम् चिन्तावन्तः कथाम ७. ७२ जहीहि शोकम् चिरं रुदित्वा ३. ५ जिगमिषया संयुक्ता चिरकालोषितम् ५. ४२ जिज्ञासोः शक्तिम् चिरं क्लिशित्वा ५. ५२ जिते नपारी चिरेणाऽनुगुणम् ८, ९५ जूतिमिच्छथ चुकोपेन्द्रजित् १४४४ जेता यज्ञ ० चुकुचे तत्र १४. १०७ जेतुं न शक्यो० चेतसस्त्वयि २०२८ . । ज्ञत्वेङ्गितै : ज्ञायिष्यन्ते मया ७. १९ ८. २९ १४. ९३ १३. १५ ६. ११७ ७. ६९ १२.४६ ३. १६ ज्योतिष्कुर्वन् १६. ४१ ९. ६४ ८. ६२ ज्योत्स्नामृतम् छलेन दयिता ६. ९९ छिन्नानैक्षत १७६५ डुढौकि रे पुनर् १४. ७१ ४. ३९ २०. ३१ १४. ९७ जक्षिमोऽनप राधेऽपि जगन्ति धत्स्व। जगन्त्यमेयाद्भुत० जगर्जुर्जहृषुः १२. २५ तं यान्तं दुदुचुः त यायजूकाः तं रत्नदायम् १४. ७ १२. ११ INDEX OF VERSES ॥ 337 तं विप्रदर्शम् २२ २३ ततोऽचित्रीयता १७. ६४ तं सुस्थयन्तः ३. ३३ ततो जलधिगम्भीरान् ७. ६७ तं जागरूकः ७. २३ । ततो दशास्यः क्षुभिता० १२. १३ ततः कथाभिः २२.२४ ततो दशास्यः स्मर० :१४१ ततः कपिसमाहारम् ततोऽद्विषनिरालोके १७. ६१ ततः कपीनाम् ७. ३० ततोऽधावन् मह०१७. ७३ ततः कर्ता ततो नदीष्णान २. ४३ ततः क्रोधानिल ० ९. ११८ ततो नील हनूमन्तो १५. ८० ततोऽभ्यगमद गाधि० ततः खङ्गं समुद्यम्य ८. ९४ १. १७ ततो मातलिना ततः परं भरद्वाजो १७. १०९ २२. १ ततो मन्दगत: ७. ७९ तत: प्रगदिता वाक्यम् २०.२६ ततो मायामयान् । १७१०७ ततः प्रजघटे युद्धम् १४. ७७ प्रणीताः ततो मायामयीं सीताम् १७. २० १३. २६ ततः प्ररुदितो १६. १ ततो रामेति चक्रन्दुः १४. ४८ ततः प्रवव्राजयिषुः ततो रामो हनूमन्तम् २२. २ ततः प्राकारम् ८. ५६ ततो रावणं ६. ४३ ततः प्रामुह्यतम्। १७२ ततो रौद्रसमायुक्तम् १७४६ ततः प्रस्थिषता ७. १०२ ततो बलिन्दम० ६. १०८ ततः प्रोदसहन् १७. ९६ ततो वालिपशौ ६. ११८ ततः शतसहस्रण ततो वावृत्यमानासौ ४. २८ ततश्चित्रीयमाणो० ततो बिजघटे १४. ६६ ततः सकोपम् १२. ८१ १२. १ ततः स गतवान् १९. २२ ततोऽशीति७ ९. ३ ततः समभवद्युद्धम् १७. ५९ तत् कर्म वालि० १४. ३७ ततः समाशङ्कित० ११. ६ तत्र जेतुं गमिष्यामि १६. ३४ ततः ससम्मदास्त ७. ५९ तत्र प्रयातो यम्यत्वं ततः सुचेतीकृत तत्रेन्द्रजितम् १७. ३ ततः सौमित्रिर् १५. ९४ तत्रषज्जाम्बवान् १५. १०२ ततस्त्रिशिरसम् १७. ८९ तथापि वक्तुम् १२ ६५ ततोऽसृष्णा दश७ १७८० तथाऽऽतऽपि ६. २४ ततोऽक्रन्दीद्दशग्रीवः १५. ९५ तं दृष्ट्वाचितयत् १०४ ततो विनिद्रम् Bhatti-22 t BHAKAVYA ६. १२३ १२. ७४ तं नो देवा विधेयासुः १९. २ तान् दृष्ट्वाति० ९. १८ तमः प्रसुप्तम्। ११. १ तान् प्रत्यवादीत् २. २८ तमध्यासिष्ट १५. ९७ तान् विलोक्य तमसाया महानील० २२. १२ । ताभ्यामन्योन्यम् १७, १०१ तमुद्यतनिशातासिम् ५. ४६ तामापतन्तीम् १७. ९१ तमेवं वादिनम् १६. ३५ तामुवाच सः ४. २१ तं भीतं कारम् ५. ३९ ९. १३ तं मनोहरम् ६. ९२ तां पराजयमानाम् ८. ७१ तयोर्वानर० तां प्रत्यं च्छन् १७. २८ तरङ्गसङ्गात् तां प्रातिकूलिकीम् ५. ९४ तर्पणं प्रजनिष्णूनाम् तां प्राविशत् ८. ६० तव प्रयातो तालेन सम्पादित ११ १९ तवोपशायिक ८. १२३ तावभाषत पौलस्यो। १७. २५ तस्तनुज्वलुर १४३ तावस्फावयतम १७. ४३ तस्मात्कुरु त्वम् तास्तया तजता: ८. १०१ तस्मान्निरपतद् भूरि १७. ४५ । तां हनूमान् ८. ५० तस्मिन्कृशानु० तिग्मांशुरश्मि० २. १२ तस्मिन् कैलास० ८. ५१ | तिरोबभूवे सूर्येण १४.४३ तस्मिन्नन्तर्घणे ७. ६२ तीव्र स्यन्दिष्यते १६• ७ तस्मिन् वदति ८. ११३ तीव्रमुत्तपमानो ८. १५ तस्य क्षेमे महा० १५. १०३ तुङ्गतरुच्छाया १३. ३४ तस्य निर्वर्य ६. १४५ तुङ्गमणिकिरण० १३. ३६ तस्याग्न्यम्बुक्रिय ६. ४४ तुङ्गमहागिरि० १३. २२ तस्या: सासद्यमानाया: ४. ३१ तुङ्गा गिरिवर० १३. ९ तस्याधिबसे १०. ३९ तुतुषुर्वानराः १४११२ तस्याप्यत्यक्रमीत् १५. १७ तुरङ्गाः पुस्फुटः १४६ तस्याप्यबेभिदिष्टासौ १५. ११६ ॥ तूर्याणामथ २२. २९ तस्यालिपत ६. २२ । तृणहानि दुराचाराः २०. ३ तस्या हारिषत। १५. ७९ तृणाय मत्वा ८. ९९ तस्यै स्पृह्य ८. ७५ । तृणेदृ त्वद्वियोग० २०. १३ ताः सान्त्वयन्ती ३. २३ | तृणेहि देहम् १८. ३३ तातं प्रसाद्य ककेय्य २१. १९ ते तं व्याशिषत। १५. ४३ INDEX OF VERSES ] 33b तेन वाहून ६. ५२ त्वयाद्रक्ष्यत किम् २१. ५ तेन सङ्गतम् ६. ५४ त्वयापि नाम रहिताः १८. ३२ तेनादुञ्च पयद् ५. ४९ त्वया सन्दशितारो २२. ७ तेनेऽद्रिबन्धो १३. २७ त्वयि नस्तिष्ठते ८. १२ ते परस्परमासाद्य १७. ४४ सेऽभाषिषत १५. ६ दग्धशैल इव० १५. २३ तेऽभ्यगुर्भवनम् तस्य १५. २ दण्डकानध्य० ५. ६ ते मुक्तवन्तः ३. ४५ दण्डकान दक्षिणेन ८. १०८ ते रामेण सरभसम्। १३४८ . । दण्डेन कोशेन च १२. ४३ ते विज्ञायाभि० ९. ९० दत्त: स्वदोषेर् १२. ८५ ते व्यरासिषुः १५. ४२ दत्तं न कि के १२. ६७ तेषां निहूय० ९. २१ दत्तावधानम् ते हि जालैर् ६. १३८ ददाल भूर्न भो १४२ तं रजेषत सैन्यानि १५. ७६ ददशे पर्ण० ४. १५ तवृक्णरुग्ण ४. ४२ दददुःखस्य ६. ८० तो खड्गमुसल० ददौ स दयिताम ६. १४४ तौ चतुर्दश७ ४. ४० दधाना बलिभम ४. १६ तो वालिप्रणिधी ६. ८७ दधावाऽद्भिः तो हनूमन्तमानेतुम् १४. ५० १५. १०५ दध्वान मेघवत् ९. ५ न स्यन्तीं ताम् ५. ९५ त्रिवर्गपारीणम् २. ४६ दन्तच्छदे प्रज्वलिता ११. ३३ त्रिंशत्तममहर्यातं ७. ८९ दमितारिः ९. २ त्वं ससजथ ९. ४८ दमित्वप्यरि० ९. ४२ त्वं स्म वेत्थ १८. १८ दर्शनीयतमा: ८. ११६ त्वयत्नैः संविव्यथुः १४. ७४ दर्शयांचक्रिरे रामम् १४. ५४ त्वं तु भीरुः १७ स्वस्मिन्नाशो १२. ४७ दश दन्तिसहस्राणि १७. ६७ त्वमजानन्निदम् १८. १५ | दहयेहं मधुनो ६. ८३ त्वमर्हसि भ्रातुः १८. ४२ दातुः स्थातुद्वषाम् १८. ४० त्वं पुनीहि पुनीहीति २०. २९ दिक्पालः कदनम् १७२९ त्वया तु लोके १२. ३६ दिग्व्यापिनीलोंचन २. १३ त्वयाद्य लंका० १२. ८० दिदृक्षमाणः परितः ३. २९ ५. ४४ दशग्रीवोऽहम् 340 | BHAKAVYA ५. ७४ दिदृक्षु में थिली राम २०. ७ । द्रष्टासि प्रीतिमानारात् २२. ६ दिविषदह्य वर १४१०१ द्रष्टास्थस्तन्न तिस्रः २२. १९ दिशो द्योतयमानाभिर् ८. ४६ द्रष्टुं प्रक्रममाणः ८. २५ दिशो व्यश्नुवते १८. २६ द्रुतं संस्वरिषीष्ठाः ९. २८ दीक्षस्व सह रामेण २०, १४ । व्रतं व्रतम् ११ दीपतुल्यः प्रबन्धोऽयं २२.३३ । द्रतमनास्त १५. १२० दीव्यमानम् ५. ८ द्वभङ्गध्वनि० ९. १ द्विषन्वनेचरा० ५. ९७ दुःखायते द्विष्कुर्वताम् ९. ६३ ११. २ दृष्टि प्रायो गुणेभ्यः १८. ९ दुर्गाऽश्रितानाम् १२. ५२ दुष्पानः पुन: ९. १०८ दूतमेकम् ९. ११ दूरं समारुह्य ११. २ धनानामीशते १८. २ दूरगं रन्तर्गः ६. ११ धनुष्पाशभूतः ९. ६० दूरात्प्रतीहार० १२. ८ धनूष्यारोपयाञ्चक्रुः १४८ दृष्ट्वा तामभनक ९. ८८ धर्मकृत्यरताम् ६. ६३ दृष्ट्वा दयितया ८. ५५ धर्म प्रत्यर्पयन् ९. ११५ दष्टवा राघवक्रान्तां धमोंऽस्ति सत्यम् ८. ५८ २. ३५ दृष्ट्वा सुषुप्तम् ९. ८२ धम्यस् कामाथे ० १. ९ ३. ४७ दृष्ट्वर्णवानान् धारयैः कुसुमो० ६. ७९ देवान्तकोऽति० १५. ७४ धिग्दाशरथिम ६. १२७ देहं बिभ्रज्ञ ० ५. ५७ । धिङ मां त्रिशिरसा १६. ९ देहव्रश्चनतुण्डाग्रं ७. ८० धन्वन्सवे ० ५. १०१ दैत्यक्षये महा० २१. १८ धम्राक्षोऽथ प्रति० १४७३ दैत्याभिभूतस्य २. २७ धेयास्त्वं सुहृदाम् १९. २७ दैवं न विदधे ६. १४३ ध्वजानुद्दुधुवुः १४. ५३ दैवाद बिभीहि २०. २७ ध्वनीनामुद्धमैः ६. ७८ दोषेरर मतभिस्ते १७. ४० दौवारिकाभ्याहत० द्यामिवाह्यमानम् द्युतिर्वा शशिना १५. ४ १२. ७ ८. १८ । नखे रकतिषुः ७. १०७ न गच्छामि पुरा १८. ३५ INDEX OF VERSES ] 341 न गजा नगजा नानुरोत्स्ये जगत्० १६. २३ नगरस्त्रीस्तन० २२. १३ नाभविष्यदियम् २१. २ न च काञ्चन० १०. ५ नाभिज्ञा ते महा० १६. ३६ न चोभावप्यलक्ष्येताम १७. १०६| नाभिज्ञा ते सयक्षेन्द्रम् - १६. ३७ न जिजीवाऽसुखी १४. ५८ नामग्राहं कपिभिः। ६. १४६ न जिहदयाञ्चकार नामोक्ष्याम वयम् । २१. १४ न तज्जलं यन्न २. १९ नायमुद्विजितुम् ७. ९२ न तं पश्यामि ५. २१ नायस्यसि ६. ७० न तानगणयन् १७११ नारीणामप० १०. १३ न तृणेहति। ६. ३९ नावकल्प्यमिदम् १९. १७ न त्वजायत मे १७. ३७ नाविविदिषुम् ७. ९९ न त्वं तेनान्व० नावंत्याप्यायितारम् ५. ३५ ७. १७ न निश्चितार्थम नासां मातृष्वते १२. ६३ नास्यं पश्यति ५. १९ नन्दनानि मुनी० ६. ७३ निकुञ्जे तस्य ७. १०३ न प्रणाय्यो ६. ६७ निकुम्भो वानरेन्द्रस्य १५. १२१ न प्राणिषि ९. ५७ निकृत्तमत्त० ११. ४२ न प्रावोचमहम् १५. ११ निखिलाभवन् १०. ३ न बिभाय ५. १०२ निषानिघ७ ७. ६५ न भवति महिमा १०. ६३ निजघाना० ९. १२६ न भवाननु नित्यमुद्यच्छमानाभिः ८. ४७ नभस्वान् यस्य वाजेषु १७. ११० निन्दको रजनि० ७. १३ न योद्धमशकन १५. ४९ निमित्तशुर्यः १५. ६९ नरकस्यावतारोऽयम् ७. ८२ निरचायि यदा १५. १०७ न वानरैः १०. १ निरवस्यन्न ८. ६९ नश्यन्ति ददर्श १०. १२ निराकरिष्णवो न सर्वरात्र • ९. ११२ निराकरिष्णः ११. ४४ न हि प्रेष्यवधम् २०. ६ निराकरिष्ण ५. १ नाकरप्स्यत्सन्निधिम २१. ११ । निराकृत्य यथा १७३५ नखेयः सागरः ६. ५७ निरासू राक्षसाः। १४. २३ नागास्त्रमिदम् १४. ६५ निर्माणदक्षस्य नाजानन्संदधानम् १७, १६ । नियंत्स्फुलिङ्गकुल० १२. १८ | BHATTIKA VYA निलंझो विमदः ५. ८७ १४८१ निर्वणं कृतम् ९. ९४ १२. ७३ निलिल्ये मूर्छिन १४७६ ४. १ पपात राक्षसः पयो घटोध्नीर पि पयोधरांश्चन्दन० परस्त्रीभोग० परिखेदित ० ११. २७ ९. १२२ निवृत्ते भरते २ ४ १०. २९ ९ ३ १५. ८१ ७. ७१ परिघेणावधिष्ठाथ परितः पर्य वाद्वायुः परिपथं दधे० १७. ५२ ५. ६९ १. १३ ७. ६ ७. ५४ निशातुषारैः निष्काषितव्यान् निष्क्रम्य शिक्षया निष्ठां गते निहतश्च निहन्ता वैर० नीवारफल ० नपात्मजो नेत्रेषुभिः नेदानीं शक्र० परिभावम् परिभावीणि ५. ७८ ६. ७५ ७. ४६ परिशेषं न ८. ९१ ८. २३ ४. १३ ४. ३३ । ९. ३९ ३. ३१ परीक्षितुमुपा० ११. २६ परेद्यव्यञ्च १८. ३१ पयं शाप्सीत् ३. ३२ २२. २ पवितोऽनुगुणैः ५. २२ पश्चिमं करवामैतत ५. ७२ पश्यामि रामात् १७१२ पस्पन्दे तस्य ६. ४० पापकृत् सुकृताम् १५. ७ | पारं जिगमिषन् पिप्रायाद्रि० नैतन्मतं मत्कम् नैवं विरह० नैवेन्द्राणी न नोदकण्ठिष्यता० न्यकृन्तंश्चक्र० यवर्तयत्सुमित्स्र० न्यवसिष्ट ततः २०. ४ १२ ५१ १४. ८३ ६. १३ ९. ४३ ७. ६४ यविक्षत न्यश्यन् शस्त्राणि न्यषेधत्पावका० ५. १०३ १७४ पिशाचमुख० १७८७ | पिशिताशिनाम् , ७. ४१ पीडाकरममिन्ना न्याय्यं यद्यत्र १७. २२ ११. २१ ११. ८ ९. १२७ पीतौष्ठरागाणि पीने भटस्यो० पक्षिभिवितृदैः ६. ७७ पुंसा भक्ष्येण पङगुबाल ० ९. १२ पुण्यो महाब्रह्म० पञ्च पञ्चनखाः ६. १३४ पतन्क्रिोष्टु० ५. ८० पुत्रीयता तेन पतिवध० १०७२ पुरःप्रवेशम् पतिष्यति क्षितो भानुः १६. १६ ) पुरुहूतद्विषो १. १ ८. १२४ ९, ६७ INDEX OF VERSES ] 343 . पुरो रामस्य ४. ५ प्रयणमात्रेण १२. ३४ पूतं शीतैर् नभस्वद्भिः ७. १०५ प्रयास्यत: पुण्य० १. २५ पूर्वस्मादन्य० ८. १०५ प्रलापिनो० ७. १२ पृथङ्नभस्वतः ८. १०९ प्रलुठितभवन ५. १० ८ पृथुगुरुमणि० १०. ५३ प्रवपाणि वपर पौरा निवर्तध्वम् ३. १५ प्रवपाणि शिरो ९. ९८ कुर्याम वयं देशे १९. ६ प्रवहन्तं सदा० ८. ५२ प्रगृह्यपदवत् ६. ६२ प्रविधाय धतिम् २२. ३१ प्रग्राहैरिव ७. ४४ प्रष्टव्य पृच्छतस्तस्य ६. ४७ प्रचपलमगुरुम् १०. ४९ प्रस्क्रन्दिकाम ७. ७४ प्रजागराञ्चकार ६. २ प्रस्थास्यमानावुप० ३. १२ प्रजागरातास्र० ११. २२ प्रहस्तमर्थयाञ्चक्रे १४८८ प्रणमन्तं ततो २१. १६ प्रहस्तस्य पुरो० १४१०२ प्रणमन् ब्रह्मणा २१. १३ । प्रहीणजीवितम् ९. १०४ प्रणश्यन्नपि ९. १३४ प्राकारमानावरणः १४३८ प्रणिपत्य ततो १३. ८ प्राघानिषत ९. १०२ प्रणिशम्य ९. १ o o प्रण्यगादीत् १६. ३३ प्राङ्मुहूर्तात् ९. ९९ प्रतन्व्यः कोमला : २२. ५ प्राचीं तावद्भिः ७. ५२ प्रतीय सा पूर्व० ३. १९ प्राचुचूर्णाच्च १५. ३६ प्रतुष्टुवुः कम २. २९ प्राच्यमाञ्जिहिषा १४. १५ प्रतुष्टुवुः पुनर् प्राज्ञवल्क्यान्य० १५. १४ प्रतोदा जगल १४९९ प्राज्ञास्तेजस्विनः। १८. ६ प्रत्यूचे मारुती रामं ६. १ ० ० प्राणयन्तमरिम् ९. १०१ प्रत्यचे राक्षसेन्द्रः ५. २३ प्राणा दध्वंसिरे १४. ५५ प्रत्यये वालिनम ६. १३७ | प्राणिषु निहताः १५. १ प्रददशरुरु० १०५६ प्रतस्तरा ११. ३१ प्रबाधमानस्य १२. २ प्रदमयन्त ८. ६३ प्रबोधकालात् ११. ४० प्रादिदृक्षत ८. ३४ प्रभातवाताहति० २. ६ प्रादुःषन्ति न ९. ८१ प्रमदवांस्त्वम् १२. ६ प्रादुवञ्जानुभिः १७१४ प्रमेदिताः ९. १७ प्राप्तचारित्र्य ० २०• २१ प्रययाविन्द्रजित् १४, १६ प्राप्य चञ्चूयं 9 ४. १९ । [ BHATIKAVYA ६. ११६ प्रायुङ्क्त राक्षसीर् ८. ९६ बहुधा भिन्न० ९, ९३ प्रायोपासनया ७. ७३ बिभ्रत्यस्त्राणि १८२४ प्रालठन्त १७१८ बिम्बागतैस्तीरवनैः प्रावतिष्यन्त चेष्टाः २१. १५ बुद्धिपूर्वं वन् ६. १३३ प्रावर्धत रजो० १७६ बभत्सव व्रतम् प्राशीन्न चातृपत् । १५. २९ बोद्धव्यं किमिव १०७४ प्रास्थापयत्पूग बोभवीति न प्रियंवदोऽपि० १८४१ ६. १०२ ब्रह्मषिभिर्जुनम् १२. ५७ प्रियंभावुकताम् ब्रह्मादधाद्वधम् १७. २७ प्रीतोऽहं भोज० ८. ८३ ब्रूहि दुर० १२३ प्रीत्यापि दत्तेक्षण० १२. १ प्रेता वरेण शक्रस्य २१. २ प्रोदपादि नभरतेन १५. १०६ प्रोणति शोक० १८२८ भजन्ति विपदस्तूर्णम् १८. ४ प्रणवीच्छर० १५. ११९ भयसंहृष्ट ९. २२ प्रौणैवीत्तेजसा १५. १२२ | भल्लैश्च विभिदुः १४. २४ भवत्यामुत्सुको ८. ११७ भवन्तं कार्तवीय ५. ३३ फल भरमन्थर० १३४१ भिन्ननौक इव। ५. ८८ फलान्यादत्स्व भुजांसवक्षःस्थल० १२. १६ फलाशिनो निर्हर० १२. ४९ भुज चकृततुः ६. ४६ भुवनभर ० १०. ५५ भूत तृणज्ञि ६. ३८ बद्ध भूमिष्ठस्यासमम् १७. ९७ बद्धो वासर० १३. २ भूमौ शेते दश० १८. २ बन्धूनशद्दिष्ट ३. २६ भूयस्तं धिप्सुम् बबाध च बलम १४४५ भू झालीकोकिल० ६. ७४ बभूव यISfध० ७. ९५ भृतनिखिल० १०. ५८ बभौ मरुत्वान् १९ भेष्यते मुनिभिः १०. ४० बलान्यभि० ९. ७० भ्रमरकुल कुलो० २१. २१ बलिनावमु मीन्द्रं ६. ९३ भ्रमी कदम्ब बलिर्बबन्ध २. ३९ भ्रातरि न्यस्य ५. ८२ बहुधवलवार १३, २३ भ्रूभङ्गमाधाय १२. ७६ | ४. २६ INDEX OF VERSES ] 345 श्रे जिरेऽक्षत० प्रेमुः शिलो० भ्रमुववल्गुः ९. ५ ४. २२ १६. २८ ११. ४ १४. ६८ मा न सवीर ७. ५५ | मानुषानभिलष्यन्ती १६२८ मानुषो नाम मानेन तल्पेष मां दुष्टां ज्वलित० १७. ८४ मापराध्नदियम् १५. ८५ मामुपास्त १२. ३२ मयानामीश्वराः १७, २१ मण्डल। न्यटताम् मत्तेनामारि ५.२४ मत्वा सहिष्णून् ९. १२ मत्पराक्रम ० ९. ३८ ५. ८६ छ। मायाभिः सुचिरम् १०. ४७ मायाविभिस्त्रास मधुकरविरुतैः ११. ४५ मधुसाद्भूत० ९. ८६ १६. २२ मारयिष्यामि मगं गतो गोन० मध्वपाययत १२. ७१ ८. ४१ १६. ३१ १८. १६ मावधिष्ठ: मन्तूयिष्यति मन्त्रे जातु वदन्ति ६. ४२ मावमंस्थाः ८. ८१ मन्दयमान ० ८. ६५ १५. १०८ १७. २६ मन्नियोगात मन्यु वध्या भट० मन्यै शेकुर्न ते मन्युर्मन्ये मन्ये किञ्जमहम् ९. १२५ १९. ३ १४. ४९ मा शोचिष्ट रघु० मा स्म तिष्ठत मा स्म द्राक्षीर् मा स्म भूपृहिणी मितमवदत ६. १७ ५. ९३ १७ १४. ३३ मम रावणनाथायाः ६. १३६ ४. ६६ १. २१ मित्रध्नस्य प्रचुक्षोद मिथ्या मा स्म मिथ्यैव श्रीः श्रिय० १७३६ मया त्वमार्थाः ५. ७१ १६१३ भिमेह रक्तम् १४. १ ० ० ५. ७७ १९. ९ मरिष्यामि विजेष्ये महाकुलीन ऐक्ष्वके महीयमाना मांसं हतानामिव मांसविक्रयिणः २. ३८ २०. १६ १२. ७२ ७. ९७ ६. १३२ ९. ९२ मांसान्यौष्ठाव० ५. १४ मुञ्चेताकाश ० मुदा संयुहि मुषित्वा धनदम् मुष्णन्तमिव मूर्वास्त्वामव० मूर्धजान् स्म मूर्ती दिवमिव० मृगयुमिव १५. १५ १५. ३ १८. ३८ मांसेनास्यावताम् मांसोपभोग० ९. १६ १५. २२ मातामहावास ० ४. ४४ | BHATTIKAVYA यमलोकमिव १७. ६९ यमायाकम्पनम् यमस्यदश्वरी १४. ८६ ५. ३४ ययाथ त्वम् ९, ४७ ७. ५३ मृगाः प्रदक्षिणम् १४. १४ मृदङ्ग धर० १४. ४ मृदुभिरपि १०. ६४ मृषासि त्वम् ६. १२९ मृषोद्यम् प्रवदन्ती ५. ६ मेघरमिवायान्तं ६. १०५ मेघनादः परिस्कन्दन् ९. ७५ मेघा: सविद्यत १७. ७४ मोज्जिग्रहः सुनीतानि १५. २० मोदिष्ये कस्य १६. २४ म्रियमाणः सः ६. १४१ म्रियामहे। ७. ९ म्रियेयोध्वं मुहूर्तात् १९. ५ ययुविन्ध्यम् यशस्करसमाचारं यस्यां वासयते ५. ९८ ८. ६४ १६. २५ याः सुहृत्सु यां कारि राज० ७. ७५ यात यूयम् यानः समचरन्त ८. ३२ ५. ५९ यायास्त्वमिति यावज्जीवम् यावन्न संत्रासित० २१. ६ १२. ४ १२. २२ १५. ७५ १४९ ५. १३ ३६ ययं समष्यथ १८. १३ | ८. १३ १५. ६६ युद्धाय राजा यः पयो दोग्धि ८. ८२ युद्धोन्मतं च यक्षन्द्रशक्तिम् १५. ४० युयुजुः स्यन्दनान् यच्च यत्र १९. १८ भवांस्ति० । युवजानिर्धनुष्पाणिः यच्चापि यत्ना० १२. २३ युष्मानचेतन् यज्ञपात्राणि गात्रेषु १९. १३ यत्कृतेऽरीन् १७२३ येन पूतक्रतो ध्नि यनं प्रोर्णवितुम् ७. ९३ ये सूर्यमुच० यत्र यच्चामरिष्यत २१. ९ ये रघानि खरो० यत्स्वधर्मम् ९. १३१ योगक्षेमकरम् यथास्वं संगिरते ८. ३१ योद्धारोऽबिभरुः यथेष्टं चर वैदेहि २०. २५ योधं सोऽप्यरुषत् यदतासाच्छनैर् योऽपचक्रे यदा न लुः १४. ११३ योषिदवन्दारिका यदा विगृह्न १२. २९ यद्गेहे नंदनमसौ ५. ४१ यद्यकलप्स्यदभिप्रायो ९.४४ रक्तप गजाः ५. ८ यद्यहं नाथ। यमं युनज्मि कालेन ६. ३७ रक्तमश्च्योतिषुः ५. ५० १७. ५३ १५. ५२ ८. २ । ५. १८ १४. २८ १५. ५१ १३ ३४ a s४ pabb8 शुs हैं : Talkb bush1; ३४ १४ !hasis ०१४ ०112 busiz 192»I> ८6 •s ०plealEl; ०३२22]klh3> Dala kHz && १४ |S : ४ ४ • :Blabp hal & ** £ + 18b हैं : Shukh1b १ = ०29 99 45 | ४४ -३ +821bahakal ; ४ ४ २४ ४ ४ ४ २०४ :ella pan ४०८ 1921&s> ४१ १४ shalh > = 15a ४ ६४ bpk12 ४ ५ hala] txlaal १४ *6 ३४ - ४ :Ma12A ०४ • ank has है8 6४ phllab1882 bablhap * ] •०४ alag haal ०३ ५ paheb = IE !hha :pp BE1; ३ 6४ MIL212b + 2 H2 १४ १ lkl21abh Bal ४ % •6४ 2418 ha ३०४ °6४ Depal ४०४ ५७ ०lal ४८४ = th teak; ४ ४ ४ ४ baland
- •8
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|g.se phabhbsp> ४८४ • ३ ४ ५४ 6) *४ ०४ • ८ ५०८ A H है वे ०४ ३ ३४ BJhapa ०ppe]] +9able the ३६३ s» > ३५ -४ ०८ १४ ०He alloBl ahealue; &by a ०७elblaz ७ ८ ५०४ ४ = 12•b]ub>Insl> thal ४५०४ ४ & ५०४ ४६ -४ it pune lablz मै ‘6 h]Z¢ he hl= !a> ०३ • } 2blhal ४४ ४ >> "४ && १४ 21
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[ saS४EA OXECNI 348 | B FA KYA लोकानशिशिषो ९. ५४ वस्त्रानपान ३. ४४ ११. ३ लोभाद् भयाद्वा लोलं कूलाभिगमे लोहबधबबन्ध नु ३. ४१ १२. ४८ वस्त्रं रनत्युल्बण० १३. ३ वाचंयमान् स्थण्डिल ७ १४. ५६ । वाचंयमोहमनृते। वाताहस्तिचल वादयाञ्चक्रिरे ६. १०३ ६. ८९५ १४. ३ वानरः कुल ० ९. ५९ ९. ३६ वचनं रक्षसाम १४. २५ ८. ११४ १५. ६७ ६. १२६ १९. १२ ७. ११ ८. २१ ९. २९ २. १७ ३. २२ वक्षः स्तनाभ्याम् ११. ११ वानरं प्रोर्णनविषः ८. ८५ वचमुष्टेविशिश्लेष १४. ३४ वानरा मुष्टिभि: व त्रभिघातैः १२. ५८ वानरेषु कपिः वञ्चित्वाप्यम्बरं ७. १०६ वायव्यास्त्रेण तम् वालिनं पतितम वणिक् प्रग्राहवान् ७. ४९ वधेन संख्ये पिशिता० वासयेत सु० वनतापसके वीरो विकत्थी याचते ५. ४३ वनस्पतीनां सरसाम २. १ | विकुर्वे नगरे वनानि तोयानि विगाढारम् । विग्रहस्तव शक्रेण वनान्तप्रेङ्कण ९. १०६ वनेषु वासतेयेषु विचित्रमुच्चैः विचुक्रुशुर्भ मि० बपुश्चन्दनिकम् ४. २५ बिट पिमृगः वयमधैव ७. २९ विदाङ्कुर्वन्तु वरवारणं सलिल० १३. ७ विदित्व शक्तिम् वरिषीष्ट ९. २५ विद्यमथनं विजयां वरेण तु मुनेर्वाली ६. १११ विद्युत्प्रणाशं स वतष्यमाणम् ८. ६८ वर्धते ते तपो भीरु विद्युन्नाशम् ६. ६९ विद्ममणिकृत वधिषीष्ठा १९. २६ विधृतानशित० वल्गूयन्तीम् ५. ७३ विनङ्क्ष्यति वसानस्तन्त्रकनिभे वसानां वल्कले ६. ६१ विनेष्ये क्रोधम् वसुन्धरायाम् ६. १०९ विपाकोऽयम् वसूनि तोयम् विप्रकृष्टम् वसूनि देशांश्च विभिन्ना जुधुरुषरं १०. ३ ७. ९८ २. २१ ३. १४ ७. २६ १०. ५७ ११. ४६ १६. २६ ८. २२ १८. ३ ८. १११ १४. ४० INDEX OF VERSES ॥ । विभीषणस्ततो० १५. १ o o वृद्धिक्षयस्थान० १२. २६ विभीषणोक्तम् १२. ५५ वृद्धौरसां राज्यधुरां ३. ५४ विमलमहामणि० १ ३. ३७ वन्दिष्ठमाचीत २. ४५ वियति व्यत्य० वेदिवत्स ० ७. ४५ वियत्यानभ्रतुः १४. ११ वेदोऽङ्गवांस्तैः १६ वियोगदुःखानुभवा० २. १४ वेश्मान्तर्हणनम् ९. १०३ विराधतडफा० ९. ११६ वैखानसेभ्यः ३. ४६ विराधं तपसाम्। ९. १३३ वैदेहीं दृष्टवान् ८. १२८ विरुग्णसंकीर्ण० १२. ७५ व्यकृक्षद्वानरा० १५. ४७ विदग्णोदग्रधाराग्रः ५. २५ व्यजिघृक्षसुरान् १७. ३९ विरूपाक्षस्ततो १७. ७८ व्यतिघ्नन्तीम विरूपाक्षो जहे १४३५ यतिजिग्ये विलुलितपुष्पह९ ८. १३१ व्यनाशयंस्ततः १७७६ विलोक्य द्योतनम् ७. १५ व्यरमत्प्रधनात् ८. ५३ विलोक्य रामेण व्यश्नुते स्म तत: १८. १ विलोक्य सलिल० ७. १०८ व्याख्यागम्यमिदम् २२. ३४ विलोचनाम्ब ९. ८७ व्याप्तं गुहाशयैः ६. ९४ विलोलतां चक्षुषि ११. ३७ व्यायच्छमानयो ६. १२ विवृ त्तपाश्र्वम् २. १६ व्योम प्राचिनुताम् १७८५ विशङ्कटो वक्षसि २. ५० व्रज्याबती ७. ७० विशिश्वासयिषाम १४. १२ ब्रणकन्दर० विश्वासप्रद० ६. ९० व्रणैरवमिष ० विषधरनिलये १०. ४६ त्रातीनव्यालीप्रास्त्रः ५. १२ विषसादेन्द्र० ९. ९१ विषह्य राक्षसाः। ९. ७३ विष्यन्दमन० ९. ७४ शक्ति संस्वजते १८. २३ विस्फुलभिर् ९. ७६ शक्तिरित्यकुपत् १५. ५५ वीनामुपसरं दृष्ट्वा ७. ६० शक्तैः सुहृभिः १२. १४ वीर्यं मा न ददर्श १५. १२ शक्तृष्टिपरिघ० वृक्षावुभं परिक्रामन् ८, ७० शक्नोति यो न १२. ३३ वतस्त्वं पात्रेसमितैः ५. १ शक्यान्यदोषाणि १२. ४५ वृत प्रकाशम् ११. ७ शङ्कधविन ० ७, ८७ 350 | BHATTIKAVYA संवाद्भिः सकुसुम | शतसाहस्रम् ८. ३७ शत्रुघ्नान् युधि ६. ११४ षड्वर्गवश्यः १२. ३९ शत्रुभिनिहते १६. १ शकून् भीषयमाणं तं ५. ५८ शमं शमं नभस्वन्तः १८. २७ । संयुयूषुम् ९. ३५ शरणमिव १०. ७० संव ग यांचकर १४. ९४ शरीरं लोहिताक्षस्य १५. ११७ २१. २२ संवित्तः सहयुध्वानो ५. ३७ शरैरताडयत १७. ४१ संवृषुः स्वम् ९. २६ शर्मदं मारुतिं दूतं ६. ८९ सशृणुष्व १६ शशङ्कनाथा० ११. १६ संसर्गा परिदाही० शशि रहितमपि १०. ५९ संसिस्मयिषमाणो ९. ५३ शस्त्रैदिदेविषुम् ९. ३२ संस्तावमि व ७. ३९ शस्त्रं तरूवधर० १२. ५३ । स एव धारयेत् १९. ४ शाम्यत्युतुसमाहारः १८. २१ स किङ्करैः कल्पितम् १२. १२ शिञ्जानभ्रमर० २२. २७ सख्यस्य तव ६. ७२ शितविशिख० ४. ४५ स गिरि तरु० १०. २४ शिला तरिष्यति १२. ७७ संकल्पं नाकरिष्यच्च २१. ४ शिवाः कुष्णन्ति १८. १२ संध्यसि ८. ४६ शीघ्रायमाणैः ३. ३७ संक्ष्ण वानः ८. ४० शीर्षघातिनम् ६. ११३ संगच्छ पनि ५. ९१ शीर्षच्छेद्यमतोऽ ५. ४५ संगच्छ राम ० ९. ११३ संग्रामे तान् शुक्लोत्तरासङ्ग० ९. ७२ ३. ४८ संघर्षयोगिणः ९. ९७ शुश्राव रामः १४१७ शूलानि भ्रमयांचक्र १४. ९ स च विह्वल० १२. ४२ शवदय: प्रति० ८ ७७ | स चापि रुधिरैर् . १५. ६३ शृङ्गेभ्यः ११. ३९ स जलाम्भोद० ७. ३५ शैले विश्रयिणम्। संचेरुः सहसा श्रीनिष्कुष्यति १८. २२ सं जनानान् ८. २७ श्रुत्वा विस्फूर्जथु० ५. ५३ संजुमृक्षवः ९. १४ श्रोत्राक्षिनासवदनं ३. ३५ संज्वरिणेव श्लाघिष्ये केन १६४ स तानाजीगण १५. ५ श्वःश्रेयसम्। ४. ३८ सतामरुष्करम् ५. १ ७ ७ INDEX OF VबRSES ॥ 35] ३० ८४ स तामविभ्रमत्। १५. ५३ । समनासीत् ततः १५. १११ |ऽथ ६. ६४ समपत्स्यत राजेन्द्र २१. ७ सर्वं समदुधुक्षच्च १५३४ स महाफणि० १३. २८ स त्वं हनिष्यन् ९. ४९ समधत्तासुरम् १७. ८६ सत्यमेजय० समाविष्टम ६. ९५ सवनजस्रम् ६. ४५ समाश्वसिमि केनाहम् १८. १ सदोद्गा र० ७. ३८ समिद्धशरणा सद्रत्नमुक्ताफल० १. ७ समीरयांचकाराथ १४. १११ संत्रस्तानामपाहारि १५. ६४ । समीहे मर्तुम् १४६३ संत्रासयां चकार ५. १०४ समुपचितजल० १०. ५४ संदिदर्शयिषुः ५. ६४ समुत्क्षिप्य ततः २१. १ संदशतस्नेह० १२. ३१ समुत्तरन् तावव्यधित ६. ६० संदृश्य शरणम् समुत्पेतुः कश १४. १ संदुधु तयोः १४. १०९ समुद्रोपत्यका ५. ८९ संधनकारणम्। १५. १८ समुपेत्य ततः २०. १ संधानमेवास्तु ११. ५४ समूलकाषं चकष ३. ४९ संधुक्षितं मण्डल० १२. ४१ संपत्य तत्सनीडे ५. ३१ संधौ स्थितो वा १२. ३ संपस्पर्शाऽथ १४. ६९ सनत्स्याम्यथव १६. २९ संपातिना प्रजयः १४. ३१ सपक्षोऽद्रिरिव० १५. २४ संप्राप्य तीरं ३. ३९ स पुण्यकीतिः १. ५ संप्राप्य वानरान् ७. ८५ सप्तषष्टि प्लवङ्गानाम् १५. ९८ संप्राप्य राक्षससर्भ स प्रोषिवानेत्य ३. २७ संवभूवुः कबन्धानि १४२७ स बिभेष प्रचुक्षोद १४८७ संमृष्टसिक्ता० ११. ३५ सभयं परिहरमाणो १३. ५ सरसबहुपल्लव० १३. ३३ स भवान् भ्रातृ० १९. २१ सरसां सरसाम् १०. ४ स भस्मसाच्चकार १४. ८५ स राघव: कि बत १२१९ समश्नरनुदन्वन्त: १७. १०८ स राजसूय ६. ५८ समक्ष्णुवत शस्त्राणि १७. ५५ सर्व ऋषयशःशाखं ६. १०४ समगतकपिसैन्यम् १५. १२३ । सर्वतः तदवभयम १७७२ समगध्वं पुरः शत्रोः ७. १०१ सर्वत्र दयिताधीनं ६. ७६ समतां शशि ० १०. ४० सर्वनारीगुणैः ९. ८४ 352 | BHATIKAVYA सर्वस्य जायते सवृक्षमच्छिदत् स शत्र लावौ ६. ८८ स शुश्रुवान् ससंत्यश् छादयन सस्फरस्योदकर्षच्च सस्यन्दे शोणितम् सम्रसे शरबन्धेन सहभृत्यः सुरा० सहसा ते तरु० सहायवन्तः सांराविणम् १८. ८ सुग्रीवो मुमुदे १४. ३८ १५. ६८ सुग्रीवोऽस्याभ्रशत् १५ ५९ सुपाद् द्विरद० ४. १७ सुप्तो नभस्तः १. २० ३. २४ ९. ५८ सुप्रतिष्णात ९. ८३ १७९४ सुप्रातमासादित० २. ४९ १४. ९८ सुरापाण० ९. ९६ १४. ७२ सुरपरिव ६. ९१ १६. ३९ सुषाम्नीं सर्व० ९. ८५ १३. २५ सुषुपुस्ते ९. ६८ ५. १६ सुहृदौ राम० ९. ११४ ७. ४३ सुतोऽपि गङ्गा० ३. १८ १४५९ . । सृमरोऽभङ्गुर० ७. २२ १५ . ३१। सेतुं महेन्द्रम् २२. २५ ३५ सेवितासे प्लवङ्ग० २२. ३ ११. १४ सेहे कपी रथा० १४१०८ ११. ३२ सोऽध्याष्ठीयत रामेण १७. ९८ ५. ६५ सोऽध्यैष्ट वेदान् १.२ १७४२ सोऽपृच्छल्लक्ष्मणं ५. २० सोमिनिः सर्प वत् १५. ९ ७. ६३ सौमित्रिराकुलः। १७, १९ सा जुगुप्सान् सामथ्र्यं चापि सामथ्र्यसम्पादित० सामोन्मुखेन० साम्नैव लोके सायन्तनीम् सारथि चालुनात् सारोऽसाविन्द्रिया० सा स्तम्बघ्न ० सितारविन्द० २. १८ सौमित्रे माम् १०. ७५ ६. २८ १५. ९२ २. १५ ८. ६७ सीतां सौमित्रिणा। सीतां जिघांसू सीतान्तिके। सीतां दिदृक्षुः सीतारक्ष० सुकृतं प्रिय० सुखं स्वप्स्यन्ति ८. ४३ सौमित्रे रिति सौर्यान्येये स्त्रीभूषणम् स्थान न: पूर्वजानाम् स्थायं स्थायम् स्थितमिव परि० स्नानभ्यषिचत स्नानीयैः स्नापयेत २२. २८ ५. ५१ १०. ४५ ७. ४२ ५. ६८ १६. ३२ ६. २३ १९. ११ ५. ३८ ११ स्नाह्यनुलिम्प ११. ३४ सुखावगाहानि सुग्रीवान्तिकम् ७. ३१ स्पृहयालुम् । ७. २१ INDEX OF VERSES ॥ 353 ९. ११९ १२. ५ ९. ४५ ९. २३ ५. १०६ हा जितेषिरे १४५ १३. १३ स्फटिकमणिगृहैः १०. ५० हतराक्षस० स्फुटपरुषम् ९. १३७ हता जनस्थान० स्मरातुरे चेतसि ११. २८ हते तस्मिन् स्मेष्यन्ते मुनयो १६. १४ हत्वा रक्षांसि स्थत्वा स्यन्त्वा दिवः २२. ११ हन्तुं क्रोधवशात् स्रस्ताङ्गचेष्टो० ११२९ स्रस्ताङ्गयष्टि० ११. १२ हरहासरुढ० स्वपोषमपुषत् ६. २६ हरामि राम० स्वं कर्म कारयनार ते ८.४८ हरिरवविलोल० स्वर्गे विद्यस्व २०. ३३ हरेः प्रगमनम् । स्वर्भानुर्भास्करम् १८. १४ हविर्धा क्षिति स्वां जिज्ञापयिष ९. ३७ हित्वाशितङ्गवीनानि स्वामिनो निष्क्रयम् ९| हिरण्मयी शाल० . ६१ स्वनुस्तित्विषुः। १४७० ही चित्तं लक्ष्मणेन हृतरत्नश्च्युतोद्योगो ५. ४७ १३. २ ९. १०७ १८. १९ ४. ११ २- ४७ १४. ३९ ५. २८ हृदयङ्गम ५. ६७ हतं रक्षांसि हतबन्धुर्जगाम १५. ७१ ५. ४ हृदयोदङ्क' ७. ८३ Bhatti-23 E R R A T A [ Note: A minus sign (=) prefixed to line numbers indicates enumeration from bottom. ] Page Line Read Page Lime Read 73 क्रतुषु Kekay 12 75 10 Brahmana 77 ११ 9 10 समुत्तरन्ता० 4 सर्वत्राऽऽख्यदनामयम् दृष्ट्वा सवंसहं । 7 उपान्यकुरुतां ११५ दुःस्थः 2 ० चानैनिन्दितस्त्वं दयितां द्विरेफम्। 12 18 20 0B 35 entertain 81 6 भानोभुवि , lotuses 83 विशश्वसे 87 दयोध्याम् 88 5-कर्णेजपैराहित 9 कार्णवेष्टकि के 89 12 • सं हीणं 95 10 that at all 12 12 श्रियमाशासते 112 10 सन्निधिः 115 विपक्षे 129 12 If he 7 अधीयनाम० 132 38 राम 41 -7 Svayamprabha व्यतिघ्नन् 42 44 परास्त 47 10 कुर्याम दुर्वेत्ता न दूरं 51 58 यशस्क र० 14 sea, at the Malyavan moun 60 -4 wife of Rama 63 ०शथिष्टेह tain, is Magha भरताग्रजः 133 14 33 66 उदवत्तo जनकसंभवाम् | 139 ब्रवीम्यहम् । | 141 72 3 स्वशकत० 354 ERRATA ] 355 Read 142 मूठन 143 25] 15।। 160 PageLine Read PageLine संशिधिषुरभूद् | 246 9 उच्चैरञ्चित७ चोपाधि७ 144 जरित्वेव | 257 fist-blow कृषीब 259 Aisika 10 दुर्मतिः | 260 महा भूभृतम् | 261 नौषधीनां 17 beneficent 264 3 समगत कपिसैन्यं 194 16 east out 275 4 अतृहस्तोमरं रलम् स्वभावहीनैर्मग० 284 धनुश्चाऽधूनयन् 224 12 मधति पुरफुरुवृषभाः | 286 लुलुठे | 311 रघोवंशः 233 शुचाऽऽथ 1 318 1 ०धारिभिर्वनान्तैः । 167 193 207 232 Bhatti-Kavyam M. A. KARANDIKAR S. KARANDIKAR This edition of the Bhattikavya with English translation and notes is specially prepared for the students of Sanskrit Grammar who desire to follow the appli cation of the grammatical rules of Panini as illustrated in the Bhattikavya. The Bhattikavya has been planned on a double level, narrative and illustrative. On the narrative plane, it deals with the life of Rama. The illustrative plane is concerned with illustrating most of the Sutras of Panini. It is divided into four Kandas : (i) Miscellaneous rules (ii) Leading rules (iii) Rhetorics and (iv) Verbal formations : Tenses and Moods. It is strange that the poet includes rhetorics in grammar. The author's principal aim was the teaching of grammar, though he has never mentioned that the purpose of his work was to illustrate the Sutras of Panini and some figures of speech, metres and poetic qualities. However, this self evident purpose has been unanimously understood by the different commenta tors who declare the Bhattikavya to be a Dvyasraya Kavya. Bhatti, has himself referred to his composition as a mere ‘Kavya'. It possesses most of the external and internal characteristics of an art epic. It has also given beautifuldescription of Autumn, Rainy season and rivers, trees, lakes.
- ↑ Cf., Jayamangala, Harihara, Mallinatha, Kandarpacakravarti and Kumudananda.
- ↑ Edition by Sivadatta (1928)
- ↑ Aufrecht, H. P. Shastri.
- ↑ Jaisalmer MSS.
- ↑ Bhandarkar Oriental Research Institute MSS No.447.
- ↑ Also Kandarpasarma, Vidyavinodacarya, Kesavasarma, Westergaard.
- ↑ Rudolph Roth, Otto Bohtlingk, Kandarapacakravartin, Narayanavidyavinoda and Bharatamallika.
- ↑ Indian Aniquary, Vol. XI, p. 236.
- ↑ Jl. of the Royal Asiatic Society (JRAS), 1909, p. 759. (Also Mujumdar).
- ↑ History of Sanskrit Literature, p. 116.
- ↑ Preface to Satakas, p. 6.
- ↑ Sridharasunu-Narendrapalitayam. Sunu is an obvious mistake for ‘Sena’.