·PAT
VĀDIRĀJA'S YAŠODHARACARITA
A LITERARY EPIC
WITH
A Sanskrit Commentary by Laksmana
Critically edited
with
: VARIANT READINGS, ENGLISH INTRODUCTION and TLANSLATION
BY
Dr. K. KRISHNAMOORTHY, H.A, B. I., Ph. D.
Reader in Sanskost and Head of the Department,
Karnatak University, Dharcor.
with a FOREWORD
By
DR. A. N. UPADHYE, N. A, D. Litt.
KARNATAK
UNIVERSITY
THE
mart
DHARWAR
1963

·वादिराजविरचितं
य शोध र चरितम्
महाकाव्यम्
लक्ष्मणकृतव्याख्यया समन्वितम्
सम्पादकः आइग्लपीठिकाकारः भाषान्तरकारश्च
डा॥ के. कृष्णमूर्तिः
सनांदक विश्वविद्यालय
धारवार

·Dedicated
to
Dr. Ⓡ.Ç. Davale, 1 A (Panlab.)
Vice-Chancellor, Karnatak Unwersity, Dharwar
in token of
high regard and gratitude
for his kind interest in and encouragement of
Sanskrit Studies.

·FOREWORD The story of Yasodhara has maintained a sustainea captivation for centuries together, with the result that many authors have expended their poetic talents and narrative gifts on the elaboration of it in different languages of our land. The initial motif of the tale is a queen's degrading infidelity to her noble and loving husband who, along with his mother, is finally administered poison by her; and this has been superim. posed by the fundamental concepts of Sramanıc ideology, such as the doctrine of Abumsā (even in intent), the theory of rebirth, and the inviolable and undiluted moral law that one can never escape the consequences of one's thoughts, words and acts. These and allied concepts have been oft repeated by Jaina authors in all their narratives with a view that the erring man and woman might learn a lesson for the well-being of themselves and of others, both in this world and in the next. The story of Yašodhara has proved quite suited for propagaang these ideas; and naturally, many authors have tried their hands on it. After the work of Prabhadjana ( which is no more available) the most significant Tales of Yasodhara are the Yasashlaka of Somadeva (A. 959), the Jasaharacanu of Puspadanta (who finished his Jahapurdna in (AD 965), and the Yasodhara-carla of Vadırāja which is being presented in this edition. Somnadeva is well-known for his massive scholarship. His Yasastilaka, in addition to Its literary and stylistic excellences of & prose Tomance ·V111 a its own in Sanskrit, 15 veritable encyclopædia of a theologian of the middle ages who is out for moral and religious edification Puspadanta's poem attracts us for its composition in the popular Apabhramsa dialect, rich in vocabulary and catching on account of its metrical patterns. Vadırāja's kāvya has individuality and striking features. It possesses an artistic unity, its descriptions are proportionate, and its expression is precise, natural and figurative. The arrangement of plot and the flow of narratron are masterly; and its moral instructions are effective, often satirizingly slashing at contemporary evils. Vādırāja is seen here as a mature poet. In his flow of poetry, as the Editor puts it Not a word is in excess' and 'the Egures of speech come at the poet's bidding.' 'In sheer poetic quality it [1 e., the Yasodharacanta ) is second to none in Sanskrit literature, and as the shortest and sweetest Mabākāvya, is entitled to a singular place in the history of Sanskrit poetry. It is short in compass, modern in theme, and moralistic tone--a rare combination indeed.' The episodes of rebirths are often looked upon as boring; but they supply opportunities to a resourceful author to multiply his characters, both human and sub-human; and Vadıräja has ably turned them out to his advantage. "The animals in this poem not only afford entertainment, but also serve to analyse human motive with unerring discernment and act as good commentators on the vanity of life. in As a result of the researches of various scholars, so sulously summarised by the editor in his Introduction here, "se possess now a good deal of definite informa- ·1x tion about Vādırāja as well as about his date, place and works. Vādırāja belonged to the Nandı Samgha of Jaina teachers. Sripāla was his grand-teacher; Matrāgara, his Teacher; and Dayāpala, the author of the Rupasıddha on the Sanskrit Grammar of ſākatāgana, was his costudent. His residential colony was Simhapura, either modern Singavaram (Dt. Tanjore) or Singatta-kuricchi (Dt Trichy) in Tamilnādu. He was a contemporary, and highly honoured at the court, of the Chālukya king Jagadekamalla Jayasımha II (A D 1018 to 1042). The area of his activities lay both in Karnātaka and Tamilnādu of the present day, as borne out by literary and epigraphic references to him. Vādırāja has to his credit two Sanskrit poems. the Parsvanathacarita (completed in A. D 1025), the opening verses of which have proved of great referential value, and the Yasodharacarita. Of his two Nyāya works, the Nyayarını cayaritaana has turned out to be important not only for its logical exposition but also for its having enabled the scholars to reconstruct the original text of Akalanka which otherwise was not available; and the Pramananırnaya 15 a useful manual And lastly his Ekbhalastotra is a hymn in Sanskrit, full of devotion. Vádırāja himself speaks of his eminence as a grammarian, logician, poet and a man of religion. So far, no work of Vādırāja on grammar has come to ligbt. He is lavishly praised both as a poet and as a philosophical disputant by his contemporary and subsequent writers in Sanskrit and Kannada and also in some inscriptions His various titles well bear testimony to his outstanding gifts. as ·1S Though the Yasodharacarta of Vadırāja was neatly printed some fifty sears back, a more authentic edition of it equipped with the necessary critical accessories and along with a detailed study of Vadırāja as a poet was a desideratum DR K KRISHNAMOORTHY, Karnatak University, has brought out here a critical edition of it which is a model of its kind. The text critically presented along with the Sanskrit commentary of Laksmana (C 1550 AD), neatly edited and published for the first time The masterly Introduction takes stock of the earlier researches and brings out all the salient facts about Vadırāja and his works. The Yasodharacanta is thoroughly studied bringing out its position among other works of its kind and presenting a critical estimate of its characters and of its literary qualities in the broad perspective of Sanskrit literature. A detailed study of the Sanskrit commentary has become quite fruitful. DR K. KRISHNAMOORTHY has undoubtedly given by his thorough study a worthy position to Vādırāja rightly deserved by him in the galaxy of Sanskrit poets A continuous presentation of the Sanskrit text without the Sanskrit commentary coming between, would have been more helpful to the reader of the Yasodharacarila May be, in giving the Sanskrit commentary immediately after each verse and in giving a lucid English translation at the end, the editor hopes that the Pasodharacarita might find a place in the Sanskrit courses of our Universities. I have no doubt that such a hope is justified: and sections from the Yasodharacanla, on their own merits, an easily take place of a few cantos of the Raghun amsa of Kalidasa or some select passages from the Ramayana of Valmiki in ·The description of the Mss of Laksmana's commentary seems to be repeated on pp 3-4 and 77–8 of the Introduction His suggestion that Kattagā stands for the river Ghataprabhā need not be easily ruled out, but can it not be just a Kannada name of the river Krishnā, with the l suffis, Le in Sanskrit, Krsna (ka) ? Kattu or Kittu is a well-known household equivalent of the name Kisna in Kannada. Rāmacandra is not a Tittharkara, but one of the Salākāpurusas in Jaina theology (P 47 of the Intro) A thorough orthogra phical consistency in presenting the Sanskrit commentary would have been more welcome Often inverted commas put for the quotations are not quite precise, but look like intruders They could stand better at the close of complete words rather - nurlanam' rtyamarah than nirana' milyamarah (p. 90) These minor points may be attended to in the next edition DR. KRISHNAMOORTHY deserves the gratitude of all earest students of Sanskrit literature for this critical edition of the Yasodharacanta equipped with a learned Introduction and a careful Enghsh Translation of the text KOLHAPUR 6-4-63 AN UPADHYE.

·PREFACE me an It was in June 1960 that the need for a critical edition and study of Vādırāja's Yasodharacarita was first brought home to me by Prof. D. L. Narasimhachar of Mysore in the course of a personal talk; and it received encouragement from my other teachers, Prof. T. N. Srikantıya and Prof N. Sivarama Sastrı, when I broached this idea with them. Sri H. Daveerappa, Director, Oriental Research Institute, Mysore, helped by getting authorised transcript of the Ms in his Institute within a week of my request to him Dr. P.K Gode, of the Bhandarkar Oriental Research Institute, Poona, was equally consderate in providing me with a transcript of the Poona Ms. I found from Sri K Bhujabali Shastri's Descriptive Catalogue of Mss at Mudabidre (South Kanara) several Mss of the work and wanted to consult them personally. Dr. D. C Pavate, Vice-Chancellor of the Karnatak University, was good enough to sanction my tour to Mudabidre as part of my official work, and in this connection Dr. SC Nandimath, Di, A N. Upadhye, Shri K. S Dharanendraiya, Director of Literary and Cultural Development in Mysore, and the Registrar, Sri SS Wodeyar favoured me with kind letters of introduction. At Mudabidre I cannot forget the kindness I received at the hands of Pandit K. Bhujabali Shastri, Jaina Siddhant Bhavan, His Holiness Sri Pārshvakırtı Mahaswāmigalu of the Danashālā Matha, Pandit Nagaraja Shastry, the Officer-in-charge of the Mss. Library of the Matha, and Srı Devakumar Jain of the local High School All these gentlemen spared no pains to make my stay there comfortable and gave me every facility for copying the ·XIV Mss. Sri B S Sarangmath, then my student, and now teacher in the Government High School, Jankhandı, accompanied me enthusiastically to Mudabıdre and assisted me in the work of collation day and night, After my return to Dharwar, the work of securing the out-of-print texts and references would have proved unsurmountable but for the kindness of Dr. Upadhye who freely spared works from his personal library for my use whenever I approached him and for the tireless efforts of the University Librarian, Sri K. S. Deshpande, in borrowing them for me from other libraries. Some books were also lent to me by Pandit Bhujabali Shastrı ; and it was he again who procured for me the Ms from Arrah. Dr. Upadhye bas added to my debt by offering me very valuable suggestions from time to time while the work was in progress, by improving parts of my typescript and finally by writing his learned. Foreword. The work is thus a result of many-sided help received and I offer my grateful thanks to all the gentle. men who have made this work possible I am deeply indebted to the authonties of the Karnatak University and to the Director of Publications in particular for having taken this up as a University publication and for having done their best in arranging for its speedy release. If the errata slip is negugibly small, the credit goes partly to the efficient proof-seading arranged by the Aryabhushan Press One misprint of a serious nature which has escaped my eye even while preparing the ERRATA 1$ on page 17 in paragraph marked (3) regarding the date of the

·Parsranathacărita: The correct date is 1025 ( as stated
on page 26) and not 1050 as printed. Readers are
requested to make this correction.
Since the erudite Foreword of Dr. Upadhye
leaves nothing to be added regarding the nature and
value of this work, and since my Introduction dwells
at length on the details, I have confined myself to
thanksgiving in this Preface. I hope and trust it will
be received with sympathy by those interested in
Sanskrit learning.
DHARWAR
12-4-1963
K. KRISHNAMOORTHY

·CONTENTS Page vii FOREWORD PREFACE 1 3 5 ... 19 .. 19 .. 23 ... INTRODUCTION : ), Sanskrit Text 2. Sanskrit Commentary 3. Vāðirāja's date, place, etc. 4. Eulogies of VāJirāja as a poet and scholar : (a) Extracts from inscriptions in Sanskrit () Extracts from inscriptions in Old Kannada (c) The colophons of Vadirāja's own works (d) Praise of Vadirāja by later poets 5. Life of Vădirāja 6. Works of Vadiraja : (a) Pārsvanāthacarita (b) Nyāya-viniscaya-vivarana (c) Ekibhāva-stotra (d) Pramāņa-nirnaya (e) Kākutstha-carita (?) 7. Yaśodharacarita, a study : i. Synopsis of the story ii. Vădirāja's sources 24 32 34 39 ... .. 40 41 44 45 46 ... ... .. 48 48 55 ·XV111 ... 66 68 71 74 ... 1. ... 111. Characters : Yasodhara, thie hero Amſtamatī, the heroine 1v. Vādırāja's style, etc. 8. Lakşmana's Sanskrit Commentary on the Yasodharacarita : Mss. used Personal details about Laksamana 111. The place and date of Lakşamaņa A Critical estimate of the commentary SANSKRIT TEXT AND COMMENTARY: Canto I Canto II Canto III Canto IV 77 77 78 80 11, IV. 84 ... 87 89 105 130 157 I.. ... ENGLISH TRANSLATION 185 ... Canto I Canto II Canto III Canto IV 187 193 203 214 ada 225 ... 230 ... I. INDEX OF VERSES IN THE TEXT II, INDEX OF REFERENCES IN THE SANSKRIT COMMENTARY III, INDEX OF REFERENCES IN THE INTRODUCTION ERRATA 231 234 ...

·INTRODUCTION 1. Sanskrit Text The test of Vadırāja's Yassdharacarıla presented in this work represents the form in wh ch it was known to its only ancient commentator, Laksmana, whose commentary is also published here for the first time. For purposes of recording the variant readings, the following manuscript and printed material has been utilized : I. Palm-leaf Manuscripts in the faina Danaśālā Matha, Mudabidre (S. Kanara ):- 1. A-No. 703 (with marginal notes in Kannada) 2. B-No. 225 ( very old ) 3. C-No.578 (the oldest, appears to be at least 400 years old) 4. D-No. 767 (some leaves missing at the end) 5 E-No. 205 ( quite old) 6 F-No. 816 (about 200 years old) 7. G-No.799 ditto 8. H-No 132 ( ditto All these are palm-leaf manuscripts in Kannada characters. None of them, unfortunately, record any date 11 M-Transcript of a palm-leaf Ms, (in Kannada characters) in the Mysore Oriental Research Institute, UL. P-Transcript of a palm-leaf Ms in Devanagari, No 1467 of 1836-92 in the Govt Manuscripts Library, Bhandarkar Oriental Research Institute, Poona.

·2 Yarodharacarita IV. Ar-Palm-leaf Manuscript in Kannada characters No. 164 in the Jaina Siddhānta Bhavan, Arrah (Bibar) A few leaves are missing at the beginning and in the end, V. T-Printed text edited by T. S Kuppuswamı Sastrı (General Editor-T. A. Gopinatha Rao), and published in the Saraswatı Vilas Series, Tanjore, in the year 1912 The above also includes scrappy notes in Sanskrit, called 'Ranganāthiyā padadipaka,' on stray verses of the text, besides an Introduction in English by the general editor, and a Sanskrit Introduction by Kuppuswami Sastti. Regarding this editio princeps, Gopinatha Rao states. in his Introduction as follows:- “In editing Yasodharacanta the following three palm-leaf mss. in grantha character have been consulted, viz. (A) from Tanjore, (B) from Nerkunam, and (C) from Venkunam. Of these the text of the Ms. (C) being the most reliable, has generally been adopted" It does not, however, record any variant readings. The present critical edition, has thus the advantage of richer manuscript material representing different linguistic areas, besides the help of the only old commentary, extant today in Ms. Though the above material has been carefully collated, the present editor has restricted himself to record only significant variants Paipuble endal errors, iulo-syncrasies like confusing the Trata for the dirgha and the alnaprdna for the malaprang (both these are quite usual in old Kannada palm-leaf M«)in uhich the Mr abound, and variants which ·Introduction 3 do not constitute a meaningful word, are not recorded in the footnotes. Even a random comparison of the present edition with the editio.princeps will reveal how It is an improvement, and more reliable, in respect of correct readings The eight M«, at Mudabidre seem to be descendants of one and the same family as they show only minor variations The commentator's readings too confirm to this text tradition. Therefore, while readings of M, P, Ar and T are throughout fully recorded in the footnotes without any omission, only important variants of the rest are noted. The total No of verses in our Text is 294 (or 295 since in III 6 we have really 2 verses marked 6a and 6b) and this comes close to the No. 296 mentioned by Hiralal in describing Mss in C.P. and Berar (Nagpur, 1926), For other Mss. of the Yasdharacania, duly reported, see the Junaratnakosa (Poona, 1944) P. 319, No. XIV. 2 Sapskrit Commentary The Sanskrit Commentary of Laksmana, published here for the first time is based on the following four Ms, all of them deposited in the Jaina Dānašālā Matha Mudabidre (S, Kanara ) 1. No. 199 : 191 x 2!. 32. lines : 8. letters in a line 80 to 84 date: about 300 years old, condition Worm-eaten, Jartly damaged but mostly accurate Size : folios.

·Yasodharacarita 2. No 812 12}" x 2". 26. 13 size: folios lines letters in a line date condition 52 to 56 about 200 years old. Fairly written with a few spelling mistakes. 41. a line 3. No 242 : size 131" x 11. folios lines 8. letters in 50 to 54. date about 150 years old condition good. 4 No 303 Size 19}" x 2". folios 33 lines 8. letters in a line 54 to 58. date about 150 years old conditicn very good There four Mes. of the commentary, again, look like cop cs of each other without any significant Lariante Hence no variants have been recorded in this edition.

·Introduction 5 3. Vadisāja's date, place etc, We may take a brief survey of the research work done by scholars over the last fifty years before we sum up our conclusions : The term Vālirāja or 'King of debators' appears on the face of it to be a title rather than a proper name ; and T. A. Gopinatha Rao' put forward the hypothesis that Vālirāja's proper name was Kanakasena, " who, in an inscription (No. 35 Nagar Taluk, Shimoga Dt.), is said to have been the guru of the Ganga King Rāga Rāchamalla and in another of Jayasiớha Chakravarti (N). 17 Belur Taluk, Hassan Dt.) and that he bad for his disciples Odeyadeva alias Srivijayadeva, Puşpasena, etc. (Nɔ, 35 Nagar Taluk, Shimoga Dt.). His disciple Srivijaya was the guru of Būtuga Permbadi (No. 17 Bulur) who, we know, reigned about 950 A.D. Taking all these facts into consideration, it is certain that Kanakasena Vădirāja lived in the second half of the 10th century A. D." It appears indeed strange to us how this editor could have ignored the indubitable piece of internal evidence recorded in the Sanskrit Introduction of the joint editor, Kuppuswami Sastri, in the covers of the same book?, viz., that one of Vajirāja's works, the Parsvanathacarila, was composed in 1025 A, D., and therefore the author was to be assigned to the second quarter of the 11th century, It appears all the more strange that it should have passed muster with illustrious scholars like Johannes Hertel and A, B. Keith. In his notes to Palagopa'acarils ... 1. 2. Introduction to Yasodharacarita (Tanjore, 1912). p. 5. Ibid., Sanskrit Introduction, p. 4.

·6 Yasodharacarita of Jinakittı edited by him, while explaining a cross reference to the story of Yasodhara, Hertel summarises the version of Vadırāja and observes "Sein Eigentlicher Name was Kanakasena. Er wat ein beruhmter Gelehrter. Sein Schuler Srivijaya was der lehrer Būtuga Permmadıs, der um 950 n. chr, regierte, Vādırāja lebte also im 10. Jahrhundert.... " which is nothing but an echo in German of Gopinatha Rao's statement. We call this strange because Dr. Hultzsch had already examined the question thoroughly and published his conclusions in the form of an articles, as early as 1914. He had authoritatively and conclusively shown on the basis of a number of inscriptions how Kanakasena alias Vādırāja (I), the guru of Būtuga was an earlier pontiff, and quite different from the author of the Ya-odharacarıla, whom he designates Vādırāja II. The latter was a guru only of the Western Chālukya king Jayasımha (II), alias Jagadekamalla (I) (1018 to 1042 A D.) and had nothing to do with the earlier Ganga king Būtuga or Rācamalla I (of 940 953 A D.). The former, Vādırāja I (or Kanakasena) was the pupil af Vimalacandra', a co-pupil of Paravādı. malla-Śrīpāladeva”, and a guru of king Rācamalla (I), 3 4. 5 Geschichte von Pala und Gopala, (Leipzig, 1917) Op cit. p. 146. Die Digambaras von Alysore, ZDVG, 68 Band, p 698 1. Epigraphic Carnalica, v. 117, VII. 260, V. 405; VIII 255, 257, 200, 367, Mallisena Epitaph of Sravana. belagola, VIII 262, VI 45, etc, Loc cil. VII 255 Loc cul V. 117, 557, 441. Lor al VIII. 255, 257, 250. 7. 8 9.

·Introduction 7 But the latter, Vádırāja II (or the author of Yasodharacarila ) was the pupil of Matisāgara and a co pupil of Dayāpāla, the author of Rupasiddhi (a grammatical treatise illustrative of Satalayana-vyakarana ) 10 According to Hultzsch, Dayāpāla and Srivijaya- Odeyadeva were pupils of Kanakasena-Vadıraja (1) also " This Kanakasena was the family preceptor of Gangas, including Butuga and Rakkasaganga Permánadt (978 A D.) " He thinks that the above Srivijaya- Odeyadeva cannot be identical with Odeyadeva-Vadıbhasimha who was a pupil of Puspasena, and author of the Ksatracadamanı Hultzsch believed that Azitasena-Vadıbhasımha was a pupil of our Vädırāja (II)", and a guru of the Yadava king Ereyanga as well as the Sāntara king Tailuga (I) (1103 A. D). This overwhelming epigraphical evidence marshalled by Hultzsch was overlooked not only by Hertel but also by Keith who followed Hertel in his account of Vadirāja's Yasodharacarla, Keith states":- "The Jains naturally enough aimed at vying with the classical epic, and we have in the Yasodharzania of Kanakarena Vādırāja, a resident of the Dravida country, whose pupil Srivijaya flourished about 10 Mallisena Epitaph, versa 3+1 (Translated into Englisb by Haltzsch 10 Epigraphia Indica, Vol ill p 181 ff Epigraphia Carnatica VIII, 264, 255, 257, 260, V 117, 257 VI 45 Epigrapksa ladica, V 173 Loc Cul V 117, 257, 40), VI 45, VIII 2626 V 121 (. History of Sanskal Literature, (Oxford 1923), p 142 13 14 ·8 Yasodharacanta A.D. 950, a Kavya in four cantos with 296 verses. Its contents agree with the "Yasastılaka of the slightly later Somadeva, showing that the tale must have been then current; the two versions differ slightly in content but not in spirit. Even Dr. P. L. Vaidya has accepted Keith's opinion without verification in his edition of Puspadanta's Jasaharacariu (p. 25, Introduction) Sri K. V. Raghava. char has retained the error in his edition of Kannada Yasodharacarıla by Janna ( 3rd edition, 1961, Mysore, p. xx). Dr, S K. Belvalkar erroneously identifies Vādırāja with King Jayasımba himself in his Systems of Sanskrit Grammar (p 72). The credit of having ably exposed many of the errors in the above statement goes to Dr. A. Venkatasubbiab, 15 In addition to the inscriptional references noted by Hultzsch, Dr. Venkatasubbiah adduces the evidence found in the Prasastı of Vādırāja (II)'s philosophical treatise-Nyāyalınıscaya-ruarana to prove that our Vādırāja who exclusively held the title of syadıada-rrdyapati, satlarha-sanmukha and Jagadekamallatadin could have written" his Yao dharacarıta at some time after 27th October 1025 and before Jayasımha's death in 1042 A, D "16 He adds Vādıraja's Yasodharacanta, ZII Band 7, Helt 2, p 179 ff The present editor is highly indebted to Di A Venkatasubbuah for the gift of an off priat of this valuable article The error in question was noticed by Prof D L Narasimbachar Also la big article is hancada on Jaana and Vädıraja-Journal of the Kaapada Literary Academy, IV. 4. 16 Local p 180. 15 ·Introduction 9 " It is true that, as stated by Hertel (loc. at. ), Keith and Hultzsch (loc. al. D. 697), Srīvijaga was the disciple of Kanakasena Vaduaja ; but he did not flourish in about A, D 950 as these scholars have said. Nor did Kanakasena Valırāja live before 940 A, D as stated by Hultzsch (p. 696, loc. al.). For on the one hand, hus guru Sripāladeva was the contemporary of King Krsna (see the Śravana-Belgola inscription No. 67 in Ep Carnatica, Il?, p. 23 who has to be identified with the Rātrakūta Krsma III (AD 945–956 - ), and on the other hand, bis disaple Srivijaya was the gurus of the Ganga Princess Cattaladevi, Udaya Santara and Barma-Sāntara who made a grant in A D 1077 to Srivijaya's disciple Katalabhadra "17 Another important question discussed by Dr. Venkatasubbiah in the above article 15 the place of Vadırāja (II)- It is true that Kanakasena Vadırāja, Matisāgara and Vadırāja II were all pontiffs (see Hultzsch, loc. cit.) of the Arungalāavaya of the Nandı. sangha of the Dravida-sangba (or Dravida Gana) But it does not follow therefrom that Kanakasena Vadırāja was a resident of the Dravida or Tamil 17. For a fuller discossion of the Age and works of Srivijaya alias Odeyadera, and identification with Vadībbasıba the author of tbe Ksatracudama 11 and Gadyacintamoni, Vide-Dr A Venkatásabbiab, JBBRAS, Vol III (N S) 1927. Thus identificatioa s pot acceptable to Dr AN Upadhye who says-"As long as the title Vădibhacmaba is got asociated with Śrvijasa-Odoyadeva, the question of identification remains open' - Introduction to Jivandhara camou (Blaratiya Jana Pitba Kashy, 1958) e 16 ·10 Yasodharacarita country. For we learn from verse 21 of the Pärsvanathaprasast that Śrīpāladeva, the guru of Matisāgara, was, like his grand-disciple Vādırāja II (see the verse portion...simhapuresvarena racita, from the Nyaya-viniscaya-vivarana ), the chief of Simhapura; and this indicates that Simhapura was the seat of the pontiffs of this line. Now Simhapura corresponds, as pointed out by R.G. Bhandarkar in his Bistory of the Deccan (Bombay Gazetteer 1896, Vol. I, Part 2, p. 96) to modern Sıhur which seems to be a village in the Kannada division of the Bombay Presidency, and it would hence follow that the pontiffs of the above-named line lived in the Kannada country. This is also shown by the fact that epitaphs are found in the Kannada country of some of the gurus of this line who died there. See, for instance, Ep. Carnatica VI, p 165, which contains the epitaph, incised on rock, of Ajitasena Vādıbhasimha who was a disciple of Srivijaya, the sadharma of Vadırāja II, ibid II pp. 23 ff. (Ep. Indica III, 184 ff ), which contain the epitaph of Mallisena-maladhārı-deva, who was the disciple of the above-named Ajitasena : ab d. VIII p. 265, which gives the epitaph of Puspasena , hd. III, p. 172 which gives the epitaph of Candraprabha, and ibid. X, p. 220 which gives the epitaph of Gunasena All these gurus belonged to the above-mentioned Arunga- . 18 tasmin abhtıdadbhula-samjama-snistraicidya- vidzadhara-gila-kırlıh / si Tili staram Simhapuraska-mukhyak Supiladero nayaforimasali il. We wil have occasion to consider this more fully in a later section ·Introduction 11 31 19 was lanvaya of the Dravida-sangha and their epitaphs are all in the Kannada country, The next noteworthy scholar who attempted to give a full account of Vādırāja, bis date and works, is Sri Nathuram Premi In his very well documented and authoritative chapter on Vádırāja in his Hindi work Jain Sahitya aur Inhas 20 (pp 291-299 ), the only additional investigation we find is of the place Kattagara bhumi where Vádıraja's Parsvanathacarita composed as expressly mentioned by him in the colophon of that work He finds it difficult to make out the expression as it is amends the reading into Katlagertz bhimau and explains it as referring to 'Katgeri', now a village and Railway station near Bagalkot ( Bijapur District) on the Hubli-Sholapur line 21 He opines further that this must have been a capital of Jaga. dekamalla Jayasimba Nathuram Premi also notes for the first time another Vadırāja (III) who succeeded our author in the succession-lists of the same Dravid: Sangha This last Vadıāja is referred to in two epigraphs at Sravana- Balgola one of 1125 AD and the other of 1200 AD and we learn from these that tbe Hoycala ruler Visnuvardhana gave a village as gift to Śtipāla Traividya, who was posterior to Vādırāja Il in the same guruparampard and who was the guru of Vadırāja III, and when Śrupāla died, his pupil Vādırāja III got a 19 20 ZII pp. 181-? Bombay 19,6 ( 2od revisod edition) [The First edition appeared in 1912] Op co p 293 This ident fication bas been followed by Sri Mahendrakumar ja n also jo his Hind: Iotroduction to Na faunis ajaritara a (hashi 1944). 60 21 ·10 Yasodharacarita country. For we learn from verse 2 18 of the Pārsvanathaprasast that Śrīpāladeva, the guru of Matisāgara, was, like his grand-disciple Vádırāja II ( see the verse portion ..Simhapuresvarena racula, from the Nyaya-viniscaya-ırvarana ), the chief of Simhapura; and this indicates that Simbapura was the seat of the pontiffs of this line. Now Simhapura corresponds, as pointed out by R. G. Bhandarkar in his History of the Deccan (Bombay Gazetteer 1896, Vol. I, Part 2, p. 96) to modern Sıhur which seems to be a village in the Kannada division of the Bombay Presidency, and it would hence follow that the pontiffs of the above-named line lived in the Kannada country. This is also shown by the fact that epitaphs are found in the Kannada country of some of the gurus of this line who died there. See, for instance, Ep. Carnatica VI, p 165, which contains the epitaph, incised on rock, of Ajitasena Vadıbhasimha who was a disciple of Srivijaya, the sadharma of Vādırāja II, bd II pp. 23 ff. (Ep. Indica III, 184ff), which contain the epitaph of Mallisena-maladhân-deva, who was the disciple of the above-named Ajitasena ; 16 d. VIII p. 265, which gives the epitaph of Puspasena, sind. III, p. 172 which gives the epitaph of Candraprabha ; and ibu. X, p. 220 which gives the epitaph of Gunasena All these gurus belonged to the above-mentioned Arunga- 18 *fasmin abhudadbhuta-sat isama-srisiraividya-vidjadhara-gila-kirish / si ri stajax Simhapuraika-mukhsal Snigladeto naga-parlmasalı 17. We wil hare occasion to consider this more fully in a later sect103 ·Introduction 11 was a lánvaya of the Dravida-sangha and their epitaphs are all in the Kannada country. " ! The next noteworthy scholar who attempted to give a full account of Vādırāja, bis date and works, is Sn Nāthūrām Premi. In his very well documented and authoritative chapter on Vadırāja in his Hindi work Jain Sahitya aur Inhas 2 (pp 291-299 ), the only additional investigation we find is of the place Kattaga. dira-bhūmi where Vadırāja's Paralanathacanta composed as expressly mentioned by him in the colophon of that work. He finds it difficult to make out the expression as it is, amends the reading into Kaltagerita Bhūmau and explains it as referring to 'Kargeri', village and Railway station near Bagalkot (Bijapur District) on the Hubli-Sholapur line*. He opines further that this must have been a capital of Jagadekamalla Jayasımha Nātbūrām Premi also notes for the first time another Vāduāja (III) who succeeded our author in the succession-lists of the same Dravida Sangha This last Vadırāja is referred to in two epigraphs at Sravana- Belgola - - one of 1125 AD and the other of 1200 AD, and we learn from these that the Hoysala ruler Visnuvardhana gave a village as gift to Sripāla Traivıdya, who tras posterior to Vádırāja If in the same guruparampara and who was the guru of Vadırāja III, and when Śripāla died, his pupil Vádırāja III got a ZII pp. 181-2 Bombay, 1936 (20d Tes13-d edition) [The First edition appeared in 1912) 21. OB Cit p 293 This identification ba3 bees followed by Sri Diabeadrakumar Jan also 13 bis Hind: Iatrodactio3 to Vstatinis aytirara (hachi, 1911), p 60 19 20 ·12 Yasdharacarita was temple of Jina constructed in his memory. In a footnote the learned author notes that this last Vadırāja the guru of the Ganga king Rācamalla IV or Satyavākya. 22 The identifications of Simhapura and Kaltagiliravhūme proposed by the above scholars seem to us entirely unwarranted. There are indeed quite a number of 'Simhapuras' already recorded in ancient Indian geography, e. g., one in the Punjab identified by Cunningham with Katās in the District of Jhelum,23 one referred to by Hiuen Tsang on the Western bank of the Indus as a dependency of Kashmir, 24 the one mentioned in the Mahābhārata as conquered by Arjuna 2s and the one famous in Jaina Purāna'. We are not concerned here with any of these because they are not in any way proximate to the territories of Jagadekamalla Jayasimha. Dr. Venkatasubbiah quotes the authority of R. G. Bhandarkar to identify our author's Simhapura with modern Sihur," in the Kannada division of the Bombay Presidency". But this is all erroneous because Bhandarkar has nowhere in his book located Sıhur " the Kannada division of the Bɔmbay Presidency", but only said that linguistically 'Shur' is a modernisation of the form 'S mhapura The identification is thus only Dr. Venkatasubbiah's, and it is not borne out by facts. According to the Bombay Gazetteer, 'Sihor' is a town in Gujarat or present Saurāstra and not in Karnataka. This is also corroborated by the Palitana in 22. Op cit p 294. 23, Archaeological Survey Rep Vol Il p 191. VL De, The Gographical Dictionary of Ancient and Iedieval India (Luzac, 1927) P 185. 25 Jbud, Sabka porps, cb 27.

·Introduchon 13 plates of Dhruvasena I (Valabbi) dated 529 A D * The identification thus do's not help us and we must look to other Sunhapuras Despite the fact that Karnataka formed the centre of cur Valırāja's literary activity, we have other references which indicate that Simhapura was situated in the Tamil country For instance, the following is the colophon of Belgola-Pandıtavarga alias Cárukırtı's work, Gitarrraga, a Ms of which has been noticed by Pandit Bhujabali Sastri Drālidadexus.ste simhapure labdhajanmāsau i Belgola-pandılar aryah calara trilr abhanathavaracaritam 11 3 It is specifically stated herein that the above author who had settled down in Sravana-Belgola was born in Simhapura of the Tamil country'. This, taken in conjunction with the 'Dravida Sangha' and 'Arungalánvaya' of our author, will point to a place only in Tamilnad as his plausible home-town In Tamilnad, too, there are epigraphical references to more than one 'Singavaran' 1 Singavaram in the Gingee Taluk of the South Arcot District Singapurana.lu included Nerkunam and Ved in the Wandiwash Taluh 6 26 Simno iravastadgasga brahmana - Disnusarma e Epigraphie Indica, Vol II, 111, 115 The editor remarks there that the pres-at Sibor is situ ated in 21° 43' and 7 E Bbajabalı Sastri Prasast sangraha (Hindi), P 13 27 ·Yasodharacarita of the North Arcot District and Tayanur in the Tirukkoyılur Taluk of the S A. district 28 2. Singavaram in the Arantangi Taluk of the Tanjore District 3. Singatta-kuricchi ( between Mattur and Mandayur ) in Kulathur Taluk of former Pudukkottai state, now in Trichy District * Though Pandit Bhujabali Sastrı would identify Simbapura with the first Singavaram, we think that the following important consideration is a sure indicator of only one of the last two as the home-town of our Vadırāja. We quote an extenso from an interesting. study by Sri K. R. Venkataraman 'The Jainas in Pudukcttai '30 "The Chettipattı temple, or more correctly, group of temples, is now being excavated The excavations have so far brought to light the moulded plinth and basements of three shrines... Two inscriptions have been discovered on the mouldings of the central shrine. In one of them are fragments of the prasısı of Rājarāja I ... 28. South Indian Inscriptions, VoL XII (Madras, 1913) p 117. Ad epigraph, No. 115, records the grant of Candraditya, a Pallava prsace of th: time of Wabendra varmag or Narasimba varmia I at Simhapur2, of Siva temple --p 5+(1.1. Pacdit Bbujabali Sastri, however, writes that this is Singararam 10 tbe Tirdivasan Talul of the South Arcot District - Loc. aut 61. 29 For the details of these two places, I ati indebted to the courtesy of my friead D: PB De 1 and S:D. R Gopal cf the Archaelogical Department 30 Journal of Onental Research, Hajras, Vol XII, I1, I. DO 7-5.

·Introduction 15 . and in the other the following fragments in Tamil — udaya matredgara-aruhar-acaryar-ippalli. - Matisāgarar in this connection may be identified with the Matisāgara, the guru of Dayāpāla who composed the Hilarūpasiddhi and Vadırāja These were great Jain teachers of the 10th century "who challenged rival religionists Now, these refer to excavations 10 Pudukkottar Stare, and we have a clear record here of the ippallı or residential colony of Matzsāgara, the undisputed teacher of our Vaduāja (both by internal and external evidence). So we are within reasonable bounds when we guess that Vadırāja's home-province was also Tamilnad, and his home-town Simbapura was situated somewhere close to the Pudukottai state 32 When we take into consideration the fact that several Mss of our author's Yasodharacarta were found preserved in the Tanjore District though Jainism there today is not very flourishing, we may narrow down our uncertainty and tentatively conclude that the home-town of Văduāja was the second Singavaram mentioned above, the 31 We have also mention of Sallekhans of two Jain teachers Ilarya Padarar and Candrazndin Acarya 10 IOscriptions Dear Sirga varam thas confirming that the place was a wel-known centre of Jain teachers n olden times Vide- Annual Report of the Govt Epigraphist, Mladras, 1903-4 P 17 Similarly, Tanjore District on a stope baut into the wall of the gopira of the Sundarestara temple, a fragmentary record of the twelfth year of the Chola kung Parakesarvatran Mentions Kinasasena bbattaraka — ses Rangacharya, A Topographical List of the Inscriptions in BI adras Presidency (till 1915) p. 1293 ·Introduction 17 the lalaka or army-camp of Jagadekamalla on Katlagilirubhūmi, and not to any capital residence. We are now in a position to conclude with a fair degree of certainty that though there are several Vadırājas in Sanskrit literary history 35 and Jain guruparampard-s in general, and the Dravıdı Sangha-Arungalāavaya in particular, the author of the Pasodhar carita is by far the most widely known and that (1) he should not be confused with Kanakasena, his senior guru, in in (2) he was honoured at the court of Jagadekamalla Jayasımha II (1018 to 1042 A D.) as a great i adın or Debator and held the exclusive titles -Jagadekamallavadın, syadvāda-vidyāpati, and saltarka-sanmukha. (3) he completed in that royal court, before writing his Yasodharacania, another work of his to wit, the Parślanathacarita in the year 1050 A.D. (4) though his main field of activity was Karnataka, his residential colony was Simhapura of Tamilnad. We have already incidentally referred to a large number of epigraplis and prasa3f1-3 wbich have a bearing on Vadırāja's date and place In the next section, we propose to quote at length the Sanskrit text of the outstanding ones among these, a porusal of which will show how Vālsāja was a recipient of superlative praise both as a poet and as a philosophical disputant, from his contemporaries and successors aliks But before we 33 e 8, tha Vadova teach»r, Vadirajı, of the 15th century was the author of the poem Rukniiss-vijaya ·16 Yasodharacarita modern town of that name in the Arantangi Taluk of the Tanjore District. The other problem we saw regarding Katlagatirabhūmi may, fortunately, be disposed of more easily. For an old Kannada literature the name Gattage is quite familiar as the name of the river Ghataprabhās (a tributary of the Krsnā River) For example, Ranna who was Kaur cakravart in the court of the earlier Western Chālukya king Tailapa (973-997 A. D.) says arıbeya gattageyum perdoreyum parivallı Taddarādige tenkal i toragalige badagalırdudu nereye sulhoddipamenısı belugalidesam 11 33 Teferring to both Krsnā and Ghataprabhā Rivers by the names Perdore and Gatłage respectively. It is abundantly clear that Sanskrit Kattaga-lira-bhūmi is nothing but a reference to a place on the River Ghataprabhā, Khalțaga or Kaltaga being only a Sanskritisation of the popular form Gattag. The proposed emendations in the reading of the text are un-called for. Moreover, Katgeri' the village was never a capital city of Jagadekamalla Jayasımha whose only capital towns known to history are Kollipake and Pottalakere. 3! And Vadırāja's colophon, too, only refers to 32 33 The river also seem to have been known by the name of Khatranga in the Puraha - Vide Hidd article on Gomanta-Parvata in “Bharatiya Anusilan". p 15 Rapp3 Anta-trthakara-purana-tilaka (in Old Kannada), XII 46 Vide - Fleet, Dynasties of the Kanarese Disincis (Bonbay, 1882 ) p 43f. Another capital of bis that we knoris Yetagiri (Vodern Yadgir) vido -BR Gopal, JIH Dec 1959, D 2671 34 ·Introduction 17 the katala of army-camp of Jagadekamalla on Knttagilir»- bhūm, and not to any capital residence We are now in a position to conclude with a fair degree of certainty that though there are several Vādırājas in Sanskrit literary history 35 and Jain gurita parampard-s in general, and the Drayıda Sangha-Arungalānvaya in particular, the author of the Yasodharncarila 15 by far the most widely known and that (1) he should not be confused with Kanakasena, his senior guru. (2) he was honoured at the court of Jagadekamalla Jayasımha II (1018 to 1042 A D ) as a great raden or Dabator and held the exclusive titles --- Jagadekamullavadın, syaduāda-vidyāpali, and saflarka-sanmucha (3) be completed in that royal court, before writing his Yasodharacanta, another work of his to wit, the Pårslanathacarita in the year 1050 A D (4) though his main field of activity was Karnataka, his residential colony Sinhapura of Tamilnad. We have already incidentally referred to a large number of epigraphs and prasasti-s which have a bearing on Vädırāja's date and place In the next section, we propose to quote at length the Sanskrit text of the outstanding ones among these, a pörusal of which will show how Vālırāja was a recipient of superlative praise both as a poet and as a philosophical disputant, from his contemporaries and successors alik- But b-fore we e &, the Malaya terhor, Vad rajs, of the 15th century was the author of the poor Rukminis 3-vijaya in was in 35 ·18 Yasodharacarita close this section we have to note here that a Kālāmukha Saiva (or "Lakulisa-pandita ') teacher, .by name Vadirudragana is eulogised in an inscription 36 as having vanquished, among others, Vadiraja himself in debate. The epigraph is dated 1036 A, D, and can have a reference only to our Vadirāja :- abhayacandra-kālānalaſ, Vadibhasimha-sarabhañ, Vadiraja-mukhamudran, .. This has been already noted by Prof. Handiqui, in his monumental work, Y. and Indian Culture 37 to which we shall have occasion to refer more extensively in our later sections. One more point he has made which is relevant here is :- Śrutaságara in bis commentary on Yasastilaka 2, 126 quotes a statement which represents Somadeva as saying that both Vadirāja and Vadībhasimha are his disciples. 38 The statement, cannot, however, be traced in the two extant works of Somadeva, and neither Vadırāja nor Vādībhasimha claims Somadeva as his guru in any of their works.... It is not chronologically impossible for Vādırāja and Vadībhasimha to be regarded as disciples of Somadeva. " 39 60 3. 37. 35. Epígraphia Carnatica, Shimoga. Pt. I. Shiharipur Taluk No. 126. Ibuu.. p. 347. sa pidirijo'p srisomsde:ācirasja sityah : . Visdibhasimhops » adivasreysh Snrudiraso di mafiyasisgal'irgultatācca. Locc cit., p. 9. 39.

·Introduction 19 $ > It was At the end of the paragraph, Prof. Handiqui himself adds the caution :- "But, nevertheless, it is strange that they should be so completely silent about their early guru Somadeva", which is to be supplemented by another difficulty in the way of accepting the tradition, viz. that Śrutasāgara's statement is not confirmed by any other contemporary source ; and it cannot be forgotten that Śrutasāgara comes very late, long after all these authors, as ably pointed out by Dr. A. N. Upadhye, so Hultzsch who first noticed this reference by Srutasāgara : but he gave full credence to it, and even tried to use it as a sheet-anchor to determine other dates in his acticle on the story of Jivandhara' (QJMS XII. 4, p 317 ) 4 Eologies of Vädırāja as a poet and scholar (a) Extracts from inscriptions in Sanskrit From Mallıs’n 1-prasasti .- (:) trailokya-dipika vānu drābhyamerodagādiha i Jinarājata ekasmādekasmādıādırājalah 11" " A speech which illumined the three worlds has issued only from two persons on this earth ); one (was ) the king of Jinas (Jinarāja ), the other Vādırāja "13 40 41 42 Introd.. to Jivandhara amp, p 15 Locat verse 40 (Date-12th century AD). The English Translation of this and the following verses from Mallisena-prasashi are Hultzsch's (Ep Iad III p 1848) ·20 Yasodharacanta ; (1) āruddhāmbaramindubimbaracitautsukyam sada yadyasa - scchatram rākcamarya-rāpirucayo'bhyarnam ca yatharnayoh 1 seiyah simhasamareya-pıthanbharah sarra-prală ur-prajā dattoccarrjayalarasāramahımā ruādırajo z idam it 43 “To be served by the wise is the holy Vadırāja, whose fame, like a (royal) parasol, constantly covered the sky (and) desired ( to outshine ) the disc of the moon; near whose ears glittered masses of speeches, like rows of tails of female chamaras * the might of whose chair was to be worshipped (even ) by lions , (and) at the greatness of whose excellence loud cheers were uttered by all the disputants, as by subjects. (11) yadiya-guna-gocaro'yam i acana-zilasa-prasarah latinam :-- erimaccaulukza-cakresara jaya-hałale taguadhijanmabhiimau puskan lam dındımah paryatalı paturato radırājasya jisnoh ? jahyudyad råda-darpo yahıha gamakalo garra vhuma jahaha tyaharersyo jahthe sphula madhura-sratya. Adrzdialepah 11" Loc cit verse 41. •"This verse institutes a comparison between a king and Vadina, rbcse name means the kiog of disputants'. The subject of the king are represented by the disputants, asd kis parasol by ladıraji s ſame ror the kings chaun s ibe aut' or discovered as equivalest in Vädıraja's speeches, 1.lize the former, were near the ears, because they prorected from the mouth and which resembled the former 19 aliteness be see they exposed th: fe-th (Nota by 11. tzich) Laci 42.

·Introduction 21 " To his virtues refers the following play of words of the poets In the victorious capital of the glorious Chālukya emperor (Cakreśvara ) which is the birth-place of the goddess of speech, the sharp-sounding drum of the victorious Valuāja suddenly roams about (The drum sounds jahi' (i e strike !), ( as tbough) its pride in disputation rising, (it sounds ) zahihi' (ie give up') (though) it curious of the speech (of others), (and it sounds ) yahıhı' (i e give up') as though it boasted of clear, soft, sweet and pleasant were as were poetry in (1) palále vyalardzo vasatı surrditam yasya jiha sahasrana rurganta slargato'stu na bhar alt dhışano tajrabł rdyasya syah jiletam taladetau nulaya bala-zasad ladinah ke'tra nanye garvam nirmuya sariam jayınamınasabhe iadırājam namants 11 > “The king of serpents, whose thousand tongues are well-known, lives in the lower world, (and) Dhisana ( Brhaspatı), whose pupil is (Indra ) the bearer of the thunderbolt, will not leave heaven Let these two live on account of the strength (ie the inaccessibility ) of their abode! What other disputants in this court of the lord do not abandon all concert and bow to the victorious Vadırāja ?' 45 Loc, cit verse 43 ·22 Yasodharacanta Ah 1 (v) lagdero-sucira-prayoga-suladha-premanamapyddara dadatle mama parsiato'yamadhuna sui iadirajo munih i bho bho pasyala pasyalaise yamınām kim dharma rtyuccalarrabrahmanya-parah purðlana-muner agirtlayah pantu rah 11 45 "Let them protect you, these loud shouts for help of the ancient sage ( 1 e Brahma) Now this holy sage Vadırāja eagerly takes away from my side the goddess of speech, whose affection (has become ) very strong through his ) long familiarity (with her) Ah 1 Look 1 Look 1 Is this the way of ascetics ? " From Inscriptions at Humcha Nagar Taluk (vi) sadası yadakalankah kırlane dharmakarlık i acası surapurodha nydya iade'ksapadaki ia samaya gurūnāmekałassangatanam pralınıdhırıza dero rājale zadırajah 1197 Vādırāja, verily, combines in himself all the unique merits of different philosophers, and can represent like a perfect double Akalanka in the lecturehall, Dharmakırtı in exposition, Bphaspati in speech and Gotama in logic, and is thus, to be sure a wonderful creation wherein all the Teachers are rolled into one (v1) ekalra guninah sane iddırdja flamelalah i tasyaita gauratam tasya tulayamunnahk lathan !! "If in a weighing scale all the meritorious ones are put on one side, and you alone on the other, your 46 Loc cit versa 44 47 See Ppograpi ia Carnatica Tol VIII Nagar Taluk, MO 39 (Date - Circa 11th Century) 3 ·Introduction 23 43 rajana keladol 11 75 side will remain at the ground with its weight, hox can it ever rise up?" (EC XI No 90 p 443] (b) Extracts from inscriptions in Old Kannada (1) adılyana keladol can – drodayameseyadaroli dharmandaludolt tādigalembi funtukaiddigalesedapare iad. "Even as moonshine pales beside the sun, paltry debators, with titles howsoever big, cannot but fade beside Vadırāja (11) alate digdanti-duntambaramesedudu sadgadyapadyoktıud abalare sarajia-kalpam, biruclanuln wlinnanya- Ladindranın ca- I e alısalıedoho patrangudadıre dalalırcındhapımı pellodinn ala, allam żadırājam paramatakubhria bhula zaglajrapālam 11 intenısıda satlarka-sinmukhanum jagadekamallavadıyumenısıda radirajaderarum 19 "If you ask of his power, well, it has reached up to the tusks of the Elephants of the Directions, if you ask of his literary ability in composing poetry and prose, well, it is equal to that of the all-knowing God' It is time that a rival disputant surrenders his titles (in his favour), Oh, do not hesitate 1 If you do not 48 Op cit No 35 This verse might refer to Kadakasena alias Vadiraja (1) also since it occurs in the inscription before the name of Kazakasepa, but other inscriptions mention this of our Vadiraja (11) too (cf EC. V Arsikere Talak, No 141) The English translations hereafter are by the present editor 49 Op at The title bere po ot exclusively to our Vadiraja ·24 Yasdharacanta hand over the charter, he will snatch it away from you! More I cannot state because of sheer inability. Vädırāja is verily the wielder of the thunderbolt of speech against the mountains, viz , rival philosophical schools 1" Such was the glory attained by Vadırāja, the teacher, with his titles 'the six-faced god in the six philosophical systems', and 'The Debator-in-Chief at the court of King Jagadekamalla' (11) jayisuvude binadamuddhalacayamam sri-lādıraja-sūrige sabheyolt jayasımhacakrar arlige jayapatrambaredu kurlutamırpude binadam 11 sa In the royal assembly, Vadırāja's only amusement is the vanquishing of doughty debators , Emppror Jayasimba's only amusement is the writing out of charters of victory for him 1" (c) The colophons of Vādırāja's own works Pārsvanathacarita 57 (1) sijaina sarastala pinya firthanulyai anahamala buddhı sattath! prasıduhabhagi munipungarendraih erinandı-sangło'sti nibarhitamhah 11 52 Op al No 37 In addition to the trio titles of Vad:- 1431 seen above the prose preface of th s verse adds a third viz., sudtada-vidjupat: 'master of the knowledge of Syudiado Publi.hed in the MDJG series No 4 (Bombay, Vik 1973 ) with an Introduction by Vadobarlal Sasiri The Prasasti verses however Bre quoted both by Muthulal I remi and Mahendrakumar Jais in places already cited 51 ·Introduction 25 "There is the holy and blameless Nandisangha which has enjoyed a famous succession of illustrious ascetics, with powerful minds purified by daily dips in the sacred streams of Jaina scriptures! (11) tasminnabhūdulyata samyamari strazvidyarrdyadharagıtakırlık 1 sūrih svayam simhapuralamukhyah aripaladelo naya larima sali 11 " In that line of teachers appeared a great saint, Śrupāla-deva, the great chief of Simhapura steadfast in the path of religion, great in saintliness and glorified even by gods and fairies" (m) tasyabhavadbhavya saroruhānam tamopaho nitya-mahodaya-srihi nisedha durmärga naya prabharah sisyol'amah eri-matısägarakhyah 11 " He had an excellent pupil in Matisāgara, who would ever dispel the darkness of the lotuses, viz , the laity, whose glory was daily spreading and whose good influence could counter all forbidden and immoral conduct " (1) tal pada padma-bhramarena bhūmno mhareyasa sn ratu lolupena i eri vădırdjena katha nbaddha jant siabuddhyeyamanırdayapı 1 " By Vadırāja, who is a bee at his lotus-feet, this Jama story, brimming with compaSSION, has been written to the best of his ability, with a view to achieving union with the summum bonum' ·26 Yasodharacarita (v) kākābde raga-lárdhi randhra-ganane samratsare krodhane māse kārtika-námiu buddhimahite suddhe trltyadıne 11 simhe patt jayadike vasumatım jaini katheyan maya nispattım gamitā safi bhavatu vah kalyananıspattaye ! "In the saka year 947, Krodhana ( 27th October 1025 A D.), month of glorious Karthika, bright half, dated third ( frliya ), when Jayasımha was reigning over the realm, this Jaina story was completed by me; and may it bring good to all 1” (vi) taksmivāse vasatı katake katļaga-lira-bhūmau lāmāvāpt-pramada subhage simha-cakrestarasya W nispanno'yam nara-rasa-sulha-syandasindhu prabandho jiyaduccairginapatı-bhara-prakramaskanta-punyah i “When the glorious camp of King Jayasimha was stationed happily on the banks of the river Ghataprabhā after a victorious march, this work, dripping with the nectar of all the nine rasa-3 (poetic sentiments), and singularly sacred by its treatment of the birth-stories of the Lord, reached completion. May it endure for ever' Amen! II Nyāya-vinilcaya-vivarana 53 (2) srimannydya•t iniscayastanubhrlam celo-drgur einalah $? Published in 2 volumes by the Bbāratiya Jan! Pitha, Kasbi; Vel 1-1949, Vol. II - 1954: R.ditor : Vahendra, Kamar Jaia For colophos, sec p 369 (Vol. II } ·Introduchon 27 sanmargam phat bodkayanmaps ca an • fulhereyasa-propanam 1! yendyam jagadeka-lalsala-dhya lokoltaram pirmito der astarkka-lola-mastaka-mantrbhūyat sa tah sreyase il “This 'Determination of truth' is an opener of the mind's eye to people and will awaken them into the nature of the Right Path It will also lead them to the state of Perfection. This has been written in an extraordinary way with the single aim of favouring the world (as also 'King Jagadeka'). May that Teacher (Akalanka and also Jina) who is like a crest-jewel in the world of logicians, shower his blessings upon us !" (11) dyanandamananta virya sukhadam 871-püya-padam dayapalam sanmalısägaram kanakasentradhyamabhyudyamı it suddhyannılı-narendrasenamakalankam vādırājam sada srimat-svami-samantabhadramatulam tande zinendram muda 11 1 With joy I ever bow down, intent on effort as I am, to Lord Jina who is in one Vidyānanda (also, "delighting in sacred lore'), Anantavırya (-sukhada ] (also, showering infinite strength and bliss”), Pújyapāda (also, with feet adorable'), Dayāpāla (also, 'vowed to compassion'), Matisāgara (also, an ocean of right knowledge'), Kanakasenátādhya (also, worshipped by Kanakasena or gold and army), Narendrasena (also with 70321 any we sther than ought price'), Akalahkz (also 'blameless') and Vādırāja (also, 'Best of speakers'), and Svāmı Samantabhadra ( also, 'benign all round')' ·28 Yasodharacarıla sena Before we pass on to the next verse, the momentous implications of the puns of this verse are well worth a notice. Under the guise of Jinastuli, the accomplished poet is praising not only his worthy predecessors like Pujyapāda, Samantabhadra, Akalanka and Vidyananda, but also teachers like Kanakasena and Matisāgara, and what is most important, his senior contemporaries like Anantavīrya and Dayāpāla. The only two intriguing names we are still left with are Vādırāja and Narendra- We think it highly unlikely that the author is indulging in self-praise here. Even to take it as an epithet of either Akalanka who precedes, or Samantabhadra who follows, the expression, is not to our liking because it goes against the procedure uniformly adopted by the poet in the verse Nor, on the face of it, can it be taken to refer to Kanakasena-Vādırāja T, in the Drayıda Sangha Arungalānvaya because he has already been referred to by the name Kanakasena. This poses a problem before us, and similarly, the single name Narendrasena in the verse poses another problem inasmuch as it is an unfamiliar name in the succession lists of Dravida Şangha-Arungalānvaya already discussed at length by us sena Both these difficulties can be satisfactorily solved by taking the names of both Kanakasena and Narendrain this verse to refer to the contemporary renowned teachers of the Candrakavátanvaya (or Sananvaya ) of Mulgund and not to teachers of the Dravida Sangha In that case, the word Vädırāja can easily designate our author s teacher in the guruparampara (of Dravida Sangha-Arungalānvaya) namely, Kanakasena-Vadırāja I That Narendrasena of the Candra. kavātānvaya was an exceptionally worthy grammatian ·Introduction 29 A is known from inscriptions $ In this connection, it is interesting to note how De Barnett, while first editing the Mulgund Inscriptions ss, fell into the error of identifying Kanakasena (1 e Vādırāja I in our terminology), the guru of Srivijaya, with Kanakasena of the Candtakavātā nvaya 55 because both of them were living about the same time. Our proposed solution thus will help in determining the literary celebrities referred to by the poet Vadiraja (11) bhayo bheda-nayāvagaha gahanam derasya yadıanmayam kastaduistaralo livieyja aditum mandaprabhurmādrsah II sthūlah ko'pr nayastaduktıvısayo tyakſikrlo'yam maya stheyaccetası dł imalām mati-mala praksalanaika ksamah II " How can a dull-witted one like me claim to explain in full the Teacher's deep thoughts, so difficult to plumb by reason of the teeming shades of diverse argument ? I can only state, therefore, that I have only given a very broad indication of his idea May it, then, remain in the minds of the learned as the only cleanser of mental impurities' 53 Cf the following eulogy in Kappada - candras i katantram gotnendram sabda suśasanam panini ma- Itaidran narendrasena mu #dra ngekaksarari perar igou mnogge? *Sa ut Narendrasena is a 3st master equally in a}} systems of Sanskrit grammar like Candra, Katantral Jainendra, Panin, and Aindr1 Who else can achieve it? ---Bugun inscription of Somestara > (1053 A D ) Edited by L D Barpett ta Ep Ind XVI 55 i de 24 See also-P.B Desai Jain sm in Sou h Ipd a, p 138 5+ See above footnote (or reference to source 5> Loc cut p 53 ·30 Yasodharacanta (iv) vyakhyana-ratna-måleyan prasphurannaya-diptibhih i kriyatam hrdi vidvadbhistudanti mänasam lamah 1 "May scholars adorn their hearts with this Diamond Necklace of Exposition 1 With its shining rays of logic, may it dispel darkness within 1 " (v) śrimatsimha-mahipaleh parisadi prakhyāla-vadonnatistarka-nyaya-tamopahodaya-ginh sārasvataḥ šrinidhihi sisyah śrīmatisāgarasya vidusām patyustapahấribhrtāń bhartuh simhapureśvaro vijayate syadvāda.vidyāpatiḥ 11 "Glorious, indeed, is Vādırāja, the Lord of Simhapura, the Master of Jaina sacred lore, the recipient of honours in debating at the court of Emperor Jayasımha, the Rising Mount to break asunder the darkness of thought and argument, the darling of Poesy, the abode of prosperity, and the student of Matisāgara, the best of scholars and the foremost of ascetics 1" III. Ekībhāvastotra 56 iadirājamanu šabdika-loko vădirājamanu tārkıka-simhaḥ tadırājamanu kavyakrtaste 1 adirājamanu bhavyasahayah? 11 56 Published in the Kā vjamālā, Vol. VII, pp. 17-22. 57. All the earlier verses in this hymn except this last are ia the metre-Mandākrāntā. Two Mss. (viz. No 9433 and 94 4 ) in the Descriptive Catalogue of Sanskrit Manuscrpls, madras (Vol. XVIII p. 6730,) omit this colophon altogether, thus rendering it suspect though it is very popular today. However, we find it added in another Ms of the same hymn (No. 16116 ) called, however, by a different name Kaizānastavant and poticed in tho same Catalogue, Vol XXVIII, Supplement, p. 10538.

·Introdurlion 31 "Vadırája leads the grammarians all; Vádırāja leads the best of logicians ,, Vadiraja leads the poets one and all; Vaderāja again leads in aiding the lasty!" IV Yafodbaracanta (!) kanadah konamelam bhajalu bhayataza saugalasydzalo'yam mrlyurmimamsskadyal kımın jailadhyah kurrale gana llophım 11 yendyam nyaya mürgi-pratata-palu-racahpraudhı-parydya rūdham badham dustarka gudha grahara-parıırdhan ladırdjastanedhe 59 Il 58 Ne tber the pricted edition of Tanjore nor the present «dr. tion contain any prasaslı at the end as in the case of other works. But some Viss collated for the purpose of this edition contain Iwo yerses of prasasti as poted in our footactes on the last page of the Saaskrit printed text The Madras Catalogue records that one of these verses VIZ , kanadah etc, is found in a Madras Ms too, viz, No 12164, Opal Vol 11, p 8138 This verso bas also been recorded 13 2010$cription - EC IV No 100, p $2 So we bote the Imo verses and translate them here as representing a fairly ancient tradition Perhaps, origi nally they formed only inscriptional verses, or popular dicta and later found their way into the colophon of the Yasodharacarita There are some variants of the last word like frnots in the Madras Ms Bat though uplamiliar and jarring on the car, this is a grammatical y correct form as noted even by Abb davagupta in bis Oksa3aloka-locking while illustrat. 10g the delect of cacaphony (śruti-kasta) Vide - sruls kaštastu 'adhaks 1,'' aksolsıl, 'trnedhi' ilgāde Jbid 214 ( Benares Edo with Balapriya) 59 ·32 Yasodharacarita " Let the follower of Kanāda sneak into some corner in fnght' Lo, here comes Death to the Buddhist ! What use does it serve if the dull witted Mināmsakas and others of their ilk puff themselves big with pride ? For here is the veritable Vadırāja himself who will smash down all the disputants bloated up with bad logic through his clear majestic words well versed in the ways of right reasoning' (11) taladbhalantı madhurā madhu sarkaradyastalad hrala vzsayā hrdayam sprsantt! yaladyasıdharakatha-sraranarı pumsām Eriladi raja racita na rasaırbibharta "Honey, sugar, and all such things will taste sweet only so long as the dulcet strains of Yasodhara's Tale, composed by Vādırāja, have not filled the ears of the listeners with delight" (d) Praise of Vadiraja by later poets Laksmana, whose commentary on the Yasodharacarita is published in this edition, prefaces his comment on cach canto with one or more invocations to Vādırāja We leave them out of account here, as they can be casily referred to by opening the relevant pages Judging by the number of Jaina authors Sanskrit later than Vadırāja, and Vadırāja's own dazzling personality as borne out by the records we have so far «een, it is but reasonable to expect a large number of later references in his praise But the present editor, who could not undertale the task of consulting all later references to Vātrāji, more due to lack of requisite faciliti s tluin lack of cnthusiasm, has to leave this **ction as it is It is hoped that some other scholar soll 1 elp him some time to make good this deficiency in ·Introduction 33 Nonetheless, it appears to the present editor that such references in Sanskrit may not be many after all On the other hand, in old Kannada literature, wherein we do not expect to find much by way of tribute to a Sanskrit writer--in fact, even Janna who is indebted heavily to Vadrāja in his Kannada work, Yasodharacarite, does not stop to mention the name of this worthy predeces or we do come across echoes of Vädırāja's praise, more than once, in the works of great Kannada Jaina poets. These are recorded below, with translation into English May this not suggest that the popularity of Vādırāja was more in the South than in the North, more in Karnataka than in other provinces ? (1) adianta vadı-nıvaha mada durrada-ghata vipatanarka patstha- 1 syadradacala simham ledvansar pogale radırājam negaldam 160 "Glorious was Vadırāja whom scholars praised mouthfully as a veritable lion in the mountain of Jaina thought, that could smash into pieces in no time ever herds of mighty elephants, to wit, the hosts of adı arta philosophers (11) dorevetta tarla-sāstrada parinatigam negalda cakralartıya sabheyol 1 beralettıdarendode eadirāja-devara samõnararı dhareyol 161 "In the grand court of Emperor Jagadekamalla himself, Vadiraja did not hesitate to lift up his finger (to 60 Nagivarma Kaoyava'okana : V 188 Dharwar Edo 1 Date Cizia century) 61 Stat aatha Sukumaracaritam I 25 (Date -C 12th century) Y 3 ·34 l'asodharacarita 62 register his claims) when the test proposed was for proficiency in the science of Logic! Will this earth ever show an equal of his?' (111) vadigalene negalda mahavadigalam nudidu geldu cakreśvarano-1 Idadarısı negaldanınlı medinıyol i adırājadevare derar 11 • Vādırāja verily became a god on earth winning royal favours of the emperor by winning in debate every time the mightiest of disputants in the royal court. 5 Life of Vādırāja From the material furnished in the previous section, we get a clear picture of the outstanding personality of Vadırāja, both as a poet of repute and as a philosopher of prestige. His resounding triumphs against redoubtable rivals in philosophy in the grand court of the Chālukyan Emperor, Jagadekamalla (I), had become legends in the land's literary history. There was no end to the laurels he won from his royal patron who was so pleased with him, and no rival who challenged him in a debate and was not worsted Vadırāja's supreme felicity of expression, incisive force of argument and infinite mastery over Jaina theology, won for him such distinguished titles as Jagadekamalla-vadın, sal-larka-sanmukha, and syadvada-vidyāpat. Though a divine, Vādırāja's contribution to literature was conspicuous and all bis three major works, viz., the Pārevanathacurita, the Nydya. viniscaya-luarana and the Yasodharacarita were written during the reign of his royal patron Jagadekamalla, Brahmisiva, Samayapanksa (Ed. B S Kulkarai, Dbar. w2r, 1958), I. 18 (Date-C. 12th century ). 62.

·Introduction 35 treatise. possibly with a view to the King's education, as expressly stated in the colophon of the philosophical All these three works, including the Yasodharacarita, contain overt or covert references to Jayasimha Jagadekamalla. The last verse in Canto III of the Yaśdharacanta, for instance, speaks of the reign of King Yasomatt in the poem in terms suggestive of Jayasımhavyātanian jayasımhatām ranamukhe dirgham dadhau dhārınım rājā so'pr yakomalih pravilasal-sāmrajyalatsmipatık' Again, in the last but one verse in Canto IV, we have: ' adhigala-nayasındhuh salyasandhah s rāja Tanamukha-jayasımnho rājyalaksmım babhāra.' This literary tradition of identifying an epic hero with a contemporary king was very much in vogue in Old Kannada poetry as instanced by foremost poets like Gunavarma, Pampa and Ranna. Vajirāja, naturally enough, imbibed it and used it in his own way. But in the other works of his, as we already noted, references to the royal patron are quite explicit. From all this we can conclude that Vadırāja, though born and educated in Tamilnad, made Karnataka the home of his activity, under the royal patronage of King Jayasimha II. He must have had intimate acquaintance with Jaina luminaries at the Ganga court hke Śrīvijaya, and others nearer the Chalukyan capital like Kanakasena and Narendrasena, as evidenced by the epigraphs, We are singularly lucky in having so many inscriptions that throw light on several aspects of Vadırāja's imposing personality.

·36 Yaíodhara'arila Vădirāja himself has informed us that Matisāgara, Hemasena 63, and Dayāpāla 64 were all his teachers and they were no more when he penned his magnum opus, the Nyāya-viniscaya-vivarana:- yairekanta-hrpālubhirmama manonetran samunmilitan šikşa-ralna-salakayā hitapatham paśyatyadriyam paraiḥ te śrīmanmatisāgaro munipatiḥ érihemaseno dayapalasceti divispréo'pi guravaḥ smrlyābhiraksantu mām 1165 We have already noted the reference to Vădirāja's another guru Kanakasena.es All these teachers were Digambaras who hailed from the Nandi Sangha (or gana) of the Dravida Sangha-Arungalānvaya and their succession was kept alive in places like Humcha. All 63. 61. 65. 66. We cannot take as conclusive Dr. Venkatasubbiab's Identification of Hemasepa with Dhananjaya, author of Dvisandhana. cf JBRAS, N. S., 3, 1928 p. 156 f. We have seen that the inscriptions speak of Dayapāla oply as a senior co-student ( sodharma) of Vadırāja. Op cit Vol. II. p. 248, cf. also Vol. I. p. 545. A second reference to Kanakasena noted in the Index of the work in question (NVV) is not traceable by me in the body of the text. One more epigraph from Sompur ( Hassan) wbich refers to these teachers may be noted bere - Alysore Archaeo. logical Report, 1926, p. 49. The list here is given as -- Stipāla – Hemasena–Dayāpīla-Srivijaya-Sãotideva-- Puspasena- Cakravarts Vädırāja - Santadeva. All these lists do not agree in details. But the reference to Vädırīja bere as 'Cakravarti Vadırāja' is significaat ind is a sure pointer to our author. 67.

·Introduction 37 We are The same these have written outstanding books, of which only Dayāpāla's Rūpasiddha is known at present 69 Nätbūrām Premi records a tradition embodied in Devasena's Darsanasara that the above Sangha in the South was frowned upon by orthodox Jainas as pseudo- Jaina (Jainābhāsa), inasmuch as they held land and property, took to agriculture and business. 69 not sure whether this is not a later idea in view of the uniform esteem and admiration which Vādırāja compelled from his contemporaries as we saw above writer also records a story about Vádırāja " :- It appears Vadırāja was a leper and that when enquiries were made at court regarding this, his pupıl lied and gave out that he was perfectly healthy. Someone took up a challenge then, and the king himself undertook to investigate it. The pupil was in fright and ran to his teacher to report what had happened. The teacher pacified him and easily became free from his fell disease instantaneously by composing the religious hymn, Ekrbhai astotra As the learned writer judiciously remarhs, the stoty, despite the support it derives from Candrakırtı's commentary, is hardly credible It only illustrates the 68 In 'the Catalogue of Sanskrit and Prakrit Viss the CP and Berar pablished by Hiralal (Nagpur, 1926), there is the entry of one Ms (No 7893), Vedranutada by Matisagara Some extracts from this work 03 mantra sastra are also given on p. 750 It is not clear whether this Matisagars and the guru of Vadiraja are identical An incomplets Vss of Rugasiddhs is preserved 18 the Library of the Oriental Research Institute, Alysore 69 Join Sahitys aur Ihlas, (20d edo ) 291-5 70 Ibid p 295.

·38 Yasodharacarita later-day flair for investing teachers with all conceivable miracles. In Sanskrit literary history, we have such stories about Kālıdāsa, Bāna and Mayūra, which do not stand any historical examination. Jayasimha, the royal patron of Vādırāja, is by no means known to history as a Jaina by persuasion. He must have practiced religious toleration as a state policy. Otherwise we would not have had so many of his charters and gifts of land made over to Brahmins, Saivas, eta, as evidenced by a large number of his inscriptions. Dr. S. C. Nandimath has ably established how the Western Chalukya rulers were only descendants of the Badāmi Chalukyas, and their hereditary religion was not at all Jainism." It therefore redounds to the singular credit of Vādırāja that he could almost assume the office of royal preceptor and win the highest tributes from a non-Jaina king, all by dint of his personal merit only. Vādırāja must have thus lived an active life in Karnataka, participating prominently in all philosophical 71. S C. Nandimath, Chalukyas of Badami and Kalyana QJMS, Vol. XLVIII, p. 22. This article also shows that Jagadekamalla Jayasımha was the brother of Vikramaditya and that both these were soos of Dasavarma and Bhagya. vati Dasavarma was the brother of Satyasraya, son of Taila (married to Jakabbe ) who wrested the throne from the Rastrakūtas. Bilbana, the court poet of jayasımba's grandson, Vikramaditya VI, paints both Vikramaditya and his father Abavamall (1. c. eon of Jayasimba) as votaries of Siva. The Kannada Basarapurāna states that Jayasinha's Queen Suggaladevi was initiated into Virasaivism by Devara Dāsımayya cl. Indiae Antiquary, Vol VIII. pp. 10-21, Fleet, Dynasties of the Kadares. Districts, p. 431.

·Introduction 39 assemblies of the day, winning many a glory at court and devoting his time to the propagation of Jaina thought by means of learned works, popular poems and religious discourses, He was a hero of many wordy battles and a poet of immortal poems. His life has remained a legend, and his poem Yasodharacarita has remained a popular classic down the ages, judging by the number of Mss available throughout India His work anspired the Hoysala Kings Kavicakravartı, Janna to wit, to write a similar Yasodharacarile in Kannada, and perhaps much earlier, an unknown poet in Tamil to compose the Yasodharakavyam 22 6 Works of Vadırāja We are quite certain of Vádırāja's authorship of three works, two poetical, and one philosophical, as already indicated Since the Yasodharacarita will be treated independently in a later section, a brief sketch of the others is provided below Other works ascribed to him will also be indicated 72. Titles like Vadibhasimha and Vadiraja appear to have been very mucb in vogue in Karnataka sinco very ancient times Even Jinasena refers to a Vadisimha There is a plate which purports to record events of 247-8 A D edited by Burnell (South Indian Paleography, 203 ed p. 34) which refers to the titles of Vadımadagajendra and Vadibhasimha Though Rice accepts it is as genuine (Mysore and Coorg) Fleet regards it as a forgery of not earlier than the 10th century A D It is indeed a pity that in the present state of schola ship we are not in a position to determine the personal name of this author precisely if Vadiraja' is held to be only a title However we can demarcate tais Vadiraja from others quite precisely -ster's and deoa' are only appelatiocs denstoog a divine and these are Onitted from neat10 ta our references ·40 Yasodharacarita (A) Pārsvanāthacarita This is a literary epic in twelve cantos describing the different births, culminating in the attainment of perfection, of Saint Parsvanātha, the twenty-third Tirthamkara. In characteristic Mahākāvya tradition, it creates occasions to describe triumphs in battle, victorious marches of armies, love and beauty The author exhibits his skill in the manipulation of difficult sound-effects and acrostics in a whole canto, vız, the Seventh There is not much of a connected story, and characterisation is inconspicuous from the strictly literary point of view But it must be remembered that it is a sacred poem, a Purana in truth, modelled on the relevant cantos in Gunabhadra's Ultarapurāna, and does succeed in investing an atmosphere of religious awe aud grandeur to the figure of the hero in the last cantos. The titles of the different cantos are - I. Aravinda-mahāraja-sangrāma-vijaya, II. Svayamprabhāgamana, III. Vajraghosa-szarga-gamana, IV. Vajranabha-cakravartı-prădurbhāra, V Vajranabha-cakravariz-cakra-pradurbhava, VI. Vajranabha-cakravarti-prabodha, VII. Vagranābha-cakrar artı-digurjaya-ryavarnana, VIII Ananda-rājyabhinandana, IX. Digder t-parıcarana, X Kumara-arla-1 yararnana, XI Kerala-jñana-pradurbhara, XII Blagaiannını dna-gamana These Canto-headings cannot convey how the poet has taken special pains to infuse a human interest into ·Introduction 41 his varied characters, especially when they are tossed by lust and hate in the ocean of samsāra. Even a casual reader cannot miss the general preference of Vädırāja for the straight and the direct instead of the involved and the cumbrous in matters of style. But, when approached from the purely secular angle, the poem might fail to hold the reader's interest. It presents a complete contrast in this respect to his later and maturer work, Yasdharacanta, which has proved so popular to all tastes. Though it bears some marks of immaturity, and though it is not free from pedantry and artificiality in places, yet the Parvanathacanta repays the perusal of modern scholars because of the large number of predecessors explicitly referred to by Vädırāja. Beside the ancient dignitaries, VIZ., Umāsvāti, Grdbrapincha, Samantabbadra, he also finds occasion to praise masters like Akalanka, Vādısımba, and Jinasena, besides alluding to later authorities like Anantavırya, Višesavādın and Viranandın. These references to authors and accounts of their works, though short, have proved of great value in fixing the chronology of many an old Jaina writer, (B) Nyāya-yiniscaya-vivarana This is by all means the magnum opus of Vadırāja which reveals bis mastery over all the schools of philosophy in general and over the school of syadiada in particular. Since the work was not published till recently, it could not attract the attention of the historians of Indian Logic who wrote their works in the beginning of thus century. But due to its quality and excellence, depth of philosophical insight and sharpness of logical acumen, its extracts from very important, but ·42 Yasodharacarita now extinct, works in Indian philosophy and refutation of the Buddhist theories as developed by Dharmakirti, Arcata, Dharmottara, etc, this work of Vādırāja is bound to find sooner or later its honoured place in the galaxy of Sanskrit philosophical classics. Though it professes to be only a commentary on Akalanka's logical text Nyāyaviniscaya, the Vrvarana of Vādırāja—also known as Vrvaranalankāra after the manner of Dharmakārtı's work; and Vyakhyanaratnamala as noted in the colophon - has the weight and authority of a full-fledged bhasya comparable to Samkara's on the Brahmasūtras. It sets out the diverse theories of the adversaries, the Buddhists being the foremost among them, in their own words and then refutes them from the point of view of Jaina Logic In this connection, we cannot do better than quote from the valuable Foreword' to this work by Dr. Satkarı Mookerjee :- "The Nyayavınıscaya, as is apparent from the very title of the book, is a work on Jaina epistemology that I have had the good fortune to study. The Commentary of Vadırājasūrı on the Nyāyavınısaya seems to me the most elaborate, exhaustive and comprehensive of all. The language and the arguments of Vādırājasūri are admittedly exceedingly abstruse and incisive. The value of this work is particularly augmented by the elabofate criticism of Dharmakirti's Pramanatartlika and the exposition of Prajñākaragupta This word, though pomarily it professes to be the exposition of the Jaina logical tenets, has a superadded value as the faithful exposition and elaborate critique of all the tenets of the Buddhist ·Introduchon 43 1173 schools of thought, particularly of Dharmakirti and his exponents This work is practically an encyclopaedia of Indian logic, which is noted for its stupendously wide range and its appalling dialectic Vädırāja successfully refutes in this work many a rival doctrine, and brilliantly defends the syādiada against the criticisms of Samkarācārya in his Brahmasūtra-bhasya". Since our main concern here is only Vädırāja's poetry, and not his philosophy, we resist the temptation of giving in eclenso the arguments of the two Some of the otber notable philosophers alluded to are. (1) Asvaghosa,7 (p 239) (2) Kumārıla (P 455), (3) Prasastapāda (P 452), (4) Isvarakrsna (p. 471), (5) Mandanamišra (p 809) and Visvarupa, a forgotten commentator of the Nyāyabhāsya (202) Amaracandra, in his havyalalpalata defines tada as an alliterative repartee, calculated to raising one's own prestige and running down the adversary's, and leading to discussions, casual and academic, so as to show off one's erudition We may give here an example of 73 Op cit Vol II (NVY Benares, 1954) 74 Op cit Vol II p 477 75 The present editor s pote -'A New Play by Asvagbosa ?' (Journal of Oriental Research Baroda Jane 1962) points to the play 'Rastrapala of Asvaghosz quoted by Vadıraj& from Dharmakirta 76. This and the following page references are all to Vol II. only 77 vado nuparsayu kloktih spotkarsak Daragarka 21 kula-sastradi-samprasnah spašastradhyayanapratha 1 Op at p165 ·44 Yasodharacarita this kind of very interesting lada from Vādırāja. In the following lines Vādırāja is silencing Arcata7s, the Buddhist logician, arcala-catala tadasmaduparama dustarka-paksa-bala-calanalt syadi adacala-vidalanacumcurna tavastı nayacancuh 11 (p. 449) Oh, sparrow of an Arcata ! Stop flapping your wings of bad argument! Indeed, you do not have the strong beak of reasoning to pierce the mountain of Jainism l' Vadırāja's work which consists of only three sections ( known as prastālas) - Perception (Pratyaksa), Inference (Anumana) and Testimony (Praracana)-runs to about a thousand pages of close print in superroyal size! (C) Ekībhava-stotra This is a devotional hymn popularly sung by Jainas even to-day It contains 25 verses in the Mandākrāntā metre and breathes pure devotion. Its lyrıcal fervour and popularity cannot be gaincaid, but as we already noted, not all Mss. contain the colophon mentioning the name of Vadurāja. There is a reference in ore of the verses to Jivaka (or Jivandhara ) and even this is not enough to confirm the ascription beyond a shadow of doubt. As in the case of stotras ascribed to Samkara, Kalıdāsa, etc, one can never be sure of the authenticity of this slotra either. The test of verbal correspondence too is inapplicable and indecisive. For aught we know, it may be this Vādırāja, or some later Vädırāja, or only Author of Helubindutika (GOS) 78 ·Introduction 45 sone anonymous poet fathering his own composition on an ancient celebrity, that is responsible for the mellifluous Ek bhārastotra. (D) Pramāga-nirnaya This work on Jaina Logic has been published from Bombay in the name of Vädırāja. Unlike Nyaya-ziniscayn-rivarana, it is in the nature of a very short manual for the use of beginners with four chapters: I. Pramana-laksana-nırnaya (Critique of Definition) IL Pratyaksa-nirnaya ( Critique of Perception) III, Paroksa-pramānd-nırnaya (Catique of Indirect Means of Proof) IV. Agama-nirnaya ( Critique of Testimony). At the end of each chapter we find that the author claims to have based his exposition on the works of * Deva' or Akalanka. But no specific references are there to any other worthy predecessor. The published edition is based on a single Ms. and the only clue to authorship is supplied by the colophons at the end of each chapter which simply state- " itt érīmadtadırājasūripranite" without any of his titles. But Dr. A. N. Upadhye has made the following note in his personal copy of this text, which I had occasion to use, thanks to his kindness: 79. Published in MDIG 1 the year V. S. 1974, Cf. (1) dedasga malamudu ksza (1, lact verse). (11) fanniripitam devaik tasjátra sanksepārniynago ramita moja (II, last serse), (111) devasya drstra malam ... (111, last verse). 80 ·46 Yasdharacarita « The Delhi Ms in Kannada characters, which Pt Pannalal sent to me for inspection, gives the colophon thus" laksananırnayah ". Thus it does not mention the name of Vādırāja. This Ms is called Pancaprakarana, contains complete text of Pramāna-pariksa of Vidyānanda, and incomplete text of Pramāna-nirnaya There is one Ms of Pramana nirnaya elsewhere, its relation with Vädırāja's work has to be seen This is a very important scholarly note, and until corroborated by further Ms evidence, we will not be right in taking this work as a genuine composition of Vādırāja, particularly in the absence of his name in the body of the work itself ( since in the genuine works his name does occur in the body of the work ) If it ultimately turns out to be a genuine work, it will have to be regarded as a summary of the author's larger logical work for the benefit of beginners (E) Kakutstha-carıta (?) Before we close this section, we have to consider in some detail the possibility whether Vadırāja might have composed a work of this name, though it is no longer extant today, because he expressly declares, in Yasodharacanta, I 6, as follows sripörsvanathakakutsthacaritam yena korhtam The question is whether Vadırāja is referring to one or two works herein Pt Nāthurām Premi, in the first edition of his Iuhas, Di Vaidya, Prof Velankar and other scholars have been writing that Kakutsthacarla' was a poem different from 'Parsi anathacarita But Premi in the second edition of his bookat Loc ett footnote, p 297. 81.

·Introduction 47 rejects this interpretation since it is against grammar, and corrects himself by saying that the singular number of the word is decisive and indicative of only a single work. He adds that Kakutstha can well serve as an epithet of Parsvanātha since he belonged to the family of Iksvākus and Iksvāku in his turn was only a descendant of Kakutstha. The new solution, however, does not appear to us to be free from difficulty. For, we should at least get confirmatory evidence from ancient references in Purānas before we take Parsvanātha as identical with Kākutstha, Instead of that, if we get some conflicting evidence, one has to pause and leave the problem open. In Mágbanandi's authoritative treatise S'ăstrasăra-samuccaya, the present editor finds both the Tīrthankaras 'Supārsva and 'Pārsva' assigned to the "Ugra-vamsa" while those assigned to the " Iksvāku-vamša" are only Rsabha, Ajita, etc. other than Párśvanātha. How then are we to say that Parsvanātha is identical with Kākutstha ? The matter deserves further investigation from scholars versed in Jaina theology. It is not, however, beyond the bounds of possibility that Vādırāja might have written an epic poem on Kakutstha or Rāmacandra also since he is a Tirthaikara in Jaina theology too. The grammatical irregularity noticed, in that case, will have to be regarded as dictated by metrical exigencies.82 Adhyalmostaka and Jianalocanastotra are times ascribed to this Vadırāja. The first ascription is uncertain while the second is certainly the work of some 82. Cf the well-known dictum of poets ap masam masam karya! Publisbed MDJG. No 13 Published in MDIG No 21. 83.

·48 Yasodharacarita a later Vādığāja, son of Pomarāja, since the last verse therein tells as much. 7. Yasodharacarita, a study (1) Synopsis of the slory I Rājapura was a beautiful and prosperous city in the kingdom of Yaudheya. The ruler was King Mārıdatta who took care to keep his tutelary goddess, Candamārı, appeased by arranging periodical offerings of animal sacrifices. On one such day of worship, the King himself repaired to the temple and, seeing various couples of animals brought by people, commissioned his officer, Caņdakarman, to fetch him a human couple for the purpose of sacrifice. He said'After I have first sacrificed the human pair with my own hands, the citizens shall sacrifice the pairs of lower animals. Otherwise, the breach in traditional procedure might bring down the fury of the goddess upon us !! Meanwhile, the ascetic Sudatta arrived in the outshirts of Rājapura with a retinue of five hundred monks. In this company there were two novices, Abhayaruci and Abhayamatı, who were brother and sister. Since they were yet young and unable to observe rigorous fasts, etc., Sudatta permitted them to beg food for themselves in the city On their way, the two were caught by Candakarman who took them to the King in the temple. They were not perturbed in the least even at the sight of the gruesumie spittacle there and the rear prospect of their death. When asked to bless the King, they wished that wisdom, which consists in doing good to living beings, might dawn upon him soon ·Introduction 49 The King was amazed by their composure, and begged them to tell him how they could be so fearless in the face of death even at such a tender age. Abhayarua, the brother, said in reply: 'I am glad that your mind is at last weering round to the notion of dharma Our autobiography is sure to prove an incentive to good life and a warning against the sin of violence. Pray, listen l' II Ujjayını, the famous city in Avanti, was being ruled by a glorious king, Yašogha, whose charming queen was Candramati To them was born a son, significantly called Yašodhara. The prowess of the prince was mighty and his dignity matchless He vanquished many a foe in battle and took for his queen the lovely lady Amrtamata who gave birth to a prince Yašomati. Meanwhile, the old King renounced the world after transferring the kingdom to Yasodhara The chance discovery of grey hairs on his head had made him world-weary, and he betook himself to the forest to practice austerities Now the cup of Yašodhara's happiness was full, The Queen loved him, the people worshipped him, and he had no enemies to disturb his peace. He regaled himself in the company of bis sweet wife. One night, after enjoying love's delights with the queen, the King fell asleep with his arms around her The king's elephant-keeper in the stable outside suddenly broke forth into song, sweet and enchanting. “The queen, lying on her couch with half-closed eyes, her body languid with amorous sports, ·Yasodharacarita 31 heard, this ravishing song and at once took a fancy for the gifted singer, The very next morning, Amrtamati bade her maid, Gunavatī, to procure him as a paramour. Not all her protestations were of any avail. The fellow was a stinking wretch, a cripple, with running sores all over the body, and true to his name Astavanka. He was an ugly beast, but the Queen's mind was made up. She did not recant or retract; she insisted on the maid to carry out her bidding on the plea . "he that answers to the call of Cupid is verily a god to women lovely.' Day and night, the Queen enjoyed clandestine pleasures with the cripple, seizing every opportunity that came, until her love for King Yasodhara ebbed away When the King noticed the Queen's coldness gradually, he resolved to look into the matter and lay in bed one night feigning sleep. Soon he found the Queen slipping from his side, anointing herself, and moving out to meet her paramour. The King, too, dogged her steps. He found that she went to the ugly cripple, the elephant-keeper, and began apologising to him for her delay. She suffered gladly even his lashes on her back with the leather belt and his kicks on her neck and began wooing him She declared her unswerving love to him until he softened and took her into his arms. The king who was an eye-witness al} along, was on the point of cutting down both the sinners in his mounting fury , but he bravely restrained himself, and returned to his bed without revealing himself, ·Introduction 51 All night long his mind was agitated by the shocking conduct of Amrtamati, whom he had taken for a paragon of virtue so long. He became disgusted of worldly pleasure once and for all and decided to seek perfection which knows not inconstancy. The next morning, he started a game and struck Amrtamatī with a soft flower in jest. But she dropped down to the ground, senseless as it were, and then the King cleverly made her know how much he knew about her. It was only a hint with a punning reference to the cripple's lashes the previous night; but it had set the Queen thinking. Yasodhara then went to his mother, Candramati, to pay his respects as usual. She could at once see that the son had lost his usual cheer. IIL The fond mother made loving enquiries about the son's consternation. Apparently, she could see no cause to upset him, Yasodhara satisfied her curiosity by inventing the story of a bad dream he had dreamt. Lovely Moonlight bad united with fell darkness, in his dream. The simple mother, however, took the King's words literally and became anxious for his safety. She suggested superstitiously that offering sacrifices to Candika was the only remedy to avert the evil foreboded by the dream Not all the King's appeals to her reason were of any avail. His reminding her of the first religious principle of non-violence was in vain The king was in a quandary, and as a concession to her sentiments, he agreed to sacrifice to the goddess a feint cock made of dough, on the day of the Festival of the Mother Goddess.

·52 Yasodharacarila This was accordingly done; and what a miracle when the beheaded bird of flour shrieked like a living one 1 The King's sorrow was complete. If the Queen had deceived him, the Queen Mother had pushed him into deadliest sin. Sorrow for him in birth after birth was now a certainty. Sy he at once gave the kingdom to his son Yašomati, and made ready to go to the forest. At this juncture, the Queen Amſtamatī invited him and Candramati for a banquet; and they accepted the invitation for sake of courtesy. Both of them were poisoned to death by that unscrupulous woman. The chain of their rebirths, full of suffering, at once started :- 1. Yasodhara-peacock; Candramatī - dog. The two, born in the forest, find their way to the palace in Ujjayini. The peacock's antenatal memory is revived the moment it sees Amrtamati still dallying with the cripple, and torments her, only to be killed by the dog, which in its turn is killed by the diceboard thrown at it by King Yašomati. 2. Yasodhara--boar, Candramati-cobra The boar kills the cobra, and a tiger kills the boar in the forest. 3 Yasodhara — red-eyed fish , Candramatı crocodile. The crocodile snatches a female attendant of the King and is got out by fishermen who torture it to death. The fish too is caught and is served as food for Brahmins at Yaš dhara's own annual ceremony! 4. Yassdhara-he-gost; Candramati-she-goat.

·Introduction 53 The son-goat mates with the mother-goat. Once King Yašomatı hunts down the mother. 5. Yasodhara-goat, posthumously born; Candramati--buffalo. The embryo of the dead goat is brought up by an untouchable. It grows and serves the purpose of 'purfying' the stale meat of buffaloes, as declared by Brahmins and the purified meat is served at Yasodhara's śraddha! The he-goat indulges in musings about the futility of the whole show. The buffalo, sporting in the river Śiprā, kills the royal horse and is caught and tortured to death by the King's men. It was roasted alive, Amitamati ate its meat with zest. She also wanted the goat's flesh. Though she was a leper now with stinking sores, her zest for meat was as strong as ever. Her crimes had become the talk of servants in the palace. 6. Yašɔdhara-cock, Candramati--cock Both were born in an untouchable's house and brought up by Candakarman. IV It was a gay spring. All nature was clothed in beauty King Yasəmati, in the company of his Queen Kusumāvalı and other lovely ladies, went out on an excursion to the park outside the city. Commissioned as he was to keep the park clean, Candakarman went there on duty and saw sage Akampana, at the foot of a tree. He listened to religious discourses from him, which silenced all bus doubts The sage expounded to him the nature of soul, its SOTTOws and perfection, the means to salvation and the nature of good and evil. The sage also pointed to the ·54 Yasodharacarita two cocks with him and gave an account of their sufferings in birth after birth, all because of violence in intent. On hearing this, the cocks recollected their past births, became religious, and crew aloud, At the same time, King Yašomatı shot them down with a sound-guided missile. Their departing souls entered the womb of Queen Kusumavalı close by, and finally, they were born as twins-Abhayaruci and Abhayamati. Once, the King who had gone out hunting saw an ascetic on his way Since he did not get game, he was angry and set his hounds against the ascetic while returning. But the dogs could do nothing. He was so angry that he wanted to kill the monk himself. At the nick of time, there arrived a noble merchant, Kalyānamitra, who counselled reason and spoke of the greatness of the ascetic, Sudatta, who was himself once a King of Kalınga, before he became a monk King Yasomatı regretted his rashness, and fell at the feet of his holiness. The saint read the murderous mind which the King had first entertained and this surprised him all the more. He then wished to know the state of his grandfather, father, mother etc., and was told how Yašogha was in heaven, while Amrtamati was damned in hell and how Yasodhara and Candramati had to undergo various rebirths till they finally became his own twin issues Hearing this tale of Yasodhara's horrid wanderings, the King became wise and gave up violence. His twin issues arrived there by that time and they at once recollected their past lives Yasumatı and, a little later, Abhayarucı along with his sister Abhayamatı renounced the world, leaving the ·Introduction 55 Kingdom in the hands of Yasodhara II (the brother of Abhagarucı ) The twins became apprentices of saint Sudatta * Mārıdatta, we ourselves are king Yašomati's twin children How strange that our attempt at killing a bird should result in such horrid wanderings in various lives! But when we see you about to kill a whole host of living animals, we are filled with wonder and pity On hearing this story, the grim goddess, Mārı, her- -self renounced her love of violence, King Mārıdatta too sought spiritual instruction from sage Sudatta Giving up his evil ways, he practiced love, and attained heaven The twins too found happiness at last in heaven ( 12 ) Vadırāja's Sources The story of Yasodhara became eventually so popular with Jaina poets that we have more than a score of its later versions in Sanskrit, Prakrit, Apabhramsa and modern Indian languages By the time of Vädırāja, nowever, so many versions were not there, and it is a picy that he has not alluded to his sources at all As Prof Handıqui has elaborately shown in bis masterly work on Yaśastilakass, the earliest Yasodhara carila that we know of is by Prabhañjana before the 8th century AD It was probably in Prakrit But the work is no longer extant, and we do not know whether Vadırāja had access to it Next comes the version in Haribhadra's Prakrit Samaraiccakaha The tale of Yašodhara as found in this work has been well summarised both by Jacobs and 85 Yasastilaha and Indian Culture, p 42 Samaraic akaha Vol I (Calcutta 1916) P LY ff 86.

·56 Yasodharacaria Handiquı. So we will note here only the points of difference. There is no reference in Haribhadra to Mārıdatta and his attempted human sacrifice. All the proper names are different. Yasodhara's father is Amaradatta (not Yašogha), mother Yasodharā (not Candramati) and Queen Nayanāvali(not Amrtamati) The story opens with the scene of adultery straightaway, and adds that the King had a real dream also the next night. The dream was that he was sitting on the top of the palace on a throne from which his mother pushed him down; he rolled down to the seventh floor dragging down his mother behind him. He tells his mother, however, a modified version of the dream that he had become a monk and tumbled from the top of the palace. Then follows the episode of the artificial cock's sacrifice. The Queen not only poisons the husband and mother-in-law but throttles the husband to make doubly sure of his death. The seven rebirths next recounted are exactly alike except for the change in the name of Yašomatı into Gunadhara, and of monk Akampana into Šašiprabha. But the conclusion is indeed wholly different. Abhayarucis narrative, instead of stopping with his ascent to heaven, continues, and we are told how he was reborn on earth as Yasodhara once again and how he had an early insight into Truth with the memory of his former lives and how he renounced the world along with his betrothed, Vinayamati. It will be seen that Vādırāja does not follow either the conclusion of Hanbhadra of the details of he dream as mentioned by him, or the proper names of the characters Nor is the promiscuous love of the Queen properly motivated in Haribhadra's handling But ·Introduction 57 Vadırāja has described the ravishing melody of the cripple's song which won her beart. And the lady does not wring the neck of her husband in Vādırāja's version. Thus it seems that Vadırāja must have had some other version of the story before him when he wrote the Yasodharacarla. We know for certain that the encyclopaediac work Yasastilakacampion of Somadeva and Jasaħaracaries of Puspadanta were watten about fifty years before the work of Vādırāja Since these authors resided in Karnatak, we might concede thar Vaderāja might have looked into these two works. Yet, it is difficult to point to clear cases of his borrowing from any of these writers, beyond the indebtedness to proper naines. In both these works Mārıdatta 15 associated with a Šarva teacher Bhairavānanda (or Vira. bhairava according to Puspadanta) who eggs him on to animal slaughter including human sacrifice Vadırāga has shown his tolerance in dropping out this asso- On the whole, Puspadanta's work seems to be the model for Väduājam-except for minor details like the dream and the Queen's strangling-in respect of narrative, rather than Somadeva's work which bristles with a thousand and one digressions. Stray motifs like that of the song might have been suggested by Somadeva's text. But the artistic unity brought into the diffuse elements of the story should go to the singular credit of Vädırāja. While shunning the biting satire, the boundless philosophical controversies and the artifical digressions of Somadeva, Vadırāja manages to infuse the maximum of human and poetic interest into ciation, 87. For a detaieå synopsis oi idis story, 5 Hapoqu, Loc. cit, p. 21 , 83 For a briel sketch of this story, See Va.dya, Jasakaracarı A 23 ·58 Yasodharacarita his work without sacrificing the cause of moral instruction. The arrangement of the plot shows the hand of a master. His descriptions of the grim temple, the bloody king, the calm neophytes, the delights of love, the ravishing song, the unfaithful woman, the horrid cripple, the King's reaction, etc. are intensely moving and dramatic, and never out of proportion. Not a word is in excess though the figures of speech come at the poet's bidding. The poet's happy imagery and the gift of phrasing hold us captive even at the first reading. In the second part which is full of birthstories, the poet is careful to hurry over, and provides relief to the reader in the discourses on religion which are indeed short and memorable. When we read Vädıtāja's Yasodharacarta we at once feel that we are in the presence of a master-poet (Mahākavi ); and it is this poetic facility of his which raises the work above the level of mediocrity, and makes it something more than a mere religious story. And in this, Vádırāja is really onginal. Though the work contains only about 300 verses in but four cantos, the critic will not hesitate to concede it the status of a 'mabākāvga' (Literary epic), claimed in its colophon. In sheer poetic quality it is second to none in Sanskrit literature, and as the shortest and sweetest mahalavya, it is entitled to a singular place in the history of Sanskrit poetry. It is short in compass, modern in theme, and moralistic in tone-a rare combination indeed. Its story is based on a popular, interesting, folk-tale, not on the trite subjects provided in Purdinas and classical cpics, To the present editor it appears that in the matter of the religious sermon of Akampana to Candakarma, Vüdırája is indebted to Harisena's version of this story known Yaxxlhara-Candramgfi-h'athanala the OS ·Introduction 59 Brhatkathakora,n, because there are quite a number of striking similarities in thought and expression This point has not been noticed by earlier scholars The whole discourse is in terms of homely analogies, and four or five analogies in question-and-answer form in the same order cannot be assumed to occur independently to two writers As Haris-na's date is 932 AD, ae, about a century earlier than Vādırāja's there is nothing to militate against borrowing on the latter's part Some of the parallelisms are set out below Harisena Vadırāja 1. na canyadıa sarırakam 1 pralesya coram hr eko hr taskarah ko'p mahatkusulakan kosthilayam nidhaprtah Lilipya laksam jalund sajta să ca bahirapyarandhrakam chidrahına maya krta asyamer amalam kaptah dadrse sarırakam pancalamagamal prabho mu jiva-māryajivasya nirgamo natra stadalikamucyate drsto'smabhih kadacana (IV 17) (p 173) yogi tada tam punara- 2 pratisya roham brairt puruse pyarandhrakam pūruotakosthukāyām ca dhamatyalam saankho na nidhāplah sankhamudattanadakam tatralyah so narak dhranırbahırgacchan sa ukham naslı tatpalhadhamatt pritamanasah taddh anh srūyate loke licãrapūriakam mirgato na rilokyate (IV 20) Edited wth a scholarly Introduction by Dr A Upadhye (Stoghi Jain Series 17, Bombay 1943) The reference here is to story No 73 gate hı kale stathātra manyası a 89 N ·60 Yasharacania Harirera Vädrāja yutha la santhasabdasz kosthilaya na nirgamah drryale lokacanghalairjirasyapı nibudhyalam. (p. 173) 3. mayailalaslarah satho 3. fathanyatha mudayam tollah splatam taslara na leralam sajro jr ahino'p: pramdya pūream tatpramono Tharalayam tayatha mantah (p. 273) tayd punah sammita na talpramah. (IV. 16) 4. Jalgramano yallalhasirah 4. gramdya bhastram sarralu ratapinlah tr'ayez gninary Idayu (''askha. grapenardynia anaru'jirah sajiralah. franulån vilolayan (p. 173) framinalhalu'tra na drsale yatha... (IV. 19) 5. mart 1 cawrameet cala'yız 5. mgrhta nam tu letals Iarlanar lack nilai amalan Wünsnlendall and in! dail Ichart munta's laranrale PARFOI-a.araları 10,1 hi jixth ia'u momol diarla (r. 273) (IV, 15) ............1 (IV. 16) TIeca serveripers in thaugitare i v core 10 y tire ;tave ling Iar ·Introduction 61 anyone can see how the crude nugget of Harisona acquires polish and poetic finish in the hands of Vadırāja And the parallelisms do not extend to other portions. One point remains to be disposed of in this section T. S Kuppuswami Sastrı stated in his Sanskrit Introduction to the Tanjore edition of the Pasodharacanla that the source of this story was undoubtedly the Ullarapurana of Gunabhadra He also added that the story occurs under the Book on Suvrata Tirthankara.90 This opinion is quietly adopted by Wintermtz and De an their reputed works on Sanskrit Literature, and other scholars like K. V Raghayachar” have followed suit. The present editor has tried in vain to locate the reference in the published Uttarapurāna of Gunabhadra The story is conspicuous by its absence not only in the life history of Suytata but in the Uttarapurana as a whole Here is an example of a factual error handed on from writer to writer and it gives a lesson that one has to be very careful in recording one's evidence." 90 of esan yasodharacaritaprabandhanan gunabhadracaryaprarutottarapuranantargatasuvrata furtharkara-kathagam vidya manan yasodharacaritameva m dlamits tistoivadam Op cit P 4 91 History of Indian Literature Vol 11 p 535 History of Sanskrit Literature, p 436 92 Kannada Yasodharatante (Mysore), p Xv 93 There is one ad rect parallel furnished in one of the stories of Uttarapurang uz of two brothers taking loner births successively b causa of their mutual aager (krodko kasaga) but this is 18 20 way connected with Yasadhara. story as we have it b re - cf Vitarapurana (Ch. 62 ) Since wr t og the above it has come to my notice that s Bommarasa Paod ta has also questioned this ascript on in his hannada Edition of Jagns Yasodharakavga (Maraduru 1951 ) ·62 Yasodharacanta Another conjecture of the same kind hazarded by Kuppuswami Sastri is Vādırāja's authorship of the Tamil Pasodhara-Kavyam” Gopinatha Rao, who alludes to it, states as follows:- "They (the Sanskrit and Tamil versions) areboth so strikingly alike in composition and diction that there is every probability, as Mr Kuppuswami Sastrı ventures to thinh, that they were written by one and the same author".95 Prof A. Chakravartı, to whose valuable works in English we owe our knowledge of Jaina literature in Tamil, is more cautious in his estimate Unlıke Jaina literary works in Sanskrit where the authors generally give a bit of autobiographical information, either at the beginning or at the end of the work, in Tamil literature the author maintains absolute silence on that matter Practically nothing is known about the author except that lie was a Jaina ascetic There is a Sanskrit Yašodhara-Kavya dealing with the same story. But it is not clearly known which is earlier, the Tamil or the Sanskrit one Another authority on the subject opines " Yasodharakavyam is one of the five minor epics in the period nearer to the third 'Sangam Age' Yasodharakavyam based on a Sanskrit work, consists of 320 stanzas. "997 1% 9+ 95 96 97 Vide-Sendamil, Vol I PR 217, 265 English Introduction to Yasodharacanta (Tanjore edo ) A Chakra arti, Jaina Literature in Tamil, p 451 Dr K R Sriaisasa Iyengar in the Age of Imperial Units, P 301 ·Introduction 63 Thus, much can be said on both sides regarding the relation of the Tamil ' Yasodharalaryam' ris a urs Vādı-. rāja's Sanskrit work. It is difficult to take any definite position. But since the correspondence in the story is far too close, to the extent of similarity in the name of the Queen's servant-maid (viz. Gunavati) who figures but once in the whole poem, and who is found exclusively in Vadırāja's version, one might not be far from truth to think that the anonymous Tamil poem is modelled on that of the celebrated Sanskrit poem of Vādırāja, and not rice tersa, in the present state of our knowledge of Tamil chronology, We have already seen that Yaśodhara's story was quite popular with writers from about 650 A. D, the probable date of Prabhañjana. How much earlier it might have been current is difficult to determine. A sort of hint is dropped by Vādırāja, if we can look upon his epithet. Kulena Gangah" (IV 46) with reference to saint Sudatta, king of Kalinga, being based on historical tradition. History knows that Kings of the Ganga family began to rule the Kingdom of Kalınga only by about the 5th Century A, D.", when the Ganga era 98. 99. This epithet is echoed by the Kannada poet Janda in bis Yasodharacarite (IV 43 ) 10 the form 'Gangokulacakravarts. Cf "Towards the close of the 5th century AD, the Gangas for the first time appear as rulers of the kingdom of Trikalioga.."--Harekresboa Mehtab, 'The History of Orissa' p. 43 Bat it is claimed by mythical chronicles that the ancestors of the Garga dynasty tuled at Ayodbya, and were descended fram the ancient Iksvaku family. CX. AM Prasad, Purusārtko-siddh utāga (Lucknow, 1933), Introdo p 28 ·64 Yasodharacarita was founded by them, The story of Sudatta might thus date back to the historical period. Similar stories of faithless women are not unknown to Sanskrit and Prakrit literature For example, the moral of a Jātaka story1c0 15 "All women fail to find delight in homes that are their own. Thus does a wife forsake her lord though lusty be and strong And will with any other man, e'en a cripple vile, go wrong." a moral which can well fit in with Yašodhara's story. Another story concludes- "A sex composed of wickedness and guile, Unknowable, uncertain as the path Of fishes in the water-womankind Hold truth for falsehood, falsehood for the truth As greedily as cows seek pastures new, Women, unsated, yearn for mate on mate, As sand unstable, cruel as the snake, Women know all things; naught from them is hid."*101 E. B. Cowell observes that “Like all collections of early popular tales, they (Jataka stories) are full of violence and craft, and betray i low opinion of woman, *** The world of the Brhat-katha1( as repre- Jalaka Slonis, Vol. V (Lunc & Co, London, 1957) 236 l'or other stories of women s wickedness, sce Ibid, in 25, 148, 155-6, 234, 285, II 223-245, II 94, 51% 61, etc 101. Iord Vol. 155 102 JE1. l'rtace, peh 103 CI Soriferz. $2.3-5, 103, 2:6 ( noted by Ilertel); 1 asulca (Tawety) St. 125.

·Introduction 65 sented by the extant Kathasarit-sigara) is also full of such tales of inconstancy. Hemacandra's Paréistaparran104 has a story of adultery where a queen carries on with an elephant-keeper who is also a cripple and who scourges her on the back with his leather-strap, just as in our story. All these point to the conclusion that the origins of the Yašadhara story are to be traced to the beginning of the Christian era when the common stock of Indian folk-tales was being first drawn upon by writers and moralists. Perbaps these folk-tales Here of Dravidian rather than Aryan origin since we find only writers from the South-like Gunadhya and Dandın-making liberal use of them in the first instance. Jaina preachers must have given a religious turn to what was once a pure secular story of woman's infidelity. But by the time of Vādırāja, however, the story had already taken the final form, and his main credit lies in immortalısıng it with his poetry, and striking a balance between the moving human elements in the first balf with the atmosphere of religious instruction in the second half. Bird- and beast-fable also formed an essential aspect of ancient Indian folk-tale; and we have, in Vadırāja's account of various animal-existences, a very artistic use of this theme to illustrate or point a moral, in characteristic Indian fashion. The animals in this poem not only afford entertainment, but also serve to analyse human motive with unerring discernment and act as good commentators on the vanity of life. The ritual-ridden ancient society could not have been more effectively and devastatingly satirized than by the reflection of these birds and beasts. Vadiraja's ait of sature here reminds us of 10+ 1 95.

·66 Yasodharacarta Swift's Gulluer's Tratels And this vein of subtle satirical humour is Vādırāja's own. The central thread that binds together the two parts, viz , life at the human level and life at the level of animals, is furnished by the interplay of love and hate. This panorama of light and shade goes on unchecked until wisdom dawns; and wisdom is but another name for the practice of ahımsā in thought, word, and deed. The whole human and animal situation dramatically unrolls before us, transfigured by the imagination of the poet, and the artistic unity of the poem finally synchronises with the ethical law of ahımsālharma itself. This impression of unity we miss in Somadeva's voluminous work; and Puspadanta's art pales in comparison with that of Vadırāja. Harisena's account is deficient in the human touch, since all his attention is on the narration of the incidents in summary fashion and not on delineation of character, Thus Vādırāja's Yasodharacanta shines in comparison with previous versions of the story. (11) Characters Sanskrit poetic tradition recognised only perfect types of heroes and heroines for treatment in serious epics and dramas. Poets and playwrights, therefore, turned to heroic sagas of the past for their material and sing of gods and god-like heroes The canon of decorum (aucilya ) held complete sway over the critical judgements of Indian literary theorists, and the slightes indelicacy (anauntya) in the treatment of passions nas severely condemned. While literary theory re- 105 Cl. 'anduciturte ingad rasabhangasm karanam Dhranyaloka, to 330. (Kashi eda. ).

·Introduchon 67 eccellence, 106 It took cognised 'Love' (or S'rngara') as the "rasa par pains to point out how it would be caricatured into the comic' (Hasya) with the slightest touch of indelicacy 107, if the rigid rules about characters as laid down in the books were not scrupulously observed. The love-poet's worst failure was thus bathos, and he was not permitted to build a literary work on an 10moral theme. OF course, theorists permitted introduction of such elements in rival and low characters (when Srngāra would be just Srngärabhāsa), but never in the hero or the heroine. The distinction between rasa, rasābhāsa, and gramya ( dosa ) is fundamental to Indian poetic judgement,108 and classical Sanskrit writers, including masters like Kālıdāsa, conformed to these general requirements We have practically no adventurous writer who dared to set critical standards at naught, and win new territory for creative writing Literature remained for quite a long time shut up in the narrow groove prescribed by orthodoxy, with the result that it soon began to show signs of decadence in an atmosphere of artificial refinement. The breath of life as actually lived by the Indian people 25 practically missed in the elaborate accounts of standard heroes treated to a plethora of poetic conceits. If we turn to Vālırāja's Yasodharararıda against this background, we get a refreshing sense of relief We 106 107 Ct śmigira eva madhurah parah prahladan) rasah Dlvanyaloka, II 7 Called gramyata or vulgar ty by Dand in his havyadarsa Ci also stuguna lihi bhaved husya) - Bharata For a full study of the dst action betwee the categories of Rasa and Rasabhasa, ste the present writers article on the subject in the Karnatak Utversity Journal, Huma- Bities Number, June 1962 108 ·68 l'asodharacarita breathe living air and we hear living voices We disc cover a modern note for the first time in the very conception of character Even Vádırāja's hero and heroine, not to mention the rest of the characters, are figures in flesh and blood who love and hate, sin and suffer, like the common lot of humanity. Though they are royal personages, they represent the life of everyman' since they are not just paragons of might and virtue, but partake of the weaknesses and follies of the whole of humanity. Vádırāja is entitled to a high place in the history of Sanskrit Poetry for having succeeded in introducing a note of realism and modernism which was unknown before. Our conventional dramas and epics cannot be tragic' in the nature of things, but Vādırāja's Yasodharacarita is nothing if it is not a tragedy. It is a tragedy, not only of Yasodhara, but of Everyman It is a tale of Life, Death and Redemption It is a story of Paradise lost and Paradise regained. Yasodhara, the hero In our strong reaction to the sin of the heroine, we are likely to give her more importance than she deserves The poet does not intend her to be a tragic heroine, as he intends Yasodhara to be a tragic hero Amitamati comes and goes, only one nefarious role is assigned to her Her affair is no more than an interlude, a passing phase, in the life of the hero which forms the entire poem. Yasodhara was blessed with wealth and status, power and pelf, health and youth, in fact, with everything that should make a man happy. His sway over the realm was unquestioned, his people were happy, his ·Introduction 69 marriage with Amitamatı sweet and hi» personality glorous. So he naturally gave himself up into thinking that he was the happiest man on earth Was there anything wrong in that? Well, thereby hangs the tale. Is supreme happiness a possibility in this world ? Religion says no It is only a fact of heaven, not of this earth Man is deluded into thinking that he is at the summit of happiness just when he is about to fall headlong into misery Such was also the Greek idea of the lot of man on earth, and they thought that gods would become jealous if anyone said h: was happy, and would at once push him into the abys, of suffering But the Indian view is more philosophical and it makes man himself responsible for both his downfall and uplift. Absence of wisdom leads to downfall and he will rise again with the dawn of wisdom Fate does not become a blind force here shaping his destiny from the outside but becomes another name for his own wisdom or ignorance become active and productive When Yasodhara did flatter himself to be the happiest man in the society of his lovely queen Amrtamati, he was only ignorant and unaware of the evil ways of women This was his tragic frailty and it brought down upon himself, most unexpectedly though, the worst misery that he could have imagined for bin- <elf His most trusted wife proved a downright adulteress She stooped down to the lowest depths of degradation conceivable, by surrendering her virtue to a horrid, ugly, cripple, a beastly and brutish menial. The King saw it with his own eyes and could have killed the criminals down with his sword at a stroke They were there at his feet awaiting their well-deserved punishment ·70 Yasodharacanta But the King does not strike. Why? Because he is an Indian king and is stronger in self-composure than in emotional indiscretion. The greatness of an Indian hero is tested not by the bloodiness of his revenge, but by the splendour of his self-mastery. He has in him the gift of divine mercy yet, and he lets off the sinners. But he cannot let himself alone, He punishes himself for his former illusion about woman's constancy. He drives away his attachment to the lures of the senses. The hero Yasodhara commands our respect in this noble conduct of his when he was tried so harshly by circumstance. Yasodhara is now disillusioned about the love of a wife. Better wisdom late, than never. He is full of pity for the fickle woman. There it ends. But the hero's trial did not end there In fact it proved only the beginning of even more serious trials Having lost the foothold of his wife's love, the King tries to clutch at the love of his mother like a drowning man who catches at a straw. And it eventually proves far more dangerous. To save his own face and that of his wife, he concocts a white lie while reporting the cause of his worry to his fond mother. He says he had a bad dream, and the mother suggests a remedy worse than the disease She wants her son to sacrifice live animals, against his conscience though The King, in a weak moment, compromises with his conscience and the drama of his tragedy starts. Earlier, the King had not done anything sinful, in fact, had conquered the idea of sinful revenge and come out victorious But now he had contemplated sin, in concession to the sentiments of his mother, and whatever makeshift he might devise, he cannot surely hoodwink the wheels of Karma that grind unremittingly! The mother pushed him into sin and ·Introduction 71 the King rolled down the abyss along with her. The spiritual tragedy could not be escaped now. The King knew, from the moment the pasty cock crew, that he was doomed, and he never pardoned his mother as he had done his sinful queen In vile birth after birth, he became a passive victim losing active initiative once for all Such is the effect of sin which destroys the spirit. The mother Candramati, too, shared the same horrid sufferings all the time At last, the two were lucky enough to hear wisdom from a saint, and having purified themselves, eventually attained heaven Thus the whole poem, from the beginning to the end, is the tragical bistory of Yasodhara who represents everyman. Though steeped in misery and suffering, not only in the human life, but much more in the cycles of animal lives exposed to torture and untold misery, the Isfe of the hero is not unrelieved by hope. It breathes the message of optimism and robust faith to everyone who shuns from sin Thus Yasodhara combines in himself the character. stics of both a tragic hero and a religious hero His character is unique in holding a mirror to the realistic aspects of ancient Indian life Amrtapalı, the heroine Amrtamatı is a type of heroine quite unique in Sanskrit literature With the didactic Sanskrit poets, the only type of married woman admissible into epics were paturalás or paragons of chastity like Sıtā, Savitri and Damayana The Jana post does not wish to dete this ideal, but he makes bold to portray truth about life as it is actually lived in this world, a truth which is often ·72 Yasodharacarita far from the ideal The purpose is not to countenance immorality or to encourage it, but to make it a caution and a warning and to force complacent people into some thought on spiritual questions, without which infinite bliss is impossible. Immoral love in the heroine is portrayed not as an end in itself, in which case the poem would be obscene though penned by a monk, but as a means for inculcating the need and value of detachment and renunciation. Amrtamati's adultery is not an example, therefore, of singāra or Love, but only of an abhāsa or caricature of it. The post has never lost his sense of constraint in portraying it and does not fail to bring out its moral repeatedly In Western literature, the type of unfaithful woman is not at all uncommon Right from Helen and Cressida, up to their counterparts in modern Miss Julia (of Strindberg) and heroines of Balzac, they have consistently formed themes for the works of literary masters But in India Amrtamati is perhap, the first of that kind, yet she serves only a subordinate role, and forms but a part in the higher harmony, unlike Western heroines of her ilk. Is Amrtamati a tragic heroine ? Does she command the sympathy of the poet? These are questions which may be answered in the negative The poet sympathises no doubt with the lot of womankınd as a whole, whose passion outruns judgement But he does not, on that account, uphold or justify the action of Amrtamatz in particular. She is not a perfect woman with but a 3mgle forbie She is an imperfect woman with no virtue to recommend her except her beauty. If the poet had the least sycopathy for her, he would not have painted her paramour in such hideous and horrid ·Introduction 73 colours. The ugly beast has, however, one redeeming feature a sweet musical voice. But does it exonerate the unabashed adultery of the Queen who should have known better? Again, the contrast between how she gladly takes the lashes and kicks of her lover, and how she faints at the touch of a flower in the King's hand, shows how she was nothing but a clever actress, a woman knowing all the wiles of her sex. Furthermore, she never for once regrets or relents, She has never a thought of either the husband whom she loved so long, or the son who is grown up, before she stoops to folly. She never justifies herself except on the ground that her passion is irresistible. She is thus intended as the villain of the prece, and that is why the poet makes her cooly murder her husband and mother-in-law, all for a suspicion that her misdeeds have been discovered One feels that the ends of poetic justice have been served when she is shown later as a bloated mass of flesh with leprous sores running all over, and eventually condemned to perpetual Hell. Auttamati is thus a warning to wonen. Though an ascetis, the poet has succeeded in portraying her personality very interestingly without any subversion of values. She is a standing monument to the moral "Earthy desires and sensual lust Are passions springing from the dust ; They fade and die, But in the life beyond the tomb They seal the immortal spirit's doom - Eternally." 109 109. Longfellow's translation of a Marique poem by Coplas De ·74 Yasodharacarita Perhaps Vadırāja is the first writer who successfully delineated S'rngärarasābhasa instead of Srngärarasa in his heroine, without sacrificing the importance of ultimate Sanlarasa (iv) Vadırāja's style, etc. We have seen in the earlier sections how Vadırāja shows novelty and originality of approach in the handling of his plot and in the delineation of characters in the Yasodharacanta, The same is no less true of his style, which is free from excesses of all kinds. He strikes a happy balance between pure didacticism and pure eroticism He does not hesitate to expose social evil in order that be might propose heavenly remedies. He strikes a significant note of humanism, all but rare in Sanskrit poetry, What might have become dreadfully dull is relieved by his glowing account of life's delights as well as pains Instead of losing himself in the verbiage of conventional tropes and conceits, he finds time to reflect gravely on of the world and the pathways to salvation. Paradoxical as It might appear, the poem both secular and religious, both realistic and idealistic, both profane and profound. As we already saw, he has an eye for the comic and the ridiculous, and he does not spare any superstition Even when they figure under the guise of reputed religions, his satire and humour mark them out and laugh them away. Nirantusah larayah, they say. If the poets' power or genius lies in independence, Väderāja possesses it in an abundant meuure indeed. He had before him only classical cpics in Sanskrit - large in effect, in characters, cvents, and setting - the cpic scale itself transcending at every point that of ordinary life. But Vālırāja made a new the sins 1S ·Introduction 75 Epic from the common lot of humanity, from its sins and sufferings themselves Man's quest for the meaning of life and his futile struggle against death is the theme here, and as in Greek tragedy, man's suffering is the result of guilt, which must be expiated. It is suffering which prepares the mind to gain redeeming wisdom , but unlike Greek tragedy, it is suffenng in birth after birth, both human and sub-human. The genius of Vadırāja lies not so much in the originality of his theme - since Sanskrit literature was quite familiar with similar themes as in Bhartthar1110 but in his exquisite treatment of age-old themes. The Yasodharacania does not suffer from the common failing of Sanskrit poems, viz , longwindedness Váditāja shows that he is a master of the intricacies of Sanskrit grammar and lexicography, by giving us, occasionally, rare forms and expressions 111 A learned commentator like Laksmana, who has more than a dozen lexicons at his command, finds himself baffled more than once. But these are kept within limits and are never allowed to outrun the bounds of normality. In style, Vādırāja seems to have had Kālıdāsa for his model, and we do not find any pedantic perpetrations which halt the even flow of his sweet poetry The samases are but short and 110 Cf the famous quatrain an cinta pa mi mangsa mayı sa dilakta sabyanzamic hati janam sa jano nyo-saktah asmalkrte ca paritusyat: kacıdanga dhiktam ca tom ca madanam ca smari ca mari ca CF e g, SouvanI' IV 38 'rohs (IV 20 }, "anajatha' (III 53 ), 'preta-krata yya (II 13), which are care words from kos23 and also peculiar grammatical forms, Iske tavatthis (1112), vipakima 7+ }, adyasuhan (III 15 ) ·76 Yasodharacarita of rare occurrence, pointing to the Vaidarbhi style so popular in the South. In continuation of what is said in section V.11. above, it might be added that even in the choice of metres, Vālırāja restricts himself to three or four widely prevalent ones like up yan, anustubh and i am astha, and avoids the unfamiliar and longer ones. In his anuştubh-s, we see him a master of the inner rhythm of the verse unlike many an earlier Jaina poet. However, he has a few mannerisms like the word ucсakaih without any special significance. His imagery, again, is vivid and striking. He uses only the easy and most effective alankara-s like upama (1.8,9 etc.), ulpreksa (1.10,40 etc ), rūpaka (1 57,01c.), arthantaranyasa (11 38 etc.), etc., showing off his power over desa ( double entendre) but rarely, as in the description of the hero's eroticism in Canto II. In depth of vision, felicity of expression and beauty of imagery, Vadırāja stands easily and incomparably first among the Jaina Sanskrit poets. His is a rare combination of artistry and simplicity, grace and force, elegance and moralism. Though, like the natural epic, his Yasodharacarla centres mainly round orally transmitted folk-lore and legend,'it also indicates throughout that it is the creation of the gennus of one man, which is the ball-mark of the later literary epic. At the same time, it is free from many of the extravagances in which artificial court poets were speaalising. It may, therefore, be said that Vādırāja tried to retrieve the Sanskrit language from the false and pedantıc diction of the court poets who specialising only in panegyrics, and introduced new subjects and new attitudes to life. The forms of proper names adopted by Vádiraja in thus poem, e. g. Vasoghi and Attalanta, perhaps indiwere ·Introduchon 77 as cate that his main source of the story was in Prakrit. These words appear like {regular Sanskritisations of regular Prakrit words, viz, Yašoha '113 and 'vanka'. It is interesting in this connection to note how Vadırāja makes an effort (in II 3) - which is not very convincing -- to justify the former word on the analogy of words like pr odara noted by the grammarians Irregular 113 8 Lakşmana's Sanskrit Commentary on the Yaadharacarita (1) Manuscripts used The Commentary of Laksmana (also spelt as Laksına in two Mss ), published now for the first time, is based on four palm-leaf Mss, all deposited in the Jaina Dānasālā Matha, Mudabidre, (S Kanara ) All of them are in Kannada characters, and the oldest of them, No 199, seems to be the original of which the other three are later copies They have all been fully collated for purposes of this edition and variants have not been noted because they were inconsiderable, and mostly in the nature of scribal errors The Mss are described below 199 191 x 2 folios 32 lines 8 letters 82 (618) date about 400 years old condition worm-eaten and partly damaged, mostly accurate in readinge 112 This form is actually found in Paspadanta s Apabbransa poem 113 For a full study of this interest og class of words vido - C. Chatterjes, Popular Blgmology, Calcutta Oticatal Jourdal, II, No 3p 918 (1) No size ·78 Yasodharacarita (2) No.: 812: size: 121" x 2" folios : 26 lines: 13 letters: 55 (small). date : about 300 years old. condition : fairly written with a few spelling mistakes. (3) No. 242 : Size : 13}" x 1}" folios : 41 8 letters : 51 date : about 150 years old. condition: full of mistakes (4) No.. 303 : size: 19}" x 2" folios : 33 lines : 8 letters : 56 date : about 150 years old. conditions : Very well preserved; but contains scribal errors, lines : (ü) Personal details about Lakşmana, the Commentator The commentator gives a fer autobiographical details in the opening and concluding sections of his interesting conmentary. They are summarised below Larşmanı or Laksını (as some Mss. spell his nine) was the son of Cikkanı and this contentary NII Krition by the son at the instance of the devout ·Introduction 79 father. Laksmana also refers to himself as 'Jinadása '.. Whether this was a surname of his or only an epithet indicative of his Jaina persuasion, is not clear 1! There were two merchant princes, Padmana and Gummata, at Ksemapura whose patronage was responsible for the composition of this commentary. The work was actually written out religiously in the temple of Neminātba at Ksemapura, 115 at the instance of the author's father Krishnamachariar records in his History of Classical Sanskrit Literature that this Laksmana, the Commentator of Vādırāja, is the same as Laksmana, the Commentator of Kavırāja's Raghala Pandariya, and assigns him to the 12th century A. D 116 The latter, commentary of Laksmana published from Bombay117 contains the colophon 114. Cf akarawadımam tikam crkkano gutaraksanah akarogsnadaso'sain cikkanatmaz-laksmanah 1 occurring both in the beginning and at the end of the commentary 115 cf sr matpadnaga-gummatetyabbibitau sivarninau bhutale khyatau caru-caritra-vardhr-himagu tatpr taye laksnanahi mando baadhara-vadiraja-vidusah kavyasya kalyanadain tikam ksempapure karodgurutara st neminathalaye 11 - Concluding verse of the commentary 116 Loc cut 117 by Gopal Narayan & Co in the Grantha-ratpa-mala Series P 187 ·80 Yasdharacarita In srimalpada-rakya-pramāna-päräldra-părina, paramahamsa-panınājakācārya--gimaduttama -solatirtha-mahāmuni-krpo-katāksalareksita, brahmanani amsālalamsa-srıdatlasīrz-sula, Laksmana-pandilatiraald, raghat a-pandariya-lilă-săracandrila samăpta This clearly shows that Laksmana, the com. mentator of Kavırāja was a Brahmin, a son of Śrıdatta and a disciple of one Uttama sloka tirtha, while Laksmana, the commentator of Vädırāja was a Jaina, a son of Cıkhana The two are, therefore, different persons and cannot be held as identical (111) The Place and Date of Laksmana We are lucky in so far as Laksmana has mentioned in so many words that Ksemapura was his home town To those who are familiar with the history of Tuluva and Kanara tracts in South India, the reference is clear enough, and does not present any difficulty. As evidenced by a number of inscriptions and even literary references, Ksemapura is the same as modern Gerasoppe in North Kanara Distnct We give belon some cxtracts from Dr B A Saletore's Afed cal Jainisis which suchontatively settles the question of Ksemapura s grography and history "Gerasoppe springs into fame in the middle of the fourteenth century due to the activity of its Healthy citizens, although as a political unit it had already made a name for itself carlier, In those ages it belonged to Tuluya, its rulers them. selies being of Tulusa origin*** Thus is it described the Govardhanagırı inscription (AD 1540 ) 1 310 ·Introduction 81 what city On the Southern bank of the great latus, the Jambūdvipa, is the Bhārata country, in which, on the eastern shore of the Western Ocean is the great Taulava country In it, on the south bank of the Ambu river, shining like the Sripundra (or central sectarian mark on the forehead of the Srivaisnavas) is Ksemapura, like Purandara's (Indra's ) city with fine Jaina Caityalayas, kings palaces abodes of yogis, lines of merchants' houses, with crowds of people devoted to acts of merit and liberality, groups of gurus and yalıs, bands of poets, learned men, multitudes of excellent bhavyas in the world was so celebrated as Gerasoppe ? ' 119 Yojanaśresthi (II) built a two-storeyed Caityalaya of Nemisvara and Gummatanātha in Gerasoppe Ambāvana Sresthi, ( a commercal magnate of Saluva Immadı. Deva Raya C 1523 A D ) was matrimonially connected with Yojana Śresthi (II) Neminātha basadı was first built by the grandfather of Ambayana In 1939, Cikkana, the son of Dodda Devappa, gave a dharmasādhana (chanty deed ) to Cavud: Setti of Grasoppe' 111 The above extracts show conclusively that though the present Gerasoppe is no more than a tiny deserted village, it was in a flourishing state from the 14th to 16th centuries A D under kings who were patrons of Jainism It is a fact of history that Jainism which could not stand the sweeping avalanche of Viraśarvişm_ 119 120 121 Loc cat Loc cut Loc 016 P 345 P 346 P 343 Y 6 ·82 Yasodharacarita in Karnataka was driven to seek refuge in out-of theway nooks and corners like the Tulu and Nagira Kingdoms. The petty chiefs of Hāduvallı ( Sangitapura), Ksemapura, etc., gave quarter to Jainism, and it is due to their patronage that Jainism has still a great following in Kanara That Ksemapura or Gerasoppe was a flourishing centre of Jaina culture is also revealed by the following account furnished in the colophon of Amoghavrtti copied therein12 (during the 16th century, if king Devendra is taken as identical with Immadı Devarāya) jambūlvipa-mahusa-hema-mukutaproitui ga der acalaprancad-daksina-bhāratalanisatelatanka-vrtlakrta) aasta ksemapuram purandara-pirt saundarya garvāpaham devendro nrpath prasastı tadıdam der endra zrndopamah it - tasya pradhana purusah purusottamasrih {Tijaina-marga-gaganāngana-balabhanuti samyakıta-candıra-suahambudhe-caru cetah babhai bhasuravaco varasangamanırı !! 1 lasmar visuildha-cidamogha manona-rythm pradanmuda yayakırtz-munis araya salkırlaye ripula punya-mahadhanaya bodhaya mallanrpateriarasar gamantri || A[s. of Sakatayana s Amoghavrth (No 177) of Humbucha Matha Library poticed by Pandit K Bhujabali Sastra Jana Siddhanta Bhaskara, Vol XIV No 2 (Jan 1948) p 29 12? 10 ·Introduchon 83 us the ! 1 In the extracts taken from Dr. Saletore's work earlier, we have references also to the date of construction of Neminātha Basadi which will definitely give upper limit of the date of Laksman, who wrote his work therein. But unfortunately, there seems to be some discrepancy since Yojana Sresthi II who built the two storeyed caityālaya of Nemıśvara' and who was matrimonially connected with Ambavana (C. 1523 ) cannot be the same as the grandfather of Ambāvana who first built the Nemisvara Basadı If this means that Ambāvana's grandfather first built it in about 1400 A. D. and Yojana sresthi built a second storey to it by about 1500 AD, then the discrepancy is removed, no doubt But the relevant epigraph only records 'the setting up of an image of the Jaina god Neminātha by Ajana whose mother was Mabambā and father was Kallapasresthi, son of Ojanašresthr," and does not bear any date Ajana," Ojana,' and 'Yojana' - only appear to be scribal variations of the same name. Anyway, these facts in. dicate that Laksmana, the commentator of Vadırāja, cannot be earlier than 1400 A DIf the first Yojana Śresthi built the Neminātha-basadı, and not earlier than 1500 AD, if the second Yojanasresth built it for the first time The last extract above from Dr Saletore's book refers also to one Cikkanı, son of Daddadevappa If this Cikkana is the same as the father of our commentator Laksmin3, then the latter's date will be decidedly 16th century A D But there might have been 123 Alysore Archaeological Report 1923 Inscript on No 107. p 119, ·84 Yasodharacanta several Cikkanas earlier, and one cannot take similarity in names as conclusive evidence. The age of our oldest Ms. shows that Laksmana may not be later than 1550 A. D. at any rate. (iv) A critical estimate of the commentary. Coming to the internal evidence furnished by the commentary itself, by way of references to earlier works, we find that Laksmana is a very widely read scholar quoting profusely from grammars, lexicons, kavyas, smrus etc., but none of these references are to rks later than 1400 A. hence these do not furnish much help in settling the commentator's date. The grammars qucted throughout are Kātantra (I 1, 15, 26, 59, etc.) and S'ākatāyana (1. 8. etc.) and rarely Panını. Poets and works referred to are Viranandi's Candraprabhakarya (II. 45 etc. ), Kālıdāsa ( II 46, etc.) Vädıbhasımha's Ksatra-cūdaman (I. 27), Śriharsa's Narsarha (1 62, etc.), Somadeva (II 20), Māgha (IL. 35), Rāghavanka ( II. 68), Sarasvalikanthabharana (IV. 7), Ragharapandaviya (IV 29), Dandin (II. 7), Kavı Räksasa (IV 45), Haricandra's Dharma-sarmabhyrulaya (IV. 74), Cāņakya (III 19), Jahabharata (IV. 45), and Vasistha (II. 58), besides several quotations anonymous Lexical citations are given, besides Amarahoša, from Visvaprakāsı (I 15, etc. ) - many untraceable in the published work of Mahešvara though - Vaija. yanti (L 19, etc.), Halāyudha (IL 9, etc.), Rabhası ·Introduction 85 (II 10), Dhanañjaga (II 13, etc ), Bhāzuri (II 31, etc ), Nāgavarma (III 13), Dhvanımañan (III 15), Trkāndisesa (IV. 19) and Vgād: (III 30, etc.) whose tert has not been recovered so far Laksmana's commentary is of particular interest to students of Kannada literature in so far as it sheds unexpected light on many dark spots in literary history: 1 It gives us for the first time a citation from Mahākavı Rāghavanka's Sanskrit poem, no longer extant (II 68) Rāghavanka happens to be a celebrated poet in Kannada literature with more than one classic like the Hariscandralarya to his credit, 2. It gives us for the first time a reference (IIL 13) to Nāgavarma's lexicon in Sanskrit. Nāgavarma, is known as an author of Kannada lexicons only like Abhidhanararnamala and Vastulost to Kannada literary history, 3. Ic gk es Kannada equivalents of Sanskrit words more than once, e.g Sanskrit eduta - Kannada 'Lanaja (IV. 17), noha Kannada 'hagale' (III. 20 ). 4. It gives us for the first time a clear idea (III. 62) of Vastuka and Varnala two literary forms famous so far only in Kannada poetry. Apart from these side-lights, Laksmani's commentary is intrinsically valuable as an ad in understanding Vädrāja But for his commentary, many a word ( like Ganga' in IV. 4.) would have remained a puzzle roday. He explam every gratomatreal pecahanty and notes the meanings of every difficult word Even while slurring over the simple passage, he indicates ·86 Yasodharacanta the anvaya and thus helps us in construing the verse properly. His rich quotations reveal his wide reading and sound scholarship. His preference for Kātantra and ſākatāyana grammars over that of Pānını, however, presents us some difficulty since most of us today are conversant only with Panini's terminology To understand the theological implications of certain words (e. 8, trigārala', (I. 30), Laksmana's commentary may be said to be indispensable. He has also an eye for poetic beauty and explains the figures of speech in the text; and his assistance is indeed great when puns are involved. To sum up, Laksmana may be said to represent the best Jaina tradition in the study of Sanskrit classics 3

·SANSKRIT TEXT
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COMMENTARY

·यशोधरचरितम् सटीकम् प्रथमः सर्गः। श्रीमदारब्धदेवेन्द्रमयूरानन्दनर्तनम् । सुखताम्भोधरं वन्दे गम्भीरनय गर्जितम् ॥१॥ मुनिसुव्रतनामानं नमामि जिननायकम यदज्ञानदीपकीलेऽलं मदनः शलभोऽभवत् । श्रीवीरणन्दी विजयी विभूया- विद्वान्विपश्चिज्जनहर्षकारी। यदीय काव्य(५.! वाक्य )श्रवणं जनानां कवित्वशक्ति कुरुते कृतार्थाम् ॥ वादिराजमुनि नौमि मेदिनीतिलकं कविम् । यदीयरसनारड्ने वाणी नर्तनमातनोत् ।। अकारयदिमा टीकां चिकणो गुणरक्षणः । अकरोज्जिनदासोऽयं विकणात्मजलक्ष्मणः। (५ ! लक्षणः) आशीर्नमस्क्रियावस्तुनिर्देशो वापि तन्मुखमिति नान्दीमुखे मङ्गलार्थ- मिष्टदेवतानमस्कारमखण्डरूपकालङ्कारस्वरूपेणाह कविः-श्रीमदित्यादि। श्रीरस्या- स्तीति श्रीमान्, आरब्धश्चासौ देवेन्द्रश्च आरब्यदेवेन्द्रः। 'कर्तरि निधा स्नानभोजन- पानाद्याः नान्ताः कर्तरि च सता' इति कातन्त्रसूत्रम् । श्रीमदारब्धदेवेन्द्र एव मयूरस्तस्यानंदाज्जातं नर्तनं यस्य सः । यदाह कालिदासः- * Abbreviations used :- का न्या सू-कातन्त्रत्र्यावरणसूत्राणि । का.स-कातन्त्ररुपमाला। शा च्या मू-शाकटायनव्याकरणसूत्राणि । - :- ·90 यशोधरचरितम् अथ प्रजानामधिपः प्रभाते जायाप्रतिग्राहितगन्धमाल्याम् । वनाय पीतप्रतिबद्धवत्सां यशोधनो धेनुमृपेर्मुमोच ॥ [ रघुवंश, II.1] इति । अत्र पीतशब्दः कर्तरि निष्ठा स्यादिति । सुबत एवाम्भोधरः, तं, गम्भीरनया एवं गर्जितं स्तनितं यम्य सः, तथोक्तम् । अन्वयस्तु-श्रीमदारब्धदेवेन्द्र मयूरानन्दनतम् सुव्रताम्भोवरं वन्दे । किमस्य श्लोकस्य नामधेयम् ? 'ओजयोर्यगणो नाब्धेर्युग्मयोर्जगणेन च । श्लोकेषु कथ्यते पथ्या श्रोत्रपथ्या यतस्ततः ॥ अस्माकं जिनसिद्धश्रीसूर्युपाध्यायसाधवः। कुर्वन्तु गुरवस्सर्वे निर्वाणपरमश्रियम् ॥ २॥ २. अस्माकमित्यादि । श्रीशब्दो मङ्गलबाची सर्वत्रापि योज्यः । जिनसिद्धश्रीसूर्युपाध्यायसाधवः सर्वे गुरवः- पञ्चपरमेष्ठिनोऽम्माकं निर्वाणपरमाश्रियं- निर्वाणं मोक्षः; 'मुक्तिः कैवल्यनिर्वाणमित्यमरः; तस्मिन् अधिकलक्ष्मी कुर्वन्तु ॥ श्रीमत्समन्तभद्राद्याः काव्यमाणिक्यरोहणाः। सन्तु नः संततोत्कृष्टाः सूक्तिरत्नोत्करप्रदाः ॥ ३॥ ३. श्रीमदित्यादि । संततोत्कृष्टाः काव्यमाणिस्यराहणाः काव्यमेव माणिक्यं, तस्य रोहणाः; रोहणाद्रिः रत्नसनिरिति प्रसिद्विः । श्रीमत्समन्तभद्राया; नोऽस्माकं सूक्तिरत्नोत्करप्रदास्सन्तु भवन्तु ॥ इतिहाससमासोऽयमत्रावहितचेतसाम् । आस्रवन्ति शुभान्युच्चैनिजीयन्त्यशुभान्यपि ॥४॥ ४. इतिहामेत्यादि । अयमितिहाससमास: पुरातनचरितसंक्षेपः। अत्रा- स्मिन्न, असहितचेतसा उम्मनस श्रोटनमानां, शुभानि मङ्गलानि, उन्राममन्ति अशुभान्यपि निर्जीयन्ति । ~ 'निजयन्ति P.

·प्रथम सर्ग 91 . वर्धयत्यपं सवेग विधत्ते मुद्धदृष्टिताम् । प्रध्वस्तीकुरुते व्याधीनाधीनपहरत्यलम् ॥ ५॥ ५ वर्धयतीत्यादि । एष अय, तेषा सवेग वैराग्य, वर्धयति, शुदृष्टिताम् सम्यग्दृष्टित्व, विधने । व्याधीन् प्रध्वस्तीकुरुते-अप्रवस्तान् प्रध्वस्तान् कुरुते भध्वस्तीकुरुते, नाशयतीति यावत् । इत्यन कृभ्वस्तिषु विकारात् चि । (का II ४८५) चौचावर्णस्येवमिति कातन्त्रमूतम् । (का रू II ४८५) आधीनलमपहरति । श्रीपार्श्वनाथकारस्थचरित येन कीर्तितम् । तन श्रीवादिराजेन दृधा याशाधरी कथा॥६॥ ६ श्रीत्यादि । येन श्रीपार्श्वनाथकाकुत्स्थचरित, कीर्तित-कथित, तेन श्रीवादिराजेन-श्रीवादिराजनामधेयकविना, याशोधरी कथा-यशोयरसम्बन्दिनी कथा, हपा-रचिता। 'ग्रथित ग्रथित दृपमित्यमर ॥ इहास्ति भारते वास्य दो यौधेयनामनि । पुर राजपुर नाम्ना राजराजपुरापमम् ॥७॥ ७ इहे यादि । इह भारते-भरतसन्धिनि वास्ये-क्षेत्रे यौधेयनामनि- यौधेयदेश, राजराजपुरोपम नाम्ना राजपुर पुरमस्ति । कार्तस्वरमयो यस्य परिधिश्चम्विताम्बुद । भाति मध्यदिनार्कस्य परिवेप इवान्वहम् ॥८॥ ८ कार्तस्वरेत्यादि । कार्तस्वरमय -कनकरचित चुम्बिताम्बुद यस्य पुरस्य परिधि -साल अन्वहमनवरत भाति-राजते । कथमिव ? म यदिनार्कस्य परिवेष इव-परिधिरिख । 'परिवेवस्तु परिधिरित्यमर । 'मध्याच्छणदिना मक्च (शा व्या सू III 1 114) इति मध्यदिनस्य सिद्धि । इद शाका यनमूत्रम् ॥ प्रासादशिसरप्रोतपद्मरागमरीचिभि । मध्याह्नार्कातपो यन मिश्रो वालातपायते ॥९॥ ९ प्रासादेत्यादि । यन प्रासादशिखरपोतपद्मरागमरीचिभि प्रासादाना-- सौधानां । 'प्रासादो देवभूभुजा मित्यमर । शिखरेषु-अग्रेषु। 'शिरोऽय शिखर- वा ना' इत्यमर । प्रोता -स्यूता , पद्मरागा तेषा मरीचिभि किरणे, - । भानु १ वर्धयत्येव । २ कास्य P,H ३ वा P ·सर्वदिङ्मुखैः 92 यशोधरचरितम् करो मरीचिः स्त्रीपुंसयो' रित्यमरः । मिश्रो मीलितो मध्याहाळतपः द्विगोरहात अन्नन्तादहनशब्दादट समासाङ्गो भाति, मध्यं च तत् अहश्च मध्यानः, तस्मिन् । अर्कातपः-सरकिरणप्रकाशः, बालातपायते-वालातप इवाचरति । 'कर्तुरायः सलोपश्चेत्यायप्रत्ययः । अय्यन्ताच्च' (का. व्या. सू. III. 78) इत्यात्मनेपदम्, अयं नामधातुः ॥ यन्नित्यं धनदायासकेतुभिर्वातकम्पितः । दूरादाहयतीवोच्चैरर्थिनः सर्वदिदमुखैः ॥१०॥ १०. यदित्यादि। यत्पुरं वातकम्पितेपनदावासकेतुभि:-धनदानां धनिनामावासाः-गृहाणि, तेषां परितः स्थितैः केतुभिः-ध्वजेः उपलक्षितं सत, : आर्थिनो-याचकान् दुरात् आह्वयतीव ।। यस्मिन्नसमैलावण्यनिर्मितावयया अपि । सर्वाङ्गमधुरायन्ते भोगिनां मृगलोचनाः ॥११॥ ११. यस्मिन्नित्यादि । यस्मिन् पुरे असमलावण्यनिर्मितावयवा अपि मुगलोचना:-मृगस्य लोचने इव लोचने यासां ताः मृगलोचनाः रमण्यः । भोगिनां भोगवतां जनानां सर्वाङ्गमधुरायन्ते सर्वावयवेषु प्रिया भवन्ति । 'स्वादुप्रियो तु मधरौ' इत्यमरः । अपिशब्दः शङ्कामाचष्टे । गर्दासमुच्चयप्रश्नशङ्कासम्भा- वनास्वपि, इत्यमरः । असमलााण्यनिर्मितप्रतीकाः वनिताः जनानां सर्वाङ्ग- स्वादुत्वं कथमुपयान्तीति विरोधः ॥ यत्र प्रत्युरसं नारीपयोधरपरिस्पृशः । कामदावाग्निसंतापान्मुच्यन्ते युवभूभृतः ॥१२॥ १२. यत्रेत्यादि। यत्र पुरे। प्रत्युरसं उरसि । 'प्रतेरुरसस्सप्तम्या' (cf. का. व्या. सू. II. 390) इत्यत्समासान्तः । नारीपयोधरपरिस्पृशः युवभूभृतः- कामदावाग्मिसंतापान्मुच्यन्ते। दावाग्निसंतप्ताः पर्वताः मेघस्पर्शवन्तश्चेत्तापान्मुच्यन्ते इति भावः॥ यत्र च स्पृहयालुभ्यो दायं दायं व्ययीकृताः। अपि प्रत्यहमेधन्ते सतां विद्या व श्रियः ॥ १३ ॥ १३. पत्र चेत्यादि । था च स्पृहषासुभ्यो पत्रकेम्पो दायं दारं- टन्ना दत्त्वा । 'णमाभीक्ष्णे विश्व' (का. व्या. सू. IV. 435) इति द्विपदम् । ननिय । २. सर्वदिशगतान् । ३ तस्मिन्नसम° ४'मूरन्ते ॥ .

·प्रथम सर्ग 93 च्ययीकृता अयया व्यया कृता व्ययीकृता । श्रियोऽपि प्रत्यहमेधन्ते । प्रतिदिवस प्रवर्धमाना भवन्ति । कथमिव ' सता विया इव ।। अवाच्या' दिशि तस्यास्ति चण्डमारीति देवता । एकान्तत प्रिया यस्या' प्राणिनामुपसहति ॥१४॥ १४ अवाच्यामित्यादि। तस्य पुरस्य अवाच्या दिशि चण्डमारीति देवता अस्ति । यस्या प्राणिनामुपसहति एकान्ततोऽत्यर्थ, प्रिया । या च सत्त्वोपघातेन यथाकालमनचिंता। राज्यराष्ट्रापघाताय रौद्रमूर्ति प्रकल्पते ॥ १५ ॥ १५ या चत्यादि। सत्त्वोपघातेन प्राणिवधेन। 'सत्त्वोऽस्त्री जन्तुषु क्लीय विद्यमाने बले गजे' इति विश्वप्रकाश । यथाकाल-कालमनतिक्रम्य, अनर्चिता चेत् राज्यराष्ट्रोपघाताय-राज्ञ भाव राज्यम् । 'यण च प्रकीर्तित' (का व्या सू II 301) इति कातन्त्रसूत्रम् । नृपतिविधमानत्वमिति यावत् । राष्ट्र देश । तयोरुपघाताय वधाय! 'घातोन्माथवधा आप' इत्यमर । रौद्रमूर्ति प्रकल्पते 'लो कृप' इति कृपासामर्थ्य इति धातो कारस्य लकारादेश जायते ।। आराधिता तु तपौरैरुचितोपक्रमण या। दुर्भिक्षमारक याधिध्वंसेन प्रसीदति ॥१२॥ १५ आराधितेत्यादि। तत्पौरै उचितोपक्रमेण उचितपूजया, उपक्रमस्तु पूजाया प्रारम्भे तु पुमानयमिति विश्वप्रकाश । आराधिता देवी दुर्भिक्षमारकव्याधिप्रसेन प्रसीदति॥ इपे चैत्रे च मास्यस्या' पुर पोरनुपान्विते । यात्रा निर्वय॑ते चित्तप्रसादाद्वरलिप्सुभिः ॥ १७॥ १७ इपे इत्यादि । इपे आश्वयजे, चैत्रे मास, चित्तप्रसादात् वरालिप्सुभि नृपान्वितै पौरै अस्या पुर अग्रत , यात्रा प्रस्थान निर्वय॑ते क्रियते ॥ न्यवेदयदियागत्य मधुस्तस्यै निजागमम् । माकन्दकलिकास्वादमत्तकोकिलनित्यने ॥१८॥ १८ न्यवेदयदित्यादि । मधु वसन्त । तस्यै निजागम-स्वकीय गमन । 'स्वके नित्ये निज त्रिषु' इत्यमर । 'यात्रा बज्याभिनिर्याण प्रस्थान - १ अगच्या P २ मरक' 11,P ३ विश्वसेन I ४ प्रमि यति A, T ५ मासेऽस्या A,M,P ·- 94 यशाधरचरितम् गमन गम ' इत्यमर । माकन्दकारिकास्वादमत्तकोक्लिनिस्यने -माकन्दा चूता, तेषां कलिका -कोरका , तासा आस्वाद भक्षणम्, तेन मत्ताश्च ते कोक्लिाश्च, तेपा, निस्वनै -ध्यानभि , न्यवेदयदिव व्यजिज्ञपयदिव ॥ उद्गिरन् दिशि दिश्युचे रक्ताशोकस्य मनरी । जहारेव' बलिं तस्यै स काल स्वस्य शोणिते ॥१९॥ १९ उद्गिरन्नित्यादि । रक्ताशोकस्य मञ्जरी दिशि दिशि उच्चे उद्गिरन्, स काल -वसन्त स्वस्य-आत्मीयस्य, शोणिते -मांसे , तस्यै बलि- पूजा, जहारेव-दत्तवानिव। 'शोणित रुधिरे मासे पद्मरागप्रबालयो' इति वैजयन्ती ।। देवतावासचूताना शाररासु परपुष्टकै । शूल्यमासैरिवातस्ये मधुनोपायनीकृते ॥२०॥ २० देवतेत्यादि । देवतावासचूताना शाखासु परपुष्टकै - कोकिले , मधुना उपायनीकृत शूल्यमासैरिवातस्थे-'ठा गतिनिवृत्ता'विति धातो भावे लेट, आत्मनेपदम् ॥ ततस्तदर्चनाकाल विलम्बयितुमक्षम । देवतावासमायासीन्मारिदत्तो नराधिप ॥२१॥ २१ तत इत्यादि । ततोऽनन्तर मारिदत्तो नराधिप तदर्चनाकाल विलम्बयितुमक्षम सन् देवतावासमायासीत् । ‘यरनमातां सक् च' (शा व्या सू IV 1 72) इत्यादन्ताना वसेरन्तश्चेतीडागम सेरन्त इति ॥ पौरा पुरपतस्तस्य नियोगादविलम्बितम् । आनिन्युरसिलाशाम्यो युग्म युग्म तनूभृताम् ॥ २२ ॥ २२ पौरा इत्यादि। पोरा पुरपते तस्य नियोगात्-शासनात्, 'नियोग' शासन चस इत्यमर । अविलम्बित-झटिति, तनूभृता युग्म युग्म-प्राणिना मिथुन मिथुन, अखिलाशाभ्य आनिन्यु ॥ कुक्कुटच्छागसारङ्गवराहमहिपादय । चुकशुर्देवतावासे दीर्घबन्धनपीडिता' ॥२३॥ २३ कुक्कुटेत्यादि । देवतावासे-चण्डमारीगृहे, दीर्घबन्धनपीडिता दीर्घ बन्धनेन पीडिता । 'दग्न्धन' शब्दस्य कटभापया 'दावणीति ' २ तस्य P १ जनावद P, जहुरेव । "विलम्विता ॥ ३ दवतामुरभूतानां ॥

·प्रथम सर्गः 95 - प्रसिद्धिः। 'तिरश्चां कण्ठदाग्नि स्यात् शृङ्खले दीर्घबन्धनमिति विश्वप्रकाश.। कुस्कुटश्च छागश्च सारङ्गश्व वराहश्च महिपश्च-कुक्कुटच्छागसारङ्गवराहमहिषा: आठौ येषां ते प्राणिन:-तिर्यश्च., चुक्रुशुः आक्रोश कृतवन्त ॥ तध्वनिस्फारसंपातान्निभिन्ना तत्र तत्र भू । विवृताधोगतिद्वारबहुरन्धेव निर्वभौ ॥२४॥ २४ तद्ध्वनीत्यादि । तवानिस्फारसपातात्-तेषां ध्वनि. शब्दः, तस्य स्फारसपातात्-पृथुलसपातात, निर्भिन्ना तत्र तत्र भू. वभौ । कथमिव ? विवृता- धोगतिदारबहुरन्धेव-विवृता चासौ अधोगतिश्च नरक, तस्य द्वार, तस्य बहूनि रन्धाणि-च्छिद्राणि, यस्या. सा ॥ प्रभुरुत्वातसड्नस्तु चण्डकर्माणमादिशत् । मृग्यतां मर्त्ययुगलं शुभलक्षणसंभृतम् ॥२५॥ २५. प्रभुरित्यादि। उत्खातखगः प्रभुस्तु शुभलक्षणसभृत मर्त्ययुगल मृग्यता-अन्वेषण क्रियताम् इति चण्डकर्माणमादिशत् । चण्डकर्मनामधेय वटार' माज्ञापितवान् ।। तस्मिन् मया स्वहस्तेन दे-यै व्यापादिते सति । पोरास्तांस्तान्विनिघ्नन्तु जीवास्तिर्यक्प्रचारिण ॥२६॥ २६ तस्मिनित्यादि । तस्मिन् मिथुने मया स्वहस्तेन देव्यै व्यापादिते- रिसिते सति । 'क्रुधदुहेासूयार्थर्य प्रति कोप , न च कर्मति चतुर्थी । पौरास्ता स्टान-तिर्यक्प्रचारिणो जीवान्, विनिनन्तु-विहिसन कुर्वन्तु ॥ अन्यथा विधिविध्वंसो देय कोपमुपानयन् । बालस्त्रीपशुवृद्धाना विप्लवाय विजृम्भते ॥२७॥ २७. अन्यथेत्यादि । विधिविध्वसः देयै अन्यथा कोपमुपानयन् बाल- स्त्रीपशुवृद्धाना विश्वाय-दु खाय । 'विश्वः स्यादुपश्व ' इति विश्वप्रकाश । विजृम्भते एधते । यथाह वादीभसिंह.- " अपकुर्वति कोपश्चेत् कि न कोपाय कृप्यसि । निवर्गस्थापवर्गस्य जीवितस्य च नाशिने ॥” इति । [क्षत्रचूडामणि II 42] 'देव्याः कोपमुपानयन्' इति पाठो न करणीय ॥ १ सवाधान T २°प्रसारिण T ३ देन्या P, Ar ·96 यशोधरचरितम् इति स्वामिनियोगेन चण्डकर्मा कृतत्वरः'। प्रस्थाप्येतस्ततो भृत्यान स्वयं चान्येशुमनजत् ॥ २८॥ २८. इतीत्यादि । इति स्वामिनियोगेन चण्डकर्मा कृतत्वरः सन् इतस्ततः भृत्यान् प्रस्थाप्य स्वयं च अन्वेष्टुम् अवजत् ।। अस्मिन्नवसरे धीमान् पश्चशत्या सुसंयतः । आगतस्तत्पुरोधानं सुदत्तो मुनियुट्नयः ॥२९॥ २९. अस्मिन् इत्यादि । अस्मिन् अवसरे धीमान् कोविदः, मुनिपुङ्गवः सुदत्तः-सुदत्तनामधेयो यतिः । पञ्चशत्या- 'विंशत्याद्यास्सदेकत्वे' इत्यमरः । सुसंयतैः मुनिभिः सह तत्पुरोधानम् आगतः ॥ स त्रिदोपविनिर्मुक्तः स त्रिदण्डविवर्जितः । स त्रिशल्यापविध्वंसी स त्रिगारवठूरगैः ॥३०॥ ३०. स इत्यादि । स मुनिः त्रिदोषैविनिर्मुक्त:-रागद्वेषमोहाः त्रिदोषाः तः मुक्तः सः त्रिदण्डविवर्जितः मनोवाक्कायदण्डाः, तैः विवर्जितः। त्रिशल्यापवि- ध्वंसी-मिथ्या माया निदानाख्यानि शल्यानि । तेषामपविधंसी। त्रिगारवदूरगः ऋद्धि-रस-सादाख्यानि गारवाणि गुरुत्वानि । तैर्दूरगः ॥ स सप्तभयनिर्मुक्तः सत्त्वानामभयप्रदः । स स्वाध्यायपरो नित्यं स शुद्धज्ञानदीधितिः ॥ ३१ ॥ ३१. स इत्यादि । स मुनिः सप्तभयनिर्मुक्त:- इहलोकपरलोकत्राणागुप्ति- मरणवेदनाकस्मिकभयेभ्यो निर्मुक्तः। सत्वानां प्राणिनां अभयप्रदः, स तु स्वाध्यायपरः जपे तत्परः । 'स्वाध्यायः स्याज्जपः' इत्यमरः । स मुनिः शुद्धज्ञानदीधितिः- निर्मलज्ञानप्रकाशः ॥ स एकं तपसां धाम स व्रतानां महोदधिः। स भव्याम्बुजतिग्मांशुः स शीलाचारनिर्मलः ॥ ३२॥ ३२. स इत्यादि । स एकं तपसां धाम-तेजो वा गृहं वा । 'गृहदेहविद्र- प्रभावा धामान्यथे' त्यमरः । स मुनिः बताना महोदधिः भव्यांबुजतिग्मांशु:-- भन्या एव अम्बुजानि, तेषां तिग्मांशुः, सूर्यः, शीलाचारनिर्मल:-शीलं सुचरितं, १चण्डकमकतत्परः॥ २ दोपद्वयनिर्मुक्तः । ३ विगारविदरगः T « The commentary notes the alternate reading harai and rejects it.

·प्रथम सर्ग 97 - 'शुचौ तु चरिते शील 'मित्यमर । शील च आचारश्च शीलाचारो, ताभ्या निर्मल , सुवताना महोदविरिति पाठश्चेत् प्रक्रमभट्नो भवति । स शसितंत्रतै सार्धमासीन पावने कचित् । मार्गातिचारनियम तत्परा निरवर्तयत् ।। ३३ ।। ३३ स इत्यादि । शासितवते -यतिमि सार्धं, पावने-पवित्रे, कचिदवा विषये प्रदेशे प्रतिष्ठमान तत्पर । तयो शीलाचारयो निरतो भूत्वा, मार्गा- तिचारनियम-मार्ग अतिचार तस्य नियमो वत तन्निरवर्तयत-अफ्रत । तत कृतापवासाया तद्दिने मुनिसहती। अनुजग्राह भिक्षाये स मुनि क्षुलकद्वयम् ॥ ३४॥ ३४ तत इत्यादि । तदिने मुनिसहतौ-मुनिसमुदाये कृतोपासाया सत्या ततोऽनन्तर स मुनि सुदत्ताचार्य क्षुलकद्वय-ब्रह्मचारियुगल, भिक्षायै अनुजग्राह- अनुग्रह कृतवान् ॥ प्रणिपत्य मुनि गच्छन् तच्च तच्चण्डकर्मणा। जगृहे प्रथम पश्चान्निन्ये राजपुरेश्वरम् ॥ ३५ ॥ ३५ प्रणिपत्वेत्यादि । मुनि प्रणिपत्य भिक्षायै नगर गच्छत् तयुगल च तच्चण्डकर्मणा राजशासनात् मृग्यमाणप्रसिद्धतळारवरेण प्रथम-प्रथमकाले । कालाधनोरत्यन्तसयोगे द्वितीये' ति (cf Panta II u1 5) सप्तम्यर्थ द्वितीया । जगृह-स्वीकृतम् । पश्चाद अन्ते, राजपुरेश्वर मारिदत्त निन्ये प्रापितम् ॥ तदाभयरुचिर्वाचमनुजामित्यवोचत । मातश्चेत समाधहि मा स्म मृत्याय कृथा ॥ ३६॥ ३६ तदेत्यादि। तदा तदानीं । अभयरुचि -अभयरुचिकुमार । अनुजा स्वसारम् अभयमी वाचमित्यवोचत । दिकर्मकम् । 'बुवो वचि' (का व्या सू III 211) रिति बूधातोर्वचिरादेश । 'अणसुवचिख्याति 'रिति ( का व्या सू आरयातप्रकरणे, II 62) लडि 'सिचि ह्व ' इति लुडि अण न भवति । अणि वचेरोदुपधाया' (का व्या सू III 6 94) इति बचेरुपधाया ओद्भवतीति । के धातवो दिकर्मका ? 'दुह याचिरुधि प्रच्छि भक्षिचि ब्रूह शास्ति चिन् नहि अहि निकञ् चोदित दिणिति द्विकर्ममिति । १सति Ar 7 मुनिमहतो ३ भिधाये T ·98 यशोधरचरितम् मात:-भो अम्ब, चेतः-मानसं, समाधेहि-सम्यगावह । मृत्योः भयं मा स्म कृथाः-मा स्म कार्षीः । 'मायोगे यतनित्यडागमो न भवति ।। किं न वेरिस चिराभ्याससुसहं दुःखमावयोः। कथ' वा दुःखनिर्मुक्तिः काये तत्कारणे नृणाम् ॥ ३७॥ ३७. किमित्यादि। आवयोः दुःखं चिराभ्याससुसहं न वेत्सि किं? नृणां-नराणां । 'नुर्वा' (शा. व्या. सू., I. ii. 141)-शब्दस्य सनादामि वा दीर्घः । तत्कारणे दुःखस्य हेतो, काये दुःखनिर्मुक्तिः कथं वा स्यात् ।। तस्मादयश्यभोक्तव्ये किमुद्वेगः करिप्यते । किं च तीव्र तपःपाहुः परीपहजयं बुधाः॥ ३८॥ ३८. तस्मादित्यादि । तस्मात्कारणादवश्यभोक्तव्ये उद्वेगः क्लेशः किं करिष्यते । तथा हि-बुधाः परीषहजयं बाधाजयं च, किञ्च अवाग्विपयं तीवं तपः प्राहुः । वस्त्यादीनामडादयः पञ्च । तत्संयोगात् ब्रुवः आहादेशः ।। अग्रजस्य निशम्योक्तिमुवाचाभयमत्यपि। आवयोरस्ति किं भौति तपूर्वापरान्तयोः ॥ ३९॥ ३९. अग्रेत्यादि । अभयमती अनुजा । अग्रजस्य अभयरुचिकुमारस्य उक्तिं निशम्य उवाच । ज्ञातपूर्वापरान्तयोरावयोः भीतिरस्ति किम् ॥ इदमेव हि विद्वत्त्वमिदमेव हि तत्फलम् । यन्मनो विदुषामुच्चैर्माध्यस्थ्यं सुखदुःखयोः॥१०॥ ४०. इदमित्यादि । विदुषां-बुधानां यन्मनः-चित्तं सुखदु.सयोरुच्चैः माध्यस्थ्यं मध्यस्थभावन तिष्ठति । इदमेव हि विद्वत्त्वं विदुषां भावः । इदमेव दुष्यस्य फलं हि॥ आश्वासयन्तावन्योन्यमिति तो राजपुत्रको। आसेदतुरनाशट्टी चण्डमारीनिकेतनम् ॥४१॥ ४१. आश्वासयन्तावित्यादि । अन्योन्यं परस्परं; आश्वासयन्ती इति अनाशकों तौ राजपुत्रको चण्डमारीनिकेतनम्, आसेदतुः जग्मतुः ।। रक्तसंमार्जिता रक्ता नित्यं यस्याजिरक्षितिः । प्रसारितेव जिवोच्चन्या रक्तासवेच्छया ॥४॥ ४२. रकेत्यादि । यस्य-चण्डमारीनिकेतनस्य रक्तसमार्जिता नित्यं रत्ता, अजिरक्षितिः-अङ्गणभूमिः, 'अङ्गणं चन्वराजिरे' इत्यमरः । रराज । कथमिव ! १कदा . २ करिष्यति 11. ३ 'मध्य-धं P, Ar ४ आसीदनु...I,Ar.

·प्रथम सर्ग 99 रक्त सवेच्छया-पिरपानेच्छया, 'आसवो मधुभोगयो रिति वैजयन्नी । चण्डमार्या उच्चे प्रसारिता जिह्वेव ॥ मासस्तूपा' स्वय यत्र मक्षिकापटलावृता । उदिताश्चण्डमार्येव वहुभक्षणदुर्जरा ॥४३॥ ४३ मासेत्यादि। यत्र स्वय मक्षिकापरलावृता - मक्षिणा पाल- समूह , 'समूहे पटल न नेत्यमर , तेनावृता मासस्नूपा -मासराशय , बभु कथमिव चण्डमार्या बहुभक्षणदुर्जरा सन्त छदिता इव ।। नरैर्नरशिरोभियंत्याकारशिखरोइधृतै । अन्यट्रीवाशै जीवाना देवता बहुभिमुखै ॥४४॥ ४४ नयरित्यादि। य प्राकारशिखरोद्धतै - यस्य दवताया निलयस्य प्राकार - परिवि , तस्य शिखराणि- शृङ्गाणि, तै उद्धते । नवे - नूतनै । नरशिराभि चण्डमारी रराज । कथमिव ? वटुभि मुखै जवाना अन्वेष्ट्रीव । 'कर्तृकर्मगो कृति नित्य' मिते (का रू I ४१८) कर्मणि षष्ठी ।। राज्ञि सनिहिते तस्मिन्नाशिर्षे प्रेरिता जनै । तानाशीवादमीहक्षमध्यपाता मनीपिणी ॥४५॥ ४५ राज्ञीत्यादि । तस्मिन्-चण्डमारीसमनि । राशि-मारिदत्ते । सन्नि हिते-सन्नद्धे सति । जनै आशिपे-आशीर्वादाय। 'आशीररगदवाया मङ्गलाक्तौ स्त्रियामथेति विश्वप्रकाश । चोदिती-प्रेरितो । मनीषिणौ बुधा ता ईदृक्ष आशीर्वाद, अध्यैपाता पठितवन्तौ । 'इड ययने' इति धातो लुवात्मनेपदप्रथमपुरुषद्विवचनम् । इडिकादयुपसर्ग न व्यभि वरित 'इवर्गादश्विग्रिडाडशीड ' (का रू II २३७) इति इडागमो न भवति । सर्वसत्त्वहिता यस्तु सर्वलोकहितप्रद । विदध्यास्तन धर्मण राजन राजन्वती क्षितिम् ॥४६॥ ४५ सवत्यादि। भो राजन्, यो धर्म सर्वसत्त्वहित - सकलपाणिभ्या हिन , सर्वलावहितप्रद - सकलजनेभ्यो हित प्रयच्छतीति तथोक्त । तेन धर्मग क्षितिं राजन्वती-सुराजयुक्ता 'सुराशि देशे राजन्वानित्यमर । विध्या क्रिया ॥ . ४'शिश P १'सूरा ॥ २ वर्विता Ar ३वाय P ५ नोदितो P चोदिती AI, Ar 'मुखप्रद 1, P, T, Ar ·100 यशोधरचरितम् मारिदत्तस्तु ती दृष्टा निर्भयंस्पष्टभापिणी। प्रशान्तचिन्तयामास विस्मयस्मेरलोचनः ॥ १७॥ ४७. मारिदत्त इत्यादि। निर्भयस्पष्टभाषिणी-निर्भयात् स्पष्ट व्यक्तं, भाषिणी-वदन्ती; दृष्ट्वा विस्मयस्मेरलोचनः -विस्मयेन आश्चर्येण विस्तृते वितते लोचने यस्य सः तथोक्तः । मारिदत्तस्तु प्रशान्तो भूत्वा चिन्तयामास.।। देवद्वन्द्वमिदं किं नु मानवाकारवश्चितम् । उत स्विन्नागेमिथुनं निर्जितस्मरताप्रियम् ॥४८॥ ४८. देवेत्यादि । इदं मानवाकारयश्चितं देवदन्दं किं नु । उत अथवा, निर्जितस्मरतत्प्रियं नागमिथुनं स्वित् ॥ न कदाचिन्मया दृष्टमभिरूपकमीहशम् । अहो चिराय मे जाता नेत्रसृष्टिः फलावहा ॥४९।। ४९. नेत्यादि । कदाचित्-जातु, ईदृशमभिरूपकं-मनोहरं रूपं मया न दृष्टं; मे-मम, नेत्रसृष्टि:---नयननिर्माणं, चिराय-चिरस्य फलावहा जाता, अहो आश्चर्यम् ॥ अपि चोखातखट्नं मां दृष्ट्वा देवीं च निष्कृपाम् । न चित्तमनयोस्त्रस्तमहो शोर्यमनुत्तरम् ॥५०॥ ५०. अपीत्यादि। अपिशब्दः शङ्कायां वर्तते । उत्खातखड्ग-कोशात् निसृष्टासिं, मां, निष्कृपा देवीं च दृष्ट्वा अनयोश्चित्तं न त्रस्तं, शौर्य अनुत्तरं अहो ।। इत्यपृच्छदभिव्यक्त की मां कुत आगती। किंकुली किंनिमित्तं वा बाल्ये भोगास्पृहावुभौ ॥५१॥ ५१. इतीत्यादि । युवां को, कुतः-कस्माद्देशादागतो, किंकुलो इत्येकपदं, 'किमः क्षेप' इति समासः; किमन्वयवन्तौ। उभौ बाल्ये किं निमित्तं वा भोगास्टही जाती इति व्यक्तं अपृच्छत् ।। ततोऽभयरुचिौमांस्तस्योत्तरमुदाहरत् । वामयूरनिराकुर्वन् दुरन्तं दुरितं तमः॥५२ ।। ५२. तत इत्यादि । ततः-अनन्तरं, धीमान्-मूरिः, अभयाचिः दुरन्तं दुरितं तमः, वाड्मयूरः-दन्तकान्तिपरिकलितवचननिश्यः निराकुर्वन-तिरस्कुचन तम्य उत्तरमुदाहरत्-दत्तवान् ॥ १निभयो । रिहित'. ३ उतथिमाग'P. ४'टि T.

·प्रथमः सर्गः 101 । आवयोश्चरितं राजन धार्मिकेभ्यो हि रोचते। अधर्मरसिकश्चासि त्वं तरिकमभिलप्यते ॥ ५३ ।। ५३. आवयोरित्यादि। भो राजन् , आवयोश्चरितं धार्मिकेभ्यो रोचते। 'यस्मै दित्सा रोचते धारयते वा तत्संप्रदानमिति (का. व्या. सू. II. 216) चतुर्थी । हि-यस्मात् कारणात् त्वमधर्मे रसिकोऽसि, तस्मात्कारणात् किमभिलप्यते- किमुच्यते, 'हि हेताववधारणे' इत्यमरः ॥ प्रकृतिविपरीता न क्षमते गुणदर्शनम् । पित्तञ्चरवतः क्षीरं मधुरं नायभासते॥५४॥ ५४. प्रकृतिरित्यादि । विपरीता प्रकृतिर्गुणदर्शनं न क्षमते । कथमित्र पित्तज्वरवतः-पित्तज्वरयुक्तस्य, क्षीर-दुग्धं, मधुरं-स्वादु नावभासते-न प्रतिभाति ।। तदलं कथयास्माकं कुरु पथ्यं यदात्मनः । यच्च कर्मानुरूपं नस्तदस्तु प्रगुणा वयम् ॥ ५५ ॥ ५५. तदित्यादि। तत्-तस्मात्, अस्माकं कथया अलं निवारणं । 'अलंभूषण- पर्याप्तिशक्तिवारणवाचक' मिन्यमरः । आत्मनो-भवतो, यत् पश्यं तत् कुरु, मोऽस्माकं यदनुरूपं कर्म अस्ति तदस्तु वयं प्रगुणाः-निर्दूषणाः ॥ इत्युक्तस्तेन निस्त्रिंशं निरस्य रचितामालिः । निर्बवन्धे नृपो भूयः कुमारोऽप्यत्रयी दिदम् ॥५६॥ ५६. इतीत्यादि। तेन अभयरुचिना, इत्युक्तः नृपः निस्त्रिंश-रङ्गं, निरस्य-न्यावा, रचिताञ्जलिः भूता, निबन्ध-निर्धन्यनं कृतवान् । कुमारोऽपि भूयः पुनरिंदमब्रवीत् ॥ तदास्थानसरः सर्व करवारिजकुमलेः। पूजयामास वालेन्दु धर्मामृतरसच्युतम् ॥ ५७ ॥ ५७. तदेत्यादि । तदा तस्मिन् काले सर्व आस्थानसर:-सकलं सभासरोवरं, करवारिजकुले-कराः हस्ताः, ते एवं वारिजानि, तेषां, कुजले:-मुकुलैः । १ऽमि P,T,Ar. २'लभ्यते Ar. ३ विरराम P. ४ नृपः P. ५पापात् P. $ Betreen this and the next verse, P. has the follo ring additional verse : निवार्य सकल घोर योगिनीध्वानमस्फुटम् । पटहावायमभ्युप्रे कृत्वा घाम सुवादहम् ।। ६ च्युतिम् .. tP tales this verse to forms युगल with निवार्य सकलं...above.

·102 यशोधरचरितम् धर्मामृतरसच्युतम्-धर्ममेव अमृत, तस्य रस, तस्मात् च्युत-नसिण, बालेन्दु- बालकोत्तमम् । 'सिंहशार्दूलनागाया पुसि श्रेष्ठार्थगोचरा' इत्यमर । पूजयामारा- ननाम । लोके कासार कमलमुकुलरमृतम्रावण बालेन्दु-बालचन्द्र निरीक्ष्य नम्रो भवतीति भाव ॥ भो भो नराधीश्वर साधु साधु त्वया मतिर्धर्मपथे निबद्ध। कालेन भयत्वगुणो हि दीत कल्याणबुद्धिं कुरुते नराणाम् ॥ ५८॥ ५८ भो इत्यादि । भो भो नरावीश्वर । भूशाभीक्ष्णे विच्छेदे प्रादि'रिति द्विरुक्तम् । साधु साधु-मञ्जुल मञ्जुल। त्वया मति -भवता बुद्धि, धर्मपथे-- जीवदयाभिधानराजमानधर्ममार्ग, निबद्वा-लग्ना अभूत् । तथा हि-कालेन- काललब्ध्या, दीप्त -प्रज्वलिन भव्यत्वगुण नराणा स्त्रीपुरुषाणां कल्याणबुद्धि कुरुते । इयमिन्द्रवज्रा। धर्मामृतस्यन्दिनि सूक्तिसारे ततोऽवधान कुरु मामकीने। श्रद्धानबुद्ध्या हि निशम्यमानी" निशेषयत्येतदशेषदु सम् ॥ ५९ ।। ५९ धमत्यादि । तत्-तम्मात् कारणात् । धर्मामृतस्यन्दिनि-धर्ममेवा मृत, तत् स्यन्दितु प्रसासितु शीलमस्यातीति धर्मामृतस्यन्दी । तस्मिन् । मामकीन -'युष्मदस्मदो षष्ठी बहुत्वे'। 'डिनण हितार्थ' इदमधिकारसूत्रम् । 'तबक ममकयोश्चेति डिनण । ममकहित मामफीन, तस्मिन् मामकीने । सूक्तिसारे अवधान प्रयत्न कुरु । एष सूक्तिसार श्रद्धानबुद्दया निशम्यमान, चिदशेषदु ख निश्शेष यति-निश्शेष कराति । 'तत्करोति तदाचप्रे' इति ॥ इद न साक्षात्कृतविश्वतत्त्वै- जिनश्चरे केवलमभ्यधायि । तदा तदा दुखसहरदग्धै- रस्माभिरप्यन्वमन्वभावि ॥६॥ ६. इदमित्यादि । इद चरित साक्षात्कृतविश्वतत्त्वै - साक्षात् कृत प्रयक्षीकृत विश्व तत्त्व सकल विद्यमानवस्तुस्वरूप येणु तै, जिनेश्वरे -सामान्य १'पान बद्धा २ दाप्ति T ३ गुदाP ४ 'मानं P, Ar ५ दोयम् P ·प्रथमः सर्गः 108 कर्माणि ये जितवन्तः तेऽपि जिनाः, तेषां ईश्वरैः अर्हद्भिः । केवलं नाभ्यधाथि- नाभिहित। 'भावकर्मणोश्चेति धातोरिज्भवति । तदा तदा - तस्मिन् तस्मिन् काले, दु:खसहस्रदग्धैः अस्माभिरपि अन्वहम् अन्वभावि-अनुभूतं । इयमपि इन्द्रवज्रा ॥ तत इदं चरितामृतभावयोः सकलदोपपरिक्षयकारणम् । तव नरेन्द्र वदामि सविस्तरं समवधेहि सतां प्रतिभापितम् ॥६१॥ ६१. तत इत्यादि । आवयोः इदं चरितामृतं- 'चरितं चरणं चारः स्यात् शीलं व्रतरक्षणामिति विश्वः । आचारपीयूषं सकलदोषपरिक्षयकारण- सकलश्चासौ दोषश्च, तस्य परिक्षयकारणं । भो नरेन्द्र-हे मारिदन । तत् सविस्तरं तब वदामि-भवतो निरूपयामि । यत् सतां सद्भिः प्रतिभाषितम् । 'मतिपूजार्थ- त्रिच्छीलादिभ्यः क्तः' इति क्तप्रत्ययोगे षष्ठयाः तृतीया । समवधेहि निश्चिनु । इदं वृत्तं द्रुतविलम्बितम् ॥ पतत्सारमुदारसौख्यसुभगस्थानोपपत्तिमई कल्याणं तदिहावबद्धमतयः संशृण्वते ये बुधाः। तेऽमी कुन्दशशाङ्कनिर्मलयशम्श्रीदिग्धदिग्भित्तयः श्रेयः शाश्वतमाप्नुवन्ति भुक्ने भुक्तोरुभोगश्रियः ॥६२, इति श्रीवादिराजविरचिते यशोधरचरिते महाकाव्ये प्रथमः सर्गः। ६२. एतदित्यादि । एतत् सारं 'सारो ना सत्त्वभेदे स्यात् सारं क्लचिं बले सुखे' इति विश्वप्रकाशः । उदारसौख्यसुभगस्थानोपपत्तिप्रदं-उदारं सौख्यं यत्र तत् उदारसौख्यं, सुभगस्थानं, तस्य उपपत्तिः-प्राप्तिः, तां यच्छतीति यतः । कल्याणं तत्-तस्मात् कारणात्, इहावबद्धमतयः ये बुधाः संशृण्वते श्रवणं ईन्ति । 'समो गमृच्छिप्रच्छिस्पृशृवे दिशः' इत्यात्मनेपदम् । सकर्मकश्चैत् आत्मनेपदं न भवति । यदाह हर्षकविनैषधे-- प्रतिमासमसौ निशाकरः सग संगच्छति यदिनाधिपम् [ नैषध. II.58 ] इति । कुन्दशशाङ्कनिर्मलयशः श्रीदिग्धदिग्भित्तयः । कुन्दं माध्यं । माध्यं " १ भुक्यो P,A. २ वादिराजसूरिविरचिते P." ३ यशोधरमहाराज' P.

·104
यशोधरचरितम्
कुन्दमित्यमरः । कुन्दं च शशाङ्कश्च कुन्दशशाङ्की । ता इव । निर्मलं यशः-कीतिः,
तम्य, श्रीः तया दिग्धा-लेपिता दिग्भित्तिः यः । तेऽमी भुक्तोस्भोगत्रियः भूत्या,
शाश्वतं श्रियो निर्वाणम् आप्नुवन्ति-गच्छन्तीति । इदं शालविक्रीडितम् ॥
इति श्रीवादिराजकृत-यशोधरनामधेय-महाकाव्य-टीकायां
(V. L लक्षण ) कृतायां प्रथमस्सर्गः ।

·द्वितीयः सर्गः। अस्त्यूजितावन्तिपु कान्तमोगेः पुरी जगत्यज्जयिनी प्रसिद्धा। महोदयामादयते समृद्धया या राजधानी शतयज्वनोऽपि ॥१॥ नमामि नम्रासिलशिष्यनेन- ताराप्रमभृङ्गकलापरन्तम् । श्रीवादिराजस्य पदाम्बुजात मनोजबाणवजभञ्जनस्य ।। १. अस्तीत्यादि । जगति अवन्तिषु-अवन्तिदेशे। अवन्तिशब्दः पुल्लिग- बहुवचनमेव । यदाह मेघसदेशे कालिदासः- प्राप्यारन्तीनुदयनक्याकोविदग्रामवृद्धान पूर्वोद्दिष्टामनुसर पुरीं श्रीविशालाम विशालामिति ॥ [ 1 30 ] कान्तभोगेरूर्जिता श्रेष्ठा, प्रसिद्वा-प्ररयाता, उनयिनीपुरी अस्ति । या पुरी शतयज्वन.-शतमखस्य, महोदयां महाभ्युदयवती, राजधानी अमरावती, समृद्धया आह्वयते-स्पर्धयामास । जः' इत्यात्मनेपदम् । इयमिन्द्रमाला ॥ अनेक युद्धप्ववलिप्तवैरि- विध्वंसनाविकृतविकमश्री। वभूव तस्यां नयविनरेन्द्रो यशोध' इत्यूजितनामधेय ॥ २॥ २. अनेकेत्यादि । अनेकयुद्वेषु अवलिप्तवैरिविध्वंसनाविष्कृतविक्रमी:- अवलिप्ताः गर्विता., अबलिप्ताश्च ते वैरिणश्व, तेषां विध्वसनं, तेनाविष्कृता विक्रमग्रीः यस्य स तथोक्तः । नयवित्-नीतिवित् । यशोघ इत्यूर्जितनामधेयः । तस्यां पुर्या नरेन्द्रो बभूव ॥ १ यशोष ·106 यशोधरचरितम् * सधंसते यत्कुमुदायदातं यशो दिशां भित्तिपु बद्धलेपम् । ततस्तमाहुः कवयो यशोधं पृपोदरायुक्तनिरुक्त्यभिज्ञा ॥३॥ ३. स इत्यादि । सः राजा, स्वकीयं कुमुदावदात-कैरववद्वोरं यशो दिशा भित्तिषु बद्धलेपम्, घंसते करोतीति यावत् । 'घसि करण' इति धातुः । ततः- तस्मात्, पृषोदरायुक्तनिरुक्त्यभिज्ञाः-पृपोदरादयः शब्दाः न प्रकृतिप्रत्यया- पेक्षावन्तः । तेषूक्तानां शब्दानां, निरुक्त्यभिज्ञाः-विग्रहवेदिनः कवयः, तं-राजानं यशोधमाहुः ॥ तस्यार्पिता प्रत्युरसं रहस्ये चर्चेव नित्यं हरिचन्दनस्य । प्रवृद्धरागा स्मरतापमुच्चै- चन्द्रानना चन्द्रमती जहार ॥४॥ ४. तत्सेत्यादि । प्रत्युरसं अर्पिता प्रवृद्वरागा-प्रबलकुङ्कुमचन्द्रानना- कर्पूरमुख्या हरिचन्दनस्य चर्चेव-अनुलेपनमिव । 'स्नानं चर्चा तु चार्चियंस्थासक' इत्यमरः । प्रवृद्वरागा-प्रवर्धमानानुरागा, चन्द्रानना-शशिमुखी, चन्द्रमतीति पत्नी। तस्य राज्ञः उच्चैः स्मरतापं-मन्मयता, नित्यं-अनवरतं, जहार-हरति स्म । तयोरतुल्यो नयविक्रमाभ्या- मासीव सुपुत्रः स यशोधराख्यः। अभ्युद्धरन् दिक्षु यदा-प्रकाशं क्षीरोदकल्लोलकलापशुध्रम् ॥५॥ ५. तयोरित्यादि । यः क्षीरोदकल्लोलकलापशुध्र-क्षीरोदस्य क्षीरसमुद्रस्य, क्षीरं उदक यस्येति, 'पूर्य एकहल्युदकस्योदः' इति उदकशब्दस्य उदादेशः । क्षीरोदस्य कल्लोला: तरङ्गाः, तेषां कलापः समूहः । 'कलापो भूपणे बर्हे तूणीरे संहतेऽपि च' इत्यमरः । कलापवत् शुभ्रं यशःप्रकाश, दिक्षु अभ्युद्धन्-प्रसरन्, रराज नयविक्रमाभ्यां नीतिपराक्रमाभ्यां, अतुन्योऽनुपमः सः । तयोः यशोषचन्द्र- 'ति । २ 'निरक्तिविज्ञा. P. * P adds the following verse after this :- तस्य पुरस्कान्तगुणस्य कान्ता नरेश्वरस्य जितराजपुग्री (स्योतिरामपुत्री !)। भारमानुस्मान्यतमेव लक्ष्मीगुणाधिमा चन्द्रमती समय। चन्द्रानना-पन्दनीति चन्द्रग एव भाननं मुस यस्याः मा चन्दमती। - पदामुदधन्द्रिका।

·- द्वितीयः सर्गः 107 मत्योः सुपुत्रः आसीत् । 'अस्तेदिस्यो गिते (का. व्या. सू. III vi. 89) ईड भवति । 'अस भुवि' इति धातोर्लड् ॥ विमुच्य कान्ति शरदिन्दुबिम्ब भृयःक्षयापत्तिभयातुरेव । तस्याक्षयश्रीनिलयस्य वस्नं च्याकोशनेगोत्पलमध्युवास ॥६॥ ६. विमुच्येत्यादि । कान्तिः शोभा, भूयःक्षयापत्तिभयातुरेव-क्षयन्याधितो जातापत्तिर्विपत् तस्याः जातं भयं तेन आतुरा इव । 'आतुरोऽभ्यमितोऽभ्यान्त' इत्यमरः । शरदिन्दुबिम्ब विमुच्य अक्षयश्रीनिलयस्य तस्य व्याक्रोशनेत्रोत्पलं वक्त्रमध्युवास-वक्त्रे तिष्ठति स्मेति यावत् । 'वसोऽनूपाध्याडः' (शा व्या. सू. I m 123 ) इत्यधिकरणम् ॥ उरस्तु विस्तीर्णमुदारधाम्न- स्तस्योलसन्मौक्तिकहारयष्टया । श्रियस्तदन्तर्वसतेविरेजे संभोगहासप्रभयेव वद्धम् ॥७॥ ७ उर इत्यादि। उदारधाम्न.- महत्तेजस: तस्य विस्तीर्णमुर:-वक्षस्तु उल्लसन्मौक्तिकहारयट्या रेजे। कयमिव ! तदन्तर्वसते.-तन्मध्यवासिन्याः श्रियः सभोगहासप्रभया बद्दमिव । अयमुत्प्रेक्षालङ्कारः । यदाह दण्डी- " अन्यथैव स्थिता वृत्तिश्चेतनस्येतरस्य वा । अन्यथोत्प्रेक्ष्यते यत्र तामुत्प्रेक्षां विदुर्बुवाः ॥" [कायादर्श, II 219 Darbhanga Edn ] इति॥ धनौ भुजौ तस्य भुजङ्गदीर्थों देहाविर द्वो रणपिस्मस्य । अरातिराजोर्जितमण्डलाना- मकल्पिपातामिर राहुकेतू ॥८॥ ८ धनावित्यादि । रणविक्रमस्य दो देहाविव घनौ कठिनी भुजङ्गदीपों तस्य मुजी अरातिराजोर्जितमण्डलानां राहुकेतू इव अकल्पिपातां अभूताम् । उदितशीतभानु विलोस्य राहुकेतू भुजङ्गरूपिगारित प्रसिद्धिः ॥ १व्याकोचनीलो T.

·108 यशाधरचरितम् निस्त्रिंशनिर्दारितवैरिकुम्भी समग्रसिंह स पराम्मेण । तन्या तु सौन्दयानचासभूम्या जगाम कीर्ति भुवि सिंहमध्य ॥९॥ ९ निस्त्रिंशेत्यादि । निस्त्रिशनिर्दारितरिकुम्भी-निस्त्रिशेन सङ्गेन निर्दा रिता हिसिता वैरिण शरब एव कुम्भिन गजा यस्य स तथोक्त । 'कुम्भी कुञ्जरवारणेभरदिन सामोद्भव सिन्धुर ' इति हलायुध । पराक्रमेण समग्रसिह - सपूर्णसिह स राजा तु सौन्दर्यनिवासभूम्या तन्वा-शरीरेण भुवि सिंहमध्य इति कीर्ति जगाम । सपूर्णसिहस्य सिहमध्यम इति विरोध । परिहारस्तु सिहावलग्न इति यावत् । तस्यात्तमाशेपगुणस्य कश्चि- न मध्यमा नापि गुणो जघन्य । तस्मिन्न भेजुस्तत एव तृप्ति ताम्या सकामा हि नितम्बवत्य ॥१०॥ १० तस्येत्यादि । उत्तमाशेषगुणस्य कश्चित् मध्यम गुणो न, कश्चित् जघन्या गुणो न । तत एव तस्मिन् राज्ञि नितम्बर य -बनिता तृप्ति सौहित्य न भेजु । 'सोहित्य तर्पण तृप्ति'रित्यमर । अयन्तानुरक्ता बभूवुरेति भाव । तथा हि- यतो नितम्बवत्य --कटीत-परिकल्पिता कामस्य यस्य यून पुस । मध्यमगुण : कृशोदरेतरत्वादि गुणो न विद्यते जप यो गुण । पश्चान्नितब स्त्रीच्या हीवे तु जघन पुर ' इत्यमर । जयने भव जघन्य गुणो न विद्यते । तस्मिन् यनि तृप्ति परितोप । ' तृप्तिस्तर्पणतोषयो ' इति रभस । कथ भेज । केनापि प्रकारेण परितोषपरिकल्पिता न बभू इति भाव । लोके नितम्बवत्य युक्तय ताभ्यां मध्यमजघन्यगुणाभ्या सत्रामा हीति विराय । परिहारस्तु मध्यमजघन्य गुणव्यतिरेकोत्तमगुणपरिकलिन पुमांस विगेश्य विद्वरीभूतमानसा नितम्ब- बत्य तृर्ति कथ भजन्तीति तात्पर्यम् । पादी तदीयो नवपद्मरागी रियाविधानाइपर शोभी। क्मित यथिवीपतीनां चूटामणि वं गुणतोऽजिहाताम् ॥११॥ ११ पादारित्यादि। नापनगगी आदित्यावलोकनेन रायोपिकसित कोकनदरना । प्रियाविधानादग्नमादिमियाविधानात उपलब्धशोभी तदीयो १ 'निर्धारित' T,M • Pि - ·द्वितीय सर्ग 109 पानी। पृथिवीपतीना चूडामणिव-मस्तकालङ्क रत्व गुगतोऽजिहाताम् - अगमता मिति यत्, तदद्भुत किम् । नवपद्मरागौ-नूतनपारागरने क्रियाविधानात -निरुप विधानात् उपलत्यशोभी-स्वीकृनभूरिकानी पृथिवीपतीना चूडामणिव शिरोरत्नत्र गुणत -स्वसामर्थ्यात् गच्छेने इयत्र किमद्भुतम् ।। देवी तु तस्यामृतमत्यभिरया सेन्दो रसाशैरिव निर्मिताही । तामर कुर्वन्नलिकामजस्त्र तन्मानसास्वादममाधि काम ॥१॥ १२ देवीत्यादि । तस्य देवी महिपी । अमृतमत्यभिख्या अभूत् । अमृत- मनीति नामधेया आसीत् । अनाशयुक्ता कान्तिरभूत् । 'आभिख्या नामशोभयो' रित्यमर । सा इन्दो रसाशै निर्मिताशीव । कामो-मदन तामेव नलिका-नाडि कृता तन्मानसास्वाद-तस्य यशोधरस्य मानस हृदय, तस्यास्वाद रुचिं अबोषि- अबोधिष्ट । 'देवजनबुधपूरिता इप्य इभ्यो वा' इति इच् वा भवति ॥ यशामति नाम यशोधपौत्र' यशोऽमृताप्यायितविश्वलोकम् । तया स पुर जनयावभूय पूतक्रताय्येव जयन्तमिन्द्र ।। १३ ॥ १३ यशोमतिमित्यादि । स यशोधर , तया अमृतमन्या देन्या, यसोध पौत्र यशोऽमृताप्यायितविश्वलोक-यशोऽमृतेन आप्यायित तृप्तीकृत विश्वलोक सकलजन यम्य, त यशोमति नाम प्रसिद्व । 'नाम प्राकाश्यसभाव्यको पोषगम कुत्सने' इत्यमर । पुत्र-कुलपवित्रीकरण, यदाह धनजय कविक्रमलमार्तण्ड "पुन पुनान हि कुल निराहु दति । जनयाबभूव, कथमिव ? पूतकतारया -पूतकतो पूता पवित्रा ऋतको यज्ञा पूजा यस्य तस्य इन्द्रस्य पत्नी पूतकतायी। तया पुलोमजया। 'यज्ञ सबोऽम्बरो याग सततन्तुर्मख ऋतु ' इत्यमर । 'पूतकत्वग्नियाकपिकुसितकुसिदा देडचेति डी। इन्द्रो जयन्तमिव । 'जयन्त पाकशासनि रित्यमर ॥ तत्रात्मसपद्गुणवत्युदारे यूनि प्रयुज्याखिलराज्यभारम् । निरालस्वान्तनिसृष्टराग श्रिय यशोधश्चिरमन्यभुङ्ग ॥१४॥ १४ तत्रेत्यादि । यशोघो राजा । आत्मसपद्गुणवति-आत्मन गुणोऽम्यास्तीति आत्मसपद्गुणवान् । तस्मिन् उदारे-दातरि ।' उदारा दाम 'पुत्रो P ३ प्रयोज्या Ar सप २ पूनकन P ·110 यशोधरचरितम् हतो रित्यमर.। यूनि-यौवनवति तत्र यशोधरे, अखिलराज्यभार प्रयुज्य-निक्षिप्य निराकुलस्वान्तनिसृष्टराग:-निराकुलं च तत् स्वान्तं च। तस्मिन् निसृष्टः- विस्तृत , राग, अनुरागः, भूत्वा श्रियं चिरं अन्यभुत अनुभुक्त्वान् । अथकदास्थानगतस्तु राजा निषेव्यमाणो नरलोकनाथे । आदर्शाया पलितानि दृष्ट्वा जधान तृष्णां विषयेषु मन्यः॥१५॥ १५ अथेत्यादि । एकदा एकस्मिन् दिवसे, आस्थानगतो नरलोकनाथैः निषेव्यमाण भव्यः राजा। आदर्शदृष्ट्या-दर्पणविलोकनेन, दृष्टिानेऽक्षिण दर्शने' इत्यमर । पलितानि जरस. । 'पलित जरसा शौक्ल्यमित्यमरः । दृष्ट्वा विषयेषु समचन्दनवनितादिपु तृष्णा काड्डा जवान परिहृतवान् ॥ राज्यं पृथिव्या प्रतिपाद्य सद्यो यशोधरायोजितरिक्रमाय । विरक्तिभाजां तु शतेन राज्ञा तपोवनं भूमिपतिर्जगाम ॥१६॥ १६ राज्यमित्यादि। भूमिपति. यशोधः पृथिव्या राज्य राजत्वं यण च प्रकीर्तित ' (का. व्या. सू-तद्वितपाद, ३०१) इति भावे यण् । पाठनत्वमिति यावत् । ऊर्जितपिम्माय-अतिशयोर्जस्वलपराक्रमाय । 'ऊर्जस्वलः म्यादर्जस्वी य ऊर्जाऽतिशयान्वित.' इत्यमरः । यशोधराय प्रतिपाय-दत्त्वा रितिभाजा बेराग्यभाजा राज्ञा शतेन सह तपोवन जगाम ॥ तस्मिन् नये भर्तरि सानुरागा सा स्त्रीस्वभावादिव राज्यलक्ष्मी । अनारतं तत्कृतयेच' भुक्त्या' सव्यकमनेषु यमव पुथा ॥१७॥ १७ तस्मिन्नित्यादि । स्त्रीस्वभावात् तस्मिन् नवे भर्तरि सानुरागा-अनु- गोण महिना, सा राज्यलक्ष्मी: अनागत तकृतथा-तेन चितया भुक्त्या पालन अगरण गशु-स्वास्थमात्यमुदत्कोपमधलानि च राज्यानानी स्यमरः । अगु अश्यो, 'अट् प्रतीकोऽवयवोपचन' इत्यमरः । मुख्यान पुटा बभूव ।। Ar Onits perses 17 und 18, and yet putnb's 20 as 20. सरकप . भरपा P,T.

·द्वितीयः सर्गः 111 गुणामृतैस्तत्य निपिच्यमाना पत्युर्वियोगेन विमुच्य तापम् । ससा तस्मिन् प्रकृतिः समस्ता सौरीव नीहारकरे मरीचिः॥१८॥ १८. गुणेत्यादि । तस्य यशोधरस्य; गुणामृतैः निधिच्यमाना समस्ता प्रकृतिः-सकलपरिवारः, पत्यु:-यशोघस्य, वियोगेन जातं तापं विमुच्य तस्मिन् यशोधरे, ससञ्ज लगा अभूत् । सुधापरिषेचनं तापपरिहरणं करोति । कथभिव ? चौरी-सूर्यस्य सम्बन्धिनी मरीचि:-दीधितिः नीहारकरे चन्द्रमसीव । श्रूयते हि भानुर्वरुणाशासङ्गमे स्वमयूखसंतति अग्नौ चन्द्रमसि च निक्षिपतीति प्रसिद्धिः॥ क्रोधावहं तच्चरितं न पुंसा- मुद्धजनोऽसौ न विविच्यकारी। न चावमन्ता' दिनयोत्तरधी- ता स लोभ न सहिष्णुरासीत् ॥१९॥ १९. कोधेत्यादि । तच्चरित पुंसां क्रोधावह नासीत् विविच्यकारी असा नोद्वेजन:-बिनयोत्तरश्रीरसौ अवमन्ता-अश्शारतः नासीत् । दाता-वितरणनिपुगः स राजा लोभं सहिष्णः नासीत् । तेजोमयं तस्य नृपस्य चक्षु- निमील्य तन्मुख्यमवाप निद्राम् । अन्येन सर्वाङ्गभुवा तु जाप्रद स तस्कराणामहरत् प्रवृत्तिम् ॥२०॥ २०. तेज इत्यादि । मुखे भवं मुख्यं । तस्य नृपतेः तेजोमयं तेजोरूपं चक्षः-नयनं निमील्य-पिधाय, निद्रा अवाप । सर्वाइभुवा-सप्तागभुवा सर्वाचयब- संवासयुतेन अन्येन तेजोरूपेण चक्षुषा-ज्ञानलोचनेन, जाग्रत्-जागरवान् स राजा तस्कराणां प्रवृत्ति अहरत-हृतवान् । तज्जागरणस्वरूपं कथं ? मण्डलकार्याकार्यावलोकने चाराः चक्षूषि क्षितिपतीनां सोमदेवाचार्यः। 'स्वपर- इति यह मन्तो P. लोभी P. ३मवाप्य 1.

·112 यशोधरचरितम् मन्त्रक्रियाभ्यामसियमिवेद्या' स्वतेजसाभिज्वलितेन राजा। निरास्थांद्यदिपुकेतुदौःस्थ्य समग्रसिद्धयै निजमण्डलस्य ॥२१॥ २१. मन्त्रेत्यादि । असियष्टिवेयां-खड्गवितर्त मन्त्रक्रियाभ्यां मन्त्रा- लोचनतक्रियाभ्यां अभिज्वलितेन तेजसा, निजमण्डलस्य-स्वकीयदेशस्य सिद्धयै- निष्पत्तिनिमित्तं स राजा उद्यद्रिपुकेतुदोस्थ्यं उद्यन्श्चासौ रिपुश्च, स एव केतुः, तस्माज्जातं दौस्थ्यं दुस्थितिं निरास्थत्-परिहतवान् । 'अणसु-वचि-ख्याति- लिपि-सिचि-ह्व' (का. व्या. सू. आख्यात प्रकरण, II. 62 ) इत्ययतन्य लुडि इण् भवति । अस्यतेः स्थोऽन्तः' (का. व्या. सू. II, 95) इति थागमः । 'असु क्षेपणे' इति धातौ लुड्परस्मैपदप्रथमपुरुषैकवचनम् । कश्चित् मन्त्रवेद्यां मन्त्रयुगाज्यसमियां अभिज्ज्वलितेन जातवेदसा उदितकेतुदौस्थित्य- निराकरणं यथा करोतीति भावः ॥ दिनावसाने सविसृज्य लोकं प्रासादमारुध सरत्नभित्तिम् । कदाचिदासिष्ट मनोजतृप्त्यै सप्रेयसीगर्भगृहे सहेलम् ॥ २२॥ २२. दिनेत्यादि । सभागतः स राजा दिनावसाने लोक सेवागतं जनं, लोकस्तु भुवने जने' इत्यमरः । विसृज्य-त्यक्त्वा । सरत्नभित्तिं प्रासादें आरुध, कदाचित् मनोजतृप्त्यै सप्रेयसीगर्भगृहे-अमृतमतीसहितमनोजलीलागारे 'न्यग्गोप्यतोऽनंशीयोबहुव्रीहेईस्वः' (शा.व्या. सू. II. 1. 123) इति प्रेयसीशब्दस्य ईकारालोपः । सहेलं आसिष्ट-सक्रीडं अतिष्ठिपत् । यहन वहिवारुगवाक्षरन्ध- रामोदितान्तर्भवनस्तदानीम् । कपोतपक्षविरुजजृम्भे निहारिकालागमपिण्डधूमः ॥२३॥ २३. यहसित्यादि । तदानी आमोदितान्तर्भवनः चारुगवाक्षरन्धः वहिर्वहन कपोतपक्षविः निहारिकालागरपिण्डधूमः-आयन्तमनोहरपरिमलणागरो: पुअपम: 'आमोदः सोऽतिनिहरी' इत्यमरः । 1.वि. २५. ३"कालागुरु T.

·द्वितीय सर्ग 113 कम्रा आताम्रकम्रद्युतिरत्नदीप स्तस्मिन् जना पाटलवर्णमाजाम् । व्याकोशमलीकुसुमानि दाना- मागमस्तन्नवसौरभेण ॥४॥ २४ आताप्रेत्यादि। तस्मिन् वासगृहे । जना -परिचारकजना. आताम्रकमातिरत्नदी -आ समतात् ताम्र , वयोरभेद , रक्तवर्णा , मनोहरा द्युतयो येषु तानि रत्नानि एव दीपा , तै पाठलवर्णभाजा, दाना-माल्याना 'न पुसि दाम माल्य स्त्री स्रडमाला परिकथ्यते' इति विश्वप्रकाश । कुसुमानि तन्नवसौरभण-नेपा नूतनपरिमलेन अवागमन्-ज्ञातवन्त ॥ आवर्तमान परिमन्दवृत्त्या वातायनद्वारि चिर विरेज। कर्पूरधूलीसुरभिर्नभस्वान श्वासायितस्तगृहदेवताया ॥२५॥ २५ आवर्तेत्यादि । वातायनद्वारि परिमन्दवृत्त्या चिरमावर्तमान तदगृह देवतायाः श्वासायित - श्वासवदाचरितो नभस्वान् वायु । करिधूरीसुरभि -- घनसाररजसा सुरभि विरजे-राज ।। आमेचके मञ्चकरत्नदीप्त्या शुक्लोत्तरमच्छदहसतूले। स चन्दनस्थासकवन्धुरामो देवीमुदार रमयाम्बभूव ॥२२॥ २६ आमचक इत्यादि । मञ्चकरत्नदीप्त्या-पर्यडूयादशिखरन्यस्तहरि न्मणिप्रभया, आमेचके-समन्तानीलवर्ण । शुक्लोतरप्रच्छदहसतूले-अधिक- शुभ्रोत्तरीयहसतूलतल्पे, चन्दनस्थासकबन्धुराष्ट्र -श्रीगन्धानुलेपनबन्धुरशिशिर (शरीर ') स राजा, देवी-अमृतमती, उदार-अधिक, 'उदारो दामहतो' इयमर । रमयांवभूव-क्रीडितवान् ।। क्षण स तस्या बदनारविन्दे जग्राह लीला भ्रमरस्य कामी। क्षण तु पीनस्तनयोनिकाम जहार चर्चा हरिचन्दनस्य ॥७॥ २७ क्षणमित्यादि । कामी-स राजा, तस्या -अमृतमत्या , बदनारविन्दे- मुखकमले, भ्रमरस्य लीला, जमाह-स्वीकृतवान् । अलि. नलिनपराग म्वीकरोतीति २ पथिक 3 'मुदारा T P, Hr तन्वी P - घाना 8 ·. 114 यशोधरचरितम् भावः । स एव तस्याः पीनस्तनयोः पीबरपयोधरयोः हरिचन्दनस्य वज्रवदर्पितगन्धस्य 'चन्द्रे सूर्ये यमे वायौ वासवे दर्दुरे हये पपौ मृगाङ्के प्लवगे हरिशब्दः प्रकीर्तितः' इति विश्वः। 'गन्धसारो मलयजो भद्रश्रीश्चन्दनोऽस्त्रियां' इत्यमरः। चर्चा- अनुलेपनं, जहार-परिहतवान् । निबिडालिङ्गनसञ्जातस्वेदोदकभरेणानुलेपननावो भवतीति मावः ।। क्षणं तया नूतनरत्नभाजा भुजेन कण्ठे परिरभ्यमाणः । कृताभ्रमुस्पर्श इवेन्द्रदन्ती भेजे स भावं भृशमुन्मदिष्णुः ॥२८॥ २८. क्षणमित्यादि । तया-अमृतमत्या, नूतनरत्नभाजा-नूतनानि च तानि रत्नानि च तानि भजति इति नूतनरत्नभाजा भुजेन, परिरभ्यमाणः, उन्मदिष्णुः-मत्तः स राजा, 'उन्मदिष्णुश्चोन्मदितः' इत्यमरः । भृशं अत्यर्थ, भावं भेजे-चेष्टां स्वीकृतवान् । भावः सत्तास्वभावाभिप्रायचेष्टात्मजन्मसु इत्यमरः । कथमिव ? कृताभ्रमुस्पर्शः कृताभ्रमोः स्पर्शः कृतस्वकीयकान्तायाः करेणोः स्पर्शनः । इन्द्रदन्तीव ऐरावत इव ।। क्षणं जिघृक्षुर्जघने' निधानं नीवीधरान्तर्गतमुत्पलाक्ष्याः। उत्सारयामास कृतोपजापः तद्वेष्टयन्तं रशनाभुजद्गम् ।। २९ ।। २९. क्षणमित्यादि । उत्पलाक्ष्या:-अमृतमत्याः, नीवीधरान्तर्गतं नीच्येव-- घस्रामभद्गुरपंधिरेव, 'परिधानांशकाथिः प्रोत्ता नीवी तथोच्चयः' इति हलायुधः । धरा-भूमिः, तस्यान्तर्गतं-मध्यमुपगतं, जघने-मदनसदने निधान-निक्षेपे क्षणं जिघृक्षः-ग्रहीतुमिच्छुः, कृतोपनाप:-'भेदोपजापावुपधे' त्यमरः । तद्देष्टयन्तं तनिधानमावेष्टयन्तं, रशनाभुनई-मेखला रशना काशी हेमपर्यायसूत्रक' इति धनंजयः । शव भुजङ्गः सर्पः, तं उत्सारयामास-स्वीकरोति स्म । फश्चिन्मन्त्र- वादी निधानं निक्षिप्तं जिघृक्षः सन्, कृतोपजापः-जप एर जापः, स्वार्थेऽण । स्वाध्यायः स्याग्नप' इत्यमरः । तदेष्टयन्तं भुगझं-कुटि गाउतीति भुजङ्गः, ते गर पलायनमाज करोति यया तददिति भावः ।। . . प्रपत्र ·द्वितीयः सर्गः 115 आलिङ्गनं गाढमपास्य तस्मिन् दत्तेक्षणे कामिनि नाभिमूले । फूत्कारदुर्वारमणिप्रदीपे- प्यतीव सुभ्रूरकृताभ्यसूयाम् ॥ ३०॥ ३०. आलिङ्गनमित्यादि । तस्मिन् राशि गाढमालिङ्गनमपास्य, नाभि- मूले-भदनमन्दिरे दत्तक्षणे सति, सुभ्रूः-शोभने भ्रुवौ यस्याः सा । अमृतमती फूत्कारदुरिमणिप्रदीपेषु निजवदनविनिर्गतनभस्थता निवारितुमशक्यरत्नदीपेषु असूयां अकृत-'अक्षान्तिािसूया तु दोषारोपो गुणेष्वपि ' इत्यमरः । ईर्ष्याम- करोत् ॥ निपीड्य दन्तच्छदमुद्धसन्तं सा वेदनासीत्कृतगर्भकण्ठी। कचावकृष्टेन तु मल्लिकानां दाम्ना दृशा कोपकरी जघान ॥३१॥ ३१. निपीड्येन्यादि । दन्तच्उदमपरं । दन्तान् छादयति आवृणोतीति दन्तच्छदः, तं निपीड्य-बाधयित्वा, उद्वसन्तं तत्र स्थितं अमृतरूपरसं पिबन्तं यशोधरं वेदनासीत्कृतगर्भकण्ठी-वेदनया संभूतं सीत्कृतं-मणित, कण्ठगर्भ- गलमध्ये यस्याः सा । 'सीकृतं मणिर्त कामे' इति धनंजयः। कोपकरी सा कचानकृष्टेन- कबरीकृष्टेन, 'कबरीकेशयोः कचः' इति भागुरिः । करीनिर्मुक्तेन, मल्लिकानां दाना-मालया, दृशा च-नेत्रेण, जपान-ताडयामास । रतिक्रियायां विपरीनवृत्ते- स्तस्याः स्तनाभ्यामवमुच्यमानम् प्रियस्य तस्योरसि धर्मतोयं कामानलाज्याहुनिवत्पपात ।। ३२ ।। ३२. रतीत्यादि। रतिक्रियायां निधुवने विपरीतवृत्तेः पुम्भावमाचरन्त्याः तस्याः स्तनाभ्यामवमुच्यमानं धर्मतोयं वेदोदकं तस्य प्रियस्य उरसि, कामान- लाज्याहुतिवत्-काम एवानलः, तस्य आज्याहुतिरित्र, पपात ॥ १ दन्तेक्षणे P. २'मुद्दशन्तं T, P. ३ 'द्याहुति P.

·। 116 यशोधरचरितम् ततो रजन्यां परिणामवत्यां रतोसवारम्मपरिश्रमेण। आस्लिप्य कान्तां श्लथवाहुबन्ध निद्रासुखं भूमिपतिः प्रपेदे ॥३३॥ ३३. तत इत्यादि । ततोऽनन्तरं, भूमिपतिः, परिणामवत्यां-परितोपवत्यां रजन्यां, स्तोत्सबारम्भपरिश्रमेण-रतस्य उत्सवः, तस्य आरम्भ:-प्रक्रमः, तस्मिन् परिश्रमः, तेन कान्तामाश्लिष्य श्लथबाहुवन्धं यथा भवति तथा निद्रासुखं प्रपेदे। अत्रान्तरे दन्तिनि राजवा। तद्वासगेहं समयावरद्धे। तत्र स्थितो हस्तिपकस्तु जाग्रद् बवन्ध गीतं गमकाभिरम्यम् ॥३४॥ ३४. अत्रेत्यादि । अत्रान्तरे-अस्मिन्नवसरे, राजवाह्ये-भूपालारोहणयोग्ये, दन्तिनि-स्तम्वेरमे, तदासगेहं-तस्य यशोधरस्य वासगेहस्य समया-समीपे । "समयान्तिकमध्ययो रित्यमरः। 'समीपे समयाव्ययमिति भागुरिः । 'हा धिक- समयानिकपोपर्युपर्यध्ययोऽधोऽत्यन्तरान्तरेण तस्पर्यभिसर्वोभयश्चाप्रधानेऽमोदशस्' (भा. व्या. स. I. 11 100) इति समयशब्दयोगेन पट्यर्थे द्वितीया विभक्तिर्भवति । अबढे सति, तत्र गजशालायां जाग्रत्-जागरूकः, हस्तिपक:- आधोरणः ‘आधोरणा हस्तिपका' इत्यमरः । गमकाभिरम्यं-प्रयोगगम्यं, गीतं बबन्ध-चितवानिति यावत् ।। तन्मूर्छनामिः स्फुटमभ्युदीर्ण तत्पीढमामोगयता स्वरेण। तत्मप्रयोगान्मधुरावदात तद्वन्धुरं मालवपश्चमेन ॥ ३५ ॥ ३५. तदित्यादि । तीतं मर्डनाभिः स्फुटमभ्युदण-'मयुक्ताः स्वराः सत भूनाः परिकीर्तिताः' इति विश्वप्रकाशः। सप्त स्वरैः स्पुट-टल्बर्ग, अभ्युदीर्ण-उदीरित, तत-गीत, आभोगवता-परिपूर्णतायुनेन । 'आभोगः परि- पूर्णता' इत्यमरः । स्वरेण-निषादर्षभगान्धारषड्जमध्यमथैवताः स्वगः । पश्चिमेन स्वग्ण पोर्ट तति । मुप्रयोगात्-मोभनोपायान, 'योगः संनहनोपायच्यासहतियुक्तिधि- त्यमरः । मधुगददातम्-प्रियवानिमलं । 'स्वादुप्रियो तु मधुरो' इत्यमरः । नही मारवपयन-मालवपरामेति रागेग, बन्धुरं-मनोहरम ॥ 'पद,!", Ir मापदायT.

·द्वितीय सर्ग 117 निमीलयन्ती नयनोत्पले सा देवी परिम्लानतनू रतान्त । आकर्णयामास सुखावह तत् चकार तृष्णामपि रक्तकण्ठे'॥३२॥ ३५ निभीरयन्तीत्यादि । नयनोत्पले निमीत्यन्ती । रतान्ते परिम्लान तनु सा देवी, सुखावह तहीत आर्णयामास । रक्तकण्ठे सुरालितरागरञ्जितगल, हस्तिपकेऽपि तृष्णा वाञ्छा चकार ॥ तत' प्रभाते तदभीकचित्ता दूतीमुपस्थापयति स्म तस्मिन् । सा तं निरीश्येव निवर्तमाना निनिन्द राजी गुणवत्यभिरया ॥ १७ ॥ ३७ तत इत्यादि । ततोऽनतर, तस्मिन् प्रभात तदभीकचित्ता- तदभिलषितचित्ता सती, 'कम कामयिताभीक कमन कामनोऽभिक ' इत्यमर । द्वतीमुपस्थापयति स्म-त निरीक्ष्यैव निवर्तमाना गुणवत्यभिरया सा दूी राशी निनिन्द ।। अहो विचित्र मकरध्वजस्य विडम्बन स्तम्भितवस्तुबुद्धे । देवी तु' माकृतिरुर्चशी सा यदीदर्श कामयते निकृष्टम् ॥ ३८ ॥ ३८ अहो इत्यादि । यद यस्मात् कारणात, माकृति -मनुष्याकृति उर्वशी-देववनिता, ईदृश निकृष्ट-नीच, कामयते तत्-तस्मात् कारणात, स्तम्भित- वस्तुबुद्दे -निराकृतवस्तुतत्त्वबुद्धे, मकरध्वजस्य विडम्बनमहो। आस्यादिक दुसर पूतिगन्धि निसर्गतोऽङ्ग परिभुलष्टम् । सदिग्धमक्षिभ्रुवमस्य नास्ति ग्रीवा शिरस्यास्तु' बिल्लूनी ॥ ३९ ॥ ३९ आस्येत्यादि । अस्य हस्तिपकस्य भास्यादिक दुस्सह पूतिगन्धि, अङ्ग निसर्गत परिभुनपृष्ठ, अक्षिध्रुव सदिग्ध, ध्रुवमिति कथमकारान्तत्व ' 'धेन्वन्दु हार्यजुषाहोरात्रनदिवरानिदिवाहर्दिवाणीवपीवाक्षिप्रवाएवम् ' इति । (शा रक्तकण्टीM २PP ३ भन्न Ar ४ गिरस्यायन ·118 यशोधरचरितम् व्या. सू. II. i160) निपातनात् नपुंसकम् । ग्रीवा-कण्ठः, कुब्जशरीरत्वा- नास्ति । शिरस्याः-शिरसि भवाः, केशास्तु विलूनशीर्णाः ।। आस्यं पुनर्वायसतुण्डकृष्णं दन्ताश्च केचिद्वहिरन्तरन्ये । करावजस्रं करिमूत्रदग्धौ' दग्धव्रणक्लेदयुतस्तु कुक्षिः ॥ ४०॥ ४०. आस्यमित्यादि । पुनरास्यं वायसतुण्डकृष्णं-काकवदनवत् मलीममं । 'वक्त्रास्ये वदनं तुण्डमाननं लपनं मुख' मित्यमरः । केचिद्दन्ताः नहि प्रवर्तन्ते । अन्ये दन्ताश्च अन्तर्वर्तन्ते । करौ अजस्रं करिमूत्रदग्धौ । कुक्षिस्तु दग्धव्रणक्लेदयुतः ॥ असौ कथं नाम नरेन्द्रपत्न्यै रोचेत रुच्याकृतिमुद्वहन्त्यै । यद्वा किमेवं परिचिन्तया मे स्त्रीणामपात्रेऽभिरतिः स्वभावः ।। ४१॥ ४१. असावित्यादि । असौ-हस्तिपकः, रुच्याकृतिमुद्दहन्त्यै नरेन्द्रपत्न्यै कथं रोचेत 'यस्मै दीप्सा रोचते धारयते वा तत्संप्रदानम् ' नाम | कष्टम् । ' नाम प्रकाश्यसंभाव्यकोधोपगमकुत्सने ' इत्यमरः । मम एवं चिन्तया किं ? यदा तथाहि- स्त्रीणामपात्रेऽभिरतिः स्वभाव:-निसर्गः ।। हा त स्वचेतोगतमेव दूती न्यवेदयत्तामुपसृत्य तन्वीम् । सा तां प्रति प्रत्यवदनतभ्रू- मुखेन कामातुरगद्गदेन ॥४२॥ ४२. हेत्यादि । हा-कष्टं । 'हाहहेत्यद्भुते खेदे' इत्यमरः। दृती-गुणवती। तन्वीम-शानीं । ता-अमृतमतीं । उपमृत्य स्वचेतोगतं तार्थ निरूपं, न्यवेदयत्-पचयति स्म । नतभूः-नते ध्रुवो यस्याः सा, तथोक्ता सा अमृतमती । नां गुणवती प्रति कामातुरगदेन-मन्मयवाणनितधान्तिस्सलितवचनकलितेन मुखेन । अरदत-अवीत् ॥ दियो T. २tr. ३एनन PM, B, D, I,T,Ar.

·द्वितीय सर्ग 119 वया नव रूपमतीव रम्य कुलोमतिश्चेति कुबुद्धिरेपा। यत्र'प्रसन्नो भगवान् मनाभू स एव देव सखि सुन्दरीणाम् ॥४३॥ ४३ वय इत्यादि । नव वय -नूतन तारुण्य । अतीव रम्य रूप कुलोन्नति श्चेति एपा कुबुद्धि । यत्र-यस्मिन् पुसि । भगवान् ज्ञानी वीर्यवान् वा । भग श्रीकाममाहात्म्यवीर्ययत्न' इत्यमर । मनोभू । प्रसन्नोऽभूत, भो सखि, स एक मुन्दरीणा, देव -कान्त ॥ सतोऽपि रूपातिशयस्य साध्य नितम्बिनीमानसरत्नलाभ । तस्यास्ति तच्चेत्किमती विचारा- कार्य तु सिद्धे न हि कारणेच्छा ॥४४॥ ४४ सत इत्यादि। सत --विद्यमानस्य रूपातिशयस्य हि नितम्बिनी- मानसरत्नलाभ तत् साध्यम् । तस्य चास्ति चेत्, अतो विचारात् किम् । तथाहि-कार्ये सिद्धे सति कारणेच्छा न।। तस्मादसौ मा प्रति कामदेव- स्तद्गीतनालीहतचित्तवृत्तिम् । किं या वयस्ये वहुनोदितेन न तेन जीवामि विनाकृताहम् ॥१५॥ ४५ तस्मादित्यादि । तस्मात्कारणात् असौ तद्द्वातनालीहृतचित्तवृत्ति-तस्य गीतमव नालिका, तया हृता चित्तवृत्तिर्यस्या सा। तथोक्ताया मा प्रति कामदेव । भो वयस्ये, इति । 'वयस्याली सहचरी'ति धनञ्जय । बहुनोदितन कि वा-प्रचुर वचनकलापेनालम् । तेन विना हस्तिपक हित्वा । 'विनमास्तिस्र' (शा व्या सू In 193) इति विनायोगे द्वितीया-तृतीया पञ्चमी विभक्तिर्भवति । कृता-पापस- मता । 'कृत पापोपकलिते युगपर्याप्तयो कृतमिति विश्वप्रकाश । पापकलिताह न जीवामि । किच विनाकृतेत्येक पद, यदाह वीरणन्दिस्वामी चद्रप्रभकाये- तदह वचन प्रयत्नसाध्ये विषयेऽल मनसि त्वया निधेय । न सहायविनाकृता कदाचित् पुरुषस्योगमशालिनोऽपि सिद्धि ॥" (VI 31 N S Edn (2nd) ] इत॥ १ यस्य P २ कायें न सिद् सात P ३ 'नाडी PAT ·120 यशोधरचारतम् इत्थं तया दर्शितरामवृत्त्या देव्या सनिबन्धमुदीर्यमाणा। आगत्य सा सत्वरमष्टवई दूती ततस्तत्प्रियमन्वतिष्ठत् ॥ ४६॥ ४६. इत्थमित्यादि। दर्शितरागवृत्त्या-संदर्शितानुरागवर्तनया देव्या सनिर्बन्ध-निबन्धसहितं यथा भवति तथा उदीर्यमाणा-उच्चार्यमाणा सा दूती सत्वरं अष्टवंकमागत्य, तत्-तस्मादष्टवंकात् तत्प्रियं-तस्याः प्रियं-अनुरागं, अन्वतिष्ठत्-अकरोत् । यदाह कुमारसम्भवे कालिदासः- "प्रजापतिः कल्पितयज्ञभागः शैलाधिपत्यं स्वयमन्वतिष्ठत् " इति ॥ [I. 17] रात्रिंदिवं तेन यथावकाश सुखानि तस्याः किल निर्विशन्त्याः । दिनक्रमेणापचयं जगाहे यशोधरे राजनि रागबुद्धिः॥४७॥ ४७. रात्रिमित्यादि । यथावकाशं-अवकाशं अनतिक्रम्य, तेन हस्तिपकेन सह, रात्रिंदिवं-रात्री वा, दिवा-दिवसे वा 'धेन्वनडुह...मिति (शा. व्या. सू. II. 3. 169) निपातनात् रात्रिंदिवशब्दनिष्पत्तिः । सुखानि-सुरतजनितशर्माणि, निर्विशन्त्या अनुभवन्त्याः तस्याः, यशोधरे राजनि रागबुद्धिः दिनक्रमेण, अपचय-क्षय, जगाहे-जगाम किल। 'वार्तासंभाव्ययोः किल' इत्यमरः ॥ आलोकनालियनचुम्बनादी तस्याः स्थिति तामनवेक्षमाणः । घुचव पूर्व परिशोधनार्थ सज्जोऽभवञ्चन्द्रमतीतनृजः ॥४८॥ ४८. आलोकनेत्यादि। तस्याः आलोकनालिङ्गनचुम्बनादौ स्थिति तामनवेक्षमाणः, चन्द्रमतीतनूजः यशोधरस्तु, पूर्व-पूर्वस्मिन् वुद्ध्यैव परिशोधनार्थ श्चिागय सन्नोऽभवत्-सन्नद्धोऽभत् । 'सन्नदो वर्मितः सन्नः' इत्यमरः ।। 'मT. निशिया: T.

·द्वितीयः सर्गः 121 आस्थाननिर्वासितसर्वलोकः स सजित वासगृहं प्रविश्य । सव्याजनिदो निशि दिव्यशय्यां तयैव देव्या सममध्यशेत॥४९॥ ४९. आस्थानेत्यादि। आस्थाननिर्वासितसर्वलोकः-आस्थाने सभायां, निर्वासितः-विसर्जितः, सर्वलोकः-सकलपरिवारजनः स यशोधरः, सजितं- सज्जीकृतं वासगृह-परिकरपरिकलितं शयनसदनं, निशि-निशायां 'पद्दन्नोमास्- हनिशसन्यूधन्दोपन्यकन्शकन्नुदन्नासंश्चासुटि' (शा. व्या. सू. I 4.143 ) इति सूत्रात् निशाशब्दस्य निश् इत्यादेशो वा । द्वितीयाबहुवचनादौ परतः । निशा, निशे, निशाः, हे निशे, हे निशे, हे निशाः; निशां, निशे, निशः; निशा निभ्यां निभ्यः इत्यादिरूपं नेयम् । प्रविश्य सव्याजनिद्रः-सकपटस्वपनो भूत्वा, तया- देव्या, सम-साकं, 'सना समं सह' इत्यमरः । दिव्यशा हंसतूलतल्पे, अध्य- शेत-निद्रामुद्रितलोचनोऽभूत् । 'शीड्स्थासोऽधेराधारः' (शा. व्या. सू.. 1. 1 123 ) इत्यधिकरणम् ॥ निद्रायतस्तस्य भुजोपगूढा- माकृष्य देवी निजदेहयष्टिम् । गृहीतताम्बूलसुगन्धमाल्या जगाम तस्योपपतेः समीपम् ॥५०॥ ५०. निद्रेत्यादि । देवी निद्रायत:-निद्रा कुर्वतस्तस्य 'कर्तुरायिस्सलोप- श्चेति' (का. न्या. सू , आख्यात प्रकरण, II 43) सूत्रेण आचारार्थे कर्तु. राधिर्भवति । यशोधरस्य भुजोपगूढा-बाहुना आलिङ्गिता, निजदेहयष्टि-स्वकीय- शरीरं, आकृष्य गृहीतताम्बूलसुगन्धमाल्या सती तस्य उपपतेः जारस्य समीपं जगाम ।। अन्वेषुकामो नृपतिथ तस्या दुश्चेधित कोशनिसृष्टखगः । अन्वबजत्तत्पदवी निगूट- मासन्नविध्वंस श्यापनीतिम् ॥५१॥ ५१. अन्येष्टुकाम इत्यादि । तस्या दुश्चप्टितं-दुराचार, अन्वेषुकाम.- तुमो मनकामे' ( शा. व्या. सू. 1.169) इति तुमो मकारस्य लोपः कोशनिसृष्टखड्नः कोशं-पिधानं, तेन निमुष्टः सङ्गः यस्य सः, तथोक्तः मृपतिः १'राज,P,T,E. २ सर्जितं P. ३ 'सुगन्धि ४ 'निकृष्ट IP.

·122 यशोधरचरितम् यशोधरः तत्पदवीं-तस्याः देव्याः मार्ग अन्वबजत, निगूढ़-गुप्तं यथा भवति तथा । अनुगतोऽभूत्। कथमिव ! अपनीति-नीतिरहितं पुमांस, आसन्नविध्वंस इव-समीपो- पगतनाश इव ॥ विलम्व्य कालं नरनाथपत्नी- मुपस्थितां प्रत्युदितप्रकोपः। आकृप्य केशग्रहणेन घोरं जधान जारः स वरत्रमुष्टया ॥५२॥ ५२. विलंब्येत्यादि । कालं विलंब्य-स्ववेलामतिक्रम्य, उपस्थितां प्राप्तां, नरनाथपत्नी प्रति, उदितप्रकोपः-सञ्जातसंरोषः, स जारः केशग्रहणेन-पुरश्शिरो- सहस्वीकारण, घोरं-दारुणं यथा भवति तथा, आक्रम्य-इतस्ततः आन्दो- लयित्वा, वरत्रमुष्ट्या-चर्मरज्जुपरिकलितमुष्टिना । 'नव्या वरत्रा स्त्री स्याचर्म- रज्जी तु न द्वयोः' इति विश्वप्रकाशः । जघान-ताडनं कृतवान् । निकृप्यमाणा भुवि तेन पद्भ्यां मलीमसेनाकृतविप्रलापा। इतस्ततोऽगात्तमसेव काले निपीड्यमाना दिवि चन्द्रकान्तिः॥ ५३॥ ५३. निकृप्येत्यादि । मलीमसेन तेन पद्भ्यां चरणाभ्यां भुवि निकृष्यमाणा- ताड्यम्पना, अन्तविप्रलापा-रोदनरहिता, बन्धकी ततोऽनन्तरं ततः तस्मिन्, जारे अगात्-जारमुपगतवतीति यावत् । कथमिव ? काले-ग्रहणकाले, मलीमसेन-तमसा मेचकरूपेण राहुणा । 'तमस्तु राहुः स्वर्भानु'रित्यमरः । दिव्याकाशे निपीड्यमाना चन्द्रकान्तिरिव ॥ कण्ठे पदं न्यस्य च गादमूर्छ। स तामवादीदिति सोपहासम् । पादी वहेऽहं तव तन्धि मूर्धा मूका कुतस्तिष्ठसि मुश्च शोक ॥५४॥ ५४. कण्ठ इत्यादि । स जारस्तस्याः कण्ठे पदं न्यस्य गाढमूर्ग तो बन्धकीं सोपहासं। 'अट्टहासः सोपहासः महासः परिकथ्यते' इति विश्वप्रकाशः। भो तन्चि, तव पादी अहं मूर्ना वहे-मस्तवन उदहामि । वं मूका कुतस्तिष्ठसि- किमर्थमभापगवती प्रतिमानासि, इत्यहास यया भवति तथा इत्यवादीत- अभाणीत्॥ निय LP,T, H. २ मा पदाम्या P. तत P. ४ कोपम् P, Ar.

·द्वितीयः सर्गः 123 निःश्वस्य सा तं कथमप्यवादी- दागी न मे संहर कान्त कोपम् । राज्ञा सहार्धासनमेव दीर्घ हेतुस्तु मे कालबिलम्बनस्य ॥५५॥ ५५. निःश्वस्येत्यादि। सा बन्धकी कथमपि निःश्वस्य तं उपपति अवादीत् । भो कान्त, मे-मम, आगः न-अपराधः न; आगोऽपराधो मन्तुश्चे' त्यमरः। यदाह माघ:- 'सहिष्ये शतमागांसि' (II. 108) इति । कोपं संहर-क्रोधं परिहर; तु भेदोऽस्ति । 'तु स्याद्भदेऽवधारणे' इत्यमरः । मे कालविलम्बनस्य राज्ञा सहार्धासनमेव दीर्घ-चिरं, हेतुः कारणम् ॥ रूपादिभिस्त्वय्यवसायिभिर्मे तृप्यन्ति सर्वाण्यपि चेन्द्रियाणि । त्वं जीवितव्यं मम यावदायु- रनादरस्त्वय्यथ किं मम स्यात् ॥५६॥ ५६. रूपत्यादि। त्वयि भवति अवसायिभिः स्थितैः रूपादिभिः मे सर्वाणीन्द्रियाणि च तृप्यन्ति । मम यावदायुः-आयुष्यावसानपर्यन्तं । ' यावत्तावच्च साकल्ये' इत्यमरः । अव्ययीभावसमासोऽयं ।वं जीवितव्यं जावनं । अथ अथशब्द: प्रश्ने वर्तते । 'मङ्गलानन्तरारम्भप्रश्नकास्न्येष्वथो अथे' त्यमरः । त्वयि मम अनादरः किं-कथं स्यातू ॥ प्रत्यायितेनेत्युपभुज्यमानां राजा स तां तेन विलोक्य कोपात् । आन्दोलयन् खड्समुभी जिघांसुः पुनर्वितर्क धृतिमानकात् ि॥ ५७ ॥ ५७. प्रत्यायितेनेत्यादि । इति प्रत्यायितेन-विश्वसितेन तेन उपपतिना संभुज्यमानां तां बन्धकी विलोक्य स राजा कोपात् खड्गमान्दोलयन्, उभौ जिघांसुः-हन्तुं इच्छुः सद, पुनः धृतिमान्-धैर्यवान् भूत्वा वितई अकाति- अकृत ॥ १ 'त्यनु I, P.

·" " 124 यगोधरचरितम् क्षुद्रः कियानेप गजोपजीवी न जातु नारी विकृतापि वध्या। सक्षमेतन्मम तन्न किंतु यशः परं भ्रश्यति हारशुभ्रम् ।। ५८॥ ५८. क्षुद्र इत्यादि । गजोपजीवी एषः, क्षुद्रः नीचः कियान्; नारी विकृतापि न वध्या । यदाह वसिष्ठः- न हन्यादबलां विप्रं कृती चारित्रवर्जितम् ।। इति स्मृतिः। तथा हि ममैतत् सक्षत्रं न भ्रश्यति-क्षत्रस्य संपत् सक्षत्रं- अव्ययीभावसमासोऽयं । परं-केवलं क्षत्रसंपत् न नश्यति । 'शब्दप्रथासंपत्समृद्धि- वृद्धयर्थाभावात्ययासंप्रति सुण्पश्चायुगपद्यथासदृक्साकल्यान्तेऽव्ययमिति (शा. च्या. स. II 1. 18)। किंतु हारशुभ्रं यशो भ्रश्यति-नश्यति खलु ॥ अयं च युद्ध रिपुवीरघाती खट्नः कथं क्षुद्रजने निपात्यः । दंद्राकुरं निर्दलितेमकुम्भ न फेरवे जातु हरिः प्रयुके ।। ५९ ।। ५९. अयमित्यादि । युद्धे रिपुधीरघाती-वीररिपून् हन्तुं शीलमस्या- स्तीति वीररिपुधाती । राजदन्तादिपु पाठः । अयं खगः क्षत्रजने निपात्यः, क्षुद्रजने कथं निपात्यः । तथाहि, निर्दनितेभकुम्भ-विदारितगजकुम्भस्थलं, हरि:-सिंह: फेरवे-शृगाले दंष्ट्राइकुरं जातु न प्रयुडते ॥ इति स्वचेतस्यवधार्य शान्त्या निवृत्य शय्यापुलिने शयानम् । तं राजहंसं पुनरन्यशेत व्यावृत्य सा देव्यपि गुप्तवृत्त्या ॥ ६ ॥ ६०. इतीत्यादि । इति स्वचेतसि अवधार्य । उक्त प्रकारेण स्वकीयदये निश्चिन्य इति हेतुप्रकरणप्रकारादिसमाप्तिपु' इत्यमरः । उपशमेन, निवृत्य- निर्गन्य, शय्यापुरिने-दायनसिकतामये शयानं राजहंस-राजोत्तमं यशोधरं, अनु- पश्चात् सा दन्यपि व्यावृत्य गुप्तवृत्त्या पुनरवशंत ॥ मम्मन E, T. .'कुम्भी 1.

·द्वितीय सर्ग 125 यत्तस्य गाढा' परिरम्भणेच्छा ववन्ध पूर्व कृतरागवुद्धे। तदेव तस्या स्तनयास्तदानीं कार्कश्त्यमुद्धजनमाजहार ॥३१॥ ५१ यदित्यादि । तदानीं तस्या देया स्तनयो यत् कार्कश्य कर्कशव पूर्व पूर्णस्मिन् काले कृतरागबुद्धे -विरचितानुरागमते यशोधरस्य, गाढा परिरम्भ गेच्छां- दृढमालिङ्गनाभिलाप, बबन्ध-चकारेति यावत् । तत्-तत्कुचकार्कश्य यशोधरस्य उद्देजन-केश, आजहार-चकार ।। उदस्य तस्या सुरतोपचार निद्रामिवाधिश्यवतीं दधान । तत्साहसोगयता निकाम स भूमिनाथो मनसेत्यवोचत् ॥ ६॥ ६२ उदस्येत्यादि । स भूमिनाय , तस्या सुरतोपचार, उदस्य-निरस्य, आधिक्यवतीं निद्रा दधान इव, तत्साहसोदेगवता-तस्या साहस-धृष्टता, ‘साहस तु दो दण्ड ' इत्यमर । तेन जात उद्देग -परिताप , अस्य अस्तीति । तत्माहसो- द्वेगवत, तेन-तत्साहसोगिवता । मनसा निकाम इत्यवोचत् ॥ इय हि सर्वावयवामिरामा यश्यापि काम मकरध्वजस्य । कथ निकृष्टऽभिरमेत यद्वा मोह विधत्ते विषयाभिलाप ॥ १३॥ ६३ इयमित्यादि । सर्वावयवाभिरामा-सकलावन्युरेय । मकरध्वजस्यापि काम निकाम वश्या-मदनवशीकरणचनुरेति यावत् । निकृणे-नीचे पुसि, कथमभि नमेत । यदा । तथाहि विषयाभिलाष मोह विधत्ते । स्पे मनोहारिणि यौवने च वृयैव पुसामभिमानबुद्धि। नतधुरा चेतसि वित्तजन्मा प्रभुर्यवेच्छति तत्करोति ॥ ६४॥ ६४ रूप इत्यादि । मनोहारिणि रूपे, मनोहारिणि यौवने च, पुसा अभिमानबुद्धि -गर्वबुद्धि , वृथैव-निरर्थका । नतभुवा स्त्रीणा चेतसि, यदीप्सितमस्ति प्रभु चित्तजन्मा तन्करोति । १ गाढ 1,P,I,E, Ar २ उदास्य P, Ar ३ पश्यामिT निटेऽपि T, निकृष्टोऽमि P ·126 यशोधरचरितम् इयं द्वितीया मम राज्यलक्ष्म्या' यदेवमुच्चैर्व्यभिचारभूमिः। कथं च तस्यां चपलप्रकृत्यां विश्वासमत्यन्तमुपद्रजामि ॥६५॥ ६५. इयमित्यादि । मम राज्यलक्ष्म्याः, इयं द्वितीया-सपत्नी, यद्- यस्मात्कारणात् एवं उच्चैः व्यभिचारभूमिः, चपलप्रकृत्या तस्यां राज्यलक्ष्म्या अत्यन्तं विश्वासं कथं उपव्रजामि ॥ तत्कामवश्यं धिगिर्द मनो मे धिग्धिग्विमूतीरसुखप्रचाराः। प्रव्रज्यया तां पुनरव्यपाया- मन्येपयिष्यामि हि सिद्धिकान्ताम् ॥६६॥ ६६. तदित्यादि । तत्-तस्मात् कारणात्, कामवश्यं इदं मे मनो धिक् । 'हा धिक् समये' (शा. व्या. स. I. 1. 100 ) त्यादि सूत्रेण धिग्योगे द्वितीया । असुखप्रचारा:-दुःखसञ्चारा, विभूती:-सम्पदः धिछ । 'विक् पुनः विशेषखेदोस्ति पुनरप्रथमे खेदे' (?) इत्यमरः। अव्यपार्या तां सिद्धिकान्तां-मुक्तिबनितां, प्रवज्यया-जिनदीक्षया। 'व्रज्यनः क्यप्' (शा. व्या. सू. IV. 19.63) इति क्यप्प्रत्ययः। अन्वेपयिष्यामि-गवेवितुमिच्छामि । 'अन्वेषितं गवेषितमन्विष्टं मार्गितं मृगितमि'त्यमरः ॥ इत्थं परामर्शपरीर्विकल्पः निमील्य नेत्रे नृपतिःशयानः। आकर्णितेर्बुद्ध इवोत्थितोऽभू- लाभातिकमगलगीतनादः॥ ६७॥ ६७. इत्थमित्यादि । इन्यं परामर्शपविकल्पः नेत्रे निर्माल्य शयानो नृपतिः आकर्णितः प्राभातिधर्मट्रगीतनादः बुद्ध इव उस्थितोऽभूत् ।। कृत्वा घृतावेक्षणमुचकेगी स्पृष्टा मिपग्मिः प्रविचिन्त्य कायम् । स नर्मवन्युः प्रधुणोपविष्ट देवी साडीमध्यगतामपश्यत् ॥ ६॥ ६८. कृत्येत्यादि । स राजा पृतावेक्षगं कृत्वा । यदाह रायमादः- "प्रातघृतावेक्षणमाचार "मी: P. १ यदेव P ... परामभ्यं T. ४. प्रपणो P,T,Ar.

·द्वितीयः सर्गः 127 इति । मां कपिला उच्चकैः स्पृष्ट्वा, कार्य भिषग्भिः चिकित्सकैः, प्रविचिन्त्य प्रविचार्य, प्रकर्षेण विचारणं कारयित्वा, नर्मबन्यु:-क्रीडातत्परः सन् । प्रधुणो- पविष्टां-अलिन्दमुपगतां । 'प्रचाणप्रघुणालिन्दा' इत्यमरः । सखीमध्यगतां देवीमपश्यत् ॥ प्रहासगोष्ठी विरचय्य बुद्ध्या संक्रीडमानः स तया नरेन्द्रः। जधान' तस्याः सुकुमारमई लीलागृहीतेन नवोत्पलेन ॥ ६९॥ ६९. महासेत्यादि । स नरेन्द्रः तया देव्या सह संक्रीडमानो भूत्वा प्रहासगोष्ठी बुद्ध्या विरचय्य कृत्वा तस्याः सुकुमारमॉ लीलागृहीतेन नबोत्पलेन, जधान-ताडयामास।। तवदनां सोदुमिवाक्षमत्या- निपातयन्ती तनुमुर्वरायाम् । आश्वासयंश्चन्दनवारिसेकै- रवोचदेवं कृपयेव भूपः ॥७॥ ७०. तदित्यादि । तदिनां नवोत्पलताडनजनितबाधां, सोढुमक्षमत्वात् तनुमुर्वरायां-भूमौ निपातयन्ती, भूमिपतितामिति यावत् । एवंविधां अमृतमती चन्दनवारिसेकै:-श्रीगन्धोदकसेचन., आश्वासयन् भूप. कृपयेव एवमवोचत् ।। अनेन रन्मेषु रसच्युता ते कृष्णाननेनाद्य निपीडिताया। देवेन केनापि पर विदग्धे निवारितः संनिहितोऽपि मृत्युः ।। ७१ ॥ ७१. अनेनेत्यादि । भो विदग्धे हे चतुरे; रन्ध्रपु-नालच्छिद्रेषु, रसच्युता सलिलस्राविणा, कृष्णाननेन-नीलाननेन अनेन नवोत्पलेन, अब निपीडितायाः, ते तव, संनिहितः मृत्युः, केनापि देवेन-केनचिद्भाग्येन निवारितः वर-श्रेष्ठं । धनिस्तु- भो विदग्धे, रात्रौ विशेषेण दग्धे-फुटे, रन्धेषु-अङ्गवणक्रिमिपूरितच्छिद्रेषु, रसच्युता-पूयव्युता कृष्णाननेन-मलीमसवदनेन अनेन हस्तिपकेन, अब- अधुना, निपीडितायाः ते सनिहितो मृत्यु', अपि केनापि देवेन-कयाचिदेवतया, पर अधिकं निवारितः ।। 9 gate P. 2. This verse is dropped D. ३ १ वर E, T..

·128 यशोधरचरितम इत्येवमाचितरात्रिवृत्ता- मादाय वाचं प्रतिबोध्य राज्ञीम् । उद्वेगभूम्ना जननीसमीपं जगाम राजा क्वचिदव्यवस्थः॥७॥ ७२. इतीत्यादि । राजा इत्येवमासूचितरात्रिवृत्तां वाचमादाय, राशी प्रति. बोन्य-ज्ञापयिन्बा, उद्देगभूना-मनोव्यथावाहुल्येन । 'निन्दा प्रशंसयोभूम बाहुल्ये च निगद्यते' इति विश्वप्रकाशः । मचित्-कुत्रापि । अव्यवस्थ:-अनवतिधमानो भूत्वा; अथवा, अविश्वासयुक्तः सन् । जननीसमीपं चन्द्रमतीनिकटं जगाम ।। ग्नियग्निमन्मूर्धानं सा निरीक्ष्य निजात्मज विवृतनयनद्वन्दनापातुमिच्छुरियादरान् । निकटनिवृतं' मूर्धन्यावाय' चन्द्रमती तदा प्रमदमधिकं भेजे भूरिस्तोरुपयोधरा ॥ ७३ ।। ७३. विनयेत्यादि। सा चन्द्रमती विनयपिनमन्मूर्धानं-विनयेन दिनमः नधीने, विनयेन विनमन मर्धा-मस्तकं यस्य सः तथोनम । निजात्मज-सकीय- ·द्वितीयः सर्गः 129 प्रम्लायद्वदनाम्बुजे निजवधूदुर्वृत्तचिन्ताभरा- निःश्वस्यायतमुष्णमुष्णमयनीच केवरे तस्थुपि । इत्थं चन्द्रमती तदेकतनयं मोहादयोनद्वचः हतारातिविमर्दलब्धविजयश्रीदत्तकीर्तिध्वजम् ॥७॥ इति श्रीवादिराजविरचिते यशोधरचरिते महाकाव्ये द्वितीयः सर्गः। ७५. प्रम्लायदिति । निजवधूदुर्वृत्तचिन्ताभरात् निजव वा दुर्वृत्तं-दुराचरणं, तेन जनितचिन्ता, तस्य भरादतिशयात् प्रम्लायड्दनाम्बुजे-मन्दप्रकाशवदास्य- कमले, अवनीचक्रेश्वरे-भूवलयबठभे यशोधरे । उष्णमुणं निःश्वस्य तस्थुपि सति, चन्द्रमनी दृप्तारातिविमलयविजयप्रीदत्तकीर्तिवज-दृप्ताश्च, ते अरातयश्च, दृप्तारातयः; तेषां विमर्दः-विनाशः, तेन लन्या-प्राप्ता, विजयश्रीः, तया दत्ता चासो कीर्तिश्च, तस्याः ध्वजः, तं । एकननयं मोहाद वचः इत्थं अबोचत् । इदं वृत्तं शार्दूलविक्रीडितम् ॥ इति श्रीवादिराजकत-यशोवरमहाकाव्य-ठीकायां लगकृतायां द्वितीयाः॥ १ तमे 1,P, Ar. २. 'धोर. n ·तृतीयः सर्गः अद्वितीयभुजविक्रम तुभ्यं शत्रवस्तनय न प्रभवन्ति । निःसपत्नमपि राज्यमिदं ते क्षारवारिपरिधी वसुधायाम् ॥१॥ राजन्ति रम्या हि वचोविलासा गुणान्विता हारनिभा बुधानाम् । श्रीवादिराजस्य विनिर्गता ये व्रजन्ति कर्णाभरणत्वमुाम् ॥ १. अद्वितीयेत्यादि । अद्वितीयभुजविक्रम-तुलारहितबाहुपराक्रम, भो तनय, तुभ्यं भवते, क्षारवारिपरिधौ-लवणोदकपरिवेष्टितायां वसुधायां शत्रवोऽपि यतो न प्रभवन्ति-समर्था न प्रभवन्ति, ततः ते तव इदं राज्यं, निस्सपत्न-विपक्ष- पक्षरहितं । इदं स्वागता वृत्तम् ।। अर्थिलोकजलदैरनुलं गृह्यते यदपि संस्तुतिगजः। अक्षयस्तदपि तावतिर्थस्ते वस्तुकोशनिवहार्णव एपः ॥ २॥ २. अर्थीत्यादि । भो तनय, ते-तव, एप वस्तुकोशनिवहार्णवः-वस्तूनां वित्तानां कोशः अर्थोधः । 'कोशोऽस्त्री कुट्मले सङ्गपिधानेऽर्थोपदिव्ययोः' इत्यमरः। स एवार्णयः-समुद्रः। संस्तुतिगर्जे:-संस्तुतिरेव गर्नः, स्तनितं येषु तैरथिलोकजलदेः-याचकजनमेधैः। अनुवेलं-अनवरतं सकलबेलायां चेत्यययी- भावसमासः । 'अध्यम्बुविकृतो वेला कालमर्यादयोरवि' इत्यमरः। गृह्यत इति यावत् । तदपि तादतियः-ताप्रमाणो भूत्वा । अश्य:-क्षयरहितो वर्तते । 'धुतोरियटेति सूत्रेणेथट प्रत्ययः ।। १. तावदद M.

·तृतीयः सर्गः 131 पीवरस्तनभरोधृतहाराः स्मेरचारुवदनाश्च तरुण्यः । सन्ति कन्तुरसिकस्य रिरंसीः स्निग्धदीर्घपरिमुग्धशस्ते ॥३॥ ३. पीवरेत्यादि । भो तनय, पीवरस्तनभरोद्धृतहारा:-पीवरी च तो स्तनौ च तयोः भरः अतिशयः, तेन उद्धृतः हारः यासु ताः । स्मेरचारुबदनाः- स्मरेण, ईपद्धसनेन चारुवदनाः । स्निग्धदीर्घपरिमुग्धदृशः-स्निग्धे मसणे 'चिकणं मसणं स्निग्ध' मिन्यमरः । दीर्घ-आयते, परिमुग्वे मनोहरे दृशौ-नयने यासु ताः तरुण्यः । कन्तुरसिमस्य-कामवत् शृगारकलितस्य, रिरंसो:-रन्तुमिच्छुः रिरंसुः, तस्य । ते-तव, सन्ति-वियन्ते ।। ग्रंन्यसद्तनिबन्धनदक्षाः रूढकर्मविधयो दृढभक्त्या । चिन्तयन्ति भिपजस्तव कार्य दुम्वैधगजकेसरिणस्ते ॥ ४॥ ४. ग्रन्थेत्यादि । भो तनय, ग्रन्थसङ्गतनिबन्धनदक्षाः-प्रन्था चैवशास्त्राणि तेषां सङ्गतं मनोहरं, 'सङ्कतं हृदयंगम' मित्यमरः । निबन्धन-व्याख्यानं, तेन दक्षा:- रुडकर्मविषयः, रूढः प्रसिद्धः । चिकित्सा कर्मविधिर्येषु ते । दुष्टवैगजकेसरिणः- दुष्टा-दग्धहस्ताः ते एव वैया:-दुष्टवैयाः, ते एव गजाः, तेषां केसरिणः । ते-प्रसिद्धाः, भिषजः-चिकित्सकाः दृढभक्त्या चिन्तयन्ति-विचारयन्ति ।। हृद्यवाघमृदुमेदुरनादै- यकीजनमनोहरगीतैः। नर्तकीसरसनर्तनकेली- लीलया वससि चान्यविनादः॥५॥ ५. हृययायेत्यादि । भो तनय, हृयवाथमृदुमेदुरनादैः हृद्यं च तत् वाऱ्या च, तस्य मृदु-मार्दवं, मेदुर:-सान्द्रः, स्निग्धः 'सान्द्रस्निग्धस्तु मेदुरः' इत्यमरः । नादः-ध्वनिः, येषु नानि, तैः । मायकीजनमनोहरगीतैः, नर्तकीसरसनर्तनकेली- लीलया-नर्तकीनां सरसनर्तनं सानुरागनटनं तस्य केली-क्रीडा, तस्यां । लीला-- विलासः 'लीला-विलासक्रिययो स्त्यिमरः । तया अन्यविनोदैश्च वससि-तिष्ठसि ।। The following four verses are dropped in P. १. The number of this verse is 4 in A,M & E; but 5 in G, and Ar; 6 in T, H. २. The number of this verse is 5 in M, B; but 4 in F, T, 6 in G, Ar; and 8 in A. ३. गायका A.

·, 132 यगोधरचरितम् (a) साचलेपरिवेचनशक्ति सक्तिसारसरलामृतवाग्मि । त्वं विनोदमुखमृच्छसि गोठयां वस्तुपर्णकविताचतुरः॥६॥ ६ (a) सारलेपेत्यादि । भो तनय, गोठ्या सभायां । समज्या परिपगोष्ठी सभे'त्यमरः । अवलेपो गर्व. । 'गर्वावरेपो मानश्चेति विश्व. । अवलेपेन सहिता सावलेपा-गर्विग ते विवेचन, पृथक्करण, तस्मिन् । शता.-समर्या., तैः सक्ति सरसरलामृतवाग्भि - सूक्ति सार, सरल-सर्वमुलमममृत-पीयूष शूक्तिसार- सरलामृतरूप, तेन उपयुता वाक् एषां ते, ते । वानुवर्गकविताचतुरभै -ययात्र- द्वस्तुकयनं वस्तुकम् । उपमोत्नेक्षादिननाद्विता करिता करित्वं वर्णकम् । तासु वस्तुवर्गकवितासु । चतुरौ प्रौढे. साक । 'त्रिचनुरोपेचतुराचतुरविचतुरसुचतुर- मुपातसुश्वसुर्दिवैगीपदाजपदपोष्ठपदचतुरश्रशारिकक्षा' (शा, व्या सू II 1 190) इति सूत्रेण चतुरप्रशन्दस्य प्रौढत्वमुक्त । विनोदसुख-क्रीडासुख, मच्छसि- गच्छसि । (b) प्रोढसारचनगमकै पद- तर्कपण्मुसबुधेदृढवाडे । त्व विनोदमुसमृच्छसि गोठया वस्तुवर्णकरिताचतुरस्त्रै ॥६॥ ६ (b) पाठान्तरमस्ति । प्रौढत्यादि-भो तनय, त्व मोठ्या सभाया- वस्तुवर्गकविताचतुरन.-वस्तुवर्णककविताचतुरने. कविभिः। गमकै.-गमकिमि, (a) Found as verse dont in Ar and G, as No 5 in E, A., and as No 7 in T, bat dropped by all the other Jse But I reads this as follows:- प्रौढसाधुवचने गमकै स्वै सर्वकविदिताखिल दाये। सर्वशानालया गुरूप प्रौमाधुवचनामृतमारे ॥ . (b)s the alternate reading of 6 (a) noted by Laksmana, the commentator It is found as No.5 in T, A, 38 No 7 in G, Ar, and I. But 1. reads the first line differently वादिभिस्त्वमनिश मुरामेषि r has an additional verse uite .supported only by II, alter this.

·" तृतीयः सर्गः 133 चिकचतुरैः अक्षरिकादिभिः। दृढवादः, मादं यथा भवति तथा स्वीकृतमतनिर्वाहकः, पटतर्कपण्मुखबुधैः । पट्ताः-सांख्यचार्वाभीमांसक्भादृप्राभाकराहतमतेषु यानि सम्यगनुभवसाधनशास्त्राणि तेषु, पण्मुसवरैः रहन्दसशकोविदः । 'कार्तिक्यो महासेनः शरजन्मा पडाननः इत्यमरः । प्रौढसाधुवचनैः प्रौद-मनोहरं, साधु सत्यस्वरूपं वचनं येषां तैः, वाग्मिभिः सार्थ विनोदमुखं च्छसि-मीडासुखं यासि ॥ तत् किमड्ग बदनाम्बुरुहे ते म्लानभायमवलोक्य दिनादी। मुक्तहर्पमधुना मम वत्स क्षारदग्धमिव सीदति चेतः ।।७॥ ७. तदित्यादि । तत्-तस्मात्कारणात्, भो-अङ्ग, तनूज, तब वदनाम्बरहे दिनादौ म्लानभावमवलोक्य, भो वन्स, मुक्तहर्ष मम चेतः क्षारदग्धमिव सीदति- क्लेश गच्छति ॥ इत्युवाच' जननीमथ राजा देवराजसदृशो विभवेन । आशिपा चिरमृतंभरया ते सर्वमेव मम देवि सुभद्रम् ॥८॥ ८. इतीत्यादि । अथशब्दः प्रश्ने वर्तते । विभवेन देवराजसदृशो राजा भो देवि-भो मातः, ते ऋतभरया-सत्यवहेन, मेघत सचिते (1) ऋतशब्दात्परोऽमागमः । आशिषा-आशीर्वादेन मम सर्वमेव चिर सुभद्रं-सुमङ्गलमिति जननीमुवाच ॥ किं तु कान्तिरवमुच्य मृगाई विभ्रतं कुवलयोजितलक्ष्मीम् । व्यक्तमद्य तु मया निशि दृष्टा देवि सङ्गमकरी तिमिरेण ॥९॥ ९. फिमित्यादि । भो देवि, हे मातः, किंतु विशेषोऽस्ति । कान्ति:- नयनबन्धुरा शोभा । कुवर योर्जितलक्ष्मी कुमुदक्किसनोल्लसितलक्ष्मी राकां, को.- पृथिव्याः, वलयं-मण्डलं, तस्योर्जितरी-श्रेष्ठश्रियं विश्त-दधानं, मृगाव- चन्द्रमसं, अवमुच्य-त्यक्त्वा, तिमिरेण सगमकरी-संयोग कुर्वतीति । व्यक्त ज्य निशि-रात्रौ मया दृष्टा । 9. P. The namber of this verse is 8 in G and 10 in A २. The number of this terse is 10 in T, 9 in M, and 5 in P. This variation is bept up till the end of the anto.

·134 यशोधरचरितम् तादृशं तु सकृदप्युपलव्धं जन्मनीह न मया स्वपतापि। तत्पुनर्मनसि कीलितमुच्च- दुःसहं वितनुते मम दुःखम् ॥ १०॥ १०. तादृशमित्यादि । इह जन्मनि स्वपता मयापि तादृशं तु सकृदपि- कदाचिदपि, नोपलब्ध; पुनर्मनसि कीलितमुच्चेर्दुःसहं दुःखं वितनुते-करोति ।। तस्य तत्तु वचनं निजनारी- दुश्चरित्रपिशुनं क्षितिभर्तुः । स्वनमेव परिभाव्य विमूढा संभ्रमादिदमवोचत माता ॥ ११ ॥ ११. तस्येत्यादि । निजभर्तुः स्वकीयजनपोपकस्य । 'स्त्रके नित्ये निजं त्रिपु' इत्यमरः । तस्य-यशो निजनारीदुश्चरित्रपिशुनं-स्वकीयभार्यादुरा- चरणसूचकं, तद्वचनं तु विमूढा माता चन्द्रमती, स्वममेव परिभाव्य संभ्रमादिदं अवोचत । अत्र' वत्स वितनु प्रतिकारं स्थमदर्शनमिदं खलु दुष्टम् । चण्डिका सपदि पूजयितव्या सा हि विनशमनी परितुष्टा ॥१२॥ १२. अनेत्यादि । अास्मिन् स्वमे प्रतिकार वितनु-कुरु, इदं स्वमदर्शनं दुष्टं खलु, चण्डिका-चण्डमारी, सपदि पूजयितव्या । परितुष्टा सा विनशमनी हि ॥ आविकं तनय घातय सद्य- स्तगृहे तव भुजासिमुखेन । सा तु तेन वलिना परितृता स्वमदोपमचिरेण निहन्ति ॥१३॥ १३. आविकमित्यादि । भो तनय, तद्गृहे चण्डमारीसद्मनि, तब भुनासि- मुसेन करकलितसङ्गमुखेन, "भुजो वाही भुजः करे" इति नागवर्मा । आविकं-अवीनां वृन्द, मेषाणां सन्दोह । 'अवयः शैलमेपाळ' इत्यमरः । 'तेन दीव्यति संमृमिति' (का. रू. under I. ५०४) सूत्रेणेकण् प्रत्ययः । घातय यज हि । तेन वलिना पूजय । मयः परिवृताऽचिरेण-झटिति स्वमदोपं निहन्ति । ..A. २. 41, P, Ar. ३. परिनुष्या P. , ·तृतीय सर्ग 135 . इत्यवोचत नृपस्तु पिधाय श्रोत्ररन्ध्रयुगल स कृपालु। देवि किं पुनरिद तव युक्त वक्तुमित्थमनिचारमधर्म्यम् ॥१४॥ १४ इतीत्यादि । कृपालु स नृपस्तु ओनरन्धयुगल-ओत्रयो कर्णयो रन्धे-सुधिरे, तयो युगल-यमल कराभ्या पिधाय-तिरोधाय, इत्यवोचत-देवि हे मात., अविचार-विचाररहित, अधयं-धर्मादतिकान्त । 'धर्मपथ्यर्थन्यायादनपेत' इत्यर्थे यप्रत्यय । इद प्राणिहिंसनमित्थ सय पुनर्वक्तु तव युक्त योग्य किम् । मानवस्य खलु जीवितमद्य- श्वीनमस्य तु कृते तनुधाते। दुःखमात्मनि सुदुर्धरमाचं'- देहिकं कथमिवोपनयेयम् ॥ १५ ॥ १५ मानवस्येत्यादि । मानवस्य जीवित जीवन अद्यश्वीन-अय वा श्व वा नश्येत् । 'ह्यो गतेऽनागतेऽह्नि श्व ' इत्यमर । 'तु स्यान्देऽवधारणे' इत्यमर ! अस्य जीवनस्य कृते निमित्त 'कृत (?) कार्य च निमित्ते च' इति ध्वनिमअरी। तनुपाते सति । 'तनु स्त्रिया शरीरे ना पेलचे जीवने वने' इति विश्व । और्षदेहिक-परलोकजनितदेहलग्न । 'ऊर्ध्वाद्धमदेहान्मकोयस्यैकेषामिति (शा व्या सू III 1 65) औ_देहिकपदसिद्वि । आत्मनि सुदुर्धर दुख कथमिव उपनयेयम् । णी प्रापणे इति धातोलिड् परस्मैपदोत्तमपुरुषैकवचनम् ।। प्रत्ययस्तु सुदृढो जिनधर्मे मत्कुलक्रमभुवा हि नृपाणाम् । तत्र हिंसनमतीव हि निन्ध नारकादिभवदुःखनिमित्तम् ॥ १६॥ १६ प्रत्ययेत्यादि । मत्कुलक्रमभुवा-मम कुल मत्कुल, मत्कुल क्रमभुवा- अनुक्रमेण सञ्जाताना नृपाणा जिनधर्मे प्रत्यय -विश्वास , 'प्रत्ययोऽधीनशपथ ज्ञानविश्वासहेतुपु' इत्यमर । सुदृद्ध-अतीव गाढ भवति । तत्प्रसूतेषु राजसु, नारकादिभवदु खनिमित्त हिसनमतीव निन्य हि॥ १ 'मू P २ देहिक P ३ सुदृढे ॥

·। 136 यशोधरचरितम् , पुत्रवत्सलतया पुनरेवं देधिमा रम वचनं मयि वादीः । इत्यनेन वचनेन सकोपा' चन्द्रमत्यथ पुनस्तमवादीत् ॥ १७॥ १७. पुत्र इत्यादि । भो देवि, हे मातः । पुत्रवत्सलतया पुनरे बचन मयि, मा स्म वादी:-मा स्म वोचः । इति-यशोधरेण यदुक्तं तेनानेन वचनेन सकोपा चन्द्रमती, अथानन्तरं तमवादीत् ॥ अस्तु मद्वचनलडनमेत- दस्तु ते मतमहिंसनमय॑म् । अन्यथा तनय तर्पय देवी शालिपिष्टमयकुक्कुटहत्या ।। १८ ।। १८. अस्त्वित्यादि । भो तनय, एतत्-मम, वचनलघनमस्तु-भवतु । अहिसनं ते मतं अय॑मस्तु-पूज्य भवतु । अन्यथा-अन्येन प्रकारेण, शालिपिष्ट- मयकुक्कुटहत्या-शालिपिप्टेन कृतकुक्कुटहननेन । 'गोत्रीहेः शकृत्पुरोढाशे (शा. व्या. सू II iv 165 ) इति सूत्रेण कृतार्थे मयट् । देवीं तर्पय चण्टमारी परितोषय ॥ इत्यनुक्षणमुदीरितवाची मातुराग्रहमवेत्य स दध्यो। अन्यदुक्तमिदमन्यदिदानी- मागतं तदिह' किं करवाणि ॥१९॥ १९ इतीत्यादि । इति अनुक्षण-क्षणे क्षणे, उदीरितवाचः-उदीरितवान् यस्याः सा मातुः, आग्रहमवेत्य स राजा दध्यो-चिन्तयति स्म । यथाह चाणक्य:- 'वञ्चनं चाभिमान च मतिमान् न प्रकाशयेत् ।' इति । मयेदमन्यदुक्त इदानीमन्यदागतं । इह तत्कि करवाणि करिष्यामि ॥ मातुरुक्तमवमन्तुमयुक्तं कुत्सितस्तनुमतामपि घातः। ह्न्त केन विधिना मम चिर्त सङ्कटे निपतितं पुनरस्मिन् ॥ २० ॥ २०. मातरित्यादि । मातुरुक्तमवमन्तुमयुक्त, तनुमता-प्राणिनां, घातोऽपि वस्तु कुत्सितः । मम चित्तं येन विधिना-देन, 'विधिर्षियाने देवेऽपी'त्यमरः । १ सरोपा ॥ २ रिमिद P,M ३ तन् ',11 ४ तनुभृतामपि P, “T,Ar पुनरस्मिन् P, M,A ६. मम चनः ।, मम चित्त M प ·तृतीय सर्ग 137 - अस्मिन् सङ्कटे-सम्बाधे, । 'सङ्कट ना तु सम्बाध' इत्यमर । पुनर्निपतित, हन्त-बत । 'हन्त हर्षऽनुकम्पाया' इत्यमर ॥ चेतनप्रतिकृतावपि हिसा कल्पिता भवति चेतन एव । आस्रवो यदभिसधिविशेष कर्मणामभिमतो मुनिमुख्ये ॥२१॥ २१ चेतनेत्यादि । यस्मात्, यदभिसन्धिविशेषै -यस्मिन् अभिसन्धि रभिप्राय तस्य विशेष, कर्मणामाव -आगमनमिति, मुनिमुरयै गणधर अभिमतोऽङ्गीकृत । तस्मात् चेतनप्रतिकृती-जीवस्य प्रतिनिधी, कल्पिता हिंसापि, चेतन एव-प्राणिन्येव कल्पिता भवति ॥ इत्यनुस्मृतविवेकरसाऽपि प्रेरित सपदि मातरि भक्त्या । अम्बया सह महीपतिरुच्चे- चण्डिकागृहमयानयहीन ॥ २२ ॥ २२ इतीत्यादि । इत्यनुस्मृतविवेकरसोऽपि मातरि भक्त्या सपदि प्ररितो महीपति उच्चै, नयहीनो भूत्वा, अम्बया सह-माना साक, चण्डिकागृह- चण्डमारीसदन अयादगमत् ॥ अष्टमीदिवसमगरवारे शुद्धभौजि सुतरामिपमासे । नि' प्रदक्षिणकृतो नरनाथ- श्चण्डिकामनमदानतमौलि ॥२३॥ २३ अष्टमी यादि । अष्टमीदिवसमङ्गलवारे । शुभाजि-शुक्लपक्षमाजि, इषमासे-आश्चयुजमासे, 'स्थादाश्विन इषोऽपि' इत्यमर । नरनाथ चण्डिका त्रि प्रदक्षिण कृत सन्, आनतमौलि -आनतमस्तक भूत्वा । 'चूडा किरीट केशाश्च सयता मौल्यस्त्रय ' इत्यमर । अनमत् चण्डिकामनसीत् ॥ २ मभिहितोT ३ रबिP ४ बुद्धिP १ विगेप Pr ५ कृता ।

·138 यशोधरचरितम् तर कृषिममती कृकवाएं चित्रसोटवनिवासितदयम् । देवि तृप्य बलिरेप तवेति व्याजधान निजखनमुखेन ॥ २४॥ २४ तनेत्यादि । तत्र चण्डिकासमनि असौ राजा चित्रसौष्ठवनिवासित- दैव-चिनस्य सौप्टवे-रम्यत्वे, निवासितदैव-निवासीभूतग्रह, कृत्रिम । 'टुडितोऽ थुक्ती' (शा व्या सू IV Iv 57) इति सूत्रेण निमः । कृकवाकुं- शालिपिष्टविरचितताम्रचूड । 'कृकवाकु. ताम्रचूड, कुक्कुटश्चरणायुधः' इत्यमरः । देवि-भो चण्डमारि, तब एष बलिरय, तृप्य इति-सतृप्ता भवेति । निजखड्गमुखेन व्याजधान-मस्तक कण्ठाद् व्यतिरिक्तमकरोत् इति भावः ॥ किञ्चिदन्तरमुदीरितनाद लूनमस्तकमवेश्य पतन्तम् । सङ्गमुष्टिमवमुच्य शुशोच क्लेशकृत् सलु सतामविवेकः ॥ २५ ॥ २५ किश्चिदित्यादि । किञ्चिदन्तर-कियदर उदीरितनाद-उच्चारित- निनद, लूनमस्तक-कवन्धरूप पतन्त पतनिण ताम्रचूड । 'पतत्रिपत्रिपतगपत- त्पररथाण्डजा.' इत्यमर । अवेक्ष्य राजा । खड्गमुष्टि । मुष्टो स्थितखड्ग । 'काला- कृतिमुखादिभ्यो वा' (शा व्या सू II 1 112) इति सूत्रेण खड्गस्य पूर्वनिपातः । अवमुच्य-त्यत्वा । शुशोच-शोक कृतशन् । तथा हि-सतो अविवेकः-आत्म- बिचाररहितत्व । 'विक. पृथगात्मते 'त्यमर. । क्लेशरत् खलु-मनोव्यथा विदधाति ननु ॥ हाहतोऽस्मि सदृशामृतमत्या हा हतोऽस्मि विनयेन जनन्या'। हा गतोऽस्मि नरके विरवास हा गतोऽस्मि भरवन्धमजय्यम् ॥२६॥ २६ हा हत इत्यादि । अमृतमत्या, मुदशा-वनितया हतोऽस्मि हा, जनन्या. विनयेन तोऽस्मिा, हाहहेत्यगुते सेदे' त्यमरः । नरके चिरवार हलो गतोऽस्मि । 'हन हिमागायो 'रिति धातोगत्यर्या विद्यते । अजय्य जेतु- मशायं । भवन्य मगारबन्धनं । गतोऽस्मि । , लोडसम्परनय निसान्या P "मरयम् ।

·तृतीयः सर्गः 139 कृत्रिम व पुनरेप पतत्री क्वासिघातपरिदेवनशब्दः। हन्त दुर्गतिवधूरमुना मां छद्मना नियतमाहयतीव ॥ २७॥ २७. कृत्रिम इत्यादि । कृत्रिमः एषः पतनी क, असिघातपरिदेवनशब्दः छ, सङ्गविदलनमस्तकरोदननिनदः क, हन्त-बत, दुर्गतिवधूः नरकवनिता अमुना, छमना-कृत्रिमपतत्रिनिनदव्याजेन मामाह्वयतीव ॥ भावयन्निति परिप्लुतनेनो राजमन्दिरमवाप्य नरेन्दः॥ भोगनि स्पृहमतिर्निजपुत्रे निर्मुमोच पृथिवीपतिलक्ष्मीम् ॥ २८ ॥ २८. भाययन्नित्यादि । इति भावयन्-चिन्तयन्, परिप्लुतनेन:-अश्रु- मिश्रितनेत्रः, नरेन्द्रः-राजा, मन्दिरमवाप्य, भोगनिःस्पृहमतिः भूत्वा, पृथिवी- पतिलक्ष्मी निजपुत्रे यशोमतौ निर्ममोच-स्वतनुजाय राज्यं दत्तवानिति यावत् ॥ तं तपस्यभिमुख नरपालं वन्धकी वचनमेतदवोचत् । आर्यपुत्र परिहत्य भवन्तं कपुनर्मम गृहे परितोपः ॥ २९॥ २९. तमित्यादि । बन्धकी-अमृतमती, तपस्पभिमुख त नरपालं एतद्वचन- मबोचत्-भो आर्यपुत्र-वहभ, भवन्त-वा, परिहत्य, पुनर्मम गृहे-राजमन्दिरे, परितोषः कः ॥ अद्य ते सुतवरं नवराज स्थापयन् गृप यशोमतिमुाम् । मगृहेऽमृतमवाश्य यनान्तं गन्तुमर्हसि मया सह पश्चात् ॥३०॥ ३०. अयेत्यादि । भो नृप, अब ते-तव, सुतबरं नवराज यशोमनिमुयों स्थापयन्, मद्गृहेऽमृतमवाश्य-अमृतं दिवि से मोक्षे यज्ञशेपे महाशने, आहारे १ नियति २ शोवनिति P.३ बन्धुको P. ४. परिमुच्य P,Ar. ५ तोषयन् P.

·140 यशोधरचरितम् सलिले...' इति व्याडिः। आहारं भुक्त्वा पश्चान्मया सह बनान्तं-तपोवनमध्यं । 'अन्तो नाशे मध्यभागे मृत्यौ ग्रामान्तरे पुमान्' इति विश्वः । गन्तुमर्हसि- प्रयातुं समर्थोऽसि ॥ अन्तरसमवयन्नपि तस्याः सद्म भोक्तुमगमत् स जनन्या । देहिनामुपगते हि विनाशे दुर्नयोऽपि सुनयः प्रतिभाति ॥ ३१ ॥ ३१. अन्तरङ्गमित्यादि । स राजा । तस्याः वन्धस्याः अन्तरङ्गं-हृदयं । 'अन्तरङ्गं तु हृदयं चेतोऽन्तःकरणं मनः' इति विश्वः। अवयन्-जानन्नपि, जनन्या सह-चन्द्रमत्याः साक, अमृतमत्याः सद्म भोक्तुं अगमत्-अगच्छत् । तथाहि-विनाशे उपगते सति देहिनां जनानां दुर्नयोऽपि दुर्नीतिरपि, सुनयः प्रतिभाति-प्रकाशते॥ तावुभावपि तयोपनिवद्ध- मौदविपमयैर्मधुदिग्धैः। जीवितात्ययमवापतुरात- ध्यायिनी रुचियशादतिजग्धैः ।। ३२॥ ३२. तावित्यादि । आर्तध्यायिनी तो उभी अपि, तया उपनिवः अमृतमत्या विरचितः, मृदुदिग्धः-मृदुना लेपितः, रचिवशादतिजग्धेः-स्वादु- वज्ञादतिचर्वितः मोदकैः सडकैः जीवितात्ययं-मरणमवापतुः; अगमताम् ॥ विन्ध्यनामनि गिरी समयूरी- गर्भयासमगमन्नरपालः। पालयन्त्यपसृतं पुनरण्ट दण्डकेन शिखिनी विनिजसे ॥३३॥ ३३. विन्ध्येत्यादि । स नरपाल: विन्ध्यनामनि निरो मरीगर्भवास- मगमत् । तर मृगयार्थ गतेन मिरान अपमृत-गर्भार्मि। अण्डं पालयन्ती, शिस्निी-मयूरी विनिगः-निता ॥ 1. सह Ar. २. दिनामगिरदाम M. २. फस्टपेन T.

·तृतीय सर्ग 141 . - राधास्तु कृपयोधृतमण्ड वर्धयति स' विदेश पुलिन्यै। पर्धित संच तया पुनरासी नृत्यवर्तुलिनरम्यकलाप ॥ ३४॥ ३४ ल क इ यादि । लु पास्तु कृपयोद्धतमण्ड अण्डक । एतन्न पुसकम् । सुमुखि तर माक्तिकमिद नासाभरण विराजते बदने । अण्डमिर पुण्डरोके निक्षिन राजहसेने तिमत् । वर्धयेति । रक्षेनि । पुलिन्यै स्वभार्याय विदेश-दत्तवान् । 'पुलिन्द शबरो दस्यु लुब्धक' इति विश्व । तया पुलिन्या तु वधित स मयूरीपोत पुन नृयवर्तुलितरम्यकलाप - नृत्ये नर्तने, वर्तुलित -वलयीभूत , रम्यकलाप -मनाहरवह आसीत् । 'कलापो भूपणे बर्ह तूगीरे' इयमर ॥ चन्द्रमत्यपि मृता करहाट कुकर पुरवरे परिजन। आसदत्पुनरुपायनभूतो तावुभारपि यशोमातभूप ॥३५॥ ३५ चन्द्रमतीत्यादि । मृता-परासु , चन्द्रमती अपि हन्त गर्हासमु च्चयप्रमशङ्कसम्भावनास्वपि ' इत्यमर । करहाट इति देशे, करहाट्नामधेयपुरवरे, श्रेष्ठनगरे, कुमकुर परिजज्ञे-रात्रिनागर समजनि । 'कुक्कुरो रात्रिज्ञागर ' इति । यशोमतिभूप तौ उभा अपि मयूरकस्कुरौ उपायनभूतौ पुन -आसदत-अगमत् ॥ तत्र तो सकलभूतलराज्य दीर्घमन्यभवता जनदृष्टी । तत्र विक्रिमिलाशनकष्ट दर्जयो जगति कर्मविपाक ॥ ३६॥ ३२ तत्रेत्यादि । तमोज्जयिन्या पुरीजनौ तो मयूररात्रिजागरी, सकलभूतलराज्यसञ्जातसुस, दीर्घ-चिरतर, अवभवताम् । तत्र-पुरे, विकिमि १ नि २ पुर 21 ३ तु PAK ४ स PAr ५ यशोधर'T ६ यत्र T Tus line 13 read as cand c in the text read as b in N, P, and Ar धनजय ·142 यशोधरचरितम् कुलाशनकटं-विट् शकृत्, किमयः-स्त्रसाः, तेषां कुलं-समूहावित्तं, अशनकष्टं- कष्टाशनं । राजदन्तादिपूर्वनिपातः । यदाह माधः- "त्वयि भक्तिमता न सत्कृतः कुरुराजा गुरुरेव चेदिपः । प्रियमांसमृगाधिपोज्झितः किमवद्यः करिकुम्भजो मणिः ॥" [शिशुपालवध, XVI. 45] इति । दीर्घमन्वभवताम् । तथा हि-जगति कर्मविपाकः दुर्जयो हि ॥ एकदार्थ स निरीक्ष्य निजस्त्रीं जारभोगसहितां निजहयें। जारचक्षुरुदितस्मृतिरुष्ट- श्चञ्चुवृक्णमकरोदर्थ केकी ।। ३७ ।। ३७. एकदेत्यादि । एकदा एकस्मिन् दिवसे, मणिहर्थे, स केकी-मयूरः, अथ-अनन्तरं उदितस्मृतिरुष्टः-सञ्जातस्मरणेन कुपितो भूत्वा, जातिस्मरो भूतत्वात् कोपयोग्यः । जारचक्षु-हस्तिपकनयनं, चञ्चुवृषणं त्रोट्या क्लिनमकरोत् । 'चञ्चु- वोटिरुमे स्त्रिया'मित्यमरः ।। मस्तके विदलितोऽमृतमत्या सव्यथः स निपपात धरिभ्याम् । तं निगृह्य विचचर्व स तु श्वा पूर्वजन्मनि तु चन्द्रमती या ॥ ३८ ॥ ३८. मस्तक इत्यादि । अमृतमत्या स्वकरतटेन मस्तके विदलितः स केकी सन्ययो भूत्वा, धरिन्यां पपात । पूर्वजन्मनि-गतभवे या चन्द्रमती समजनि । इदानी चन्द्रमतीचरः स श्वा तं मयूरं, निगृत्य-निगृहीत्वा चचर्व-चर्वितवान्, भक्षणमतेति यावत् । 'चमु अदने' इति धातुः ।। १. एफ. T,1, P, I, Ar. २. निरूप्य P. १. मणि' P.Ar. Y c and d become d and c respectively in M1, P, and Ar. ५. "पिन'". ६. 'विति.

·तृतीय सर्ग 143 त पुन प्रियमयूरविघात भूपतिस्तु नितरांमसहिष्णुः । रानिजागरममारयदुच्चे- रक्षबनकृता फलकेन ॥ ३९।। ३९ तमित्यादि । भूपतिस्तु प्रियमयूरविघात, राजिनागर श्वान, पुन - नितरा असहिष्णु । अक्षदेशनमृता-'अक्षम्तुपे रथाढ़े स्यात् क्रीडाया साधने पुमान्' इति विश्वप्रकाश । अक्षाभ्या दीयतीति अक्षदेवन, तदर्थ करोतीति कृत् । तेन-अक्षदेवनकृता, फरकेन उच्चे अमारयत् । 'आशीरग्रतन्योश्च मृट्टी (1) त्यात्मनेपद करणीय, किंतु चुरादिपठितत्वात् परस्मैपद, लइ, मारितवान् ।। तो पुनर्नरपतिविंगतास् चीश्य शोकमधिक प्रतिभेजे। आश्रितेपु हि कृपाबहुलत्वात क्षुद्रता न गणयन्ति महान्त ॥४०॥ ४० तायित्यादि । पुनर्नरपति विगतामू-त्यक्तजीविकामयूरराविनागरी वीक्ष्य, अधिक शोक तौ प्रतिभेजे-स्वीकृतवान् । तथा हि महान्त आश्रितेषु कृपाबहुलत्वात् क्षुद्रतो न गणयन्ति । कानने पृथुनि विन्ध्यसमीपे हस्तिसिंहशरमादिनिवासे। तीक्ष्णकण्टकशिख दाललोऽभू- ज्जीरितात्ययगत शितिकण्ठ ॥११॥ ४१ कानन इत्यादि । जीवितात्ययगत -परासु , शितिकण्ठ -मयूर । हस्तिसिहशरभादिनिवासे-हस्तिनश्च, सिंहाच, शरभाश्च परस्परविरोधिन ते आदियेषां ते, हस्तिसिहशरभादय , तेपा निवास यत्र, तस्मिन् । पृथुनि विन्य समीपे कानने । तीष्णकपटकशिस -तिग्मसूचीसदृशकण्टकार | 'सूच्यम क्षुद्र- शनी च रोमहर्षे च कण्टक ' इत्यमर । शलल -शल्यमृगोऽभूत् । 'श्वावित्त शल्यस्तल्डोम्नि शलली शटल शल-' इत्यमर । १ सुतरा P,Ar Teads duas cd ·144 यशोधरचरितम् सोऽपि कृष्णभुजगोऽजनि तस्मि- श्रीवितस्य विलये मृगदश । त कदाचियरत्य' जयान माच्यवैरकुपित शललोऽसी ॥४९॥ ४२ कोऽपीत्यादि । सोऽपि मृगदश -कुमकुर , जीवितस्य विलये जीवनस्य विनाशे, तस्मिन् विन्ध्यसमीपे वने कृष्णभुजगोऽजनि। तनासो शलल प्राच्यवर कुपित , प्राग्भव प्राच्यम् । 'दिगायगा शाय ' (१) इति सूत्रेण भवार्थे यप्रत्यय । प्राच्य च तत् वेर च प्राच्यवैर तेन कुपितो भूत्वा, कदाचिज्जातु त कृष्णभुजगम वहत्य, वैरीति ज्ञात्वा या, गवा वा, जपान-चर्व । “धात्वर्थ वाघते कश्चित् कश्चित्तमनुवर्तते" इति ॥ तच कृष्णभुजगाशनवृप्त गन्तुमिच्छुमथ शल्यकमुग्रम् । सन्चरं तु परिहत्य जघान क्षुत्प्रवेशविकृतश्च तरक्षु ॥४३ ।। ४३ तमि यादि । कृष्णभुजगाशनवृप्त कृष्णश्वासों भुजगश्च कृष्णभुजग , समातीति कृष्णभुजगाशन, तेन तृप्त साहित्य प्राप्तम् । गन्तुमिच्छ उग्रक शल्यम् । अथ भुप्रवेगविकृत -क्षुध-क्षुधाया, प्रवेग -बाहुल्यम् । 'प्रवेग पृथुतूर्णयो ' इति विश्व । 'स्त्री क्षत् क्षुताक्षुत नातु क्षव' इति विश्व । तेन विकृत । नम्रीभूत शरीर । तरशुध। तरक्षुस्नु मृगादन इत्यमर । स शल्यक परिहत्य-गत्वा जघान॥ शल्यक' पुनरभूदधिशिप लोहिताश इति मत्स्यविशप । तीव्र कृष्णभुजगश्च वभूव फ्रूरकर्मरमिक शिशुमार' ।। ४४ ।। ४८ शल्यक इत्यादि । पुन शल्यक मरण प्राप्त । शलल अधिशिप्र- निपानामधेयनया। 'अव्ययीभावाटकरान्तादमपञ्चम्या ' (का रू 145) इतिसूनेगाम् । र हिताक्ष इति मत्स्यविशेषोऽभूत् । तीनकृष्णभुजगश्च तर क्रूरकर्म , दवणाय । र परेशर T, P, Ar ३ रोहिनाम्या ·तृतीय सर्ग 145 - रसिक-क्रूरकर्माण निटूरकार्य रासकोऽनुरागपर शिशुमार -नको बभूव । कउपसस्थान शिशुमारोऽम्बुमर्कर ' इति वैजयन्ती । त तु भीनमवहन्तुमराति पृप्रतीऽतिजवत' परिधावन् । सोऽन्तराजलगता नृपकुब्जी प्रत्यवाप्य पिलवासमनपीद ॥४५॥ ४५ तमियादि । अराति त मानमवहन्तु, जवत -शीघात, पृथत -पृष्ठे। सप्तम्यास्तस् । परिधावन्-शिशुमार, अन्तरा-शिप्रानदीमध्ये, जलगता नृपकुजी प्रत्यवाप्य प्रतिपय, ता विलवासमनैपीत् । नयति स्म । द्विकर्मकम् । ईया स पुनरुज्जयिनीशो धीवरैर्जलविलादवकृष्टम्। पावीरमय घातयति स्म छेदभेदपरिदाहविकल्पै ॥४६॥ ४५ ईययत्यादि । पुनरुज्जयिनीश स यशोमति घीवरे -जालोप जीविभि जलबिलादक ग्राहबीर-शिगुमार ईय॑या स्वकीयकुञ्जीमरणकरणदाता सझातकोधेन 'ईर्ष्या सपत्नीवास्ये स्याट दोपारापणकोपयो ' इति भागुरि । छेदभेदपरिदाहविकल्पै -छेद' सण्डन, भेद -विदारणं, परिदाह -दहन, तेषा विकल्पे -सङ्कल्पने , घातयति स्म । मृत्युना क्वलितोऽजनि सोऽजा तपुरान्तरजनगमयाटे। कर्मकोद्रवरसेन हि मत्त किं किमेन्यसुविधाम न जीव ।। १७॥ ४७ मृयुनेत्यादि । मृयुना कवलित शिगमार , तत्पुरान्तरजनगमबारे- उज्जयिनीपुरवहिर्भागस्थितचाण्डालोहे । 'वैश्यवाट तु सदन निकाश्यनिलयालया' इति विश्वप्रकाश । अना अजनि-बकरी जाता बभूव । तथाहि कर्मकोद्रवरसेन । कर्मे कोदव कोष तस्य रसन मत्तो जीव 1 ‘कोरट्यस्तु को 'इयमर । किकिं अशुचियाम-क्यान, नैति-प्रयातीति यावत् ।। " १ पृछन ", P, Ar २ सजवत 31, P Ar ३ अन्तरा P, Ar 10 ·136 यशोधरचरितम् लोहितार्थमपि जालगृहीत निन्युरन्तिकचरा नरनाथम् । तं विभज्य तु यशोमतिरुच्चैः श्राद्धकार्यमवदद कुरुतेति ॥४८॥ ५८. लोहिताक्षमित्यादि । जालगृहीतं लोहिताक्षनामधेयं मीनमन्तिक- चराः नरनाथसेवकाः, नरनार्थ-यशोमति निन्युः । दिकर्मकम् । यशोमतिस्तु तं लोहिताक्षं स्थूलकायं उच्चैविभज्य-विभागं कृत्वा, एकभागेन यशोधरस्य श्राद्धकार्य कुरुतेति विप्रानवदत् ॥ तस्य मांसमवखाद्य च विप्राः आशिपा दिवि यशोधरमूचुः । नन्विहास्मि शफरक पुन:- रित्यमन्यत स खण्डितमत्स्यः॥४९॥ ४९. तस्येत्यादि । विप्रास्तस्य मांसमवखाय भक्षयित्वा आशिया च दिवि यशोधरमूचुः । स्वर्गे जनन्या सह यशोधरभूपः चिरं तिष्ठत्विति आशीर्वादेन कलितानि मङ्गलवचनानि विप्रा पठन्तीति सः खण्डितमत्स्यः जातिस्मरो भूत्वा, इहाहं शफरोऽस्मि मम यौः क इत्यमन्यत ॥ तेच मीनमतनुं वहति स्म सैव वस्तकमजा निजगहें। यस्तृतीयजननेऽजनि तीवो नीलनीरदैनिभो भुजगेन्द्रः ।।५०॥ ५०. तमित्यादि । (तया जनन्या सह-साकं) सेवाजा अतर्नु मृतं तं मीन च; निजगर्भे वस्तकं वहति स्म । यः तृतीयजनने तीवो नीलनारदनिभः-प्रावृषि- जाम्बुवाहसदृशो भुजगेन्द्रोऽजनि ।। गर्भवासमपहाय स वस्त- स्तारयौवनसमन्चितकायः। अम्यरंस्त निजयव जनन्या फातरस्मरशरग्लपितासः ॥५१॥ ५१. गर्मेत्यादि । स बस्तः गर्भवासमपहाय तारयौवनसमन्वितफायः अजनि । तदुपरि कातरस्मरशम्लपिताः कातर:-त्वरितः, कातरश्चासौ स्मरश्च । १.रोहिताश्यP. २. 'माहुः P. ३. 'हास्ति T. ४. 'नीरज' P. ५गर्मT. ६. 'समुन्नत' P.

·तृतीयः सर्गः 147 तस्य शराः। तैः ग्लपिताङ्गःक्षतशरीरो भूत्वा, निजये जनन्या सह, अभ्यरंस्त- व्यरंसीत् ।। तं तया रतिकृतं पुनरन्यो वर्करस्त्वरितमेत्य जघान। तीगृहशिखरक्षतकुक्षिः कोपसक्रमकपायितचक्षुः ॥५२॥ ५२. तमित्यादि । तया जनन्या सह-साकं, रतिकृतं तं बस्तं कोप- सङ्कमकषायितचक्षुः कोपस्य संक्रमेण कषायिते रक्ते चक्षुषी यस्य सः । 'कटौं कषायो रुधिरे' इति विश्वः । तविशृङ्गशिखरक्षतकुक्षिः-तीनं च तत् शृङ्गं च, तस्य शिखरमयं तेनक्षतकुर्शि-क्षतपिचण्डं पुनरन्यो बर्करो बस्तः त्वरितमेत्य जघान॥ स्वान्त्यधातरसवाहि स तस्या गर्भधाम पुनरप्यधिशिश्ये। तस्य कुक्षिवियरे परिवृद्धि- औरिणी चिरमभूदनजथ्या ॥५३॥ ५३. स्वेत्यादि । अन्यवर्करशृङ्गक्षतकुक्षिबाधामृतः स बस्तकः स्वान्त्य- धातुरसवाहि-स्वस्य बस्तस्यान्त्यधातु रसः शुकं वाहि-तमुद्हत् । तस्या अजाया, गर्भधाम-गर्भगृह, पुनरप्यधिशिष्ये । शेते स्म । 'शीस्थासोऽधेराधारः' (शा. व्या. सू. I. ai. 123)। तस्य शुक्रस्य परिवृद्धिः अजायाः कुक्षिविवरे, अनजथ्या-अजाया अहिता अनजय्या | 'थ्यो जावः' इति हितार्थे प्थ्यप्प्रत्ययः । नत्राक्षरविपर्ययः इति तत्पुरुषः । भारिणी भारवती चिरमभूत् ।। भूपतिस्तु भृगयानधिगत्य दुर्मनाः स विपिनादर्थ गच्छन् । एकवारमविचारमविध्यत तामजस्त्रियमुदस्त्रमुखेन ॥५४॥ ५४. भूपतिरित्यादि । मृगयानाधिगत्य-आखेटनमधिगत्य, 'समासे भाविन्य नमः तायप् (cf. 'क्वोऽनत्रः प्यः; शा. च्या. सू. II. 1. 171) इति सूत्रेण समासपदस्यापि यप् प्रत्ययः । 'आखेटनं मृगव्यं स्यात् आखेटो मृगया स्त्रियाम्' इत्यमरः । विपिनादथ गच्छन्, दुर्मनाः भूपतिस्तु उदनमुखेन 1. तीक्ष्ण P,T. २. कुक्षि P,Ar. ३ 'संभ्रन M. ४. ने. ५. पुनर' १. दलजर्या T, दक्षजन्या.P. ५. 'गल्या M,P. ८. 'दव M, P,Ar.BRT,E.

·148 यशोधरचरितम् अगस्त्रियं अविचारं यथा भवति तथा, एकवारं-सकृत, अविध्यत्-गर्भविदलन- मकरोदिति यावत् ॥ अस्त्रवेधविवरच्युतमुच्च- श्छागशावमवलोक्य कृपालुः। भूपतिः श्वपचमेवमयोचत् वर्धयनमिति सोऽप्यववर्धत् ।। ५५॥ ५५. अस्त्रेत्यादि । अस्रवेधविवरच्युतं-अस्त्रस्यार्धचन्द्रबाणस्य अस्त्रं 'प्रति- रोपणः स्यादर्धचन्द्रः क्षुरपक' इति विश्वप्रकाशः । वेधः-क्षतं, तस्य विवरं-छिद्रं, तस्मात् च्युतं उच्चैरुन्नतं छागशावमवलोक्य कृपालु: भूपतिः, श्वपचं वण्डालं, त्वं वर्धय इति अवोचत् । सोऽपि तं छागशावमववर्धत-पालयामास ।। अन्यदा महिपवल्युपहारं भूपतिः प्रतिनिवेद्य भवान्याः। निर्जिहिंस सवयःपरिवार स्वेच्छया वनगतो मृगयूथम् ॥५६॥ ५६. अन्यदेत्यादि । सवय:परिवार:-समं वयो येषां ते समवयस; परिवारा यस्य सः। समशब्दस्य सभावः, सत्यःपरिवारो भूपतिः भवान्या: चण्डमार्याः, महिपबल्युपहारं-'लुलायो महिपः' इत्यमरः । महिषाणां बलि:- पूजा । 'करोपहारयोः पुंसि बलि: प्राण्यनजे स्त्रिया'मित्यमरः । स एव उपहार- पुष्पाञ्जलिः, तं प्रतिनिवेद्य-प्रतिज्ञां कृत्वा, स्वेच्छया वनगतः सन्, मृगयर्थ निर्जिहिंस-जधान । 'हिस् हिंसाया मिति धातुः ॥ तन्मृगव्यपरितोपविवृद्धया चण्डिका महिषघातमयाक्षीत् । माहिपं तु पिशितं द्विजतृप्त्यै कर्मिणो रसवतीं प्रतिनिन्युः॥ ५७॥ ५७. तदित्यादि । स राजा तन्मृगव्यपरितोषविवृद्ध्या चण्डिका महिष- घात-महिपाणां वृन्दं हत्वा । णमुल् । अयाक्षीत् । पूजयामास । 'यजि देवपूजा- सङ्गतकरणदानेपु' इति धातौ लुइ । कर्मिणः-पाचकाः । माहिषं पिशितं रसवती-महानसं 'समानौ रसवा तु पाकस्थानमहानसे' इत्यमरः । द्विजतृप्त्य प्रतिनिन्युः । दिकर्मकम् ॥ १. 'मेन' 30 २. वर्धय व M. ३. परिणिन्युः T.

·आतपे प्रविततं तदवेश्य शोपणार्थमवदन्निति विप्रा । श्राद्धकर्माण न योग्यमिद यत् काककुक्कुरगृहीतमपूतम् ॥५८॥ ५८ आतप इत्यादि । शोषणार्थ आतपे प्रक्तित तत्पिशित अवेश्य, विप्रा. काक कुक्कुरगृहीतमपूत यदिद मांस श्राद्धकर्माण न योग्यमित्यवदन ॥ किंतु वस्तमुखघुम्वितमेतत् सर्वत सपदि मुद्ध्यति मासम् । एवमेव खलु धर्मविचारे नारदादिमुनय प्रवदन्ति ॥ ५९॥ ५९ किमित्यादि । कितु विशेषोऽस्ति । एतन्मास सपदि बस्तमुखचुम्बित- अवयोनिननितवर्करमुखचुम्वित चेत् । सर्वत शुद्धयति । तथाहि-एवमेव धर्मविचारे नारदादिमुनय बस्तमुखचुम्बितमास पवित्रमिति प्रवदन्ति खलु ॥ तद्वचासि परिभाय स राजा त जनगमगृहादजेपोतम् । आनिनाय परिशुध्यति तस्मिन् सूपकृत सरसमासमपाक्षीत् ॥६॥ ६० तदित्यादि । राजा तद्वचासि-तेपा विप्राणा बचासि परिभाल्य- अङ्गीकृत्य । जनगमगृहात् अजपोत आनिनाय । तेन स्पर्शिते तस्मिन् मासे परिशुध्यति सति । तन्मास सूपकृत्-पाचक , अपाझीत-पाक कृतवान् ॥ तद्यथेष्टमवखाद्य सहान ब्राह्मणा वचनमित्थमवोचन् । स्वर्गतस्तु सुचिर सह माना तृप्तिमृच्छतु यशोधरभूप ॥६॥ ६१ तदित्यादि । ब्राह्मणा' सहान अन्नेन सह तन्मास ! 'सहस्यों कालेऽव्ययीभावे' (शा व्या सू । ut) इति सूत्रेण सहान्ममिति । यथेष्टम्-इष्टमनतिकम्य, अवस्खाय-भक्षयित्वा । इत्य वचनमबोचन । यशोधरभूपो मात्रा सह स्वर्गत -स्वर्गे, 'सप्तम्यास्तस् । सुचिर तृप्ति कच्छतु ॥ १ 'गृहाच्छगP.Ar २ परिगोध्य Pr३ तु तन LP Ar ४ 'लियन ५. 'मृच्छति T,E.

·150 यशोधरयरितम् विमवाचमवधार्य स पस्त- चेतसीदमकृत स्मृतजातिः। सोऽहमस्मि हि यशोधरनामा पुत्र एप मम भूपतिरास्ते ॥ १९ ॥ ६२. विप्रयाचमित्यादि । स बस्त:-वर्करः, विश्वाचमवधार्य, द्विजवचनं धारयित्वा । स्मृतजाति:-जातिस्मरो भूत्वा । मनसि इदमकृत । यशोधरनामा सोऽहमस्मि । एप भूपतिर्मम पुत्रः सुखेनास्ते । शर्मणा तिष्ठति । एप मे परिजनः सकलोऽपि मन्निवासपुरमुज्जयिनीयम् । रत्नमन्दिरमिदं मम देवी यत्र मामिह जघान विषेण ॥ ६३ ॥ ६३. एप इत्यादि । एप सकलोऽपि मे परिजनः इयमुज्जयिनी मनि- वाँसपुरम् । इदं मम रत्नमन्दिरं; यत्र रत्नमन्दिरे इह-अस्मिन् प्रदेशे। देवी बन्धकी अमृतमती, विषेण-गरलमिलितलड्डुकनिकरण, मां जघान मारितवती ॥ सा पुनः कवनिता न मयासौ दृश्यते मनसि यत्नवतापि। जारमन्दिरगता रमते ने मृत्युवासमगमन्नु न जाने ॥६॥ ६४. सेत्यादि । सा-सा वनिता अमृतमती क, पुनः मनसि यत्नवता मयापि न दृश्यते । जारमन्दिरगता गजशालायामष्टवकवासं गता सती तेन हस्ति- पैकेन साकं रमते वा, मृत्युवासमगमदा-यमालयमगच्छदा न जाने हिनावगच्छामि छागजन्मनि वसन्नहमद्य घोरदुःखमिह सोऽनुभवामि । पप घोषयति मां तु दिविष्ट ब्राह्मणैर्नरपतिः पितृभक्त्या ॥६५॥ ६५. छागजन्मनि इत्यादि । सोहं पूर्वमचैव भूपालो भूत्वा रागरस- सागरलमो भवामि स्म । इदानीमिह छागजन्मनि-अजजनुषि वसनु अय घोरदास- मनुभवामि । एप नरपतिर्यशोमतिः पितृभस्त्या मां दिविष्ठं-'गोऽम्बाम्बसव्याप- १..हि M. २. विषण M. ३ अधान. ४. यभवतापि P. ५. दा M. 'मM, P.Ar. ५. दिM, P, Ar. 4. दिविस्थ T, दिवा .

·तृतीय सर्ग 151 द्वित्रिभूम्यमिमजिपुजिशेकुशकुक्कगुबर्हिदिवि परमेष्ठ ' (शा व्या सू II 4 145) इति सूत्रेण एक पद, अलुक्समास । इत्यनुस्मृतिसहस्रनिबद्धं दुखमुद्रहति वर्करवयें। सापि तस्य जानकाधिकलिङ्ग- मुद्बभूव विषमा हि लुलाय ॥६६॥ ६६ इतीत्यादि । बर्करवर्ये वस्तोत्तमे इत्यनुस्मृतिसहस्रानिबद्ध दु स्त्र मुद्दहति सति तस्यास्य सा जनिका-यशोमती बाणविदलितकुक्षिवेदनया मरण प्राप्ता । माता अजा अधिकलिङ्ग कलिङ्गदेशे विषमो लुलाय -कासर उद्भूव-जातो हि ॥ वाहयन्नतिभरावहपृष्ठ त वरिष्ठरपुप वणिगीश'। उज्जयिन्युपवने निजसार्थ वमखिन्नमथ चासयति स्म ॥६७।। ६७ वायनित्यादि । अतिभरावहपृष्ठ-अत्यन्तभरावपृष्ठ, अत्यन्तभार वहनपटुतरशरीरचर्म, वरिष्ठवपुष-गुरुतरकलेवर, त लुलाय-महिष वाहयन् पृष्ठे भाराकान्तारकूटपूरपूरितगोणीनिक्षपण कृत्वा पुरोगामिनं कुर्वन् पणिगीश -चणिग धिपति अथ-अनन्तर, उज्जयिन्युपवने वर्मखिन्न मार्गपरिश्रान्त, निजसाथै- स्वकीयसघ । 'सङ्घसार्थों तु जन्तुभि इत्यमर । वासयति स्म-शिविरं कारयति स्म । भूरिवारमवगाह्य तु शिप्रा सैरिम श्रमभराद्विचरने स। वारिमुक्तमवधीतुरगेन्द्र राजहसमवनीपतिवाह्यम् ॥ ६८॥ ६८ भूरीत्यादि । स सैरिभ श्रमभरात शिपां-शिप्राख्या नदीमवगास- उपगम्य, तत्र विचरन्-स्थित , वारिमुक्त-जलपानाय मन्दुराया आगत अवनी पतिवाह्य-यशामते आरोहणयोग्य राजहस-राजहसनामधेय तुरगेन्द्र-तुरगराजम, अवधीत् 'अयतन्या च' (का व्या सू II K83) इति सूत्रेण हन्तेलुद्धि वाधिरादेश । जघानेति यावत् ।। १ 'मुख्य P २ सोऽपि ३ जरत्र P, Ar ४ भरानत P १ विहरत् P, विहरन् L Ar ·" 152 यशोधरचरितम् कोपतो नरपतिर्वणिजः स्वं सारभूतमयलुप्य समस्तम् । तं लुलायमहरत्तरसावै चित्रकर्मविधिना विजिघांसुः॥६९।। ६९. कोपत इत्यादि । नरपतिस्तु राजहंसनामधेयतुरगमरणसंश्रवणेन सञ्जातकोपतः, वणिजः-प्रेष्ठिनः सारभूतं समस्तं वस्तुसन्दोहं अवलुप्य-स्वीकृत्य, तदुपरि तं लुलायं, तरसा-बलात्कारेण द्रविणं । 'तरः सहोबलवीर्याणी'त्यमरः । चित्रकर्मविधिना-आश्चर्यकृत्यविधानेन, विजिघांसुः-विशेषेण हन्तुमिच्छु: सन्, अहरत-आनयति स्म ॥ कीलितेषु चरणेषु चतुर्यु क्षारवारिपरिशोपितकुक्षिम् । ऊर्ध्वजानुमदहनृपभृत्या- स्ते कुपाविरहिणो महि तम् ॥ ७॥ ७०. कीलितेषु इत्यादि । चतुर्पु चरणेषु कीलितेषु सत्सु, चत्वारि चरणानि कीयुक्तानि कृत्वा, कृपाविरहिण:-अकृपालवः, ते नृपभृत्या क्षारवारि- परिशोपितकुक्षि-ठवगामिलितोष्णोदकेन संदाहितपिचण्डं ऊर्धजानु-ऊर्ध्व 'ऊर्ध्वजुक जानु. स्यादि'त्यमरः । तं महिषं अदहन दहन्ति स्म ॥ पक्कभागमवकृत्य पुरस्तात् दत्तमाशु परिखाय तदीयम् । इत्ययोचत यशोमतिमाता नास्त्यनेन मम चेतसि तृतिः॥७९॥ ७१. पक्वमागमित्यादि । यशोमतिमाता अमृतमती। तदीयं कुलाय. सम्बन्धि । पुरस्तात् पकभागं आशु-झटिति दवं मांसं परिसाय भक्षयित्वा । अनेन मासेन मम चेतसि तृप्तिः साहित्य नास्तीत्यवोचत् ।। किंतु मेरसवतीविघृतस्य वस्तकस्य परिखण्डितमुरुम् । यच्छतेति भनुजाः पुनरेच चकुरेयमवदन्नपि चेट्यः॥७२॥ ७२. किन्वित्यादि । किन्तु विशेषोऽस्ति । रसवतीविधृतस्य-नसरत्या महानगे विघृतस्प-बस्तकस्य, वर्करस्य, परिण्टिामूर दिलितसक्थिम् । 'सविध १' P.

·- तृतीयः सर्गः 153 क्ली। पुमानूरुरि 'त्यमरः, मनुजाः-भो भृत्याः, मे-मह्यम् । ‘पदात्-वाक्यस्य घस्मसा' (का.व्या. सू.?) इत्यधिकारसूत्रेण ते मे इति पदस्यापि चतुर्थी विभक्तिः (६. का. रू. I. 368) । यच्छत-वितरत । 'दाणेर्यच्छ' इति दाण् दाने' इति धातोः लोटि मध्यमपुरुषबहुवचनम् । इत्युक्तवत्यै अमृतमत्य एवं चकुः-दत्तवन्तः । एतत् दृष्ट्वा चेभ्यः इत्यवदन् वदन्ति स्म ।। पूतिगन्धि बहुभिर्जगरन्यैः क्लिममनमधुनामृतमत्याः। किंनिमित्तमथवेयमजलं मांसमति नितरां तदपथ्यम् ॥७३॥ ७३. पूतिगन्धीत्यादि । अधुना बहुभिः प्रणरन्धैः क्लिनं अमृतमत्याः अङ्गं पूतिगन्धि 'सूत्पूतिसुरभेर्गन्धादिगुणे' (शा. व्या. सू. IL.1 204) इति सूत्रेण इकारान्तः । अथ वा-तथापि, इयममृतमती तदपथ्यं तस्याङ्गस्य अपथ्यं मांस किनिमित्तं नितरां अजनं अनवरतं अत्ति ।। कर्म दुसमनया कृतमुच्चैः तद्विपाकिममिदं फलमल्पम् । वेद्यते पुनरिहैव हि साक्षात् कर्म तीव्रपरिणामनिबद्धम् ।।७४।। ७४. कर्मेत्यादि । अनया अमृतमत्या दुष्टं कर्म उच्चैः कृतम् । इदं तद्विपाकिम फलमल्पम् । पुनरिहैव तीनपरिणामनिबद्धं कर्म साक्षादस्माभिः घेद्यते-विज्ञायते॥ अष्टवमगमन्निशि जारं मारतुल्यमवमुच्य निजेशम् । मृत्युलोकमनयत् सह मात्रा भूमियल्लममियं हि विपेण ॥७९॥ ७५. अमुवमित्यादि । इयममृतमती मारतुल्यं निशमवमुच्य मदन- सशस्वकान्तं यशोधरं त्यक्त्वा, निशि-रात्री, अष्टबई-अगमत, हस्तिपर्क अगच्छत् । तदुपरि भूमिवल्लभ-यशोधरभूपालं मात्रा सह चन्द्रमत्या साकं, विषण-- गरलमिलितमोदकन्देन मृत्युलोक-भरणं, अनयत् । द्विकर्मकम् ॥ १. तद्विपाकज' P. २. अटभर T, अHA A. ३. 'वास' P.Ar.

·154 यशोधरचरितम् इत्युपात्तवचने निकटस्थ चेटिकासदसि खण्डितवस्तः। इत्यमन्यत निरीक्ष्य निजस्त्री क्रोधतो धुरुधुरायितयोणः ॥७६ ॥ ७६, इतीत्यादि । निकटस्थे-समीपस्थे, चेटिकासदसि-किंकरीसभायां, 'स्त्रीनपुंसकयोः सदा' इत्यमरः । इत्युपात्तवचने सति सः खण्डितबस्त:-खण्डितो- रुस्स बर्करः निजस्त्रीममृतमती, निरीक्ष्य अवलोक्य, क्रोपतो घुरघुरायितपोण:- कोपात् घुरघुरेत्याचरितनिजनासिकः सः इत्यमन्यत ।। तादृशं तु कुलदे वपुरेतत् किनिमित्तमभवन् परिशीर्णम् । सत्यमेव स पतिस्तव कुष्टी तत्समागमकृतेयमवस्था ॥७॥ ७७. तादृशमित्यादि । भो कुलटे बन्धकि, तव तादृशं एतत् रम्यं वपुः, किंनिमित्तं-किकारणं, परिशीर्ण-विशेषेण दारितं अभवत् । तब स पतिरष्टवतः सत्यमेव कुष्ठी-श्विवतनुः, इयमवस्था तत्समागमकृता॥ किं न ते मनसि शाम्यति कोपः तन्यि मध्यपहतेऽपि विषेण । कासरात्रपरिखादमत्ता यन्मदूरुमपि खाइसि गृद्धया ॥७८॥ ७८. किमित्यादि । तन्वि, भो कृशाडि, मयि विषेण उपहते सति, ते- तब मनसि कोपः किं न शाम्यति । कासराम्रपरिखादं-लुलायपिशितं वादयित्वा । णमुल । 'अनं तु पिशितं मांसं पललं क्रव्यमामिष'मिति व्याडिः । अतृप्ता- मृतिरहिता त्वं गृद्धद्या अभिलाषेण । 'गृद्धोऽभिलाषुकस्तृष्णगि 'त्यमरः । मद्रुमपि-ममोरुमपि, साथ्यपि, सादसि-असि । स्वाद भक्षण इति पातोर्नेति मध्यमपुरुषेकवचनम् ॥ इत्यनुस्मृतिकरः स च यस्तः सोऽपि दग्धमहिपश्च दिने । भक्षिती विजईपमात्रा जीवितव्यमय किं विदधाताम् ॥ ७१ ।। ७९. इतीत्यादि । इत्यनुस्मृतिकरः स बस्तः-इति चिन्तितान्तःकरणपर: स वर्करः सोऽपि दाधमहिपश्च, दिनेषु-प्रतिदिवसेषु नृपमाना-अमृतमत्या, भाक्षितो। १. स्युरात A. १, न P. ३. परिवार P; परिसाय' Ar.

·तृतीयः सर्गः 155 जीवितव्यं असुं, विजहतुः परित्यक्तवन्तौ । अथ कास्य-कष्ट; 'मङ्गलानन्त- रारम्भमभकात्स्न्येषु अयोऽये त्यमरः । किं विधाता-किं कुरुताम् ॥ तौ विमुच्य तनुमार्तमनस्को कर्मणा बलवता धुपनीती। तत्पुरे श्वपचवेश्मनि कृच्छे कुक्कुटी सममुपाजनिपाताम् ॥ ८॥ ८०. तावित्यादि । आर्तमनस्को-आर्तहृदयौ, बलवता कर्मणा, उपनीती- प्रापितो तो अजमहिषी तनु-शरीरं, विमुच्य तत्पुरे-तच्च, तत्पुरं च, तस्मिन् उज्जयिनीनगरे, कुठे-कप्टे, श्वपचवेश्मनि-चण्डालगेहे, कुक्कुटौ समं-युगपत् । 'सकृत् समं च युगपत्' इति व्याहिः । उपाजनिपाता जातौ हि । 'दीपजनबुध- पूरितइभ्यो वा' इति सूत्रेण 'जनिइ प्रादुर्भावे' इति धातो ड् ॥ अथ तो प्रसङ्गपरिलोकितावुभा- वुपनीय दर्शयति चण्डकर्माण । तनयाविव त्वमभिवर्धयादरा- दिति तं जगाद नृपतिर्यशोमतिः॥८१॥ ८१. अथेत्यादि । प्रसङ्ग परिलोक्तिौ सेवकजनाह्वानसमयसमवलोकिती तो तानचूडौ उपनीय चण्डकर्मणीति ग्रामरक्षके राजानं दर्शयति सति यशोमतिर्नर- पतिः, तनयो इव-स्वपुत्रौ इव, आदात् त्वं अभिवर्धय इति चण्डकर्माणं जगाद । इदं भजुभाषिणीति वृत्तम् ॥ तरलनयनौ तारश्यामैः पतत्रपरिच्छदै- यसि दधतौ चूडारत्नं जपाकुसुमच्छवि । कनकनिकपच्छायाचौर्योल्लसच्चरणाकुरौ सुखमवृधतां तौ तद्वासे सुपारवासिनी' ॥ ८२ ।। ८२. तरलेत्यादि । तद्वासे तौ चण्डकर्मसदने, तारश्यामैः उज्ज्वल- मेचकः, पतत्रपरिच्छदैः-पतवाणां तनूरुहाणां परिच्छदैः परिकरैः उपलक्षितो, तरलनयनौ चञ्चललोचनौ । वयसि-यौवने सति, जपाकुसुमच्छवि-रुद्रपुष्पनिमा चूडारलं-शिखामणिम् । 'शिखा चूडा शिखण्डस्तु 'इत्यमरः । दधतौ-विधतौ । सुपञ्जरवासिनी, कनकनिकपच्छायाचौर्योल्लसच्चरणाइकुरौ-कनकस्य निकष:- शाणः । 'शाणस्तु निकषः कपः इत्यमरः । तस्य छाया-कान्तिः। 'छाया 1. cd are read as de in M, P, A, & Ar, २. 'वासितो T, P.

·156 यशोधरचरितम् सूर्यप्रिया कान्तिः प्रतिबिम्बमनातपः' इत्यमरः । तस्याः चौर्य-स्तेयं, तेन उल्लसन् चरणयोरङ्कुरो ययोस्तौ । तौ ताम्रचूडौ सुसं यया भवति तथा अवधता- ऐधिषाताम् । इदं हरिणीवृत्तम् ॥ कुर्वन् कार्यबृहस्पतिभृतिभिः संदर्शितं मन्त्रिभिः । संतृप्यन्नमृतेन क्लुप्तविधिना श्रीवैद्यविद्यार्णवैः । व्यातन्वन् जयसिंहतां रणमुखे दीर्घ दधी धारिणी राजा सोऽपि यशोमतिः प्रविलसत्साम्राज्यलक्ष्मीपतिः ॥८॥ इति श्रीवादिराजविरचिते यशोधरचरित महाकाव्ये तृतीयः सर्गः। ८३. कुर्वन्नित्यादि। प्रविलसत् साम्राज्यलक्ष्मीपतिः-प्रविलसत् राजन, साम्राज्यं-'शास्ति यश्चाज्ञया राज्ञः स सम्राहित्यमरः । सम्राजो भावः साम्राज्यं, प्रविलसच्च तत् साम्राज्यं च प्रविलसत् साम्राज्यं, तस्य लक्ष्मीः-संपत, तस्याः पतिः सोऽपि राजा यशोमतिः, कार्यबृहस्पतिप्रभृतिभिः कार्ये विचारयोग्यकर्मणि बृहस्पतिः सुराचार्यदत् मुख्यैः-अप्रैः मन्त्रिभिः अमात्यैः, सन्दर्शितं-विचारितं कृत्यं कुर्वन् । श्रीवैद्यविद्यार्णवैः-श्रीमती चासो वैयविया च श्रीवैयविद्या, तायाः अर्णवैः सागरैः चिकित्सक क्लमविधिना-पाकविधानेन अमृतेन पीयूपनिभेन आहारेण । 'अमृतं दिवि खे मोक्षे यज्ञशेपेऽमराशने । आहारे सलिले' इति च्याडिः। संतृप्यन-तृप्ति कुर्वन् । रणमुखे सइयामशिरसि 'मुखमास्यायमूर्धसु' इति विश्वः । जयसिंहतां जय- श्रेष्टतां । 'सिंहशार्दूलनागायाः पुंसि श्रेष्ठार्थगोचराः' इत्यमरः । व्यातन्वन् कुर्वन् । दीर्घ-चिरं । धारिणी-धरित्रीं । दधी-वभार । भुवनं पालयति स्मेति यावत् । इदं शार्दूलविक्रीडितम् ॥ इति श्रीवादिराजकृत-यशोधरनामधेय-महाकाव्य-टीकायां लक्ष्मणतायां तृतीयस्मनः। 9. This verse is omitted by P. B, L, and f support the text; but T reads alcd as lalt. २. फाव्य T. ३. 'महस्पति I,B, Ar.

·चतुर्थः सर्गः अथैकदासौ नृपतिर्मधूत्सवे वने प्रवृत्ते कुसुमावलीससे'। मुदा तदात्मानमिवावलोकितुं जगाम विस्तारितद्दद्यसौरमम् ॥१॥ श्रीरादिराज यतिमानमामि यदीयवाग्वजनिपातनेन । समन्ततो वादिधराधरास्ते विचूर्णितास्तूर्णमुदारपक्षाः ।। १. अथेत्यादि । तदा असौ नरपतिः, वने-कान्तारे उपवने वा । 'आरामविपिने वने' इति विश्वः । अधिकरणे कुसुमावलीसखे कुसुमानामावलिः पक्तिः तस्याः सखा सुहृत, तस्मिन् । मधूत्सवे प्रवृत्ते-प्रवर्तमाने सति 'राजन् सखीति सूत्रेण सखिशब्दस्यादन्तता । (ef. का. व्या. सू. n. vi.41) विस्तारित- इयसौरभं सुरभेर्भावः सौरभं सुगन्यः, 'सुरभिर्घाणतर्पणः' इत्यमरः । विस्तारित- विस्तृतं । विस्तारो विस्तरो व्यासः । सौरभं यत्र तत् । तदनं मुदावलोकितुं- अवलोकनाय । जगाम | आत्मानमिव-कायमिव । आत्मा यत्नो धृतिर्बुद्धिः स्वभावो ब्रह्म वर्म च' इत्यमरः । कायः कीदृशः ? विस्तारितहृद्यसौरभः । विस्तारित हृद्यं सौरभं यस्य सः, तं । मधूत्सवोऽप्यात्मसमः । कथं ? सोऽयं राजा तु कुसुमावली- सखः कुसुमावलीनामधेयस्य कलत्रस्य सखा; सुहृत् वल्हम इति यावत् । इदमपि वंशस्थ वृत्तम् ॥ उपेयुपस्तस्य वनं मधुश्रिया कलक्कण कोकिलकण्ठनादया। अकय्यत स्वागतमुर्वरापते- धुंवं नवीनोद्गमशुभ्रहासया ॥२॥ २. उपेयुप इत्यादि । वनमुपेयुषः तत्क्रीडावनं गच्छतः तस्य उपिने यशोमतेः, कलस्वगत्कोकिलकण्ठनादया-कलं यथा भवति तथा । 'कलो मन्द्रस्तु गम्भीरे' इत्यमरः । क्वणन्तश्च ते कोकिलाश्च क्षणकाकिलाः, तेषां कण्ठनादो १. 'सखी P. २. तमा. 81be lis Ar. breaks off here.

·158 यशोधरचरितम् यस्याः सा, तया नवीनोद्गम शुभहासया नवीनानि इमानि उद्गमानि च नवीनोद्गमानि । वसन्तागमनहर्पे सजातमल्लिकादिनूतनपुष्पाणि । 'पुष्पं तु सुमनस्संघ: लतान्तं प्रसवोद्गमम्' इति (Printed edn reads-पुष्पं सुमनसः पुलं लतान्तं, प्रसवो- द्गमौ) धनञ्जयः । तान्येव शुभ्रः-धवलः हासः यस्याः सा, तया । मधुश्रिया- वसन्तलपम्या । स्वागत-क्षेमवार्ताम् । निकामतन्न्यः प्रसवैः सुगन्धयः तदा दधानास्तरलवालताम् । इतस्ततो जग्मुरिलापतेः स्त्रियो लतास्तु नै स्थावरतां वितत्यजुः ॥३॥ ३. निकामेत्यादि । अत्यर्थ कृशाङ्यः, प्रसवैः-कबरीभरनिक्षिप्तकुसुमैः । 'स्यादुत्पादे फले पुष्पे प्रसवो गर्भमोचने' इत्यमरः । सुगन्धयः-परिमलपरि- कलिताः । तरलप्रवालताम् दधानाः कम्पमानविद्रुमाभरणतां दधानाः । इलापतेः यशोमतेः । स्त्रियः इतस्ततो जग्मुः-नूतन (पूत) पुष्पफलावलोकनसझातकाया सर्वतः प्रसम्रः । एताभिरुदस्ता लतास्तु निकामतन्व्यः-नितरां मृदुस्वरूपाः प्रसवै. स्सुगन्धयः, तरलप्रवालनां चश्चलकिसलयतां दधाना इतस्ततः सर्वतोऽपि, स्थावरता -स्थास्नुतां, न तत्यजुः-न त्यक्तवत्यः ॥ उपस्थिते पुप्पसमृद्धिविप्लवे भयादिचाकम्पि मरुद्वशैर्दुमैः । अनल्पसंवासकृतः कृतस्वनाः प्रपद्य तानन्यदन्निवालयः ॥४॥ ४. उपस्थित्यादि । पुष्पसमृद्धिविश्वे-पुष्पाणां समृद्धिा-सम्पत, तस्याः विप्लवे-वाधायां उपस्थिते समुपगतायां मरुदर्श:-मरुतः- वायोः; 'मरुती पवनामरी' इत्यमरः । वशेरधीनः, द्रुमैः-तरुभिः, भयादिव अकम्पि-'कपि चरने' इति धातो भावे लुट् । तावत् संपूर्णत्वेन । 'यावत्चावन्द साकल्ये' इत्यमरः । अल्पसंस्कृतः बहुलासचारिणः, कृतस्वनाः, अलया-अमरा, तान्-तमन्, प्रपद्य-आलिङ्गय अरुदन्निव-रोदनं कृतवन्त इव ॥ २. स्तरव T. ३. वास्तनु' P. ४. दिवे P. १.तथा ५ तानन्द T.

·चतुर्थ सर्ग 159 दुराक्रमास्तुगत्तया तु मानवैः सुदूरमधारुरुहुलतास्तरून् । तदनमागे कुसुमश्रिय स्वय निवासरक्षामिव कर्तुमिच्छव ॥५॥ ५ दुराक्रमानित्यादि । लता-वीरुध , तुगतया-उन्नतत्वेन, मानवै दुराक्रमान-आरोदुमशक्यान्, तरून् अद्य आरुरुहु -अथ रोहण कुर्वन्ति स्म । किमर्थम् ? तदप्रभागे-तेषा तरूणा शिर प्रदेशे, कुसुमश्रिय -पुष्पसम्पद , निवास रक्षा-आवासपालन, कर्तुमिच्छर इव ॥ निगृह्य शाखासु नितम्बिनीजने प्रसूनगुच्छानवल्य चिन्यति । मधुव्रताना ध्यनिरुत्थितोऽभवत् प्रवेदनाध्वान इव द्रुमै कृतः ॥६॥ ६ निगृह्येत्यादि । नितम्बिनीजने-युवतिजने, शाखासु, प्रसूनगुच्छान्- पुष्पस्तबकान्, 'स्यागुच्छकस्तु स्तबक इत्यमर । निगृह्य-खादयित्वा(१), अवलूय- उच्छेय, चिन्वति-सम्पादयति सति, द्रुमै कृत प्रवेदनाध्वान इव, मधुवताना ध्वनि रुत्थितोऽभवत्-मधुकराणां निनद सञ्जात अभूत् । गुरुनितम्बभरा'हरित' (कलित?) वनिताक्रमणतो भग्ना पुमास प्रकर्षेण वेदनया विश्वासतया ध्वनन्तीति भाव ॥ नतभ्रुया केचिदनोकहा वने प्रसूनशाखास्ववलम्बता गता। तत प्रभृत्युद्भविनो विरजिरे वराङ्गनालिङ्गित्तैकल्पपादपा ॥७॥ ७ नत वामित्यादि । वने, नतभ्रुवा-युवतीना, प्रसूनशाखासु, कुसुम स्तबकसङ्कलितशिखासु । अवलम्बता दोलाभाव गता , केचिदनोकहा विरोजिरे रेजु । तत प्रभृति-तदादि। उद्भविन --उदयिन , वराङ्गनालिङ्गित कल्पपादपा इव इवशब्दरहितोपमापि वियते। यदाह सरस्वतीकण्ठाभरण- रराज रामावदन धरायां परिस्फुरच्चारु हिरण्यगौरम् । नवोदित पूर्णमृगाङ्कबिम्ब क्षण (१) क्षपाया धरणीधरेन्द्रात् ।। इति । तथा चोत्तम्- १ 'मध्या' P,M, T २ 'रुद्तो P, T, E३ पराशनाना इव 11 P,T E. -तरव ।

·160 यशोधरचरितम् शुक्रतुण्डच्छवि सवितु- श्वण्डरुचिः पुण्डरीकवनबन्धोः। मण्डलमधुना वन्दे कुण्डलमाखण्डलाशायाः॥ प्रयालशय्यामधिशिश्यिरे मुदा लतागृहे काश्चन वारयोपितः। मधूत्सवासादितरागसम्पदा समन्ततः पल्लविता इव क्षणे ॥८॥' ८. प्रवालशय्यामित्यादि। काश्चन वारयोषितः लतागृहे मधूत्सवा- सादितरागसम्पदा-मधोः वसन्तस्य उत्सबार्थी, तेन; आसादितः सइगृहीतः- रागः अनुरागः तस्य संपत्- समृद्धिः यस्याः सा; तया। क्षणे-व्यापारवैकल्ये। 'क्षणो व्यापारवैकल्ये कालभेदाल्पकालयोः। उत्सवे परतन्त्रत्वे मध्यावसरपर्वसु ।' इति वैजयन्ती । प्रवालशय्यामधिशिश्यिरे-किसलयनिचयविरचिततले भूतले शेरते स्म ॥ पुरो दधानः कुसुमावली प्रियां प्रसूनतल्पे तरुमूलकल्पिते। नृपः स रेमे परितोऽवधारयन् वसन्तगीतं वनितामुखोद्गतम् ॥ ९॥ ९. पुर इत्यादि । तरुमूलकल्पिते प्रसूनतल्पे, कुसुमावली-कुसुमावलीति नामधेयां वल्लभां, पुरो दधानः-अग्रतो निधाय अवतिष्ठमानः स नृपतिः, वनिता- मुखोद्गतं वसन्तगीतं, परितोऽवधारयन् रेमे ।। विशोधयन् व्यालमृगान् सतस्करान् सचण्डकर्मा परितो वनं तदा। अकम्पनं नाम महामुनीश्वरं ददर्श रम्यं तरुमूलमाश्रितम् ॥ १०॥ १०. विशोधयलित्यादि। तदा सतस्करान्-सचोरान्, व्यालमृगान्-उष्ट- मृगान् । 'व्यालो दुष्टगजे सर्प व्यालो व्याघ्र प्रकथ्यते' इति विश्वः । वनं परितो विशोधयन्, स चण्डकर्मा-चण्डकर्मनामधेयो नगररक्षकः रम्यं तरुमूलमाश्रितम्- अकम्पनं नाम महामुनीश्वरं, ददर्श ।। " 1. Botnits this verse.

·. चतुर्थ सर्ग 161 उपस्थित' साधुसमाधिचेतसा मुनि विनीत' स विनम्य पादयो । अपृच्छदेव मतिपतुमिच्छया करोति हि श्रेयसि भव्यतागुण ॥ ११ ॥ ११ उपस्थितमित्यादि। विनीत स चण्डकर्मा- साधुसमाधिचेतसा साधुश्वासी समाधिश्च साधुसमाधि , सम्यक् परमात्मावलोकनम् । 'समाधि. समतावस्था परमात्मावलोकने' इति विश्वप्रकाश ।तस्मिन् लग्नं चेत ,तेनोपस्थित त मुनिमुपगम्य, तस्य पादयो विनम्य, प्रतिपत्तुमिच्छया-तत्समाधि विज्ञातु काङ्क्षया । एवमपृच्छत् । वक्ष्यमाणप्रकारेण पप्रच्छ । तथा हि-भव्यतागुण श्रेयसि कल्याणार्थ, करोति-त्वरयति ॥ निमील्य ने स्थिरमासन त्यया निवन्नता किं भगवन् विचिन्तितम् । फल च तच्चिन्तनया किमुच्यता न निष्फल यच्चरित भवाहशाम् ॥१२॥ १२ निमील्येत्यादि । भो भगवन्, आसन स्थिर निबन्नता त्वया नेत्रे निमील्य-लोचने मुकुलयित्वा, कि विचिन्तित तश्चिन्तनया फल कि भवाशा यच्चरित निष्फल न, तदुच्यता-तत्स्वरूप निरूप्यताम् ।। अवोचदेवं मुनिरप्युदारधी- खेत्य भन्य हृदि चण्डपाशिकम् । अयं मयात्मा सुविविच्य मावितो भवभयन्धार्णवमुत्तितीर्पणा ॥ १३ ॥ १३ अवोचदित्यादि । उदारी मुनि, चण्डपाशिक-चण्डकर्माण इदि-स्वकीयचेतसि भव्यमवेत्य, भवप्रा धार्णव- भवस्य-जन्मन प्रबन्धप्रकर्ष- बन्धन, स एवार्णव , तमुत्तितीर्पणा उत्तर्तुमिच्छु उचितीर्घ , तेन । मया अयमात्मा, सुधिविच्य-पृथक्कृत्य, भावित विचारित , इत्यवोचत । १ तमुत्थित P २ साधु समाधि ·162 यशोधरचरितम् निशम्य चैतद्वचनं महामुनेः सचण्डकर्मा पुनरित्यवोचत । तयोर्न भेदः खलु देहदेहिनो- मयोहते विस्तरतोऽद्य तथा ॥१४॥ १४. निशम्येत्यादि । महामुनेः तद्वचनं निशम्य चण्टकर्मा पुनरित्य- घोचत । तयोर्देहदेहिनोः कायात्मनोः, (न भेदः । एवं) खलु अद्य विस्तरतः मया ऊह्मते-विचार्यते, एतत्कृत इत्यर्थः । तयथा ।। निगृह्य चोरं तु निहत्य चोच्चकैः कदाचिदेकं परमाणुमात्रकम् । मया हि जीवः खलु नोपलक्षितः पृथग्भवेच्चेव किमु नोपलक्ष्यते ॥ १५ ॥ १५. निगृह्येत्यादि । कदाचिदेकं चोरं निगृह्य-स्वीकृत्य, अवबध्येति यावत् । परमाणुमात्रकं उच्चकैः, निहत्य-छेदयित्वा, हि मया जीवः नोपलक्षितः । चोरेऽहं जीवं न पश्यामि स्मेति यावत् । पृथक्भवेच्चेत् किमु नोपलक्ष्यते ॥ तथान्यों तस्कर एव केवलं प्रमाय पूर्व तुलयाथ मारितः। तया पुनः संमित एव तत्प्रमः पृथक् स चेदल्पतयावतिष्ठते ॥१६॥ १६. तथेत्यादि । तथा तेन प्रकारेण, जीवो नोपलाक्षतः, अन्यथा- अन्येन प्रकारेण, पूर्व तस्करं, केवलयेव तुलया प्रमाय, अथ-अनन्तरं, मारितः स चौरः । पुनस्तुलया संमित एव तत्प्रमः-पूर्वप्रमाणेनावतिष्ठते स आत्मा तत्र शरीरे विद्यते चेत्तर्हि तत् शरीरमल्पतयाऽवतिष्ठते । अत एव शरीरे जीवो न विद्यते इति यावत् । १. कदाचिदु P, 11. २. निहत्य च P, M. ३. मयापि M. ४. चंति ममोप°T. ५.भयान्यथा 1, P.

·चतुर्थ सर्ग 163 प्रवेश्य चोर हि महत्कुसूलक विलिप्य लाक्षा वहिरप्यरन्धकम् । गते हि काले दो शरीरक न जीवमार्गस्तदलीकमुच्यते ।। १७ ।। १७ प्रवेश्येत्यादि । महत्कुसूलक-धान्यनिक्षेपणार्थ विरचित एइकरन्ध । कर्णाग्माषया "कणज"मिति वदन्ति जना । 'कुसूलनड इत्यमर । चोर प्रवेश्य, बहिरप्यरन्धक यथा भवति तथा यक्षया जतुना। लाक्षा राक्षा जतु क्लीवे' इत्यमर । विलिप्य विलेपन कृत्वा, काले गते सति, शरीरक-कुत्सितशरीर । 'कुत्सार्थे क ' इति सूनेण कप्रत्यय । शुष्क शरीर, ददृशे। जीवनमार्गो न ददृशे । शरीरे जीवो विद्यते इति यवचन तदुलीकमुच्यते ॥ मुनिर्बभापे शृणु चोत्तरत्रय तरी कृशानुर्दलितेऽपि खण्डश' । न दृश्यते सोऽरणिमन्थनाहते तथा शरीरे समुपेहि निश्चयम् ॥१८॥ १८ मुनिरित्यादि । मुनिरकम्पनाचार्य उत्तररय शृणु इति बभापे- बमाण । अरणिमन्यनात् अन्यर्थ नीरसतरुशलम थनात् । मते-विना, 'पञ्चमी चर्ते' (शा व्या सू 1 11 191) इति सूत्रनियमात् पञ्चमी । 'निर्मन्थ्यदारुणि त्वराणियो ' इत्यमरः । तरौ खण्डशो दलिते सत्यपि, कृशानु -अग्नि न दृश्यते, तथा शरीरे आत्मा विद्यते इति निश्चय-निर्णय समुपेहि-जानीहि । 'ओमाडि पर' इति नियमेन समुपैहीति वक्तुमपप्रयोग । प्रमाय भस्त्रां तुलया पुनश ता प्रपूर्णवायुप्रमिता विलोकयन् । प्रमाणभेदोऽत्र न दृश्यते यथा तयो' पृथक्त्वेऽपि तथैव निश्चितम् ।।१९।। १९ प्रमायेत्यादि । तुलया भस्रां प्रमाय, पुनश्च अपूर्णवातप्रमिता तां विलोकयन्, अब प्रमाणभेदो न दृश्यते यथा, तयो पृथस्त्वेऽपि तथैव निश्चित जानीहि । १P २ समवैदि P, , समुपैहि T, समवेहि E. ३ किलेकय P.

·164 यशोधरचरितम् प्रविश्य रोहं पुरुषेऽप्यरन्ध्रक धमत्यलं शझमुदात्तनादकम् । ध्वनिर्वहिर्गच्छति नास्ति तत्पथ- स्तथा मन्यस्व विचारपूर्वकम् ॥२०॥ २०. प्रविश्येत्यादि । पुरुपेऽपि, अरन्ध्रकं रोहनन्धरहितं धान्याशि- निक्षेपणार्थ रचितममिखननं कर्णाटभाषया " हगव" इति वदति लोकः। तं प्रविश्य, शो कम्बु उदात्तनादकं यथा भवति तया, अलं-अत्यर्थ, धमति सति, यथा ध्वनिः बहिर्गच्छति, तत्वतो नास्ति, तस्य पथ:-तत्पथः, पयशब्दोऽकारान्तः कथं वा उपथश्चमायश्चेति (2) त्रिकाण्डपः । यदाह धनश्रयः-- पथश्रमं नेतुमपेतमारै- विगाह्य हस्तेन विमुक्तमम्भः। विशीर्यमाणं... इति । तस्य शवस्य निनादसरणिः न विद्यते, अन्यत्र कायेऽपि भारपूरकमात्मा विद्यते इति जानीहि ॥ स कीदृशश्चेदयमुच्यते महा- ननाद्यनन्तः स्वपराक्वोधनः । स्वतोऽन्यतश्चैव पुनः प्रतिक्षणं विवर्तते हेतुफलात्मना क्रमात् ।। २१ ।। २१. स इत्यादि । सोऽयमात्मा कीदृशश्चेत्, तस्य स्वरूपमुच्यते; महान्-- श्रेष्ठः, अनाद्यनन्तः-आद्यन्तरहितः, स्वपरावबोधनः-स्वमात्मानं, परं-स्वस्मात्परं अन्यं, तवयं अवबोधनो-शाता, स्वतः-स्वकायात्, अन्यतश्च-परकायान्य, प्रतिक्षण-अनवरतं, हेतुफलात्मना पुण्यपापकारणफलरूपेण पुनः विवर्तते-परिभ्रमति । स एव कर्ता खलु पुण्यपापयोः स एव मोक्ता सुखदुःखयोस्तथा। उपायसिद्धया परिभावितः पुनः स एव तत्कर्ममलविमुच्यते ॥२९॥ २२. स एवेत्यादि । स एव आत्मा, पुण्यपापयोः कर्ता, सलुशन्दो चाफ्यालङ्कारः । 'जिज्ञासानुनये सलु' इत्यमरः । स एवात्मा तथा सुखदुःखयो- १. तत्पर. २. दान्यत्र M, P. ३. 'मोषक: I; 'मासक: T;- भासन:

·चतुर्थ सर्गः 165 भॊता खलु । उपायसिद्ध्या स एव परिभावित -चिन्तित स एवात्मा । तत्कर्म मलै -तत् प्रसिद्ध । 'पक्षात्मनारनिर्देशे प्रकृतामर्शने च तत्' इति वैजयन्ती । कर्माण्येव मलानि-किट्टानि, ते विमुच्यते । 'मलोऽस्त्री पापविट किहानि' इत्यमर ॥ प्रयाजन तत्परिभावनाविधे हिंतावबोधादहितस्य वर्जनम् । हित तु सम्यक्त्वमिदं तनूभूता प्रतीहि तेपामहित विपर्ययम् ॥ २३ ॥ २३ प्रयोजनमित्यादि । तत्परिभावनाविधे-तदात्मध्यानविधानस्य हिता वबोधादहितस्य वर्जन प्रयोजन प्रतीहि-जानीहि । तनूभृता इद सम्यक्त्व हित, तेषां सनूभृतां । हितशब्दयोगे चतुर्थी वा भवति । 'भद्रायुष्यक्षेमसुखार्थहितार्थ हितैराशिपि' (शा व्या सू 1 1 140) इति सूनादिकल्प । विपर्ययम् व्यत्ययात् । असम्यक्त्वमहित जानीहि ॥ सरागसम्यक्त्वगुणवतैरंय सदैव वध्नाति हि पुण्यमात्मनि । बदन्ति सम्यक्त्वममन्दमेधसो रुचिं तु जीवादिपदार्थगोचराम् ॥२४॥ २४ सरागेत्यादि । अयमात्मा, सरागसम्यक्त्वगुणवने -अप्रत्याख्यानादि कधाययुक्तसम्यक्त्वगुणवतै आत्मनि पुण्य बन्नाति अमन्दमेघस -अमन्दा मेधा येषा ते, सम्यक्पटुमतय , कोविदा इति यावत् । 'अल्पाच्च मेधाया ' (शा च्या सू II 1 198 ) इति सूत्रेण समासयुक्तमेधाशब्दस्य सादेश । जीवादिपदार्थ गोचरां-जीवाजीवानवबन्धसबरनिर्जरामोक्षा तत्त्व, पुण्यपापे चेति नव पदार्था तेषां गोचरा-विषया यस्य तां रुचि-श्रदा, सम्यक्त्व वदन्ति ॥ अहिंसनं सत्यमवीर्यमुच्चकै रकामसेया विषयप्वाईनम् । व्रतानि पश्चेति फलं त्यनुस्मात् विभज्य तेपामिति वर्ण्यत बुधैः ॥२५॥ २५ अहिंसनमित्यादि। अहिसन हिसारहितत्व, सत्य सत्यवचन, अचौर्य अस्तेय, 'चौरिकास्तैन्यचौर्य च स्तेयम्' इति अमर । उच्चकै , अकामसेवा-ब्रह्मचारित्र, , 'यमास्तन (1)P २ गुणवत .

·166 यशोधरचरितम् विषयेषु, अमूर्छन-अनभिव्यापकत्वं, इति पञ्चवतानि । तेषां फठमनुक्रमादिभज्य- विभजनं कृत्वा बुधैः वर्ण्यते ॥ अहिंसर्न वैरहरं परं भवे- त्तनोति सत्यं तदमोधवाक्यताम् । अचौर्यमाकर्षति रत्नसंचयं बलावहं ब्रह्मचरित्वमूर्जितम् ।। २६ ।। २६. अहिंसनमित्यादि । अहिंसन, प्राणिहननपरिहरणपरं निकामं । 'पर दूरान्यमुख्यषु परोऽरिपरमात्मनोः । इति वैजयन्ती । वैरहरं भवेत्, तत् सत्यं अमोधवाक्यतां करोति। अचौर्य-स्तेयरहितत्वं रत्नसञ्चयमाकर्षति । ब्रह्मचरित्व- मूर्जितं श्रेष्ठं बलावहं-बलकरणम् ।। भवस्य पूर्वापरकोटिभाविनी भवत्यमूछातिनः प्रवेदनम् । त्यजन्ति सन्तो मधुमद्यमांसकं व्रतेषु पुष्टिं विधिवद्विधित्सवः ॥२७॥ २७. भवस्येत्यादि । अमूीनतिनः अतिकाङ्क्षारहितस्य पुंसः, पूर्वापर- कोटिभाविनः--पूर्वश्वापरश्च पूर्वापरौ, तयोः कोटि:-अभिः। 'स्त्रियः पाल्यनि- कोटयः' इत्यमरः। तत्र भवितुं शीलमस्यास्तीति भावी, तस्य भाविनः; भवस्य प्रवेदनं-ज्ञानं भवति । व्रतेषु पुष्टिं विधिवद् विधित्सवः-विधानयुक्तं यथा भवति तथा विधातुमिच्छवः । सन्तः-मधुमयमांसकं-मांसमेव मांसकम् । स्वार्थे कप. प्रत्ययः । मधु च मयं च मांसं च-मधुमयमांसकं, त्यजन्ति । विविच्य सम्यक्त्यमुदीरितं मया' न तत्परं किश्चिदिहात्मने हितम् । व्रतैविहीनोऽपि जनस्तदुद्वहन न जातु दुःखादिनिवासमृच्छति ॥२८॥ २८. विविच्येत्यादि । मया सम्यक्त्वं, विविच्य-विचार्य उदितं, आत्मने हितं तत्परं; तस्माद्ब्रतादन्यद् हितं किञ्चिन्न । व्रतविहीनोऽपि जनः तदुदहन् तज्जीवादिपदार्थगोचरश्रद्धानमुदहन, जातु-कदाचित्, दुःखादिनिवास-नरकं, न कच्छति-न गच्छति॥ ३. सिदि P. ४. तु यत् P. १ स्थिर P. २. चरित P,. ५ तत्सम 11, P. ६. तदुहन् जनो T.

·चतुर्थः सर्गः 167 इह व्रतानां तु विपर्ययैर्जनः प्रविश्य कष्टं भवनाट्यमण्डपम् । विधृत्य नानाविधयोनिभूमिकां परिभ्रमन क्लेशमुपैति केवलम् ॥ २९॥ २९. इहेत्यादि । व्रतानां विपर्ययैः-व्यत्ययैः उपलक्षितो जनः । कष्टं भव. नाट्यमण्डपं-संसारनर्तनरस्थानं प्रविश्य, नानाविधयोनिभूमिका-नानाप्रकार- योनिप्राणियोनिजनितबहुरूपम् । यथाह धनअयाचार्यो "राघवपाण्डवीये"- ...निरूप्य तस्यां स कुलायभूमि योगीव कश्चित्समयं निनाय । [द्विसंधानकाव्य V. २ (N. S. Edn 1895)] इति । विधृत्य परिभ्रमन्-परिभ्रमणं कुर्वन्, केवलं क्लेशमुपैति ।। यशोधरस्तज्जननी च यावुभौ निहत्य तौ कृत्रिमताम्रचूडकम् । भवेपु विभ्रम्य नितान्तदु:खिता- विमौ तवान्ते वसतोऽय कुक्कुटी॥३०॥ ३०. यशोधर इत्यादि। यशोधरः तज्जननी च यो उभौ कृत्रिमताम्र चूडक निहत्य, भवेषु-जन्मसु, विभ्रम्य-विशेषेण भ्रमणं कृत्वा, नितान्तदुःखितो, अद्य-अधुना, कुक्कुटौ भूत्वा, तावुभौ, तवान्ते-भवतः समीपे, वसतः- तिष्ठतः।। करोति दुःखं यदि दूरदुःसहं यस्तु सङ्कल्पनया विचौष्टितः। किमत साक्षात् किमुतादृतादिभिः समन्वितोऽसौ यदि सामवायिकैः॥३१॥ ३१. करोतीत्यादि । सङ्कल्पनया विचष्टितो वस्तु यदि दूरदुःसहं-दुःखेन सोढुं शक्यं, दुःसहं । दुरस्थितैरपि दुःसह, दुःखं करोति । साक्षात् यदि सामवायिकैः- सहायसहितैः; 'समवायश्चयो गणः' इत्यमरः । अनृतादिभिः-अनृतमसत्यं आदौ येषां तानि अतृतादीनि, तानि कानि ? स्तेयपरदारमहविषयमूर्छनानि । समन्वितोऽसौ वयः । अङ्ग-भो चण्डकर्मन् । किं दुःखं करोति तत् किमुत-तत्किमुच्यते ॥ - १. भूमिका. . २. 'नयापि 1, P.

·168 यशोधरचरितम् - . विमुश्च तद्वत्स विहिंसनादिक ममेदमाजीवनमित्यल धिया। वदन्ति सन्तो हि यदात्मसविद हिताहितादानविवर्जन फलम् ।। ३ ।। ३२ विमुश्चेत्यादि। यत् यस्मात् कारणात्, सन्त आत्मसविद - आत्मज्ञानिना, आत्मविचारपरस्य पुस. हिताहितादानविवर्जन-हितस्वीकाराहित परिहरण फल वदन्ति । तत्-तस्मात् कारणात् वत्स-भो पुन, विहिसनादिक विमुञ्च। ममेदमाजीवनमिति धियाऽलम् ॥ इद वचस्तस्य निशम्य सन्मुने स चाददे दृष्टिमणुव्रतोत्तराम् । अनुस्मृतातीतभवी च कुक्कुटी ततो मुदा चुकुशुतुश्च तावुभौ ॥ ३३॥ ३३ इदमित्यादि। तस्य सन्मुनेरिद वच निशम्य स चण्डकर्मा च अणुवतोत्तरां दृष्टिं सम्यग्दर्शन जिनमताभिरोचन, यदाह वीरणन्दी मुनिः चन्द्रप्रभमहाकाव्ये- ज्ञानमर्थपरिबोधलक्षण दर्शन जिनमताभिरोचनम् । पापकर्मविरति स्वभावत कीर्तित चरितमात्मवोदमि ॥[चन्द्रप्रभकाव्य, VII 50 (N S Press 2nd Edn ) with slight variants ] इति । आददे स्वीकृतवान् । ततोऽनन्तर अनुस्मृत्या तावुभौ कुक्कुटौ च, मुदा- हर्षेण, चुकुशतु -आक्रोशन कृतवन्तौ ।। नृपस्तदानी धनुपि स्वकोशल मृगीदृशे दर्शयितु कृतोद्यम । विविच्य विव्याध निनादवोधना शरेण ती पारवासिनी खगौ॥३४॥ २४ नृप इत्यादि । तदानीं मृगीदृशे कुसुमावतीनामधेयकलितायै । धनुषि स्वकौशल दर्शयितु कृतोद्यमो नृपो यशोमति , पञ्जरवासिनी तो खगो-ताम्रचूडौ, निनादवोधिना-शब्दवधिना शरेण, विविच्य-पृथकृत्य, विव्याध- मारितवान् ॥

·चतुर्थ सर्ग 169 विमुक्तयन्तो व्रतरत्नबन्धुरं मन' समाधाय तनु पतत्रिणी। अधत्त गर्भ कुसमावली तदा मणी व गूढद्युतिवन्धनी खनि' ॥३५॥ ३५ विमुक्तेत्यादि । व्रतरत्नबन्धुर मन समाधाय व्रतमेव रत्न व्रतरत्न, तेन, बन्धुर-मनोहर, मन-चेत , समाधाय-समाधानमुपशम कृत्वा, तनु-शरीर, विमुक्तवन्तौ तो पतत्रिणी। तदा कुसुमावली गर्भे अधत्त । कथमिव ? खनि- रत्नजननमूनि । 'सनि स्त्रियामाकर स्यादित्यमर । गूढद्युतिबन्धनौ-गुप्त कान्तिनिवन्धनौ, मणीव, 'मणीवादीना चा (का रू 1 ६३) इति सूत्रेण च विकल्पतया सन्धि । यदाह हर्षकवि नैषधे- स्फुनोत्पलाभ्यामलिदम्पतीव तद- विलोचनाभ्यां कुचकुदमलाशया। निपत्य बिन्दू हृदि कज्जलाविलौ मणीव नीता तरले विलेसतु ॥ (IX 8 N S Edn) असूत सातौ तनयो तयो पुमान् यशोधरश्चन्द्रमती तु कन्यका । अवधिपाता विजुतभानिमी जनस्य नित्य नयनामृतायितौ ॥ १६ ॥ ३६ असूतेत्यादि । सा कुसुमावली यो तनयो असूत सुषुवे, तयोर्मध्ये यशोधर पुमान् । चन्द्रमती कन्यका । विधुतत्प्रभानिभौ-विधुश्चन्द्र , तस्य चन्द्रमस प्रभा चन्द्रिका, विधुर्नारायण तस्य प्रभा लक्ष्मी । 'पद्मा श्री कमला प्रभा' इति वैजयन्ती । 'विधुर्विष्णौ चन्द्रमसि' इत्यमर । तयो चकियो नारायणलाम्यो, तयो निभौ, जनस्य निय नयनामृतायिती नयनयोरमृत वदाचरिती सन्तो, अवर्धिषातां-प्रवर्धमानौ बभूवतु ॥ विमतवाल्ये ययास प्रकुवता- रुदात्तविद्यासु परिश्रमं तया । नृपो बनान्ते नियमस्थितं मुनि निरूपयनेय ययो मृगाटवीम् ।। ३७ ।। ३७ विभक्तत्यादि । बाल्ये विभक्त-विभजित विभजनेन रहित, त्यतं, बाल्य-शिशुत्व, यत्र-यस्मिन् वयसि । तयो यशोधरचन्द्रमत्यो , उदात्त १ विधुवत् । २ तायतो P ३ विमुक्त M T ४ बोधे ।

·170 यशोधरचरितम् विद्यासु-अधिकराजविद्यासु, विद्या. का ? आन्वीक्षिकी नयी वार्ता दण्डनीतिरिति चतस्रो राजविया , तासु । परिश्रमं कुर्वतोस्सतो । पष्ठी चानादर' (शा. च्या सू I 1 183) इति सूनेण सत्यर्थे पष्ठी भवति । यदाह वीरणन्दी मुनि “चन्द्रमभमहाकाव्ये "- गृहागत त मदमूढमानसो जनस्य हाहेति रवेण पश्यत । तथा समास्फालयति स्म भूतले यथा स सर्वावयवैर्ययुज्यत । इति । नृपोऽपि यशोमति , वनान्ते-चनमध्ये, 'अन्तो नाशावसाने च मध्ये पूर्वनिरन्तरे' इति विश्वप्रकाश । नियमस्थित मुनि निरूपयन्नेव-विलोकयन्नेव मृगाटवीं ययौ ॥ ततो मृगाणामनवाप्य हिंसनं निवर्तमानो घदनेन शुष्यता। मृगव्यविनाऽयमिति कुधा मुना- वमोचयत्पञ्चशती स शौवनीम् ॥ २८॥ ३८ तत इत्यादि । ततस्तत्र वने । मृगाणा हिंसन अनवाप्य शुष्यता वदनेन निवर्तमानस्य यशोमते , अय मुनि दुरात्मा नावलोकनीय न, मृग यस्य विघ्नो बभूव -आखेटनस्य प्रत्यूह , 'विघ्नोऽन्तरायः प्रत्यूह ', 'आखेटन मृगव्य स्याद' (१)-उभयत्राप्यमर । इति कृत्वा, मुनौ पञ्चशती शौवनी-शुना समह शौवनी, तथोक्ता । 'स्थूलदरयुवह्रस्वक्षिप्रक्षुद्रस्य ल्वादेरे- चेक ' (शा व्या सू II un 56) इति सूत्रेण श्वन् शब्दस्य वकारस्यौ कारादेश , तस्मादणि । मुनौ सुदत्ताचार्ये, अमोचयत् मोचयति स्म ।। तप प्रभावात्तमनिम्नतीं पुन- विलोक्य ता तत्र विवृद्धमत्सरम् । स्वहस्तहिंसां कलयन्तमागतो वणिक्तु कल्याणसुबत्प्रसङ्गत्त ॥ ३९॥ ३९ तप इत्यादि । तप प्रभावात्त मुनिमनिघ्नन्ती-आबाधाकारिणी तां सारमेयसहर्ति, विलोक्य तर मुनी, विवृद्धमत्सर--प्रवर्धमानमन्यु, 'अन्याभि- , 'वोदयत् T यतो , ·चतुर्थः सर्गः 171 वृदयसहनेऽमर्षे मन्त्र तु मत्सरः' इति विश्वप्रकाशः । स्वहस्तहिंसा-स्वस्य हस्तः करः; 'हस्तौ तु पाणिनक्षने' इत्यमरः । तेन हिंसा कलयन्तं-मन्यमानं; यशोमति प्रसङ्गतः-पामान्तरव्यवहारतः, कान्तारं संगच्छन् कल्याणसुहृत्- कल्याणनामधेयभित्रं वणिक् श्रेष्मी श्रेष्ठः, आगतः-स्वयमेवाययौ ॥ उपद्रवं तस्य मुनेक्लिोकय- अधोचदेयं स तदा यशोमतिम् । महामुनी देव नमस्कियोचिते किमीढशं कर्तृमिह त्वमर्हसि ॥४०॥ ४०. उपद्रवमित्यादि। तदा तस्य मुनेरुपद्रवं-बाघों विलोकयन् स चाणगेव यशोमति राजानमवोचत् । देव-भो राजन्, त्वमिह नमस्क्रियोचिते- नमस्कारार्हे, महामुनौ-मुदत्ताचार्ये, ईदृशमकर्तव्यं कर्तुमर्हसि किम् ।। दुरीहित किञ्च यत्र तत्परं तदेव' मुष्णाति मवे भवे शिवम् । मनस्तु नित्यं तपसि स्थिर वह- बजय्यशक्ति शतयज्वनोऽप्ययम् ॥४१॥ ४१. दुरीहितमित्यादि। किञ्च विशेषोऽस्ति। अत्र-मनौ तब यद दुरितमस्ति, तदेव भवे भवे-जन्मनि जन्मनि, परं-आधिकं शिवं-कल्याणं । “श्वःश्रेयसं शिवं भद्रं कल्याणं मङ्गलं शुभं' इत्यमरः । मुष्णाति-अपहरति । तपसि नित्यं स्थिरं यथा भवति तथा मनो वहन्नयं मुनिः शतयज्वनोऽपि शतमख- स्यापि, अजय्यशक्ति: जेतुं शम्या जय्या; न जय्या अजप्या; अजय्या शक्ति- यस्य सः असावजय्यशक्तिः।। अहर्षणोऽप्येष करोत्यनुग्रह विनिग्रहायैष भवत्यकोपनः। अनारत ज्ञानसमाहितात्मना- मलोकसामान्यमिदं हि चेष्टितम् ॥ ४२ ॥ ४२. अहर्षण इत्यादि। एष मुनिः अहर्षणोऽपि-रागरहितोऽपि अनुग्रह- दयां, सकलयाणिषु करोति । एष: अकोपनः सन् विनिमहाय-विषयनियमनाय भवति। तथाहि, अनारत-अनवरत ज्ञानसमाहितात्मनां-ज्ञानेन समाहितो गोप्यात्मा यत्नो १. तवैव, AI,P. २. तदपि T. ३. अमर्पणो T,E. ४. अनातुर P. ५. वि.

·172 यशोधरचरितम् येपा ते ते मुनीनां इदं चेष्टितमलोकसामान्यं न लोकः, अलोकः, जनः, 'लोकस्तु भुवने जने' इत्यमरः । समानस्य भावः सामान्यम् । जनवर्तनातिकान्तमिति यावत् ॥ ततोऽस्य भक्त्या मणिपत्य पादयो- हाण याचं कृतदोपशोधनीम्। प्ररोचते तुम्यमिदं हि मची न चेदधस्तादवपातुमिच्छसि ॥४३॥ ४३. तत इत्यादि । ततस्तस्मात्कारणात् । भो राजन्, त्वमस्य मुनेः पादयोर्भक्त्या प्रणम्य, कृतदोपशोधनी-विरचितपापपरिहारिणी अस्य सुदत्ताचार्यस्य वाचं भारती, गृहाण-स्वीकुरु। इदं मदचः तुभ्यं न रोचते चेत्, 'यस्मै देवे'ति सूत्रेण चतुर्थी । त्वमधस्तादधोलोकं नरकमवपातुं-गन्तुमिच्छसि ।। नृपस्तु तं प्रत्यवदत्कथं विम नमेयमस्नानतर्नु मलीमसम् । कुलेन' कोऽसाविति निर्णयाहते चने मृगव्यस्य च विनकारिणम् ॥४४॥ ४४. नृप इत्यादि । नृपः तं वणिज प्रति अवदत् । अस्नानतर्नु-स्नान- रहितशरीरं, मलीससं-स्नानरहितत्वादने मलधारिणं कथं नमेयं-नमनस्य योग्यो नमेयः, कथं केन प्रकारेण नमेयः, तं। कुलेन-वंशेन असौ कः इति निर्णयात्- निश्चयात् ऋते। 'समौ निर्णयनिश्चयौ' इत्यमरः । वने मृगव्यस्य-आखेटनस्य विनकारणं-प्रत्यूहहेतुं इमं पापिनं किमर्थं वर्णयसि केन प्रकारेणापि नमनायोग्यमिति यावत् ॥ वणिक्त्ववादीदयमेव सर्वदा शुचिः सदाचारनिरुद्धकिल्विषः । जलेन शुद्धिस्त्वपवित्रचेतसा पुरीपमुष्ठर्वहिरम्धुमार्जनम् ॥ ४५ ॥ ४५. चणिगित्यादि। वणिक् कल्याणामित्रं राजानमित्यवादीत् । सदाचार- निरुद्धकिल्बिपः-सदाचारण-प्रशस्तचारित्रेण निरुई किल्विषं या येन स तथोक्तः। 'अस्त्री पई पुमान् पाप्मा पापकिल्बिषकल्मपम्' इत्यमरः । अयं मुदत्ता- १. 'शोधिनीम् , P. २. कुलेय P. ३. विधात' P.

·चतुर्थः सर्गः 173 चार्यः सर्वदा शुचिः; तथाहि-अपवित्रचेतसा पवित्रेतरचित्ताना; 'पवित्रः प्रयतः पूतः' इत्यमरः । जलेन शुद्धिः तु नीरस्नानमिति। पुरीषमुष्टे:-व!निचितमुष्टेः; 'पुरी गूथवर्चस्कम्' इत्यमरः । बहिरम्बुमार्जनं-बहिरुदकप्रक्षालनमिव । यदाह महाभारते व्यास:- आत्मा नदी संयमतोयपूर्णा सत्यावहा शीलतटा योमिः। तत्राभिषेकं कुरु पाण्डुपुत्र न वारिणा शुध्यति चान्तरात्मा । इति । तथा चाह कविराक्षस:- द्विजेन्द्रो वा कलाघ्यो वा कामकारी भवन् सदा । नित्यं निमज्जन्नप्यब्धौ नान्तःशुद्धो त्यलम्॥ इति॥ कुलेन गहरेऽयमनङ्गनिर्जयी चिरं कलिट्नेष्यधिलढविक्रमः । सुदत्तनामा पुनरद्य तप्यते तपः कुतोऽप्युद्धृतभोगलालसः ॥ ४६॥ ४६. फुलेनेत्यादि । अनङ्गनिर्जयो अयं मुनिः, कुलेन-अन्वयेन, गङ्गः- गवंशः, इक्ष्वाकुवंशवत् प्रसिद्धियुक्तः । चिरं भृशं कलिङ्गेषु कलिङ्गनाम- धेयदेशराजत्वे तत्राधिरूढविकमः । कुतोऽपि अकस्मात् जातवैराग्यात् उद्धृतभोग- लालसः-परिहृतम्रक्चन्दनवनितादिकाइक्षः, 'कामोऽभिलाषस्तर्षश्च सोऽत्यर्थ लालसा दयो रित्यमरः । सुदत्तनामासौ पुनस्य तपस्तप्यते। तपस्तपीति धातुः। तपे: कर्तरि कर्मवत् कार्य भवति । कर्मत्वायगादि । तप्यते तपांसि धीरः करोतीत्यर्थः ॥ मृगव्यलीलाविनिघातकारणं यदात्थ देव त्वममुं तथैव तत् । अमुप्य धर्मप्रकृतेः प्रभावतो वने न पापद्धिरिह प्रवर्तते ॥४७॥ ४७. मृगव्येत्यादि । देव, भो राजन्, अमुं मुनि मृगव्यलीलाविनिघात- कारणं, यदात्य-पद् द्रषि, तत् तथैव । धर्मप्रकृतेः धर्मप्रधानस्य, 'प्रधान प्रकृतिः १. 'प्युज्झित* M, P. १. 'विनिपात P. ३. कारिग I, P. ४. यदाह P. ५. स्वमिम I, P.

·174 यशोधरचरितम् स्त्रियां' इत्यमरः । अमुष्य मुनेः प्रभावतः सामर्थ्यादिह वने पापा:-मृगव्यं; 'आखेटनं मृगव्यं स्यात् पापर्द्धिगया स्त्रियां' इति विश्वः । न प्रवर्तते न भवति। सुहद्वचस्तत्परिभाव्य भूपति- स्तमादरेण प्रणनाम पादयोः। अमन्यतैवं शिरसैनमर्चयन करोमि सद्यः परिशुद्धिमागसः ॥४८॥ ४८. सुहृदित्यादि । भूपतिः सुहृवचः परिभाव्य, आदरेण तममुं पादयोः प्रणनाम । सद्यः, शिरसा-स्वकीयकरवालविदारितस्वमस्तकेन, एनं मुनिमर्चयन, आगसः-निजापराधस्य परिशुद्धिं करोमि इति मनस्यमन्यत । मुनिश्च राज्ञः स्वशिरश्चिकर्तियो- निवार्य हस्तेन हृदिस्यमब्रवीत् । सविस्मयस्तं समपृच्छदादरा- पितामहादेर्गतिमुरापतिः॥४९॥ ४९. मुनिरित्यादि । मुनिश्च, स्वशिरश्चिकर्तिपो:-विकीयमस्तकविदलन- करणकामस्य राज्ञः हृदिस्थ-अलुक्समासः हलस्सप्तम्या' इति । हृदयस्थित उद्योग कृत्यं हस्तेन निवार्य अद्रवीत् । सविस्मयः वरापतिः आदरात् पितामहादेर्गति अपृच्छत्-पप्रच्छ । ततोऽवधिज्ञाननिरूपितं मुनि- र्ययावदाख्यन्नृपतेर्मनीपितम् । पितामहस्ते तपसा स पश्चमा- त्परं नृपः स्वर्गमगच्छदूर्जितम् ॥५०॥ ५०.तत इत्यादि । ततोऽनन्तरं मुनिः सुदत्ताचार्यः अवधिज्ञाननिरूपित अवधिज्ञानेन उदीरितं नृपतेर्मनीपितं यथावदाख्यत्-अब्रवीत् । तत्कथम् । भो राजन्, ते तव पितामहः-पितृपिता, 'पितामहः पितृपिता' इत्यमरः । यशोषः तपसा तपोबलेन पञ्चमात् ब्रह्मकल्पात् परमन्यं ब्रह्मोत्तरमिति अर्जित-श्रेयं स्वर्ग- मगच्छत् । ब्रह्मोनरमिति पाठ नाकमुपगतवान् ।

·चतुर्थः सर्गः 175 स तत्र दिव्याभरणैर्विभूषितो नवोदितांदित्यनिभश्च तेजसा । सुखानि देवीनिवहेन निविंश- अनूनकामो रमते दिवानिशम् ।। ५१ ॥ ५१. स इत्यादि । तत्र षष्टस्वर्गे दिव्यामरगविभूषित , तेजसा च नवोदितादित्यनिमः देवीनिवहेन साफ सुखानिर्विशद अनुभवन्, अनूनकाम. सन् दिवानिशं-अनवरत रमते । विपेण हत्या निजमेव वल्लभं तवापि माता व्यजनिष्ट कुधिनी । मृतापि सा दुर्गतिमभ्युपेयुपी सुदु खिता सीदति वत्स पश्चमीम् ॥५२॥ ५२. विपेणेत्यादि । राजन्, तब मातापि निजवल्लभमेव यशोधर, विषण- गरलेन हत्वा अष्टवकसयोगात् कुठिनी अजनिष्ट-अजनि । दीपजनबुधेत्यादि- सूत्रेण लुङ् । तदुपरि मृता सा अमृतमती, भो वत्स, पञ्चमी धूमप्रभा दुर्गतिमभ्यु- पेयुपी सती सुदुःखिता भूत्वा सीदति, क्लिभाति । यशोधरस्ते जनक पतत्रिण निहत्य तद्दोपवशेन कृत्रिमम् । बभूव केकी शललोऽथ मीनक- स्वागो द्विवार कमतश्च कुक्कुट ॥५३॥ ५३. यशोधर इत्यादि। भो राजन्, ते तव जनको यशोधर कृत्रिम पतत्रिण निहत्य, शालिपिष्टमय कुक्कुट निहिस्य, तदोपवशेन प्रथम केकी-मयूरो बभूव । अथ-अनन्तर, शलठो-शल्यको बभूव । तदुपरि मीनक. लोहिताक्षनामधेय वारीिण बभूव । द्विवार-दिप्रकारेण, छाग. यस्तक. बभूव, कमतश्च कुक्कुटो बभूव यशोधसूनोर्जननी स्मादभू- दनल्पदुखा तत एव दोपतः । ससारमेयो भुजगश्च नक्रक- स्छागायला सा महिषोऽथ कुक्कुटी ॥५४॥ ५४. यशोध इत्यादि । यशोधसूनो. यशोधरस्य जननी चन्द्रमती तत एवं दोषत तस्मात् कृतकुक्कुटहननसभूतभूरिदोषात् । अनस्पदु खा सती ससारमेयो १. नवोदया। २.मतावP.I ३ साधोगति PM ४ कुक्कुट T,M ·176 यशोधरचरितम् यः सारमेयेण रात्रिजागरण सहितो भुजगोऽभूत् । प्रथमं कुक्कुरो बभूव । तदुपरि कृष्णसर्पाजनि । तदूर्व नक्रक: शिशुमारोऽभूत् । तदुपरि छागाना, धर्करयोपिद भूत् । क्रमशो महिपो लुलायोऽननि । अय-अनन्तरं कुक्कुटी चाभूत् । ततो बनान्ते मरता निपातिती धनु ता भूमिप गन्दवेधिना। विमृत्य' शुद्ध्या कृकवाकुनन्दना- विमावभूतां कुसुमारलीसुती॥ ५५ ॥ ५५. तत इत्यादि। भो भूमिप, धनुर्भृता-कोदण्डधारिणा भवता शब्द. वेधिना वाणेन निपातितो क्षती, कृकवाकुनन्दनौ-ताम्रचूढानी। शुद्ध्या-मुनि- निरूपितसर्मप्रवणानुरागपरिणामेन विमृत्य-मरण प्राप्य, इमो कुसुमावलीसुताव- भृताम् ॥ इति स्वसंकल्पनयापि हिंसया' निशम्य घोरं भवविभ्रम पितुः। नृपः स भीतो बहुजीवधाततो व्यवत्त वैराग्यरसाधिकं मनः॥५६॥ ५६ इतीत्यादि । नृपो यशोमतिः स्वसंकल्पनया हिंसया, पितुः-जनकस्य, घोर-भीष्म, भवविभ्रम-ससारभ्रमण, निशम्य-श्रुत्वा, बहुजीवघाततः भीतो मूया, मन -चेतः, वैराग्यरसाधिक-विरागस्य भावो वैराग्य तस्मिन् । रसो धैर्य 'शृङ्गारादो विष वीर्ये गुणे रागे द्रवे रस.' इत्यमर । तेनाधिक व्यत्त-अकरोत् । तदीयपुत्रावपि तत्क्षणे गती मुनीश्वरे वक्तरि तद्भवम्मम् । विभक्तमन्वस्मरतामपि स्वयं प्रबोधकमायमवा खलु स्मृति ॥ ५७॥ ५७. तदीयेत्यादि । मुनीश तद्भवक्रम तयोर्यशोधरचन्द्रमत्योः भवः जनन, तस्य क्रम वक्तरि सति तत्क्षणे गतौ-तदैव समागतो । तदीयपुत्री- यशोमतिपुत्री । अभयमत्यभयरुचिकुमारी विभक्त पृथक पृथक स्वयमस्यन्द स्मरतो-अनुस्मरतः । तथा हि-स्मृतिः स्मरण, प्रबोधकमायभवा हि-जाजन- प्रतियोधनात् प्रचुरभवा हि॥ १.विमृश्य . २ हिमनान् । ३ निशाम्य T ४. क्षण P.

·- चतुर्थः सर्गः 177 ततश्च निर्वेगपरो नराधिपो नराधिनाथैर्बहुभिः समन्वितः। विमुच्य राज्यं तनये तपोऽग्रही- द्वणिक्च कल्याणसुहन्महामतिः॥५८॥ ५८. तत इत्यादि । ततोऽनन्तरं निगपरो वैराग्यतत्परः नराधिपः- यशोमतिः तनये; अभयरुचिकुमारे राज्य विमुच्य-निक्षिप्य, बहुभिः नराधिनाथैः सहितः समन्वितः भूत्वा सुदत्ताचार्यसमीपे तपोऽग्रहीत् । महामतिः तत्त्वा- लोकनचतुरमतिः वणिकश्रेष्ठी श्रेष्ठः कल्याणसुहृत्-कल्याणमित्रं तु तपोऽग्रहीत् । जीवनदीक्षा जग्राह ॥ पितुस्तपोविन्नभयात्तदात्मज- स्तदा गृहीतं' नरनाथवैभवम् । विरक्तचेता विषयेषु दत्तवा- न्यशोधराख्याय निजानुजन्मने ॥५२॥ ५९. पितुरित्यादि । तदात्मजः यशोमतेः सुतोऽभयरुचिकुमारः पितुः यशोमतेः तपोविघ्नभयात्-तपसः अन्तरायभयात, तदा गृहीतं कर्मभूतं नरनाथ- वैभवं विषयेषु विरक्तचेता भूत्वा यशोधराख्यनिजानुजन्मने स्वकीयानुजाय, दत्तवान् न्यच्छति स्म ॥ ततो भगिन्या सह मुक्तमोया सुदत्तमासाद्य महामुनीश्वरम् । त्यजन परिस्पन्दमनिन्दया' धिया विमोक्षविद्यासु गणैरशिक्ष्यत ॥६॥ ६०. तत इत्यादि । ततोऽनन्तरं अभयरुचिकुमारः मुक्तमोहया भगिन्या- स्वना, अभयमत्या सह सुदत्तमासाद्य, अनिन्दया धिया परिस्पन्द-परिग्रह, परि- त्यनन् विमोक्षविद्यासु-निःश्रेयसनिमित्ततत्त्वविद्यासु । गणैः-जिनमुनिसमुदायैः अशिक्ष्यत-'शिक्ष विद्योपादाने' इति धातौ कर्मणि लङ् । १. 'प्रहीत T. २. मनिन्दितो P;. ममन्दया M. ३. गुणे I, T, P. ४.रशिक्षत P.

·178 यशोधरचरितम् इत्थं यो नृपतनयी यशोमतीयी कान्तारे गुरुचरणावुपासिपाताम् । आवां तावभयरुचिं तयोस्तु नाम्ना मामुच्चैरभयमतीमिमां वदन्ति ॥१॥ ६१. इत्थमित्यादि । यशोमतीयो-यशोमतीसम्बन्धिनी। 'दोः छः' '(शा. व्या. सू. I, 11. 26 ) इति सूत्रेण सम्बन्धार्थे छप्रत्ययः । इमो तनयों राजकुमारो यो कान्तारे गुरुचरणो मुदत्ताचार्यपादौ उपासिपाता उपासनां चक्रतुः । 'शासु अनुशिष्टी' इति धातौ लुड्। तावावां तयोस्तु नाम्ना मामुच्चेः अभयार्षि वदन्ति । इमां अभयमतीं वदन्ति ।। अद्य ते नगरतो बहिर्वने मारिदत्त वसतो महामुनेः। भिक्षणाय' नियमादिहागता- धग्रहीप्वहि तु चण्डकर्मणा । ६२ ।। ६२. अधेत्यादि । भो मारिदत्त, ते तव नगरतो बहिने नगरात् बहिःस्थित- वने 'गिरिनद्यादीनामिति णत्वम् । वसतः-संतिष्ठमानस्य, महामुनेः सुदत्ता- चार्यस्य नियमात-नियोगादिह पुरे भिक्षणाय-आहाराय आगतो आवां । चण्ड- कर्मणा त्वग्रहीष्वहि । स्वीकृतवन्तौ । ग्रह उपादाने इति धातौ लुडि उत्तमपुरुष- द्विवचनम् ॥ सङ्कल्पहिंसाजनितं तु घोरं भवेषु दुःखं तदिदं स्मरन्तौ। चिमुच्य वाल्येऽपि विभूतिमिद्धा- मास्तां हि शिप्यौ' मुनिपुशवस्य ॥ ६३ ॥ ६३. संकल्पेत्यादि । संकल्पहिंसाजनितं भवेषु-जन्मसु, घोरं-भयंकर 'तदिदं दुःखं तो अभयमत्यभयरुचिकुमारो बाल्ये शिशुत्वेऽपि, इदा-उज्ज्वला, विभूति-संपदं, विमुच्य त्यक्ता, मुनिपुङ्गवस्य-सुदत्ताचार्यस्य शिष्यावन्तेवासिनी । आस्तो हि । अभवतां खलु। अस भुवि धातौ लङ् परस्मैपदद्विवचनम् ॥ . $. Verses १. वीक्षणाय T. २. शिष्यावभूai P; मभूव शिष्या M. from G4 to 71 are dropped in M.

·चतुर्थ सर्ग 179 क कृत्रिमपतत्रिणो यधविधि क तद्दु सह भवभ्रमणमाक्योरिति मन परीतापिनी। जिघासुमिह जीवराशिमधुना भवन्त पुन विलोक्य कृतविस्मयो कृतकपीच वर्तावहे ॥१४॥ ६४ वेत्यादि । कृत्रिमपतत्रिण कृतकताम्रचूडस्य वधविधि क्व, आवयो दुस्सह भवभ्रमण का इति मन परीतापिनी, नहितिवृषिव्यधिसहित निरुचि क्यौ तिहारकस्य'ति सूत्रेण (शा व्या सू II u s0) अव्ययरूपोपसर्गस्य वा दीर्घ । अधुना-इदानीं, जीवराशि तिरश्चां निचय, जिवासु हन्तुमिच्छु भवन्त त्वां विलोक्य कृतविस्मयौ आवा कृतकृपौ सन्तो, वर्तावहे सतिष्ठावहे ।। तदुक्तमाकर्ण्य तु चण्डमारी विलोक्यमाना सह पौरवगै । अवैत्य तौ स्वस्य च भगिनेयो स मारिदत्तो नृपतिर्जहर्प ॥ ६५ ॥ ६५ तदुक्तमित्याद । चण्डमारी पौरवगैस्सह पुरजनसन्दोहस्साक, तदुक्त-तस्य अभयरुचिकुमारस्य, उक्त-वचन । 'उक्त भाषित मुदित चर्वितमाख्यात मभिहित लपितम्' इत्यमर । आकर्ण्य श्रुत्वा । पुरजनसचयौर्वलोक्यमाना सती, जहर्ष हटवती, स मारिदत्तो नृपतिश्च तावभयनत्प्रभयाचिकुमारौ स्वस्य भागिनेया- ववेत्य स्वसपुत्राविति विज्ञाय, जहर्ष-हर्ष कृतवान् ।। विरक्तिमासाद्य'तु चण्डमारी विलोक्यमाना वपुषा जनौधै । ननाम युग्म धधदुःखभीरू स्तदाज्ञयासादितशुद्धदृधि ॥६६॥ ६६ विरक्तिमित्यादि । दु खभीरु -बहुप्राणि, हिसनसञ्जातदु खाद्भीता चण्डमारी, जनौधैं विलोक्यमाना, वपुषा चरणयुगलचलनकरणपरिणतशरीरेणाप- लक्षिता भूत्ना, अभयरुचिकुमारचरणसमीप स्वयमेव गत्वा, तदाज्ञया तस्य कुमार- $ This verse as such is not found in any of the Mss Some of the lmes are found repeated however, with slight changes, in the next two verses १ तदुधिमाकर्ण्य P, तदुक्तमाये .. २ 'पादित P ·180 यशोधरचरितम् 'शापस्व. स्यादेशेन, आसादितशुदृष्टिः-स्वीकृतसम्यादर्शनवती युग्मं वर्णिद्वयं, ननाम- नमति स्म ।। पूजयन्तु शुचिभिः कुसमाये- र्मामितःप्रभृति मत्पदभक्ताः। कुर्वतस्तु वधमत्र कुटुम्ब नश्यतीत्यभिनिवेद्य तिरोऽभूत् ॥ ६७॥' ६७. पूजेत्यादि। मत्यदभक्ताः-मम पदयोः भक्ताः, इतः प्रभृति-दत अर्ध्व मां कुसुमायैः कुसुमाक्षतजलगन्धदीपधूपबलिफलैः पूजयन्तु। अत्र-मयि निमित्ते 'निमित्ताकर्मणि' इति सूत्रेण (का. रू. I ४२५) सप्तमी । वधं कुर्वतः पुसः कुटुम्ब नश्यतीति अभिनिवेय-अभितो ज्ञापयित्वा, शापं कृत्वा वा । भिनिवेदनम्' इति विश्वः । तिरोऽभूत्-तिरोदधे ॥ अपि च कुसुमदत्ते पुत्रवर्ये स्वराज्यं विषयसुखविरक्तो मारिदत्तो विधाय। यनगतमथ ताभ्यां श्रीसुदत्तं प्रपत्नी निरुपमविनयश्री. संयमित्वं प्रपदे ॥ ६८॥ ६८. अपि चेत्यादि । विरक्त:-बहुजीवहिंसनभयात् वैराग्ययुतः मारिदत्तः कुसुमदत्ते पुत्रवर्ये स्वराज्य, निधाय-कृत्वा, अथ-अनन्तरं, वनगतं श्रीसुदत्तं वनमध्यावतिष्ठमानं श्रीदत्ताचार्य, ताभ्यां वर्णिद्वयेन सार्धं प्रपन्नः-संप्राप्तो, मारिदत्तः निरुपमविनयश्रीः भूत्वा संयमित्व-मुनेः प्रसन्नतयान्तेवासितं प्रपेदे-प्राप्तः । इदं मालिनीवृत्तम् । विद्यामधीत्य सुचिरं गुरुसंनिधाने तपया तपश्च बहिरन्तरिति द्विभेदम् । त्यक्त्वा समाधिविधिना तनुमायुरन्ते देवोऽभवत्स पतिस्त्रिदिवे तृतीये ॥ ६९।। ६९. विद्यामित्यादि । नृपतिर्मारिदत्तनामधेयो मुनिः, गुरुसंनिघाने- सुदत्ताचार्यसमीपे विर्या-तत्त्वावलोकनादिचतुरविद्यां मुचिरमधीत्य । बहिरन्तरिति विभेदं तपश्च तप्त्वा-कृत्वा । आयुरन्ते-आयुषोऽवसाने, समाधिविधिना संन्यसन- विधानेन तनुं शरीरं त्यक्त्वा नृतीये त्रिदिवे स्वर्गे, देवोऽभूत् । इदं वृत्तं वसन्त- तिलकाभिधानम् ॥ 9. After this, T and P lave a verse 67 consisting of ab, viz., देव्या तयोरर्चनया तयैव । वित्रीयमाणः सह पौरवगै , and cd being same as 65 cd २. निधाय P. , ·चतुर्थः सर्गः 181 अल्पं निजायुष्यमवेत्य तो च' तपश्चरित्या यमलो यथोक्तम् । योगेन निर्मुच्य शरीरबन्ध- मीशानकल्पेऽनिमिपावभूताम् ॥७॥ ७०. अल्पमित्यादि । तो यमौ तदार्णिद्वयं, निजायुष्यमल्पमवेत्य, यथोक्तं- आगमोक्तिमनतिक्रम्य, तपश्चरित्वा-रचयित्वा, योगेन-ध्यानेन, 'योगः संनहनो- पायध्यानसंगतियुक्तिषु' इत्यमरः। शरीरबन्धं निर्मुच्य त्यक्त्वा ईशानकल्पे- द्वितीयनाके, अनिमिषी-देवो, 'अमरोऽनिमिषः सुरः' इति विश्वः। अभूता- सातौ । इयमिन्द्रवज्रा। अमरवनितामारस्मेरावलोकनगोचरं तरुणतराणिच्छायाचोर चिरं दधतौ वपुः । विषमभवनिःसारीकर्तुर्मुनेः स्मरणावही परमसुखिनी रेमति तौ सुरावसथस्थितौ ॥१॥ ७१. अमरेत्यादि । अमखनितामारस्मेरावलोकनगोचरं-अमरवनिताना, मारात्-कामात् सञ्जातं स्मेरावलोकनं, तस्य गोचरं-विषय, तरुणतरणिच्छाया- चोर-तरुणश्चासौ तरणिश्च तरुणतरणिः, तस्य छाया कान्तिः; 'छाया सूर्यप्रिया कान्ति'रित्यमरः; कान्तेश्चोर-स्तेय, वपुः-शरीर चिरं दधतौ । विषमभव- निःसारीकर्तुः-विषमश्चासौ भवश्व विषमभवस्तम् । निस्सारीकर्तुः-अनिस्सारं निस्सारं करोतीति निस्सारीकर्ता, तस्य मुनेः सुदत्ताचार्यस्य स्मरणावहौ-स्मृति कुर्वन्तौ । 'स्मृत्यर्थकर्मणि' इति सूत्रेण (का. व्या. सू. II tv.39) कर्मणि षष्ठी । परमसुखिनौ, सुरावसथस्थिती-सुराणामावसथः सदनम् । वसत्यावसथावासः इति धनंजयः । तन स्थितौ तौ देवौं । रमाते-रमणं चक्रतुः । इदं हरिणीवृत्तम् ॥ स्वर्गाधिरोहमवधार्य तयोः सुदत्ता- धौधेयभूतलपतेश तपोबलेन । तद्विपयोगजनितं प्रविमुच्य शोकं प्रीति यशीधरनृपः परमां जगाम ॥७२॥ ७२. स्वर्गेत्यादि । यशोधरनृपः सुदत्ताचार्यात् तयोरभयमत्यभयाचि- मुन्योः, यौधेयभूतलपतारिदत्तमुनश्च तपोवलेन स्वर्गाधिरोहमवधार्य-निश्चित्य, तदि- प्रयोगजनित-तेषां वियोगसंभूतं शोकै शुचं प्रविमुच्य त्यस्त्वा, परमां प्रीति जगाम ! इयमपि वसन्ततिलका। .धीरों P. ५.तदाT. १ ·182 यशोधरचरितम् गुरुपु विनयवृति धन्धुपु प्रेमबन्धं रिपुपु करकृपाणं दर्शयताहये । अधिगतनयसिन्धुः सत्यसन्धः स राजा रणमुखजयसिंहो राज्यलक्ष्मी वमार ॥७३॥ ७३. गुरुप्नित्यादि। गुरुपु विनयवृत्ति दर्शयन, वन्धुपु-शातिपु प्रेमवन्य दर्शयन्, आहोपु-युद्धेषु 'सयामाभ्यागमाहवाः' इत्यमरः । रिपुषु परिपन्थिषु निमित्तेषु सत्सु । 'निमित्ताकर्मणी'ति सूत्रेण (का. रू. I. ४२५) सप्तमी । करकृपाणं करतलकलितसङ्गं दर्शयन् । अधिगतनयसिन्धुः-प्राप्तनीतिसमुद्रा, सत्यसंधः सत्यप्रतिज्ञावान् । 'सन्धा प्रतिज्ञा मर्यादा' इत्यमरः । रणमुजयसिंह:- रणमुखजयसिंहेत्यपरनामधेयविराजमानः स राजा-यशोधरभूपालः राज्यलक्ष्मी- बभार । इयमपि मालिनी ॥ धम्र्ये वर्मनि तेजसा नियमयन्वर्णास्तथैवाश्रमा- न्वृद्धाराधनया हपीकविजयादुत्तीर्णविद्यार्णवः । पारावारपरम्परीणपरमरस्यातिर्नयोत्कृष्टधी- रासेविष्ट यशोधरो नरपतिदीपी त्रिवर्गश्रियम् ॥ ७ ॥ इति श्रीवादिराजविरचिते यशोधरचरित महाकाव्ये चतुर्थः सर्गः। समाप्तोऽयं ग्रन्थः। ७४. धर्म्य इत्यादि । वर्णान्-चतुरो वर्णान्, 'विप्रक्षत्रियविट्शूद्राः चातुर्वर्ण्यम्' इत्यमरः । धर्ये वर्मनि-अहिंसामार्गे 'धर्मो धनुष्यहिंसायाम' इति १. P ends here. 3. A and F have the following additional verse as the75th:- तावद्भवन्ति मधुरा मधुशर्कराधा- स्तावद् हृषीकविपया हृदयं स्पृशन्ति । यावद्यशोधरक्या श्रवणानि पुंसां श्रीवादिराजरचिता न सर्विभति ।। $ After the colophon, F records the following eulogg:- कणाद होणमोके मजनु भयवशाद सोपानरसापानोऽर्ष मृन्युमीमांगाया किमिति जडधिय कुर्वते गल्तृप्ति । येनावं न्यायमार्गप्रकटपटुवच प्रौढिपर्यायस्द याई दुस्तरंगादग्रहणपरिबहान् वादिराजस्तृणेति ।।

·" चतुर्थः सर्गः 183 धनंजयः । तेजसा नियमयन्-शिक्षयन्, आश्रमान-आश्रमचतुष्टयम् । 'ब्रह्मचारी गृही वानप्रस्थो भिक्षुश्चतुष्टयम्' इत्यमरः । तथैव धर्ये वर्मनि नियमयन् । वृद्धाराध- नया वृद्धसेवया, हृषीकविजयात्-इन्द्रियविजयात् । 'हृषकिं विषयीन्द्रियम्' इत्यमरः । उत्तीर्णवियार्णव-लघितान्वीक्षिकीदण्डनीतिराजवियसमुद्रः । पारावार- परम्परीणपरमख्यातिः-पारावारः समुद्रा 'समुद्रोऽब्धिरकूपारः पारावारः इत्यमरः । तस्य । परम्परीणा-तीरगा । 'पारावारावारपारेभ्यः स्वः' (शा. व्या. सू. III. 1.2) इति सूत्रेण खप्रत्ययः । ('धधधखफप्रत्ययस्येति न्।) परम- ख्यातिः कीर्तिर्यस्य सः तथोक्तः 'जनोदाहरणं कीर्ति साधुवादं यशो विदुः । वर्ण गुणावलि ख्यातिम्' इति धनंजयः। यदाह हरिचन्द्रकविः धर्मशर्माभ्युदये कृतार्थी कृतार्थी हित त्वा हितत्वात् सदानं सदा नंदिन वादिनं वा । विभालम्बिभालं सुधर्मा सुधर्मा- पितख्यापितख्याति सा नौति सानौ ।। [X.51 N S Press, 2nd edn 1899] इति नयोत्कृष्टधी:-नीतावुत्कृष्टबुद्धिर्यशोधरो नरपतिः, त्रिवर्गश्रियं धर्मार्थकाम- सम्पदम् । 'त्रिवर्गो धर्मकामार्थे.' इत्यमरः । दीर्घ-चिरं । आसेविष्ट-भजते स्म । इदं शार्दूलविक्रीडितम् ॥ अकारयदिमा टीकां चिकणो गुणरक्षणः । अकरोज्जिनदासोऽय चिक्कणात्मजलक्ष्मणः ॥ इति श्रीवादिराजकृत-यशोधरनामधेय-महाकाव्यटीकायां लक्ष्मणकृतायां चतुर्थः सर्गः। वादिराजकृतकाव्यभावनं साघुजैनमुनिपादसेवनम् । वीतरागचरणाब्जलोकन प्रीतयेऽस्तु मम जन्मजन्मनि । श्रीमत्पद्मणगुम्मटेत्यभिहितौ श्रीवर्णिनौ भूतले ख्याती चामचरित्रवाहिमगू तत्पीतये लक्ष्मणः । मन्दो बन्धुरवादिराजविदुषः काव्यस्य कल्याणदा टीको क्षेमपुरेऽकरोदुरुतरश्रीनमिनाथालये ।।

·ENGLISH TRANSLATION ·gems of YAŠODHARA'S TALE Canto I 1. My homage to Lord Suvrata, the cloud laden with waters of rigorous vows, whose deep rumbling is the profound Religion (of Jainism ) which makes the peacock, the illustrious king of the gods (Indra), begin to dance in delight. 2 May our Teachers all — Jina-s, Siddha-s, Sūr-s, Upadhyāya-s and Sadhu-s-- bestow on us nirvana, the highest good, 3. May the illustrious Samantabhadra and the others, the excellent mountains of poetic gems, grant us an abundance of the best expression. 4 This is a brief account of past history. To those who listen with mindfulness, good things will flow in and evil things will wither away. 5. This work promotes dispassion and secures a clear vision, it annihilates diseases and removes afflictions 6 The same Vadırāja who sang the adventures of Parsvanātha-Kakutscha, has composed this tale of Yatadhara, 7. In the land of Bbārata, in the country called Yaudheya, there is a city by name Rājapura, comparable to the city of Rājarāja (Kubera ) himself; 8. Whose surrounding fort-wall made of gold, kissing the very clouds, appears always like the halo of the mid-day sun , 9. Wherein the light of the mid-day sun, mingled with the glow of rubies set in the turrets of the mansions, appears like the light of dawn;

·180 Yasodharacanla 10 Which, with its banners fluttering in the wind on the mansions of the wealthy, seems to invite, from above, the needy from every direction ; 11. Wherein, fawn-eyed women, though with limbs of unequal (also, 'unequalled') charm, appear to the gallants sweet in every limb; 12. Where young princes are liberated from the distress of the fire of passion by caressing against their bosom the breasts of women, like mountains caressing clouds; 13 Wherein riches, like the learning of the virtuous, grow more and more, even when freely distributed to the needy, day after day. 14 In the unmentionable (a euphemism for southern') quarter of that city, stands the goddess Candamāri to whom animal slaughter is exceedingly dear; 15 Who, of terrifying countenance, plunges the land and locality in ruin when she is not propitiated with timely sacrifices of animals, 16 And who, when propitiated duly by the citizens, favours them by destroying famine and deadly epidemics. 17. In the month of Āśvayuja and Cartra, festivals are celebrated in her by citizens headed by the king, to win favours by propitiating her 18 Spring came and announced, as it were, his advent to the goddess through the songs of cuckoos intoxicated by tasting the tender sprouts of mango trees. 19. Causing the red asoka bunches to bloom forth on all sides, that season seemed to bring to the goddess bis own blood as sacrifice.

·English Translation 189 20. The cuckoos on the branches of tbe mango treas in the temple-yard looked like offerings of meat, at the ends of spears, brought by Spring (the devotee), 21. Unable to let any delay in the punctual worship of the deity, (the punctilious ) King Mārıdatta repaired to the temple of that goddess. 22. At his command, the citizens brought at once, trom all quarters, pairs (1. e. a male and a female) of various animals. 23. In the temple of the goddess, cocks, goats, stags, boars, buffaloes, etc., bound down by tight ropes, were crying aloud in pain. 24 The earth, rent in several places by their piercing yells, seemed to indicate so many openings of the gateways to Hell. 25. The King pulled out his sword and gave this command to Candakarmani%" Seek out a human pair endowed with wholesome features After I have sacrificed the human pair with my own hands to the goddess, the citizens shall sacrifice the different pairs of lower animals. 27. Otherwise, there will be a breach of rule, unleashing the fury of the goddess, to the utter destruction of infants and women, cattle and elders." 28 Thus bidden by the King, Candakarman sent his men at once in all directions and set out bimself in quest of a human pair. 29. Meanwhile, the wise and eminent sage Sudatta arrived in the garden of that city with a retinue of five hundred ascetics. 30. He was free from the three Defects ( viz., passion, hatred, and ignorance) and devoid of the Three 26 ·190 Yasodharacarila Injuries ( viz , mental, vocal and physical), his conquest over the Three Darts (viz, falsity, illusion, and evil ) was complete and he was not tainted by the Three Prides (viza, of wealth, enjoyment and peace.) 31 He was free from the seven fears (viz, of this world, the next world, ability, unprotection, death, pain and accident ), and assuring refuge to all beings. He was ever earnest in the study of scriptures and he was a shining flame of pure wisdom, 32. He was a singular abode of austerities, and a vast ocean of all holy rites He was the shining sun for the Ictuses of devotees, and he was taintless in his character and conduct 33 Seated in a holy place there in the company of ascetics, he performed in earnest the prescribed rites after a journey. 31. As the company of ascetics observed a fast that day, the sage commissioned a pair of neophytes to obtain alms for themselves. 35. Bowing down to the sage, the twins set out and were caught on their way by Candakarman who took them later to the King of Rajapura. 36 Abhagaruci (the boy ) addressed these words to his sister ( Abhayamatı) :--"Sister, be reconciled in Do not fear death 37. Don't you know that pain has lost its edge towards us through our prolonged ascetic life? When the body itself is the source of all pains, how can one expect relief from pain so long as the body endures ? 38. Therefore, why should one wail in suffering that which cannot be avoided ? The wise ones declare tha: conquest of suffering is the highest penance. your mird ·English Translaton 191 39. Hearing the words of her elder brother, Abhayamati declared : “What fear can we have when we know the truth about the past and the future alike? 40. This is souritual wisdom, and this its finest fruit. namely, disinterestedness in joy and suffering alike." 41. Consoling each other in this way, the princely pair arrived unvexed at the temple of the terrible Mári. 42. Wherein the floor, bathed in blood and red in hue, was like the out-stretched tongue of the goddess desiring to taste the wine of blood 43. Where the heaps of flesh, infested by swarmang flies, looked like the undigested excess of food vomited out by the terrible Māru 44. Through the fresh human skulls hung on the high projections of the temple-wall, the goddess appeared, as if she were assuming numerous faces and looking for live sacrifices 45. When the king drew near, these wise twins, being urged by the people to bless him, pronounced the following benediction - 46. "O King, may this kingdom be the best governed one by your adopting the code of morality which is conduave to the good of all living beings and which ensures the good of all subjects." 47 Seeing them speak so fearless and free, Māridatta fell into quiet thoughs with eyes staring in dismay “Is this perchance a divine pair disguised in human form? Or perhaps a celestial couple fairer than Cupid and his mate? 18 ·192 Yasodharacarita 49. Never before have my eyes espied auch unexcelled beauty. By luck, at last, my eyes have reaped the reward of their existence, 50. Even after seeing me with the drawn sword and this goddess so relentness, the minds of these two remain unvexed. What a matchless courage 1" 51. Then he put them these questions aloud : “Who are you?" " Whence did you come 7 * “ Which is your family ?" "For what reason are both of you disinterested in pleasures even in childhood ?" 52 Thereupon the wise Abhayaruci Teplied to him in words whose light dispelled the boundless darkness of sin virtue 53 "Oh King, our account is such as can be liked by the virtuou, only. But you are fond of více. Of what avail is our tale? 51 A perverse nature cannot brook the sight of To one affected by bilious fever, milk does not taste sweet 55 So let our story alone. Do that which thou thinkest good May that which our karma has conditroned be our lot We have nothing to complain about." 56 On hearing this, the King threw his sword away and with folded hands importuned him to narrate his story. The prince then started his narration. 57. Meanwhile, the whole lake of royal retinue honoured that waxing moon (viz, Abhayaruci) exuding the nectar of morality, with lotus-buds of folded hands. 58. "Oh King, I heartıly congratulate you on your mind being drawn towards the Noble Path. Religrous furti, once kindled, will surely bring a benevolent mind to men in course of time.

·English Translation 193 59. Turn your attentive mind, therefore, to my discourse, dripping with the nectar of holy Dharma. Heard with religious faith, it will surely dispel sufferings, one and all. 60. Not only has this been declared by perfected saints (Jinas) who realised the Absolute, but this is our experience also, burnt, as we have been, by a thousand sufferings, time and again. 61 I shall narrate to you, O King, this delightful autobiography of ours, which will serve to dispel all evil. Please do heed the words of the virtuous. 62. The wise ones who will listen attentively to this holy account, quintessential, and conducıye the acquisition of the choicest state of all glory and joy, will surely paint the walls of the directions with their fame, white and radiant as the jasmine and the moon, and attain eternal bliss, after enjoying the highest pleasures in this world. Capto II 1. There is, in the bingdom of Avanti, the famous city of Ujjayını, abounding in delightful comforts, and competing with the wealthy capital (Amarávatı) of the heavenly king, Indra, in respect of riches. 2. In that city reigned a wise king, with the glorious name Yasogha, whose boundless valour was exhibited in his annihilation of proud adversaries in many a battle. 3. Since he decked the walls of directions with the paint of his glory, hite as lotus, learned men proficient in etymology of words like prşodara (prşat + udara, Y-13 ·194 Yasodharacanta where t is irregularly dropped ), gave him the appro priate name' Yaśɔgha' (yasas + ghas ). 4. Even as the paste of red sandal-wood, full of saffron powder and camphor, cooled his hot limbs when smeared over his bosom, so did the moon-faced Candramatī, full of love, abate his love-fever by being pressed to bis bosom in privacy. 5 To them was born a glorious son, by name Yasodhara, matchless in good manners and valour. He was spreading, in all directions, the radiance of his fame, white as the train of waves in the Milly Ocean 6 Abandoning the autumnal moon for fear of fading again as it were, Moonlight made her permanent home in his face, the abode of unfading beauty, and the seat of blooming blue lotuses, namely, the eyes. 7. The broad chest of that beaming prince, adorned by the necklace of shining pearls, seemed as if at were adorned by the radiant smile of the sporting goddess of wealth, residing therein 8. His two massive arms, long like snakes, and like two embodiments of martial valour, served as Rāhu and Ketu to the rising orb of the moon, viz , the host of enemy kings. 9. Smashing down, as he did, the elephants' heads, viz, adversaries, he was a lion through and through in valour. Yet, because his body was the permanent abode of beauty, he attained fame on earth, only as the lion-waisted one. 10. In him who had the best of all virtues, there was nothing middling or low. (Passionate) damsels (interested in the latter ) could not, therefore, feel satiated sith him.

·English Translation 195 11. What wonder that his feet, rosy like fresh lotuses (and two veritable cubies'), gaining in splendour by applications of unguent ( and by the work of lapidarie'), attained, by their excellence, the state of crest-jewels for the headof vassal kings? 12. He had a queen, Amrcamatı by name, whose limbs were fashioned as it were out of the moon's sweetest essence. Using her as the pul«e, Love became aware of the throbbing delight in the King's heart. 13. He begot through her a son, Yašymati, a grandson to Yašugha, delighting the entire world with the nectar of his glory, just as Indra begot Jayanta through Putakratāyī (or Saci). 14. Yasogha, transferring the burden of administration to the noble youth, ( Yasodhara, ) endowed with all the excellences within himself, became carefree and happy, enjoying the company of royal Laksmi for long. 15 Once the King in his court, attended upon by vassals, chanced to sight his grey hairs in the mirror, and religious as he was, renounced his craving for sensual pleasures. 16 At once, he made over his kingdom to Yašydhara, of migbty prowess, and followed by a hundred kings who were also bent upon renunciation, betook himself to a penance-grown 17. The goddess of soverel, ..y vas full of attachment to him, the new husband, illustrating, as it were, the common nature of women. In every limb she expanded as t'avaga nourisde by his constant attentions, ·196 Yasodharacarita 18. Bedewed with moonbeams, viz., his excellences, the entire populace shook off the scorching torment due to the king's parting, and took to him, with delight, he being like the dew-rayed moon in whom the light itself has taken shelter, 19. His conduct never angered the people Discriminate as he was in action, he never became repulsive to them With his wealth of modesty, he could never insult anyone. A liberal donor that he was, he could not brook avarice. 20. Only his sparkling physical eye would close during his sleep; but his other eye, constituting the machinery of administration, was ever (open and) wakeful, and with this he put an end to the very stealing tendency in thieves. 21. He repulsed the devilish attack of the rising foe, fierce like Ketu ("the dragon's tail'), and won back his full domain( also, the moon's full orb') victoriously, by dint of his valour (also, 'fire') kindled into flame upon the altar of the battle-sword by the counsel of ministers ( also, sacred chants') and daring deeds (also, 'observance of ritual'). 22. Once, at the close of day, he dismissed the assembly and, going up the mansion with walls of gems, arrived gracefully in the bed-chamber of his beloved, seeking connubial delights 23 Then the sweet fumes of dark aloes, dark like the wings of pigeons, were seen issuing out of the lovely cisements, after perfuming the inner apartments 24. In the soothing red light of rubies there, the jasınıne wreaths looked red indeed; and the people could recognise the blooming jasmines therein only by their fresh fragrance (and not by colour ).

·English Translation 197 25. The wind, perfumed by camphor-dust, and blowing so soft and slow about the windows there, seemed like the sweet breath of the living goddess of that mansion 26. On the couch with its dark legs of shining emeralds, and with white coverlets made of the soft feathers of white swans, the King, with his body comely with sandalwood paste, diverted himself with the Queen. 27. Now the lover would play the bee to the blooming lotus of her face, now would he wipe away the smear of sandalwood-paste on her plump breasts 28. Now, embraced in the neck by her arm, adorned with glowing gems, he would become intoxlcated with joy like Indra's elephant by the touch of Abhramū (its mate). 29. Now, desiring to secure the treasure in her middle, concealed beneath (the earth, viz.,) her waistknot, he first dispersed the encircling girdle (viz , serpent ) with sweet murmurs ( viz , magic spells ). 30 When the passionate husband freed himself from her close embrace and turned his eyes towards her givin, the charming queen became very angry at the diamond lamp3 wbich could not be blown out by her 31. As he laughed aloud, biting her lips with his teeth, she, with a voice full of sweet moans, eyed bim in anger and struck him hard with the wreath of jasmine torn from her hair, 32 While she adopted the reverse posture in the love act, perspiration, drpping from her breasts, fell upon his bosom like the oblation of ghee into the fire of passion ·198 Yasodharacarita 33. At last, when the night had far advanced, the King, fatigued by amorous delights, fell asleep in joy, the grip of his arms around his beloved becoming loose. 34. Meanwhile, having tied down the King's elephant to its post close by the royal bed-chamber, the elephant-keeper who remained awake there, sang forth a song, melodious and sweet. 35 It was clearly rendered through the musical notes. It was excellent by the richness of voice. It was sweet and splendid by his skill in harmony. It was ravishing by the symphony of Malala-pancama. 36 The Queen, lying on her couch with halfclosed eyes, her body languid after the amorous sports, heard this ravishing song, and at once took a fancy for the gifted singer. 37. The very next morning, the Queen, doting upon him, despatched her lady-in-attendance as a gobetween. That lady, by name Gunavatī, retraced her steps as soon as she saw him and cursed the Queen : 38. "Strange indeed are tho freaks of Cupid at whose bidding one's senses are lost ! Oh, that the Queen, a veritable Urvast in human form, should take a fancy for such a wretch ! 39. An odious stench his face emits; his body is, by birth, bent at the back. Dubious ( and bald ) arc his eyes and brow. No neck at all he has and his hairs on the pate are so few and patchy ! 40. His mouth is black like the beak of a crow. As for tecth, many of them are outside the mouth with just a few inside. Charred are his hands by the clephant's urine ; and his belly is bristling with running sores I ·English Translation 199 59 41. How, alas, can he fascinate the Queen, a paragon of beauty ? Or why should I bother myself about this thought ? Desire for the undeserved is in the very nature of women. 42. The messenger, of course, returned to the Queen and reported what she really felt in her mind. But the low-browed Queen, in a voice choking with frenzied passion, said to her. 43. "It is only a mistaken mind which values fresh youth, handsomeness, and nobility of birth. O friend, he that answers to the call of Cupid, is verily a god for pretty women 44 The conquest of women's heart-treasure 13 after all the reward of even exquisite handsomeness, should it be present. When that goal is already realised in his case, of what avail is further reasoning? When the effect is accomplished, there is no need, surely, for knowing the cause 45. Therefore he is verily my angel of love, drawn, as my heart has been, by the stream (lit * tube') of his song friend, why need I waste words? I cannot live without him" 46 Compelled by the words of the Queen, mantfestly mad with love, the maid soon approached Astavanka and carried out the dear mission of her mistress 47. Day and night, the Queen enjoyed delights with him seizing every occasion that came, and as days passed, her love for King Yasodhata ebbed away 48 When the King, the son of Candramati, could not find her usual temper in looks, edobraces, kisses, he made up his mind to conduct a preliminary investigation etc, ·200 Yasodharacarita 49. Dismissing the assembly in his court, he entered the bed-chamber set in order, and simulating sleep that night, lay down on the superb couch along with the Queen. 50. Finding him asleep, the Queen extricated her body locked in his arms, picked up betel leaves etc., scents and bouquets, and went out to meet her paramour 51. Intent on examining her misconduct, the King, with his sword unsheathed, shadowed her from behind on her way, even lıke Nemesis pursuing a sinner. 52 The paramour who was furious at the Queen for her late arrival, shook her violently by the hair, and thrashed her with the leather strap in his hand. 53. Though kicked down and insulted by that wretch, she did not cry. She was just moving hither and thither like the moonlight under an eclipse in the sky. 54 He placed bus foot on her neck until she was swooning and made fun of her aloud :- "Oh sweet, see how I bear your feet on my head! Why are you dumb ? Give up your sorrow. 55. Recovering her breath somehow, she said :- "I am not at fault, O darling! Pray, restrain your anger. Long I had to sit on the throne beside the King; and that is the causc of my delay. 56 All my senses are sayished by the seet features of your person. As long as I live, you are my life. How can I ever disregard you ?" 57. When the King sie hier being enjoyed by him after this reassurance, he flex into a rage and 1) ·Eng'ish Translation 201 waved his sword to cut down the two ( culprits ). Yet, in his firmness, he reasoned within himself :- 58. "Of what worth is this mean creature, a groom of my elephants! And a woman, though viles does not merit the death-penalty. It ill becomes my Toyal might ; on the other hand, it will only tarnish my fame, spotless now as a pearl necklace. 59. How can this sword of mine, meant for slaying heroic enemies on the battle-field, be employed against creatures so base ? To be sure, a lion will not employ his tender tooth, which can tear out the temples of elephants, against a mere jackal. 60. So did the King, ( majestic as ) a royal swan, decide in his mind, and he returned in peace and lay down on his couch sand-white. 61. The very buxomness of her breasts which formerly excited, in bis mind given to erotic thoughts, a desire to hug them hard, now brought him disgust; 62. Turning aside her amorous approaches, as if overcome by deep sleep, the King deeply pondered in his own mind, shocked by her adventure - 63. " This woman is so lovely in every lub that she can seducs even Cupid. How could ske, then, dally with a wretch ? Or, perhaps, sensuality breeds unreason, 64. Futile, indeed, is men's boast of handsome physique and blooming youth. Cupid is the master of the hearts of women, and he does what he likes. 65. This woman is surely a rival of Laksmi ( the fickle goddess of royal splendour) to prove herself such a downright adultress. How can I repose implicit confidence in her, so fickle by nature ?

·202 Yasodharacarita 68. 66. Fie upon my mind, a prey to passion ! Fie, fie upon riches, heading only towards misery I Let me, through renouncement, seek for the angel of Perfection who knows not inconstancy." 67. Occupied with such thoughtful musings, the King lay on his bed with eyes closed ; and got up as though he were awakened as usual by the auspicious morning music falling on his ears. He saw his face reflected in ghee, patted a cow devotedly, and consulted his doctors about physical health. Next, with his trusted retinue, he called on the Queen, seated on a dais, amidst chamber-maids. 69. Starting deliberately a jocular entertainment, the King began to play with her, and struck her soft body with a fresh dark flower, picked in sport. 70 As if unable to bear that pain, when she let her body drop to the ground, the King soothed her by sprinkling perfumed water and spoke out with affected sympathy: 71. “O accomplished (also, 'accursed') woman, death, which drew so near you when you were hit violently by the dark-faced one exuding moisture ( also, pus') from all pores ( also sores'), has been averted only by extraordinary good luck." 72 With these words suggestive of the noctur nal affair, he admonished the Queen, Very much shaken and seized with anguish, he went then to his mother, 73. Seeing her dear son bowing down his head to her respectfully, Candramati scemed cagerly to drink him up with her cyes wide open. She inhaled the scent of his uncovere) head so close to herself, and, with 8 ·English Translation 203 her busom breasts oozing out milk, became immensely happy. "Long may 74 Sprinkling on the son's head sacred grass and holy rice, fetched by noble housewives from containers made of gems, she blessed him saying you rule the entire world, uprooting all your enemies by the sword in your hand 1" 75. As the King's face-lotus was fading under the burden of vexation at his wife's misbehaviour, and as he lay breathing out sighs, heavy and hot, Candramati was foolishly blessing her dearest son with a banner of glory bestowed the goddess of Victory in battles with bigoted enemies Canto III 1. “Endowed with matchless might of arms as you are, my son, no enemies can confront you. Your dominion on this wide earth, begirt by salt oceans, remains unchallenged by any foe 2 Though appropriated all the time (also, along the shore') by clouds, viz, the needy hosts, with Tumblings, viz, songs in your praise, the ocean of your treasures remains as full as ever, undımınished 3 There are numerous youthfui damsels, with garlands pushed up by their buzom breasts, with lovely faces lit up by smiles, and with looks sweet and lingering, to delight you in your amorous moods 4. Expert doctors who are learned in all bookknowledge and proficient in practical applications thereof, are guarding your health with great devotion, and they are lions indeed against elephants, viz , bad doctors ·204 Yasodharacarita 5. You live happily amidst the soft and sweet notes of pleasing musical instruments, the enchanting songs of accomplished songstresses, the delightful dancing shows of pretty dancers, and other entertainments 6. (a) You derive amusement in the assembly of men who can judge (poems, etc.,) with pride, in words dripping with nectar of poetic essence; and who are experts in readily composing narrative and descriptive poems. 6. (b) You derive amusement in the assembly of reciters with elegant and chaste expression : of dialecticians who are like the six-faced god Skanda in the six systems of philosophy, and of poets who can readily compose narrative and descriptive poems. 7. How is it, then, that on your face-lotus appear these signs of fading even at day-break? By this sight, my heart is bereft of joy, my son, and is sore as if irritated by salt." 8. Then the King, equal to the King of gods in prosperity, made answer to his mother: By your infallible blessings, O mother, I am all right in every way. 9 But last night, O mother, I vividly saw that moonlight got itself separated from the moon, bearing the full glory of the opening night-lotuses (also, 'of the illumined earth below) and made union with darkness. 10. Not even once, in my life, have I ever seen such a thing even in dream It has got itself fixed in my mind and is causing me unbearaðle agony. 11. The simple mother took the King's words, suggestive of the wife's misconduct, for a dream verily, and said to him anxiously.

·Engliek Translation 205 12. "O my son, do take up immediate measures to counteract this This is indeed a very bad dream you have seen. You should worsbip the goddess Candikā at once. She, when propitiated, will, surely, ward off troubles 13. O son, sacrifice at once in her temple a herd of rams with the blade of your own sword. Satisfied by that offering, she will destroy, before long, the evil effects of your dream." 14. At this, the all too merciful King shut his ears and said; “O mother, is it right that you should say this, at once irrational and immoral? 15. After all, the life of mas is a fleeting show lastıng but a day or two. If, on that account, a living being is killed now, my soul will be tainted with horrid sin in lives to come and how shall I bring it down upon myself ? 16 For all king, in my family history, firm has been the hereditary faith in the religion of Jina In that religion, violence is the most heinous of sins and is a source of hellish suffering. 17. In your motherly affection, mother, never again tell me such words." Ruffled by these words, Candramati spoke to his again ; 18. "Let my word be disobeyed in this; let your faith in non-violence remain esteemed. Differently, then, you will propitiate the goddess by sacrificing a cock made of rice-flour," 19. As the mother was saying these words again and again, the King understood her keenness and reflected : " I said one thing; and another thing 15 the upshot now. What shall I do in the matter? + :

·206 Yavdharacarıla 20. It is wrong to disobey a mother's bidding ; and equally bad is the slaughter of living beings. Alas, what a fate that my mind should be placed in a quandary like this 21. Causing injury to a replica of a sentient being is virtually injuring the entient prototype itself. Inflow of karma through strange channels has been preached by the foremost ascetics. 22, Notwithstanding this wisdom dawning within himself, the King, overcome by regard for his mother, went like a skeptic (i e non-Jaina ) to the temple of Candıkā, along with his mother. 23. On Tuesday, which synchronised with the eighth of the bright half of Āśvayuja, the King devotedly circumambulated Candıkā thrice and saluted the goddess, bowing down his head. 24. There he got the artificial cock, whose painted beauty had tempted a spirit to reside therein, and slaughtered it with the blade of his own sword, saying - “O goddess, please derive satisfaction; this sacrifice is meant for thee." 25. Seeing the beheaded bird giving out a shriek at a short distance, the King threw down the sword in his hand and grieved, Folly, to be sure, bring, anguish to the good-natured. 26. Alas, I am undone by the good-looking Amitamatı! Alas, I am undone by the bidding of my mother! Alas, I am to live long in Hell! Alas, I am bound by the unbreakable bond of rebirth! How strange that this artificial bird itself should maan out aloud when hit by the swordi Alas, : 27.

·English Translation 207 under this guise, it seems, my fall, like a woman, is beckoning to me?" 28. Thus reflecting, the King, his eyes overflowing with tears, returned to the palace Weary of worldly enjoyments, he passed on the royal estate to his son 29. Seeing the King bound for the penancegroove, the whore said to him :-"My lord, witnout you, what happiness can I have here at home? 30. Oh King, to-day you should first place your dear son Yašomatı on the throne as new king of the realm and partake of best food at my table. Later, you can go along with me to the forest." 31. Knowing as he did her (evil) heart, the King yet went with his mother to dine at her table. When doom is impending on per-ons, even wrong appears right. 32. Both of them who had given qusrter to violence in their minds, breathed their last by overeating the delicious pudding, prepared by her with poison inside and a coating of honey outside 33. On a mountain named Vindhya, the King became an embryo in the womb of a peaben The peahen, however, guarding the hatched egg, was killed with a cudgel (by a hunter ) 34. The hunter picked up the egg mercifully and gave it to bis wife, saying: “Please bring Brought up by her, it soon developed lovely plumes drawn into a arcle as it danced, 35. Meanwhile, Candramati who died was reborn in Karabāta city as a dog King Yasomati came to possess both of them as presents made over to him ·208 Yasodharacarita 36. Therein, as people saw, they had (once) enjoyed for long their empire over the entire earth; therein, again, they were seen feeding on filthy refuse and worms. The fruit of one's own action is difficult to get over in this world ! 37. Once, seeing his woman in his own mansion dallying with the paramour, the peacock's memory of ats past life returned, and it furiously pecked the para. mour's eye until it bled. 38 Being smashed on the head by Amrtamati, the peacock fell down to the ground in pain. The dog, that had been Candramati in the previous life, caught it (as it fell) and ate it up. 39. The King (Yašomatı), unable to forgive its killing his pet peacock, gave the dog a big blow with his diceboard. 40. Seeing both of them dead, the King was filled with sorrow. Good masters are so full of Tercy towards their dependents that they do not reckon their lowliness. 41. The peacock that died came to be reborn as a boar bristling with sharp thorns in a big forest teeming with elephants, lions, eight-footed beasts, etc., near the Vindhya mountain. 42, The dog too, after its death, was reborn in the forest as a black cobra. Once, incited by old enmity, the boar killed down the cobra. 43. As the boar was about to move away after feasting upon the black cobra, a tiger, mad with hunger, suddenly pounced upon the boar and killed it.

·English Translaton 209 44. The boar was born again as a red-eyed fish in the river Siprā, while the black cobra became a violent crocodile therein. 45. As the crocodile was running fast after the fish, its enemy, in order to kill it, it came across the King's female hunchback on its way in the water, and snatching her away, the crocodile went back to its dwelling hole, 46. In a fit of anger, the king of Ujjayini got the crocodile out of its watery hole through his fishermen and had it tortured unto death in numerous ways like cutting, and burning, 47. The crocodile, so devoured by Death, again took birth as a she-goat in the untouchables' colony of that very city. What filthy spots does not a soul frequent when tipsy with the brandy of karma ? 48. The red-eyed fish too came to be caught in a fishing net; and was brought to the King by his men The King ordered it to be cut and cooked for the ceremonial dinner on his father's death anniversary. 49. The brahmins feasted upon that flesh and pronounced the benediction that Yasodhara was in heaven. Meanwhile the half-cut fish thought; “ Alas, I am here a fish all the time, and where is heaven for me?" 50. Now the she-goat conceived the soul of the dead fish ( as an embryo ) in her womb, the very she goat which had been the deadly black cobra, of the colour of dark clouds, in the third birth, 51. Being brought forth as a he-goat and with a body which soon came to possess vigorous youth, the Y-10 ·210 Yasodharacarita he-goat mated freely with the mother-goat itself, overcome by passion. 52. Once, as the he-goat was in the sexual act with the mother, another he-goat came forth suddenly with eyes red in anger and killed it, tearing out its belly with its sharp pointed horns, 53. Again the soul ( of the dead he-goat) entered the womb of the self-same she-goat, impregnated with its own semen. The excessive growth of the embryo in the womb caused much weight and pain to the she-goat. 54 Once, the King, who was returning from the forest after a hunt in disappointment, shot down the she-goat casually with his pointed arrow. 55. Seeing the young one of the goat slipping out of the cavity caused by his arrow shot (in the body of the she-goat), the compassionate King ordered a manservant of the lowest class to bring it up. Accordingly, the man brought it up. 56. Another time, the King vowed to offer he-buffaloes as sacrifice to the goddess Bhavāni, went play-fully into a forest with a band of followers of his own age, and killed a whole herd of animals. 57. Being extremely glad at the plentiful game he got, the King propitiated the goddess Candıkā by sacrificing many he-buffaloes His cooks removed the flesh of buffaloes to the kitchen for the banquet of brabmins 53. Seeing it laid out for drying in the sun, the brahmins said: "This is not fit for the saddha ritual, since it is so impure by being touched by crows and dogs.

·English Translaton 211 59. But if it be touched all round by the mouth of a young he-goat (born in an abnormal way Commentary ), then will it be sanctified at once In books on religious practice, such is the statement made by authorities like Sage Nárada." 60. Giving credence to their words, the King got the young he-goat from the house of the untouchable servant; and after being purified by its touch, the soft flesh was roasted by the cook. 61. Partaking of it, along with rice, to their heart's content, the brahmins pronounced their benediction ~"May King Yasodhara with bis mother in heaven find complete satisfaction for ever I" 62. The moment the young goat heard the brahmins' words, its memory of past lives revived, and it thought -"Lo, I am the one called Yasodhara; this King is, to be sure, my son !" 63. All this retinue of attendants is mine indeed. This is Ujjayını City where I lived. And this is my gem-palace wherein my Queen killed me with poison 64. Where could that woman be now? She is not to be seen anywhere though I make so much mental effort t I do not know whether she is dallying in her paramour's house or whether she is at last in the abode of Death. 65 Here I am, suffering untold misery, living thus life of a he-goat! Here is this King, with great paternal devotion, making the brahmins proclaim that I am in heaven ! 66. With a thousand recollections of this kind, the he-goat was heavy in mind Meanwhile, its mothergoat was reborn as a big buffalo in the land of Kalınga.

·212 Yasodharacarita 67. The big buffalo had a back strong enough to bear the heaviest of loads. A rich merchant made it carry his luggage on its back up to the outskirts of Ujjayini City where he encamped with his caravan, fatigued by the journey. 68. Plunging repeatedly in the waters of the river Siprā, the fatigued buffalo was trudging about therein, and killed down the King's best borse, Rājahamsa, let out to drink water in the river. 69. In his wrath, the King confiscated the entire belongings of that merchant, and had the buffalo instantaneously brought before him, intending to get it tortured to death. 70 The King's men nailed down its four feet (bound together ), scalded its belly with (boiling) salt water, and hanging it with its knees up, burnt the buffalo alive, mercilessly. 71. A piece cut out from its roasted part in front, was handed to Yaśɔmati's mother, who ate it up at once and said: "I am not at all satisfied by (eating) this. 72. But fetch me the (toasted) thigh of the he-goat tethered in the kitchen." The men did so and the servant-maids spoke to themselves :- 73. “Amrcamati's body is now odiously stinking and sticky with countless running sores. Yet, why does she keep on eating flesh, which is unwholesome to her health ? 74. This woman has committed sinful deeds in the past ; only a little of its fruition is her present state Here in this world itself, man can see with his own eyes the course of karma, ever productive of dire fruit, ·English Translation 213 75. At night she sped to Astavanka, the paramour, giving up her own husband, equal to god Cupid bimself! This woman, indeed, put to death, with poison, both the King and bis mother. " 76. When the servant-maids nearby were talking thus among themselves, the maimed goat saw the (former ) wife, and gasped in anges, with nasal grunts It thought :- 77. “What a fine body you once had, O whore ! Why has it decayed into this ? Truly, that lover of yours is a leper It is contact with him that has brought you into this state 1 78. Does not your anger abate yet, О woman, even after killing me with poison ? Not satisfied with eating the buffalo's flesh, you are now eating also my thigh with such zest!" 79. In a few days, the he-goat, with reflections of this kind, and the buffalo roasted alive, were both eaten up by the King's mother, and thus lost their lives. What else could they do? 89 Giving up their body in great agony, the two were pushed on by their strong karma to be born once again as two cocks in an accursed untouchable's house in the same city, 81 They were casually noticed by Candalarman (the headman ) on his rounds, who took them before the King (as presents) King Yašymati said to him: "Bring up these two with affection as your own sons" 32 In his (Candkarmar's ) residence, the chu cocks grew up in a pretty cage, with their tremulous eyes, radiant feathers of emerald hue, jewel-crest - which grew in time of the colour of a red hibiscus ·214 Yasodharacania flower and glowing feet surpassing the colour of lines of gold on a touchstone, 83. Executing the affairs of state as directed by his ministers who were verily like Bșhaspati (the minister of the king of Heaven), feasting upon wholesome food as directed by his doctors who were oceans of medical knowledge, and scoring a lion's victory on every battle-field, King Yašomati, the lord of the goddess of imperial sovereignty, ruled the earth for a long time. Canto IV viz, 1 Once, when the woodland was gay by the arrival of Spring with his company of flowers, the Kıng went out in the company of his wife Kusumāvalı to see the woodland beauty which, like himself, was spreading sweet perfume everywhere 2. As the King approached the forest, the goddess of Spring appeared indeed to welcome him with words, the sweet and melodious notes of cuckoos, and with radiant smiles, vız, fresh flowers, 3 (Though like creepers) extremely slender, fragrant with flowers, and bedecked with red shoots, corals, the Kings women moved to and fro, while the creepers could not give up their immobility at all 4. The trees were shaking in the wind as if in fear of the prospect of their floral wealth being plundered soon In their wake, the humming bees seemed to be weeping as it were, out of sympathy due to long association (with them) 5 The creepers now ascended the trees higher up, trees which were unscalable by men because of their VIZ, ·English Translation 215 heights, as if the creepers wished to safeguard their floral wealth deposited on tree-tops 6. As the pretty women firmly grasped the branches, cut off bunches of flowers and collected them, there arose the murmur of bees as if it were the moan sent up by the trees in pain. 7. Some of the trees in the forest with their branches in flower, served as swings for the pretty women, and shone as if they were so many celestial trees embraced by nymphs, come into being (on earth ) for the first time 8. Some of the courtesans lay gaily on beds of tender leaves in bower-houses as though they were bursting forth with leaves (also, 'thrills') all over, by passionate longings due to the advent of Love's carnival. 9 On a floral bed made for him at the foot of a tree, the King stationed himself with his darlıng Kusumāvalı, right in front, and entertained himself by listening to the Spring songs the ladies were singing 10 Meanwhile Candakarman (the headman), on duty of clearing the forest of wild beasts and thieves, chanced to come there , and saw a very great sage, Akampana, sitting at the foot of a lovely tree 11 He went humbly to the sage endowed with holy mind-concentration and falling at his feet, put him a question The very nature of a believer (in religion) turns him towards the good 12 "Closing your eyes and firmly seated, on what, Sir, are you meditating? And what may be t'ae rewad of such meditation ? Be pleased to tell me. Conduct of persons like your honour cannot be unrewarding ·216 Yaxodharacarita 13. The generous-minded sage felt in his heart that Candakarman was a genuine believer and said to him: "Here I am meditating clearly on my inner soul, as I wish to cross over the ocean of births." 14. On hearing these words of the great sage, Candakarman retorted," Certainly, there is no difference at all between the body and the embodied soul. To explain myself at length. 15. Once I have bound a thief, and cut him up into the tiniest bits; yet I could not see any soul (in his ody If the soul existed eparately, why did I not notice it then ? 16. Another time, I got the (living) thief weighed earlier in a balance and then again after he had been killed. The same was the weight, though If the soul were separate, the weight should have been less. 17. Again, a thief was placed in a big underground cellar and its only opening was completely sealed off with lac. After a few days, the fetid body alone was noticed therein and no outlet through which the soul might have escaped. Hence it is falsely said to exist 18. The sage said. “ Listen to this three-fold answer .—Just as no fire is seen in the wood, though cut into tiny fragments, unless the wood is churned hard, so it is with the body too. Take this as certain. 19. Just as no difference in weight at all is seen when one weighs bellows in a balance and again weighs the same after blowing air into it, so to be sure, it is, with the body and soul, distinct as they are. 20. When a man enters a cellar without any opening and blows a conch aloud, the sound moves out 12 ·English Translaton 217 though there is no outlet for it It is so even here. Understand this rationally. 21, If you should ask abut the soul's nature, here is my answer -The soul is great, without a beginning, endless, and conscious of self and not-self Ever does he revolve from one body to another according to the law of cause and effect ("ment and sin'-Commentary). 22. He is the doer of good and evil, and he is the diner of good and evil, and he is the partaker of joy and suffering. When meditated upon with perfected means, he indeed is freed from the dross of karma 23. Refraining from the bad forms a greater element in the discipline of contemplation upon the soul than even knowledge of the good. Goodness to living beings is the supreme morality. Injury to them is its very opposite, Be sure of thus. 24 The soul will ever accumulate merit to himself by devotedly keeping to the religious vows. The wise ones say that morality consists in faith regarding the scriptural categories, viz , the soul, and so forth. 25 Non-violence, truth, non-theft, celibacy, and sense-restraint are the five religious vows. The rewards also have been regularly classified and described by the wise: 26. Non-violence is the best remover of enmity Truth makes for infallible utterance Non-theft attracts riches towards itself. And celibacy is the giver of supreme strength 27. To him who is keeping the vows unilinchingly, comes knowledge of life, both past and future, ·218 Yasodharacanta The devotees, intent on adding strength to their religious practices, give up honey, wine and flesh, 28. I have already explained to you morality in detail. There is nothing more conducive to the soul's good (than morality. ). One who keeps to it, though lacking in religious practices, will never fall into hell, the abode of misery. 29. Men who indulge in irreligious conduct find themselves on the theatrical stage of rebirth, assuming actors' roles of many an animal species and suffering much in their wanderings. 30 These two, who were once Yasodhara and his mother, wandered through many births in intense misery and are now living with you as cocks. 31, If slaughter, practiced only in intent, can bring about such unbearable suffering, what need I say about the effects of ) real slaughter, and what, again, when it is associated with the whole host of sins like untruth 32. So, my son, give up violence and so forth. Let the thought, " This is mine life-long", cease For, the saints say that the fruit of self-knowledge is just the choice of what is beneficial and rejection of what is banefu), 33 Hearkening to these words of that great sage, he adopted a religious outlook with the five vows The two cocks, meanwhile, recollected their past births; and both of them crew aloud in joy. 34. At the same time, the King who attempted to exhibit his shooting skill to his beloved, shot the two caged birds with a single arrow that could hit the target guided only by sound, ·English Translation 219 35. The birds gave up the body with tranquil minds purified by the best (gem-like) religious vows. At the same time, Queen Kusumāyali conceived them (in her womb) like a mine concealing twin gems of latent lustre. 36. (Later ), she brought forth twins, Yasodhara was born as a boy and Candramatí as a girl. Lovely as the moon and the moonlight, they grew up, delighting the eyes of people like nectar. 37. As they outgrew childhood, the twins took up the pursuit of heigher learning. Once, the King went out to hunt in a forest, and he chanced to see, at the start, a sage absorbed in penance. 38. Getting no game at all that day, the King was returning with a wry face, Szing the sage again, he said This is the impediment to my game' and let loose upon the sage, the whole pack of his five hundred hounds. 39. Seeing that the pack did not kill him because of his power of penance, the King's fury increased and he was about to slay him with his own hands when a merchant, Kalyāgasuhſt (lit. 'a good friend'), arrived there casually. 40. Noticing the danger to which the sage was exposed, he spoke to King Yašomati: "Is it worthy of Your Highness to behave thus towards the great sage who deserves salutation ? 41. Your evil intent about him is itself sure to rob your good in birth after birth. Bearing a mind ever steady in penance, he has won power unconquerable even by Indra (the lord of heaven). 42. Himself without joy, he favours all; knowing no anger, he subjugates all (senses). Always, the con- ·220 Yasodharacanta 44. duct of those who are self-realised through knowledge is extra-ordinary. 43 Prostrate yourself, therefore, at bis feet in devotion and heed his advice that can purify sin, already perpetrated In case these words of mine do not appeal to you, it only means that you are intent on your own fall." The King said to him : “ How can I bring myself to bow down to this man whose body is unwashed and dirty, until I at least make sure who he is by birth — and that too when he has proved an impediment to my game ?" 45. The merchant replied : “ This man is ever pure because sin is suppressed by his right conduct. Purification, in water, of the evil-minded is just like washing from outside a handful of faeces. 46. This conquerer of Cupid is a 'Ganga' by birth, and his prowess was deeply felt for long in Kalinga. He is called Sudatta and is now practising penance, freed all of a sudden from the lures of the world. 47. What Your Highness says about his being the cause of the loss of game and sport, is perfectly true. By the power of this holy-natured one, there is no game for hunters in this forest." 48 The King accepted this counsel of his friend and respectfully fell at the feet of the sage. He said to himself : * Saluting this sage witń my head, I shall be washing away tay sins once for all " 49. The sage stopped the King, who had first contemplated murder, from bowing now and recounted ·English Translation 221 all that the King had thought in his mind. The wonder-struck King asked the sage respectfully to tell him the fate of his grand-father, etc. 50. Thereupon, the sage granted the King's request and narrated what he saw in his yogic wisdom : “ Your grandfather, by his penance, has attained the sixth supreme heaven, beyond even the fifth one! 51. There he delights, day and night, with zest undiminishing and enjoys pleasures amidst nymphs, adorned with heavenly ornaments and equal to the newly risen sun in radiance 52. My son, murdering her own husband with poison, your mother became a leprous woman. Even after death, she has fallen into the wretched fifth hell (Dhumaprabhā) and is suffering agonies there. 53 Your father, Yaśodhara, killed an artificial bird, and due to that sin, was reborn as a peacock, as a boar, as a fish, as a he-goat twice, and finally as a cock 54. The mother of Yašogha's son (ie. Yasodbara ) too, for the same sin, underwent no less misery gradually as a dog and a cobra, as a crocodile and a she-goat, as a buffalo and a hen 55 At last, O King, being shot down in the forest by the sound-guided missile of your mighty bow, and dying with pure minds, the cock and the hen have now become the children of Kusumavalı 56. Listening to the horrid wanderings of his father through several births, on account of even contemplated violence, the King became afraid of the manifold slaughter of living beings at bis bands and his mind leaned more and more towards asceticista.

·222 Yasodharacanta 57. His children too, arrived there as the great sage was narrating their several births; each of them recollected the past lives. Memory revives, indeed, when strong reminders are present. 58. Thereupon, the world-weary King passed on his Kingship to his son (Abhayaruci) and took up asceticism, along with a number of ruling chiefs. So did the wise merchant, Kalyana-suhrt. 59. The son ( Abhayaruci) who had then received kingship from his father, lest there should be any impediment to his father's penance, and who was really averse to sensual joys gave it away to his younger brother named Yasodhara (II). 60. Thereafter, with his sister ( Abhayamati), also freed from illusion, he approached the great sage Sudatta, relinquished possessions with a blameless mind, and was initiated into the lores of salvation by the monks. 61. We ourselves are king Yašomati's twin children who sat at the feet of holy teachers in the forest. Between us two, they call me Abhayaruct and they call this lady Abhaymati 62. Today, O Maridatta, we happened to step inside your city and get caught by Candakarman in the course of our daily rounds to beg food for the great sages who have encamped in the garden outside your city : 63. Remembering our horrid misery in several births brought about by sham violence itself, we have renounced affluent wealth and become disciples of the great sage ( Sudatta). 64. How strange that our attempt at killing a fake bird should result in our horrid wanderings in ·English Translation 223 various lives! Our minds shudder at the thought even now. But we see Your Highness about to kill a whole host of living beings. We are wonder struck and filled with pity 65. Listening to their words, the goddess Candamārī, along with citizens gathered there, felt pleased, even as they could see ( with their own eyes ) Coming to know that they were his own sister's sons, King Mārıdatta too felt pleased 66. The goddess Candu māti, seen by all people in her visible form, herself attained asceticism and bowed down to the twins, since good sense had dawned on her by their discourse and she now dreaded the miseries of violence 67. Before becoming invisible, she declared. "Hereafter, let my devotees worship me only with pure objects like flowers If anyone should kill ( animals), his family shall be ruined." 68. Becoming tired of sensual pleasures, King Mārıdatta made over bis kingdom to his worthy son Kusumadatta, and went with unequalled humility, along with the twins, to the holy Sudatta in the forest and became an ascetic. 69. Learning the scriptural lore for long at the feet of that teacher, and practising penance two-fold, VIZ., the external and the internal, and giving up his body in yogic fashion at the close of his appointed lifespan, that king became a god in the third heaven. 30 King that ther life span (on earth) was short, the twins practised penance in the prescribed way, and discarding their bondage of body through ·224 Yasodharacanta yoga became two gods in the second heaven (viz, Išānakalpa ). 71. Endowed there with radiant bodies outshining the brilliant rising sun, and sweetly glanced at by the smiling nymphs in love, they sported in that heaven for long, steeped in supreme delight, remembering all the time their teacher (Sudatta) who was responsible for breaking the vicious circle of their births 72 Coming to know that these two as well as the king of Yaudheya (1. e Mārıdatta), had ascended to heaven by the power of penance, king Yasodhara (II) gave up his sorrow of separation from them and felt extremely glad 73 Exbibiting his reverence towards elders, his deep love among kinsmen and his sword in hand against the battle-field, that King (Yasodhara II) well-read in the vast ocean of polity, sworn to truth, and a victorious lion at the head of battle, held the sovereign rulership of the ( goddess of ) enemies on state 74 Keeping his subjects of different castes and stages of life ) steadily on the righteous path by his power, crossing the sea of learning by serving attendance on wise elders and by conquering the senses the mperor Yasodhara ( II ), with his great fame touching the other shores of far away oceans, and with a mind well disciplined by the science of polity, enjoyed for long the best fruits of the Three Values of life) ·-- 29 अब तो INDEX OF VERSES IN THE TEXT (References are to Canto and Verse) अग्रस्य I 39 मस्मिन्नवसरे I ni 81 अस्मास जिनसिद्ध I যন্ত IV 1 अगो IV अपेकदास्पान H 15 अहिंगन देर IV अभवत्स III 12 अहिंसन सन्य IV अग्रान्तरे " 34 अहो विचित्र II अधनगर IV 62 आतपे अच III 30 आताम्र II अद्वितीय III 1 आमेचक II अन्यथा विधि I 27 आराधिता I अनेकयुद्ध II 2 आलियन II अनेन रस्तु II 71 आरोकना II अन्तरव III 31 आवयोधरित I अन्यदा III 56 आदर्तमान II अन्वेन्टुकामो II 51 आविक तनय III 68 आवासयन्ता I अपि बोत्सात I 50 आम्याननिर्वासित II अमरवनिता IV 71 आस्य पुन II II 59 आस्यादिक II अथिरोक III 2 इति स्वत Il अल्पं निजायुष्य IV 70 इति स्वसहुल्य IV अवाच्या विशि I 14 इति स्वामि I अवोचदेव IV 13 इतिहास I अहमी दिवस III 23 इत्यतया II अवध III 75 इत्य परामर्श II IV असूनसा 36 इत्य यो IV असो कर्य I 4 इत्यनुक्षण IIL अनुमवन 18 इत्यनुस्मृत Ilt अस्त्यर्जिता I 1 इत्यनुस्मृतिकर ITC भनवेध 55 स्यनुमितिसहल III अपि यदुनुम 42 26 25 38 58 24 26 16 30 48 53 25 13 41 49 40 39 60 56 28 4 46 67 61 19 22 79 66 अयं च युद्धे ·220 Yasodharacarita I III I I इत्यपृच्छ इत्यवोचत इत्युक्तस्तेन इत्युपात्त इत्युवाच इत्येवमासूत्रित इदं न साक्षात्कृत इदं वचस्तस्य इदमेव इयं द्वितीया इयं हि सर्वा इपे चैने इह व्रतानां इहास्ति भारते ईयया स उदस्य तस्याः उदिरन् उपद्रवं उपस्थित उपस्थिते उपेयुष III III II I IV I II II I IV III II I 51 किन ते 14 निवेत्सि 56 कीलितेषु 76 कुरकुटच्छाम S कुलधर 72 कुलेन गड्डो 60 कुर्वन् दार्य 33 कृत्रिम. क्व 40 कृत्वा वृता 65 कोपतो 63 क्रोधाव 17 कृत्रिम 29 क्षणं जिवृक्षु 7 क्षण तया 46 क्षणं स 62 क्षुद्रः कियानेष 19 गर्भवास 40 गुणामृत 11 गुरुपु विनय 4 ग्रन्थमगत 2 घनौ भुजौ 7 चन्द्रमत्यपि 37 चेतनप्रति 62 छागजन्मनि 63 तं च कृष्ण 54 तं च मीन 31 तं तपस्यमि 74 तं तया 41 तंतु मीन 8 तं पुन 25 तत इई 9 59 72 तनव निग III 78 37 II 70 I 23 III 74 IV 46 ILT 83 III 27 II 68 III 69 II 19 IV 64 II 29 II 28 II 27 II 58 III 51 II 18 IV 73 III 4 II 8 TII 35 NIE 21 III 65 III 43 III 50 III 29 III 52 TII 45 ILI 39 61 I 34 II 37 IV 58 IV IV IV IV II III उरस्तु विस्तीर्ण I एक्दाथ एतत्सार एप मे कण्ठे पड़ करोति दुख III II IV III III कर्म दुष्ट I I कानने पृथुनि कानस्वरमयो किचिदन्तर कान्ति तु बात तु मे ररा III III III ततः तोप ततः प्रभाते ·Inder 227 III ततस्तदर्चना ततो भगिन्या ततोऽभयरुचि सतो मृगाणा ततो रतन्या I IV I IV II IV IV II III III II IV I 77 10 32 20 40 80 24 22 5 41 20 48 12 59 74 49 7 ततोऽवधि ततोऽस्य तत्कामवश्य तत्किम तन तो तनात्मसपत् तथान्यथा तद्ध्वनि नादलक्थया तदाभयपचि तदास्थान तदीपपुनाववि तदुत्तमाकर्ण्य तद्यथेष्ट तदवासि वेदना तन्मूनाभि तन्मृगत्र्य तप प्रभावा तयोरतुल्यो तररनयनी तस्माददश्य तस्मादमी तस्मिन् नवे तस्मिन् मया तस्य हतु तस्य मास तस्यापिता तस्योतमा 21 ताहशतु 60 ताश तु सक 52 तावुभावपि 38 तेजोमय 13 तो पुनर्नर 50 तो विमुच्य 43 तत्र कृनिम 66 दिनावसाने 7 दुराक्रमा 36 दुरीहित 14 देवतावास 16 देवद्वन्द्व 24 देवी तु 55 धर्मामृत 36 धम्य दर्मनि 57 न कदाचिन्मया 07 गतवा 65 नर्नर 61 निकामतन्न्य 60 निकृष्यमाणा 70 निगृय चोर 35 निगृध शाखामु 57 निद्रायतस्तस्य 39 निपीड्य दन्त निमीलयन्ती 62 निमील्य ने 38 निशम्य चनद् 45 निवस्य सा 17 निस्त्रिश 26 नृपस्तदानी ]] नृपस्तुत 19 न्यवेदय दिवा 4 पवमाग 10 पाश तदीयो I I IV IV III Im II II HII IS II JII I II II I m III II III III HI II IV IV I I II I IV I IV I IV IL IV IV II IL II IV IT II II IV IV I III II ३ 3 53 15 6 50 31 36 12 14 55 9 34 44 18 II II 11 ·228 Yasodharacania 47 47 61 13 III 67 12 I पितुस्तपो पीवरस्तन पुनवत्सल पुरो दधान पूजयन्तु पूतिगन्धि पौरा पुरपते प्रकृति प्रणिपत्य प्रत्ययस्तु प्रत्यायिते प्रभुरुत्खात प्रमाय भन्ना प्रम्लायद प्रयोजन प्रवालशम्या प्रविश्य गेहं प्रवेश्य चोर प्रहासगोष्ठी प्रासादशिखर नीरसाधु भवस्य भावयप्रिति भूपतिस्तु भरिवार भो भो नरा म.प्रक्रिया मस्तक मागस्पा. मातुरक मानवस्य मारित मुनिमा मुनिय IV 59 मृगव्यलीला M 3 मृत्युना 17 यत्तस्य IV 9 याच IV यन प्रत्युरसं ST 73 यनित्य 22 यशोधसूनो I 54 यशोधरस्तजननी I 35 यशोधरस्तु III 16 यशोमति II 57 यस्मिन्नसम I 25 या च सत्त्वोप IV 19 रक्तसमार्जिता II 75 रतिक्रियाया IV 23 राज्ञि सनिहितो IV 8 राज्य पृथिव्या IV 20 रात्रिदिव IN 17 स्पादिभि II 69 रूपे मनो I 9 लन्धकस्तु III 6 (6) लोहिताक्ष IV 27 दणिकत्ववादीत् 28 वयो नव III 54 वर्धयत्येष III 68 वहन वहिवार I 58 वाहयानपि II 21 विद्यामधीस्य III 38 विनयविनमन् I 43 विरुभ्यनामनि III 20 विश्वाच III 15 विभत वास्ये I 47 विमुप IY 16 विमुजन्ती 49 रिमुग्यपानित IV II II I I I IV IV IV II I I I II I II II II II III III IV II I II III IN II III III 10 54 30 53 13 11 15 42 32 45 16 47 56 64 34 48 45 43 5 23 67 69 78 33 62 37 32 35 6 IV II ·Index 229 44 विरतिमासाद्य विलम्ब्य कालं विविच्य विशोधयन् विषेण हत्वा शल्यक पुन श्रीपार्श्वनाथ श्रीमत्समन्त श्रीमदारब्ध स एक तपसा IV II IV IT IV III I III I 66 सतोऽपि 52 स त्रिदोष 28 सरागसम्यक्त्व 10 सर्वसत्त्वहितो 52 सशंसितव्रते स सप्तमय 6 सा पुन व 3 सावलेप 1 सुहृदयस्तत् 38 सोऽपि कृष्ण 22 स्वर्गाधिरोह 21 स्वान्त्यधातु 63 हा तत् 3 हा हतोऽस्मि 51 इयवाद्य II I 30 IV 24 I 46 I 33 I 31 64 III 6 (8) IV 48 III IV 72 III 53 II 42 III 26 III 5 -- I IV स एव कर्ता स कीदृश सङ्कल्पहिसा स घसते IV II IV सतन ·II INDEX OF REFERENCES IN THE SANSKRIT COMMENTARY (References are to Canto and Verse) अमर 1,2,6,8,9,11, विषप्रकाश I 15, 1623, 18, etc 27,45, 124, कविराक्षम IV 45 27,33,4552, कालिदास I 46 04,72 I116(a), (कुमारसम्भवम् ) 15,30,31,34, 39,43,47,52, कातन्त्ररूपमाला I0,45, III 13, 44, IV 35,67 55,63,IV 10, 11,39,47,67, etc. 70 कात-त्र्याकरणम् I 1, 5, 9, 12, वीरणन्दिस्वामी 13, 1150, III 65,72, IV 1, (चन्द्रप्रमकाभ्य) 1145,IV33,37 71 etc देनयन्ती I 19, III 44, चाणश्य I120 IV 8,22,26,36 दण्डी II 7 ध्याडि III 30,78,80, धनप्रय (कोपकार )II 13, 29, 31, 83 45, II 35,IV व्यास (महाभारतम्) IV 45 2,71 शाकटायनव्याकरणम् 18,21,37 etc धनजय (कवि) IV 20,29 II 6,34, 39, ध्वनिमपरी III 15 45,47,49,51, नागवर्मा III 13 58,66,71, IIIG(a),15, नेयास्यम् (धीर) 162, IV 35 14, 21,25,53, पाणिनियाकरणम् 135 61,66,73 मागुरि 113134,III46 1y 16,23,24, 155, III 20 37,36,61,64, मेयसन्देशम III 74 घुवंशम 11 सोमदेवाचार्य I120 [10 मानीकपडामरण IVT पवार II 68 II 9,29 1158 हरिचन्द्र पादीमानित 127 (धर्मधर्माभ्युदयम् ) IV73 ·29 n. 61 n 390 63 13. 120 III. INDEX OF REFERENCES IN THE INTRODUCTION {a) Modem scholars Namo Page Nome Pago Barnett, L D. Kuppuswami Sastri, T.S Belvalkar, SK 8 2,5 61, 62 Bhandarkar, R.G 10, 12 Mahendrakumar Jain Bhujabali Shastri, K. 11n 24., 26 n. 13, 14 82 Mookerjee, Sarkari 42 Bommarasa Pandita, S Nandimath, SC 38 Burnell Narasıra hacbar, DL 8n Chakravarti, A 62 Prasad, Ajit Chatterjee, KC 770 Premi, Natburan Cowell, E.B 64 11 24, 37, 46 De, ML. De, SK 61 Rao, Gopinatha 2 5,6, 12 14 n, 29 a Desar, PB 8,61 Raghavachar, K V 15 Fleet Rangacharya 16p, 38 n. 39n Rice 39 Gopal, B R. 140, 160 Handiqui 18, 19, 56, 57n Saletore 80,81-3 Harekrushna Mehtab 630 Srinivasa Iyengar, K R 62 Hertel, J. 5, 6, 7,9 Upadhye, A N. 9,19,45,59 n Hiralal 3, 37 Vaidya PL 8,4,57 Hultzsch 6,7,9, 19, 20 n Velankar, HD. 3 46 Jacobi, H 55 Venkatatanan, KR 14 Keith, A B 5,7,8 9 Venkatasubbiab A 8.12 36 n Krishnamachariar, M 79 Wintergitz, M. 61 (b) Classical authors Akalahka 22 28, 41, 42, 45 Cárukirts 13 Amaracandra 43 Dandın 84 Anantavırya 41 Dayapāla 7, 15 Asvaghosa 43 Dhananjaya 85 Bhartt han 35 Dharpaksts 22, 43 Bbaguri 43 85 Isvarakrsnia Canakya 84 Gotama 22 Candrakirti 37 Godbrapacha 41 ·232 Indez Name Page Name Gunabhadra 40 Prajñākaragupta Halayudha 84 Prasastapāda Haribhadra 55 f. Rabhasa Haricandra 84 Ranna (Kannada) Harisena 58f,66 Rāghavanka Hemacandra 65 Samantabhadra Janna (Kannada) 8, 33, 39 Somadeva Jinasena 41 Sankara Kavırāja 79,80 śāntinātha (Kannada) Kaviraksasa Srutasāgara Kālıdāsa 44, 67, 75,84 Umāsvāti Kumānila 43 Vasistha Mandanamısra 43 Vadıbbasimh Māgha 84 Vadisimha Māghananda 47 Viranandan Nāgavarma (Kannada) 33 n., 85 Visesavadın Puspadanta 8,57 f,66 Visvarūpa Prabbaājana 55,63 Vyadi Page 42 43 84 16 84,85 41 18, 84 42, 44 33 19 41 84 18, 84 41 41 43 85 (c) Classical works 67 33 m. Adhyātmāstaka 47 JEānalocanastotra 47 Amogbavịtta 82 Kathasantsägara 65 Brhatkathākosa 59 f. Kākutsthacarita 46 Brhatkathā 64 Kavyakalpalata 43 Brahmasutra-Sankara- Kāvgadarśa bhâsya 43 Kävyávalokaram Darsa pasāra 37 n (Kannada) Dharmaśarmábhyudaya 84 Ksatracudāmani 9 n., 84 Dhvanyaloka 67 n. Mahābhārata 84 Ekibhávastofra 306, 37.44Ngaya-viniscaya-vivarana Gadyaantamani 9 8.10, 11 n., 26 f... Gicavırāga 13 34, 36, 41 f. 45 Hariscandrakavga Pansısaparvan 65 (Kaonada) 85 Pālagopālacanta 5 Jasa haracariu 8,19 n.57 Parsvanathacarita 5,11,241.. Jataka (Stones) 64 34, 401, 46 Jivandbarampa 9. Purusarla-siddhyupiya 638

·233
l'acolharararita
Page Name
Page
Pramāna-pirnaya
451 Sastrasarasamuccaya 47
Pramāna-parlksā
45 Uttara purāna
40,61
Rāghava-pāndaviya 79,84 Yaśodharacarita
Rukminisa-vijaya
17 (Vādırāja) 1-3,5-8,15,17
Rūpasiddhi
7,15
31-2, 34-5.39
Samaráiccakaba
55 €
11, 48-55, 66,
68,74-6
Samayaparikse (Kannada) 310
Yasastilaka
18
Sarasvatikanthābharana
84 Yasodhatacante
Sukumaracantam
(Janna) 8,33, 39
(Kannada)
Yasodbarakāvyam
Sākatāyana-vyākarana 7 (Tamil) 39, 62, 63
33 n

·ERRATA Pago Lino Incorrect Correct 8 31 23 32 57 84 96 8 17 30 Yao dhara Yasodhara adhaksit adhāksit Yašāstilaka Yašastılaka Candraprabhākāyya Candraprabhakāvya गृहदेहत्विट गृहदेविट अनेक युद्धे अनेकयुदे पटस्वर्ग पष्टस्वर्ग तदुक्तमित्याद तदुक्कमित्यादि बहुप्राणि हिमन बहुप्रानिहसन 105 17 175 5 179 14 179 23